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On Humanism

Overview

As more fully described in the history and impetus for founding The Ikoku Charitable Trusts, The Ikoku Foundations, The Ikoku Philanthropies and The Ikoku Group,  Sancthụmanism — established, interpreted and administered by their Founder, Alvan Azinna Chibuzo Ikoku — is to provide a meaningful moral and ethical basis for ensuring the care, sanctity, sovereignty and spiritual or theological wholeness of human beings in contemporary society. As such, Sancthụmanism entails the commitments below:

To Contemporaneity

— to always endeavor to treat humans, including the self as well as others, humanely and respectfully, as they are meant to exist as well as co-exist in communities, polities and societies, forming and developing in continual contemporaneity.*

To Being Human and Humane

— to have being human and humane entail, first and foremost, a most humble acceptance of the sacred existence of each human being as-is, that is, as born of sacred humanity, which is most evidently accepted and respected through each being’s inalienable enjoyment of autonomy, confidentiality and privacy, cognition and thought, consciousness and conscience, consent, dignity, equanimity, integrity, liberty, recognition and spirituality.

To Mmaduism

— to have being human and humane also entail, given the above, a most humble non-rejection of the sacred existence of each human being as-is, that is, as born and always, even in death, nwa mmadu, a person’s or someone’s child, whose fundamental humanity is seen and understood to be in relation to another that we know to be true, a relation that every person recognizes as basic, common and essential to themselves as well as others, and so must not be denied, rather must be dignified and accorded commensurate respect, made manifest in human reciprocity and humane treatment.

To the Ethics

— to have Sancthụmanism emanate from, rest on and result in good faith attention to and fulfillment of the moral ethics, principles and tenets of reciprocity and so forms of co-existence, community, polity and sociality that are essentially and resolutely human and humane.

To the Groundings

— to also have each of the above grounded in inquiry and study, practice and work, reflection and elucidation, epiphany and revelation.

To the Attainments

— to have the aforementioned further derive from daily and dutiful engagement in belief, theory and practice, and from insights attained via comparative modes of human disciplines and societies, in particular, those of ecumenism, spirituality and theology; the arts; the humanities; the sciences; and the application of knowledge in civics, culture, law, medicine, politics and technology.

To the Offerings

— and to do the above constantly and continually in such a manner that the ensuing efforts and endeavors may serve as a means to practice and teach — as well as offer to others who wish to learn, practice and teach — that which elucidates Sancthụmanism; and so to endeavor to make accessible, for respectful practice and study, the following:

Guidances
The Guidances of Sancthụmanism as written and published by the Founder, Alvan Azinna Chibuzo Ikoku,* which are to offer the basic propositions of Sancthụmanism.
Elaborations
The Books of Sancthụmanism as written and published by the Founder,* which including The Guidances above are to elaborate upon the basic propositions of Sancthụmanism.
Sanctuaries
The Humana Sancta as designed, developed and provided by the Founder,* which in further elaboration of The Books shall serve as The Sanctuaries of Sancthụmanism.

*Notes

— *for contemporaneity: which includes but also extends beyond experiences and ideas of simultaneity that have been theorized as integral to collectively imagined communities.

— *for offerings: with copyright and attendant real and intellectual property rights owned solely by Alvan Azinna Chibuzo Ikoku, and licenses and other permissions to be granted solely by this Founder by separate and express written instrument signed and sealed.

Cupped Hands in Colors, India, February 2018 (Debashis RC Biswas)

On the Offerings

Overview

The word offering is employed in Sancthụmanism in a specified sense, derived in part from its etymology — namely the bestowing, bringing or carrying before, the putting forward or presenting to a person or people that which forms the basis for learning, practice, teaching and spirituality. Such meaning and use of offering — and its specific importance, here, to Sancthụmanism — therefore entails the further commitments below:

To Guidance

— to guide attention to the sanctity of human beings, as-is — to attend to the difficulties and fulfillments of an ethical co-existence between self and various others, in communities constituted via difference as well as sameness, and in societies that, by nature, are porous and connected to local and global peoples — to thus assist in living ethically in the contemporary present — and to ascertain how to do so — how to deeply discern, protect and respect what is basic and common to all peoples one may encounter — and to thus be both human and humane — such is what is presented, over a series of pages and panels, as The Guidances of Sancthụmanism — taking particular form and thus offering to all who would read them 11 sets of 11 propositions, 11 practices and 11 studies, each listed below:

Prelude
The Prelude of the Guidances of Sancthụmanism
Ø — Arrival
The Arrival at the Guidances of Sancthụmanism
Interlude
The First Interlude of the Guidances of Sancthụmanism
I — Main Way
The Main Way of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
Cæsura
The First Cæsura of the Guidances of Sancthụmanism
II — Way Further | Inside
The Way Further Inside of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
III — Way East | West
The Way East and West of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
IV — Way North | South
The Way North and South of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
V — Way Above | Below
The Way Above and Below of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
Cæsura
The Second Cæsura of the Guidances of Sancthụmanism
VI — Way Profound | Resonant
The Way of Profundity and Resonance of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
Cæsura
The Third Cæsura of the Guidances of Sancthụmanism
VII — Way Heard | Sung
The Way of Hearing and Singing of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
VIII — Way Seen | Felt
The Way of Seeing and Feeling of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
IX — Way Been | Related
The Way of Being and Relating of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
X — Way Written | Mended
The Way of Writing and Mending of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
Cæsura
The Fourth Cæsura of the Guidances of Sancthụmanism
XI — Way Known
The Way of Knowing of the Guidances of Sancthụmanism, consisting of its set of 11 propositions, 11 practices and 11 studies.
Interlude
The Second Interlude of the Guidances of Sancthụmanism
Ø — Departure
The Departure from the Guidances of Sancthụmanism
Coda
The Coda of the Guidances of Sancthụmanism

To Elaboration

 — to have The Guidances of Sancthụmanism conceived and offered in the form of propositions — to have these propositions be intentionally questing and seeking in form — to have such forms double in servitude, serving, in addition, as spiritual means and method for multipled sets of interpretative practices, each eventually leading to attendant offerings in writing — to have the main purpose of the attendant writings be to further elucidate that which is proposed by The Guidances — concepts, principles, tenets and sanctities; their practices and studies; their underpinnings and implications; their arts and arguments as well as readings and further inquiries — with the result of such elaboration being a more capacious understanding of the basic scenes and substances of a life lived to contemplate and meet the propositions of The Guidances and, fundamentally, of Sancthụmanism — and thus conceived and developed, to have The Books of Sancthụmanism consist in the corpus below:

The Cantos
The Cantos of Sancthụmanism
The Guidances
The Guidances of Sancthụmanism
The Hymns
The Hymns of Sancthụmanism
The Psalms
The Psalms of Sancthụmanism
The Scriptures
The Scriptures of Sancthụmanism
and further
and as further paratextual matter
The Sources
The Sources of Sancthụmanism
The Theologies
The Theologies of Sancthụmanism, including The Ecumenisms and The Spirituality.

To Equanimity

— to hold as fundamental the importance of place and space in one’s ability to apprehend, contemplate and meet the basic principles of co-existence in contemporary societies — to hold that fulfilling this form of ethics is not possible without equanimity — nor is equanimity — centrally placed among the propositions of The Guidances — possible without fulfillment of the principles above and below it — to behold, then, how necessary, how urgent, one would say, is access to and protection of a sanctuary — a place and space where one can expect to have protected, or safeguard oneself, the necessities of equanimity — to hold secure for regular partaking, seeking and attainment, the conditions for the possibility of equanimity — that central principle of ethics — and by extension — of our capacity for a co-existence that is human and humane — and thus conceived and provided for, to have The Sanctuaries of Sancthụmanism take the form, at first, afforded it via the Founder’s original establishment of The Humana Sancta, then, eventually, resolutely, also geographic and physical form, via private land and property that he shall acquire and dedicate.

Fulani Village, Ejiba, Nigeria, December 2016 (Lenny Miles)
Fushimi Inari Shrine Trail, Kyōto-shi, Japan, November 2016 (Lin Mei)
Fushimi Inari Shrine Trail, Kyōto-shi, Japan, November 2016 (Lin Mei)
Scenes in Stained Glass, Cherepovets, Russia, April 2018 (Ant Rozetsky)
Scenes in Stained Glass, Cherepovets, Russia, April 2018 (Ant Rozetsky)
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On The Books

Overview

For further introductory details about The Books of Sancthụmanism, please go to the Introduction to The Books. Below you may also access The Books’ major works, conceived and studied as writings that constitute an aesthetic, hermeneutic, liturgical and scriptural corpus:

B — Elaborative

The Genres

— The Genres of Sancthụmanism are to consist the works below:

The Canta
The Cantos of Sancthụmanism as written and published by the Founder, Alvan Azinna Chibuzo Ikoku.*
The Drama
The Drama of Sancthụmanism as written and published by the Founder, Alvan Azinna Chibuzo Ikoku.*
The Romana
The Romana of Sancthụmanism as written and published by the Founder, Alvan Azinna Chibuzo Ikoku.*

C — Concordant

Lord Shiva Statue, Aazhimala Shiva Temple, Mulloor Po, Adimalathura, Kottukal, Kerala, India, March 2021 (Ankit Dandhare)
Sideview of Bust of Nelson Mandela
Southbank Centre, London, United Kingdom, 2017 (Clem Onojeghuo)
Martin Luther King Memorial, Washington DC, USA, January 2019 (Woubishet Z Taffese)
Martin Luther King Memorial, Washington DC, USA, January 2019 (Woubishet Z Taffese)
Tranøy, Norway, April 2018 (Vidar Nordli Mathisen)
Tranøy, Norway, April 2018 (Vidar Nordli Mathisen)

On The Guidances

Overview

For further introductory and paratextual details about The Guidances of Sancthụmanism, please go to the Introduction to The Guidances. Below you may also access The Guidances’ major sections, conceived and studied as panels and partitions that constitute a liturgy:

B — The Studies

The Studies of The Guidances of Sancthụmanism

 

 

Prelude of The Guidances
The Prelude of The Guidances of Sancthụmanism
First Set of Propositions
The First Set of Propositions — Pertaining to Sacred Humanity
Second Set of Propositions
The Second Set of Propositions — Pertaining to the Cognitions
Third Set of Propositions
The Third Set of Propositions — Pertaining to the Integrities
Fourth Set of Propositions
The Fourth Set of Propositions — Pertaining to the Autonomies
Fifth Set of Propositions
The Fifth Set of Propositions — Pertaining to the Dignities
Sixth Set of Propositions
The Sixth Set of Propositions — Pertaining to the Equanimities
Seventh Set of Propositions
The Seventh Set of Propositions — Pertaining to the Inquiries
Eighth Set of Propositions
The Eighth Set of Propositions — Pertaining to the Liberties
Ninth Set of Propositions
The Ninth Set of Propositions — Pertaining to the Communities
Tenth Set of Propositions
The Tenth Set of Propositions — Pertaining to the Polities
Eleventh Set of Propositions
The Eleventh Set of Propositions — Pertaining to the Recognitions
Set of Practices
The Set of Practices — Pertaining to the Sanctities and States
Set of Studies
The Set of Studies — Pertaining to the Disciplines

Ramesses III and Nefertiti, Karnak Temple, Luxor, Egypt, August 2021 (Jeremy Bezanger)
Sultan Qaboos Grand Mosque, Muscat, Oman, May 2020 (Mayur)
Sultan Qaboos Grand Mosque, Muscat, Oman, May 2020 (Mayur)
Christ The Redeemer, Corcovado, Rio de Janeiro, Brazil, January 2019 (Cerqueira)
Christ The Redeemer, Corcovado, Rio de Janeiro, Brazil, January 2019 (Cerqueira)
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On The Sanctuaries

Overview

For further introductory and paratextual details about The Sanctuaries of Sancthụmanism, please go to the Introduction to The Sanctuaries. Below you may also access The Sanctuaries’ actual and proposed sites, conceived and visited as places that constitute an articulated space where equanimity may be attained, maintained and regained:

Water From Pond Flows Over My Brother's Hands, Nigeria, October 2020 (Hanniel Yakubu)
Qur'an by Window, Tokyo Camii Mosque, Tokyo Camii, Ōyamachō, Shibuya, Tokyo, Japon, April 2020 (Anis Coquelet)
Qur'an by Window, Tokyo Camii Mosque, Tokyo Camii, Ōyamachō, Shibuya, Tokyo, Japon, April 2020 (Anis Coquelet)
Bible Opened on Reflective Surface, January 2018 (Armando Arauz)
Bible Opened on Reflective Surface, January 2018 (Armando Arauz)
Musée des Beaux Arts et d'Archéologie, Besançon, France, August 2020 (Tiphaine Mercier)
Musée des Beaux Arts et d'Archéologie, Besançon, France, August 2020 (Tiphaine Mercier)

Also at Humana Sancta

As stated earlier, The Ikoku Center is dedicated to enhancing awareness and engagement, ethics and knowledge among people and communities in a range of connected and shared societies. And so along with the above, The Center also provides to those visiting its sites the following offerings:

I.

Developments in Education and Research

The company ethics and policies are carefully crafted, then adhered to by a range of individuals and divisions working in varied relation to The Ikoku Group to establish, develop and provide a private company dedicated to fostering care and creativity, ethics and innovation.

II.

Opportunities to Engage, Join and Contribute

Who take as their basis the most robust conceptions of respect, humanity, integrity, civil liberties and civil rights — up to and beyond what the law protects and provides for — as they carry out and embody the mission and purposes of The Ikoku Group.

III.

Teachings and Writings in Ethics and Spirituality

And who also join in ongoing efforts to ensure that The Ikoku Group, its Divisions and its Products and Services remain safe, secure and respectful places to do work, to express and discuss, to teach and learn, to form, inform and even alter local and global communities.

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