Centripetal and Centrifugal Forces at the Base – Ihitte-Okwe ‘Republic’ (3)

Population Collapse
Introduction

It is always the case that aggregate population is misunderstood by ordinary people. However the basis of development or decline rests fully on it. Population decline is dangerous tactically and strategically for any community. Here an attempt is made towards presenting a non-technical and realistic appraisal of its dynamics and demographics. Like all non-industrial and agricultural economies, its pre-Nigeria-Biafra War population pyramid reflects low-density, high-fertility, low growth and dominated by over 20s. Naturally females are higher in number. It is equally true that more than 70% of the total population is resident in the ‘republic’ with probably less than 10% in diaspora (ozibekee). 

Fertility and birth rates usually drop significantly during conflicts and this ‘republic’ is not excluded. However the end of Nigeria-Biafra War brought two important variables into play; probably less 20% in total decline accounted for mostly by deaths of the elderly and young soldiers/men. The bulk of the intelligentsia, mothers, children, senators, judges and lawyers of the ‘republic’ survived to advance stabilisation since reconstruction never materialised despite Lagos declaration of no-victor no vanquished. The ‘republic’ never that it is part of the vanquished. 

Post-Biafra

Between 1970 and 1985 birth rate took off increasing average family size to eight which modified the pyramid with higher proportion of under 20s. Agriculture remained the economic backbone while the average diaspora remained slightly high concentrated in Lagos and composed mostly of young men without skills and basic qualifications. This high birth rate afforded the local schools, markets and church viability and existence. 

This period was economically and socially stable but nevertheless politically weak for a number of reasons. Among them is the limited number of knowledgeable elders/senators and lawyers in village parliaments. In addition the growing silent tension over land resulted in some of these senators either boycotting sessions or attending without making contributions. These were leading men. This was the beginning of the political stalemate in vogue day. This was the time Ihitte-Okwe applied for and lost Eze’s vacancy for Ihitte-Umukabia-Ngor autonomous community.

One of the most fruitful outcomes was the continued investment in formal/school learning which increased the proportion of young men and women with prospects in petroleum-based economy. The number of post-secondary graduates were scanty due to limited resources. Besides tradesmen and professional were few. Still, optimism was high. Internal cohesion was effective as observed in community cleanings, wake-keepings, student union programme, holiday extra-mural lessons, Christmas carols, viable markets, full response to village councils and etc. Social division of labour was in effect while various age-grades played their part.

The best example of this period was the highest recognition accorded learning, experience and solidarity in Amauku. While this piece can only testify to the inconsistency of Ihitte-Okwe level policy development and implementation, the reasons for such outcome remains elusive and contested. However the rising need for clean water in the ‘republic’ compelled transformative action in Amauku where the young men and women mobilised themselves towards finding a solution. A wise decision!

This was the best and the brightest of the village mostly resident at home and Owerri respectively. These include Mr Julius Agah, Mr Francis Ekeanyanwu, Mr Valentine Obirieze, Barrister Paschal Diala and Mr Kenneth Mmegwa to mention a few. Owerri Branch crystallised the dependable diaspora though not exclusively. Bring together their time, resources, talents and experiences; they developed viable proposals in collaboration with the elders/senators/mothers. With these proposals they approached their best and brightest in Mr S O Obirieze and Rev Fr Julius Mmegwa. The success was the 1986 commissioning of Amauku Ihitte-Okwe water project by the then Lt Commander Amadi Ikwechegh. Of course Amauku Day followed suite. This was the finest hour in Amauku if not in the ‘republic’. Such glorious feat has not been repeated. A giant leap for the ‘republic’.

Rat Race

From 1990 a number of factors especially the economy gradually to impact on the population. First many young people started joining the diaspora. Secondly the spatial net of diaspora widened. Thirdly, immigration into the ‘republic’ dropped and concentrated only around Umueke comparatively. This emigration of our best mind and brains began to have serious impact because their connection with events in the community declined. In most cases, the frequency of spending holidays in the community reduced. 

In addition immigration was limited to marriage where our wives join to reside. Gradually birth rate followed a reverse trend which is currently averaging 4 per family size. This sharp drop in the number of under 10s is best captured at Holy Masses in Amauku and Umuagbom. Children formed less than 10% of attendees, this also accounts for the weakness of Amauku LA school. The population is not viable when some attend in Umuowa, Umuohii Amaki and surrounding private schools. Amauku is seriously indicted for the current state of its primary school. Commendation to Rev Fr Louis Obirieze for marble flooring one class in 2017.

This is a collapse because the dead and those in diaspora were not replaced. You don’t need to be a public finance expert to appreciate the impact of declining population on tax receipts, social/public services and infrastructure. Currently the best and the brightest of the republic is limited. This has a severe impact on policy development, strategic initiatives and solution implementation at all levels. The best example is the non-circulation of Amauku water scheme through Umuotukwe and Umuihim resulting in the glorification of silliness where each household sank a borehole. What a waste! While the situation is partly mitigated by collaboration between some diaspora representatives and HRH Eze’s palace, more needs to be done.

Scattered Souls

A few clarifications on diaspora. When a citizen is not resident in his/her place of origin for at least 180 days a year, he/she becomes a non-permanent resident or absentee landlords. Over 20% of our citizens fit this description including their wives, husbands and children. In addition many of our children are now foreign-born and foreign residents hence naturally displace Ihitte-Okwe as a primary location of interest. The gap is usually mitigated with periodic visit to the ‘republic’ if and when it is applicable. Korona biko! Current population of the 'republic' estimate is less than 6,000.

Attempt is made here for an objective appreciation to the fact that our diaspora are inadvertently disconnected and are limited to doing only goodwill via specialised knowledge sharing and remittances. It is also clear that such disconnection hurts human development due to disparate views, absence of ground truthing of proposals and authority without enforcement power.

Expanding Floors and Shrinking Sales

In summary, population size, make up and dynamics show important elements of the community’s aspirations. While there is no doubt of the increasing physical footprint in all the villages, you’ll be surprised to know that 80% of Ihitte-Okwe residential floorspace is empty and unused because of decline in total population. Another indicator is the unviability of Eketa including the disappearance of Nkwo Utu. 

Markets need (threshold) populations to survive and sadly we don’t have it anymore. The same applied to the new Eke Umuowa and many markets of southern Igboland. The only viable market in our area is Eke Isu Obiangwu. Ignorance of this fact has sustained the absence of markets including village Ugwumabiri to counter the lacks in the expensive ‘shopping malls’ sprouting in our villages. Is it conceivable for Amauku to go to Eketa or even Nkwo Utu? Besides markets are not only women, mothers, children and shopping. It is part of human social DNA. Our population needs high numbers, quality, skills, experience and strategic awareness. 

The commentary will be continued.

Centripetal and Centrifugal Forces at the Base – Ihitte-Okwe ‘Republic’ (2)

Emerging Patterns
Introduction

The previous series focused on the geophysical outlines and the initial actions of our ancestors. This part will pay close attention to outcomes from the initial actions over time. Change is the permanent state of human existence irrespective of action and inaction. In pursuing this presentation a number of points need to be understood. First, that the content here is drawn from first-hand experience and primary sources. 

Secondly, the time used references before and after Nigeria-Biafra War. Remember that most of the Biafran conflict concentrated  in the southern Igbo Heartland which Ihitte-Okwe is a part. The reason for this methodology is simple; that pre-colonial outcomes and colonial footprint can easily be distinguished but not so much between colonial experience and Nigeria’s independence until 1970. Thirdly, empirical tracing of emerging unique and dynamic patterns to the present is easier from 1970. Most of the elders did not survive Nigeria-Biafra War with the primary result of irreversible losses in knowledge, systems, structures, experiences and values. 

Lastly it must be stressed that these views and conclusion are mostly Amauku-centric. There is no effort at denying any bias apparent or imagined. My commitment is to balance objective and subjective dimensions in a discourse. Therefore let us now proceed to the main points that concern us in this phase: fear, population collapse, moral/spiritual decline and new market geographies.

Enthronement of Fear

One of the gross lapses in the (human) development of Ihitte-Okwe is the yawning gap between acquisition of foreign knowledge system and its effects towards effective policy evolution and implementation. Another yawning gap or friction continues to fester between the perceived unfitness of pre-colonial knowledge and the apparent inadequacy of received foreign knowledge. The gaps play a part in the unfortunate elevation of fear as a viable tool in the ‘republic’s’ arsenal to the present day.

The emergence of fear as an unfortunate tool in internal relations is best understood from its footprint and the timeline. The main variable of fear is the permanent fencing of private space. Between 1970 and 1982 the only fence in Umuotukwe Amauku is Imeogba Obirieze western wall, a -5ft structure parallel to the road without deviation. This means adults and mostly children with rights-of-way moved freely through all the access to their neighbours within and beyond kindreds. There were no permanent enclosure rather temporary boundary markers denoted with raffia (igu/akirika), camwood (oha), mkparata, aboshi and ogirishi where applicable. The security of one and all was assured and uncontested. 

Drivers of Doom

The wider geopolitical and geoeconomic dynamics drove home patterns of change that gradually meandered from January 15^th 1970. This was advanced by shock exposure or integration into the petroleum dominated economy especially with 1974 -1976 inflation. Such an economy and politics required something from potential participants: specialised knowledge displayed in certificates and access or rights to capital. On both counts, our ‘republic’ was inadequate and collectively unprepared. By implication, the local economy defaulted to a shrinking agricultural economy underpinned by new breed of cassava. A jiapu ewerela eze! Besides land remained a fixed asset supply increasing household sizes. 

By 1982 following Shagari administration austerity policy, the end of Nigeria-Biafra War apparently displayed in full. With limited resources, lack of capital, increased competition and demand of needs and above all lack of collective will and poverty of strategic foresight; the fault lines of underlying tension surfaced to rupture in many families and clans. The inability of elders and amala to clearly appreciate the strategic existential monster at hand played a major part. 

This individual and collective myopia opened a giant door of contest, devaluation and sacrilegious approach to our legal/judicial structures and institutions. Inter-family and intra-family feuds started with zeal. I can recall that in Amauku alone, the number of family/kindred litigations rose sharply in various amala, customary and magistrate courts. Of course without dismissing petitions at various deities include Alaogbaga ‘Supreme Court’. Our husbands, fathers and brothers dominated the field; while our wives, mothers and sisters played their part naturally. Each of these players possess both good and bad characters because they are truly human. 

Hollow Remittances

In addition to limited ambition of most of the young men, savings started to be ploughed back from Lagos, Owerri and other cities into securing family land parcels gradually producing the current rural eyesore called concrete jungle. These fences are prison-like sending a clear message that all and sundry are excluded i.e. persona non grata. Relationships transformed negatively, inter-family visits declined and animosity increased as a way of life. 

Solidarity vanished. In some cases these conflicts, hurts and unlove became associated with questionable death of loved ones increasing the pitch of malice, anger, revenge and hatred. In addition some members maliciously and illegally dispose of collective owned lands in connivance with willing Umunna. It is now the norm for an individual to sell parcels of unpartitioned collectively owned plots. 

Any casual observation of Ihitte-Okwe will notice that 90% of her wealth is fixed in the ground as fences. Take a look on google map of your village and find regularity of boundaries across our ‘republic’. No one advises an investor on how to spend his/her fortune. Family ties became less dense, strained and suspicious. With this centrifugal investment it is very rich for any sane mind to pretend that peace and development will advance in the ‘republic’. Such terrritorisation of private space only reinforced restriction, fear, perception of unknowns, insecurity and uncertainty. In any case the full spectrum of Nigerian praxis played and continues to play out in our ‘republic’.

Sadly this fear ignorantly manufactured by the previous generation had our own generation as pliable vectors of its propagation and we have done an excellent job in the most part to advance and entrench it especially those in the diaspora. Diaspora imply anyone who doesn’t spend at least 180 days in Ihitte-Okwe. Evidence is clear that this ugly transmission of division, friction and factionalisation finds oxygen in our diaspora at both village and republic levels respectively. There is no subsisting disagreement, hurt and conflict that is not sustained, inspired or funded by a brother in the diaspora.

Hopeful Restoration

In summary our families became compromised, nevertheless efforts are actively underway towards remedying this ugly trend. Appreciation and recognition is expressed to Mr Remigius Obirieze for inviting and hosting the 1^st Umu Nwaike Council in almost 40 years on 25^th December 2019. This positive response indicated a genuine desire for healing, reunion and full restoration. A wonderful expression of trust and faith! There is hope that restoration of family foundations will attract our attention as the initial step towards collective transformation.

The series will be continued.

Centripetal and Centrifugal Forces at the Base – Ihitte-Okwe ‘Republic’ (1)

Introduction

The necessity for collective existence is written deeply into the fabric of self-preservation of peoples in their own communities. Ihitte-Okwe is not an exception. However like small communities whose trajectories and experiences were altered irreversibly by time through colonial impositions, it is increasingly becoming difficult over time to clearly separate the benefits and costs both colonial imposition and the best of pre-imposition experiences. 

Therefore in the coming series, a narrative or commentary will be developed to shade light on Ihitte-Okwe as a place in terms of historical geography, unfinished business of Biafra and development inertia in the last two generations. Ihitta, Ihitte and Ihitte-Okwe are used interchangeably. The motivation for this exercise is knowledge stimulation and trigger for increased documentation on Ihitte-Okwe. This is not intellectual, academic or conclusive but information and ideas rendered free for use, update, modification and dissemination. My sincere apology for writing Igbo words with non-Igbo orthography.

What is?

What is Ihitte-Okwe? It is easier to go for its location than its meaning. Colloquially it is Ihitta-Okwe displaying a familiar naming convention of an entity linked its source. Apparently Ihitte is the first son of Okwe, in a family including Nnorie, Umuhu, Umukabia, Ngor and Ohekelem. The mother’s name is not available at the time of writing. The spatial or geographical contiguity/closeness of Okwe is not lost on a careful observer. 

Okwe etymologically suggest agreement or a play arrangement. There is no conclusive documented source on the subject. The same applies to Ihitta despite the fact that such name prefixes are found in various communities in Igboland. A range of options include insect attack (ihi ta), present encounter/experience (ihu ta) and greatness (iha ta). It must be appreciated that Igbo language is not a young one so a feeble attempt to create meaning is fraught with difficulties. Sound meaning are welcome for update.

Meanings are essential as they are the primary objects of individual and collective identity. Individuals can easily clarify the meanings of their first and surnames while simultaneously anchoring their origin and heritage. It seems that such may not be the case with regard to our illustrious ‘republic’. Nevertheless Ihitta-Okwe or rather Ihitta-Ofo-Asato is our subject. For comprehensive historical treatment, reference should be made to a wonderful book written by a brother from Umunokoche. It is the best work and should be in every Ihitta home. The correct name and author will be obtained shortly. 

It must be clarified that Ihitta-Ofo-Asato doesn’t strictly determine the present eight villages from its time of inception as a community. The present distribution of villages only firmed around 1940s. The technicalities behind the arrangement and allocation of Ofo is beyond the scope of this commentary. What is evident is that total population grew and declined over time as migrations continued between various okpulo (abandoned settlements) and beyond until 1940s giving rise to the current linear formations. It wasn’t always linear since motorised transportation system came with the imposition of colonialism. Apparently the norm was a clustered formation for nearly self-sufficient populations connected by paths. 

Historical Geography

Ihitta-Okwe is bounded in the south by Umukabia and Ngor, in the east by Nnorie and Umuhu, in the west by Umuowa and in the north by Umuohiagu and Nnorie. There is no clarity as to when the current boundaries of Ihitte-Okwe were finally set. It is not clear when Okwe branched-off from the southern Igbo migrations that included remnants from Mbaise and Ngwa to settle in the area. 

Since yours truly is removed from Okwe by 12 generations, a rough allocation of 30 years for a generation highlights almost 400 – 500 years difference. Bearing in mind the complexity of site identification, logistics of boundary demarcation, resources, technologies, state of virgin vegetation, security and concern of neighbours; we can surmise that the whole process of securing Ihitte-Okwe site may have taken two to three generations to complete. 

Site Selection & Demarcation

Did Ihitta & Co arrive and make uncontested claims on a virgin plot? How was the claim staked? Did Ihitta fight with first settlers to claim the site? Was the entire area claimed in one or multiple phases? Where there contests with other Okwe siblings as well as with Umuowa and Umuohiagu? How were the boundaries delineated? How was geodetic (round) nature of the earth surface accounted for? Spherical trigonometry and lunar configurations are not ruled out among others.

This will remain the biggest project ever successfully undertaken in this area for many generations to come. It is important to stress that the current villages have moved around as some have vanished into oblivion like Umuekwum. These villages are Umuogwu (Opara), Umunokoche, Umuochere, Umueke, Umuagbom (Etiti), Umuohii (Amaaki), Umuohii (Amaozi), Umuotukwe and Umuihim making up Amauku (Oriogu).

The genius of population distribution by our ancestors become clearer. The first play of high intelligence is the north-west and south east slant which perfectly aligns with the tropical wind systems that bring rain (season) and dry (season). The physical footprint is Aba-Owerri road which cut through the ‘republic’ in the same axis. An excellent benchmark for a low-flying north-bound pilot in the airspace!

Considering that surveying is a complicated scientific and mathematical business, the final 1940s pattern can only invite deeper interest and inquiry. Naturally Ihitte-Okwe ended up a scattered or federated spatial arrangement without a common centre rather has almost each village posted near the ‘international’ boundaries. This is not unique to Ihitta. Few ‘republics’ like Umuowa and Nguru Umuaro have common centres. Even though the areal footprint of the ‘republic’ is small today, it was large when it was initially acquired and demarcated. Nevertheless the spatial formation favour multiple centres.

Strategic Initiative

I conclude that the reason for allocating villages to the borders is primarily for strategic defence of its spatial integrity. Look at Amauku, Umuogwu, Umuagbom, Umuohii (Amaozi) and Umunokoche! Bear in mind that such action naturally carry implication for distribution of power and authority for proper governance of the community with a small population, low birth rate and low replacement rate. Each village power base is anchored in the 4-kindred structure. So the strategic initiative was embedded in the reasoning of ancestors allowing for path development for interaction with other villages and neighbouring communities. These paths eventually expanded into the current wider road network imposed by British colonisation for cars and lorries. 

It is also useful to highlight the current average distance between villages as another evidence of pursuing strategic defence of the frontiers. Even today the distance between Umuagbom and Amauku remains huge, similar to Umuohii (Amaaki) and Amauku. Another implication can be found in the location of public services and infrastructure. In the case of internal markets, the laws of proximity to populations was fully observed with Orie Ihitta for Amauku, Eketa for Azu Ahia as we say in Amauku, Nkwo Utu in Umuagbom and so on. 

These evidence suggest that while Ihitte-Okwe may pursue a common approach to decision making, implementation considers regional differences. The natural tendency to devolve authority and solutions is not new though it is currently misunderstood in the last generation. There was evidence of flexibility in decision making taking into account location, population concentration and accessibility. At the time the common transportation is human trekking. 

This will be continued in the next series.