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Thursday, May 31, 2018

DCU Executive MBA Ambition Scholarships

DCU Executive MBA Ambition Scholarships for International Students in Ireland, 2018
The DCU Business School is offering Executive MBA Ambition Scholarships for the year 2018 to study in Ireland. The total value of the scholarship is €5000 and will be applied in whole to the first year’s tuition.

Applicants whose first language is not English are usually required to provide evidence of proficiency in English at the higher level required by the University.
Brief Description
As one of Europe’s most dynamic young business schools, DCU Business School is truly alive with ambition. They have redefined the boundaries of the traditional business school, collaborating on multiple levels with business, with industry and with the government. Being responsive to the needs of people, organisations, economies and societies is at the heart of all of our programmes, and it gives us a momentum not readily achieved by older institutions.
Level/Field of study:
The scholarships are available for pursuing the Master degree programme in the field of Business Administration.
Host Nationality:
The scholarship is hosted by the DCU Business School, Ireland.
Eligible Nationality:
Scholarship is open to international students.
Scholarship Benefits:
These opportunities has value that includes of €5,000, will be applied towards the tuition costs of the Executive MBA programme.
Scholarship Number:
The number of offers was not specified.
Eligibility:
The following criteria must be met in order for applicants to be eligible for the scholarship:
These scholarships will be awarded to exceptional candidates who have demonstrated ambition and leadership in their academic, professional or personal lives.

Applicants whose first language is not English are usually required to provide evidence of proficiency in English at the higher level required by the University.

Application Procedure: 
Candidates are asked to submit their CV and a supporting document of not more than 500 words addressing the theme of leadership and ambition to Ruth Finnegan at ruth.finnegan@dcu.ie.
Applications are reviewed on a rolling basis, noting that the deadline for the Executive MBA is July 31st. Scholarship candidates may be invited for the interview. Candidates are encouraged to apply early as scholarships may be awarded earlier than the programme closing date.
You can begin the application and get more details by clicking the Scholarship Link
Application Deadline:
The deadline for this scholarship is July 31st, 2018
We recommend other scholarship opportunities.
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Wednesday, May 30, 2018

Funny and most stupid Governor

Imo state governor, His Excellency Governor Rochas Okorocha in an interview with news man.

 Watch the  video above.
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The Identity of people culture by Fr. Bona

THE GREAT IGBO-CHRISTIAN RENAISSANCE COLLOQUIUM, 2018:
CULTURAL HERMENEUTICS AND THE PROBLEM OF UNITY AND DIVISION IN IGBO AND CHRISTIAN CULTURAL IDENTITY

1.0 INTRODUCTORY DISCOURSE
The Identity of a people is always a function of their culture. So Igbo identity must come from the hermeneutics of Igbo culture. Igbo culture is the Igbo way of life interpreted from the identity of Igbo knowledge, belief, law, custom, art, morals and other inclinations, capabilities and traditions acquired and developed by Igbo people as citizens of Igbo land. So Igbo Cultural identity becomes the domain in which theories and practices, impressions and expressions, times and traditions, etc are realized in Igbo being and belonging, despite the factors that disorganize and divide Igbo cultural essence and existence.
Igbo Cultural Identity is no longer a homogenous one, because of the onslaught of colonialism, religion, science, modernism, Globalism, etc. The result is that Igbo cultural identity stands divided by these cultural agents of incidence and influence.
As Professor Chinua Achebe will put it in the tongues and tribe of a character in his “Things Fall Apart”: they have “put a knife on the things that held us together and we have fallen apart”
With the yawning gap of adequate theory and principles of cultural hermeneutics of intra, extra, contra, inter, supra and integro, the cultures of colonialism, modernism, Science, religion, etc, divided the cultural identity of the Igbo person, in such a way that the Igbo who is educated became different from the Igbo who is uneducated, and the Igbo who became a Christian became different from the Igbo who is a pagan, and the Igbo scientist became different from the Igbo who is a scientist by European or American or Asian standards, and the Igbo who is colonized became different from the uncolonized barbarian  Igbo, and the Igbo who is a native doctor became different from the Igbo who became a medical doctor, etc.
But there is a paradox to all these: that in all these dividing dimensions, the same Igbo Person, the same Igbo people, the same Igbo race, the same Igbo nation “is” involved. We are not talking of a divided disunity but of an undivided unity. So if
You ask the question: who is a native doctor and who is a medical doctor, or who is a pagan and who is a Christian, or who is a barbarian and who is the civilized, etc, the answer must be: the same Igbo person, the same Igbo people, the same Igbo race, and the same Igbo nation. So these qualifications should stop dividing the Igbo person, the Igbo people, the Igbo race, the Igbo nation. These qualifications should stand to qualify Igbo identity and be qualified by Igbo cultural identity. So, the disunity of “native” and “medical”, “pagan” and “Christian”, “barbarian” and “civilized” must be resolved in the unity of “Igbo” being and belonging.
So we need a theory and principles of cultural hermeneutics that will in their intra, extra, contra, inter, supra and intergo proportions unify these militating factors of qualifications as they qualify and are qualified by Igbo cultural identity.
Cultural hermeneutics makes it clear that meaning is a function of the interpretation of culture(s). That shows that for cultural hermeneutics, meaning is always an intersubjective reality of the explicitations of implicit subjects and relations. As such cultural hermeneutics involves principles of intracultural, extracultural, intercultural, supracultural and integrocultural, modulations and modifications, since cultural hermeneutical meaning is always a mediation of the intersubjective essence and unity of cultures amidst their objective existence and divisions.

1.1 Igbo Cultural Identity. The homogenous Igbo Culture has been made heterogeneous by the onslaught of other extra cultures, namely: the colonial culture, the Christian culture, the cultures of science and technology, the cultures of the European, American and Asian business communities, etc.
Two things are now possible: the Igbo culture must accept these cultures or reject them. But it is already discernible that the Igbo culture has already unconsciously and, carelessly too, accepted some of these cultures, as is already evident in the changed evidence of Igbo cultural identity, which proves beyond shadows of doubt that igbo culture can no longer survive alone, as an island, without these other relevant cultures. That is the conclusion of ISDAL as I established it.
What are we to do? Nothing except to now consciously and systematically take a hermeneutical council of these cultures in relation to Igbo culture and thereby mediate the true face of Igbo cultural identity today. And we can only do that by relating the intra hermeneutical Igbo cultural identity and the extra and contra hermeneutical cultural identities of these cultures, through the intercultural hermeneutical principles of supra and integro differentiations and integrations that must explicitate the true Igbo cultural identity implicit in the relevant cultures involved.

1.2 Application of the theory and principles of Cultural Hermeneutics in Igbo Marriage Identity.
Igbo cultural Identity in Marriage is no longer homogenous or sacrosanct because of the onslaught of the cultures of church marriage, court marriage, gay marriage, etc. So the theory and principles of cultural hermeneutics must mediate, through all these relevant cultures, the true Igbo marriage cultural identity, by explicitating the implicit Igbo meaning and interest in the relevant cultures involved. It has to be so, because it is the same Igbo man or woman that must be involved in these culture of marriage identity. Consequently, through the theory and principles of cultural Hermeneutics, cultural identity decision can be reached that will allow the same Igbo man and woman go through these marriage cultures without any conflict or contradiction.
What has just been said about Igbo marriage cultural identity can also be said of other Igbo cultural identity phenomena like Ozo title taking, Igbo Masquerades, etc.

1.3 Cultural Identity of Igbo Words.
In Igbo cultural words like Chukwu (God) Ekwensu (Devil/Evil Spirit), Onye Ogo Mmuo (pagan), Mmadu (Human being), etc, the theory and principles of cultural hermeneutics must also come in to explicitate the implicit Igbo meanings and interests in the relevant cultures involved. For instance, given the Igbo word, like “Chukwu” and the relevant cultures like Igbo culture, Christian culture, culture  of science and theology, etc, the theory and principles of cultural Hermeneutics must come in to explicitate the implicit Igbo meanings and interests involved in such a “fusion of horizons” that can make the “God” translation of Chukwu exactly meaningful, and even make “Chukwu Nna” (God the Father), “Chukwu Nwa” (God the Son) and “Chukwu Muo Nso “(God the Holy Spirit) most relevant for the salvation of Igbo world.

2.0 Nigerian Cultural Identity
Is there a true Nigerian Culture? The answer is no, not at all. Why? Because the Igbo culture cannot become the Nigerian culture, the Hausa culture cannot become the Nigerian culture, the Yoruba culture cannot become the Nigerian culture, neither can the cultures of the other minor ethnic groups, respectively, become the Nigerian culture. What this must mean is, that, unfortunately, there is no true Nigerian cultural identity.
So the theory and principles of cultural hermeneutics must come in as a platform in Nigeria, to explicitate the implicit Nigerian meanings and interests in the cultures of the ethnic groups that make up Nigeria, so as to mediate a true Nigerian culture and ipso facto, a true Nigerian cultural identity.

3.0 African Cultural Identity
Is there a true African Culture? The answer is no, not at all. Why? Because, none of the cultures of the countries that make up Africa can become African culture. By the fact of what has just been said, there is no true African Cultural Identity.
So, the theory and principles of cultural hermeneutics must also come in as a fulcrum in Africa, to explicitate the implicit African meaning and interests in the culture of the countries that make up Africa as a continent, so as to mediate a true African culture and, by that very fact, a true African Cultural identity.

4.0 Christian Cultural Identity
Is there a true Christian culture acceptable to all Christians? Your guess is as good as mine. We thank God, that the true Christian cultural identity today is Jesus Christ, our Lord and Saviour
So, inculturation theology must today use the theory and principles of cultural hermeneutics to expliciate the implicit tradition of Jesus Christ in all Christian cultures of the world, so as to give Christians a true cultural Identity. What has just been said makes it very clear that the prayer of Jesus Christ “Ut Unum Sint” of John 17 cannot receive a true Christian answer without the theory and principles of cultural hermeneutics, with special reference to the principles of inter and integro cultural hermeneutics.
However, it has to be observed, that among the Christian cultures the Catholic Christian culture with its advantages of being the church founded by Jesus Christ on Peter the apostle, stands out among other Christian cultures as a true representative of the word (the bible) and tradition of Jesus Christ, yet we have to be careful about the incidence and influence of man-made traditions which eternally bring up the divisions in the unity of the church.
To be sure, the problem of unity and division in the tradition of Christian Cultures is something which the Catholic Church and other churches must come together to solve with ecumenism, inculturation other theological and biblical tools; and such a solution to the diverse Christian cultural identity must be done with the theory and principles of cultural Hermeneutics.

 5.0 Sheep and Other Sheep Cultural Identity
 established CHRISLAD not only to solve the problem of unity and division in Christian Cultural Identity but also to solve the same problem of unity and division in the sheep and other sheep.
Jesus Christ said in John 10:16 “I have other sheep that are not of this fold. I must bring them also, and they will hear my voice, and there shall be one flock and one shepherd”. Yes, Jesus Christ prayed for one flock and one shepherd. To have one flock and one shepherd is the purpose of the theory and principles of cultural hermeneutics, which must explicitate the implicit meanings and interest of God and His people in all Churches.

6.0 Conclusion
Igbo Spirit Destiny and Life (ISLAD), has come to establish Igbo Cultural Identity, Nigerian Cultural Identity and African Cultural Identity, by the power and authority of the theory and principles of cultural hermeneutics.
Christian Spirit, Life and Destiny (CHRISLAD) has come to establish Christian Cultural Identity by the power and authority of the theory and principles of cultural hermeneutics.

Very Rev. Fr. Prof. Bonachristus Umeogu
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