Can you make a simple theme song (60 seconds or little more); the kind of song that becomes a signature tune for radio program?

I can assist with writing, but you'll provide the voice, beat... Just complete music. Kindly indicate under this post with your price so we don't waste each other's time.

Nigeria's problem does not lie in the transition of power from one region to another or from one person to another. Even the most brilliant mind will be sabotaged by our structural inefficacies.

Therefore, we need to change our structure, not necessarily the people in power.


https://www.youtube.com/watch?v=aZB5_hSvSE0

Myths and misconceptions about Africa are very common in the west. Here are five of the most common myths of recent years, and they may help shed light on what too many people still think of the 'black continent.'

https://www.youtube.com/watch?v=EQev1NBEIlk

Probably because we haven't been able to define patriotism, no country ever progresses in hate, rife, and unrealistic political practices. It also translates to poor living standards because both the people and the government are sabotaging one another.


https://www.youtube.com/watch?v=XJQnre9EDO0

Apostle Paul passes down the following instructions to Timothy, does that signify clear support for male domination?

1Tim.2:12-15...
12–I do not permit a woman to teach or to assume authority over a man;she must be quiet.
13–For Adam was formed first, then Eve.
14– And Adam was not the one deceived; it was the woman who was deceived and became a sinner.


https://www.youtube.com/watch?v=L4Ry00d0cC8

Nigeria has an age-long practice of neglecting history, from the genocide through the civil war and the recent EndSars protest; that's why our problems keep compounding. Can we learn to address the past?

https://www.youtube.com/watch?v=N-8LxQX_oYY

Nigeria has an age-long practice of neglecting history, from the genocide through the civil war and the recent EndSars protest; that's why our problems keep compounding. Can we learn to address the past?

https://www.youtube.com/watch?v=N-8LxQX_oYY

Has Nigeria failed? Most definitely! But are we just finding out? See this video:
https://www.youtube.com/watch?v=ukZ0_V7HkP8

Has Nigeria failed? Most definitely! But are we just finding out? See this video:
https://www.youtube.com/watch?v=ukZ0_V7HkP8

P.S. This is not an exhaustive list, and even the mentioned categories are subject to errors. Kindly add yours if I have missed any.

Music is an integral part of Igbo culture, it is exceptional and incorporated into all of aspects of Igbo life ranging from the religious usage, through the dance music, down to the women who sing to get their rivals flared up. Ndi Igbo have several styles and forms of rendering music, and here, I am going to mention about six of the most prominent styles:
1. UBO
Ubo is an enchanting combination of various musical instruments coming off wonderfully in a harmony of words and sounds. Basically, Ubo is performed with Igba, Udu, Ichaka, Ekwe, among others. It is good to point out that while me may call this type of music, Ubo, there is also a special kind of Igbo musical instrument called Ubo, which in English, can be referred to as thumb piano. But this Ubo -- thumb piano, is not used in this style of music performance. Gradually, Ubo is collapsing into the regular Igbo highlife music with several foreign instruments being introduced. Ubo, as it were, is predominantly seen in the northern parts of Igboland (Enugu and Anambra states). Notable among Ubo makers are Pammy Udubonch, and here is a clip to showcase what Ubo is at the moment.
2. EKPILI
Ekpili is a long-standing kind of Igbo music, it dates back to a period that no one can actually pinpoint. However, Akunwafor Obiligbo is noted as the pioneer in this category of music making. There is a contention as to what could really be termed Egwu Ekpili, for some, it is the use of a thumb-paino known as Ubo aka, for others it is the use of Ichaka or Oyoko -- a vessel laced with beads that produces a rattling sound. And yet for many others, it is a combination of both. Egwu Ekpili captures stories, narrates them to the tune of thumb piano/rattles, and ultimately delivers an unusual kind of harmony.
3. OGENE
Sometimes, many people tend to take Ubo for Ogene, and vice versa. However, the major difference is that Ogene is Ogene – the metal gong. It is rarely accompanied by drums. Ogene players simply use different Ogenes to produce different sounds, with the Oja--flute blaring in synchrony. Ogene has survived over the years, resisting western influence as much as possible, and the video below is how a typical Ogene music sounds.
4. EGEDEGE
Egedege is that one style of music that moves everyone to their feet. Egedege is said to have originated from Unubi in Anambra State with Queen Theresa Onuoha as the face of this style of music. Egedege tends to talk about existential social issues with the Oja, Aro and Udu as the chief instruments. Egedege also has its own peculiar dance moves, very thrilling moves that is not found any other place.
5. REGULAR HIGHLIFE
The regular Igbo highlife has experienced a great level of modifications over the years, and so it may be difficult to define what highlife is and what it isn’t. However, in various parts of Igboland, people do this Highlife in different ways. There is Bongo in Imo state, Odumodu in Abia, among others. The video below shows examples of popularly accepted highlife.
6. EGWU ULE/UNE/URE
Egwu Ule is seen as a variation of Egwu Ekpili. The major difference lies in the pace of both styles. While Ekpili is slow, Ule is a bit past-paced.


https://www.youtube.com/watch?v=N3fUOTZws40

judgementyard:
Good one op. well written and I can say I find it educative.

Thank you!
You can subscribe to the Youtube channel for similar content.

The death of any individual in the Igboland is never met with smiles, we often notice that irrespective of the age of the dead person, there will always be a reason to mourn over their death. Consequently, it is not surprising to see Ndi Igbo treating the dead with unreserved respect and an uncommon type of complex rituals. Going by what is generally referred to as the Igbo belief, death is not necessarily the complete end of any human being, it is instead, a transition to a different world – the world of the spirits.

Ndi Igbo believe that no matter how established you were in life, your burial rituals, called ikwa ozu determines your well-being when you’ve gone to be with your ancestors. Therefore, assuming the ancestral status comes with a number of requirements which must be met; if the living come short of any of these requirements, the dead person is believed to be in a state of unrest and cannot partake or mingle with his people in the other side of the world.
Aside the impending distress of the dead person when the burial is not properly ritualized, the living relatives are also likely to suffer mishaps, often attributed to their inability to perform required rituals. To this end, every family strives to perform all attending rituals when they are bereaved. Ikwa ozu is not something you can neglect in Igbo land, it is perceived as helpful to both the living and the dead.

Ikwa ozu differs from state to state and from community to community; but one thing is always done in common, it comes after the internment of an elderly woman or man. Usually, different communities allow families to do it immediately after the internment (perhaps the next day) or defer it to a time when they can afford the responsibilities. However, it is now commonplace for even the wealthy to defer their Ikwa ozu till a later date when they can gather with friends to make merry, instead of mourning. Ikwa ozu lasts for different duration, days, weeks, and sometimes months, depending on who died and the circumstances surrounding their death.

In Igbo land, the news of the passing on of any individual is not just disseminated, according to Igbo tradition, there is a laid-down procedure for breaking the news of death, especially that of a great man. The first group to be informed is the deceased's immediate family. Afterward, the extended family is told. Then the entire community is summoned to an ikpo oku. The news is broken while presenting them with alcohol and livestock. Only after the ikpo oku are public displays of mourning permitted to commence.

The final group to be informed is the deceased's mother's family. They are then given a date to visit the immediate family and learn exactly how the death occurred. Lavish entertainment is provided on the occasion. The number of yams, goats, and cows the mother's family demands to take home with them is dependent on the deceased's status in his community. This elaborate procedure for passing on the news of death helps prevent murder; it ensures that no-one leaves this world without the exact circumstances being ascertained.
Most importantly, the Ndi Igbo bury their dead relatives within their premises, the choice of the spot where the grave will be dug is often exclusively reserved for a particular person – depending on the person that died, and on the customs of various communities.
Ndi Igbo believe that admission of the dead into the spirit world is not automatic. To achieve this for the dead, the children of the dead perform appropriate funeral rites that can facilitate their deceased parent(s) into the spirit world. In the same way, funeral rites in Igboland are not automatic. Many factors determine if one is to be accorded funeral rites. Among the factors are when and how one dies, marital status of one before he or she dies, and if one has a child or children, especially male child before he or she dies. Ndi Igbo have both good and bad deaths. A good death implies death after a ripe old age and other parameters, while a bad death implies death below this ripe old age, death by suicide, or death by detestable diseases.


https://www.youtube.com/watch?v=_b1gSN-nHc4

MyRamblings:
Looks like somebody has been reading Chimamanda Adichie's "We should all be Feminist"

lol

I haven't even seen nor read the book, just a close observation will help anyone to see the imbalances.

Well said. We have a lot to correct in our world, beginning from how we raise our children. For many, it is a deliberate attempt to emasculate men, but in the real sense, it is an effort to make our world better for everyone. A man and woman could commit the same offense, but the seriousness is often held high for the woman.

A woman who keeps many male lovers is a LovePeddler, a man who does the same is termed a 'sharp guy' in Nigerian lingo.
A man who is stern, strict, and difficult to convince has excellent leadership qualities; but we can't say the same of a woman who displays similar qualities—she's either termed insensitive or despotic... the list is endless.

We need to understand that gender wasn't anyone's choice; people woke up to joysticks or vaginas, no one chose the one to have. Therefore, it is close to lunacy to treat people poorly for being women, something they have no control over.

poltergeist:



thank you so much. you're a wonderful person!

You're welcome.

if you're interested in Igbo culture, you may want to check out my channel:
https://www.youtube.com/watch?v=YrObqhHRqP0

The song is 'Gini ka m ga-enye' contained in 'Ebubedike' Vol. 1 by Evang. James Arum. Here is a link to an existing record on Youtube:
https://www.youtube.com/watch?v=fagLi-_kv1Y

Have a nice day!

Afam4eva:
I like the whole idea of Ofala but i've always thought it to be an Anambra thing but in recent times, i have seen it spread to other parts of Igboland. Even my village in Enugu now does Ofala. Which supports what i've always believed in.

What we call Igbo culture such as Ofala, Iri Ji (New Yam Festival) or Ogene music is usually not something that all Igbos do but most Igbos seem to be embracing them and these practices are beginning to be a universal Igbo thing.

Exactly, I like to consider it a good thing. In due time, we get more commonalities than disparities.

Every year, thousands gather across Igbo land to celebrate the ever colorful, delectable Ofala festival. The Ofala festival, usually, but not always, takes place at the end of the 13-month Igbo year, ushering them into the new year according to the Igbo calendar. Today, Ofala has become a globally recognized tradition, drawing tourists and culture enthusiasts from all over the world.

Ofala festival is marked to foster bonding among the Igbo people and their traditional rulers. The festival reaffirms the authority of a traditional ruler over his people. This is completely evident from the derivation of the word: Ofo which contextually translates to authority, and Ala which means land. In other words, when the relationship between a traditional ruler and his people suffers any form of strain, the Ofala becomes either less significant, or doesn’t hold at all.

The implication, therefore, is that traditional rulers across Igbo land make conscious effort to sustain a healthy relationship with the people. Ofala festival is a common practice in Igbo culture, it is seemingly, not peculiar to any state, cultural, or sub-cultural area. Nonetheless, its practice is predominant in Onitsha, Umueri, Umuoji, and others in Anambra, Southeast Nigeria

Ofala festival also provides the opportunity for a traditional ruler to honor hardworking, patriotic Igbo sons and daughters. It is no longer news that Ndi Igbo engage so much in community service, so the Ofala features the conferment of chieftaincy titles, honoring the good ones and spurring others to good. The titles, however, are not just for people who had done well in community service, there is also room for people who have excelled in other aspects of human endeavor.

Historically, Ofala could be traced back to the 16th century. However, this is based on some oral history with no tangible backings. Ndi Igbo are highly diverse, so the Ofala takes various shades and timings. In Onitsha, for instance,

Ofala normally happens in October to mark the end of a week-long retreat undergone by the Obi. During this retreat, the Obi is withdrawn from the people, he apparently communicates with the spirits, undergoes purification, and comes out stronger to bless the people on the Ofala day.
Typically, Ofala is a two-day event, but in some Igbo communities, it could to extend to one week or more. Ofala festival features the display of the rich Igbo cultural heritage. In recent times, there has been an inspiring inclusion of visual art exhibition.

Ofala, apart from being a rousing tourist attraction, also has economic implications. In many Igbo communities, Ofala boosts the economic vibrance of the people. This is often attributed to the mass return of Igbo sons and daughters, added to the exodus of non-Igbo people who come to witness the event from far and wide.

Cc: afam4eva


https://www.youtube.com/watch?v=YrObqhHRqP0

I'll start with mine, and it happened while I was still in secondary school. A 'supposed' prophet thought I was an undergraduate, then he prophesied that I'd meet cultists in my department, but he will pray for God's grace to stand firm. A 13-year-old boy like me, just that I had a big body.

Another ridiculously said I'll become a Catholic priest when I was already pursuing a different career and gradually withdrawing from Christianity...

What's your own experience?


P.S. I narrated my ordeal here:
https://www.youtube.com/watch?v=zGd7diHRj_w

Check out these beautiful cultural dance steps from Enugu, too.
https://www.youtube.com/watch?v=STin0NY6IxY

They're all doing pretty well, especially Ejyk. Meanwhile, I made this short video on Igbo masquerades. Do check it out:
https://www.youtube.com/watch?v=0CfdTxFHsxg

and, if you may, subscribe to the channel.

Udo�

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