Revitalised Amauku Ihitte-Okwe for the Future

 

Introduction

As Amauku Ihitte-Okwe restarts an authentic journey towards a future underpinned by credible disposition to a holistic educational outlook, the events of today stand in sharp relief as a watershed of stocktaking on how far we have travelled, how we got into our situation before today and the implication of today’s decisions on our collective future. This honest stocktaking is the objective of this article.

A generation yesterday

It is proper to look at issues with a contextual insight to ensure that comprehensive attention is given to primary explanatory variables among many. The main issue is the inevitable fact that Amauku is situated within the geopolitical umbrella called Nigeria with all its implications. More interestingly, most of the current population cohort arrived the scene after the devastating Nigeria-Biafra war whose ignored regressive effect continue to loom large.

To state that Nigeria is a problematic is an understatement, rather the current generation is a victim of Nigeria bearing the wounds of its poisonous decimation and industrial-scale holistic displacement. However, both its decimation and displacement is neither comprehensive nor total in so far as human agency isn’t totally robbed of dignity and freedom.

While we admit that the above paragraph deserved to be unpacked, a task beyond the scope of this piece, it equally signpost undeniable impacts on the ground with particular regard to low-quality of leadership, inauthentic decisions, unjust implementations and truncation of people’s expectations. Above all, it is the elevation of uncritical approach to existential struggle in general, a degradation of collective insights to problems and growing abscess of poor leadership as normative. In addition, knowledge and wisdom became untouchables effective from 1985.

Highlights of Errors

Four projects symbolise the malaise raised under the previous heading. 1986 Amauku Water Project commissioned by Lt Commander Amadi Ikwechegh fell victim to strategic blindness and post-commission inertia that manifested in the non-reticulation of  water through Umuihim and Umuotukwe. The summary is that at the time of writing there are least 30 private water boreholes in the community. Draw your own conclusion on the costs.

Second, is the electricity project design and implementation. This strategic project approached with the right intentions from inception lacked the input of credible and knowledgeable experts in the field of electric power and electrical engineering professionalism. This was ignored in spite of the abundant and available specialists sons and daughters in the profession. Third, is St Patrick Catholic mission expansion project. It was implemented in rejection of evident needs/cost benefit analysis provided at no cost to the community as a sound solution by one of our distinguished sons. A triple slap on him, on knowledge and on intellectual industry.

Last but not the least is 2020 COVID-19 related support provided by abroad Ihitte-Okwe family meetings. I deliberately avoid identifying the project’s given name because it is insulting to our collective memory, to ndiche and the collective gift of Ala. Apparently, the name is morbidly connected to regression of life towards its ending rather than its refreshment. It was an intellectual error given that its principals with the best intentions ignored basic facts on the ground which a simple needs analysis would have highlighted. A people blessed with fruitful resources don’t just ignore tested solutions to imitate erroneous neighbours.

Lessons

Taken together, the above errors initiated and consummated by our leaderships at local and central levels at various times have transformed into attractive destinations for our pilgrimage. An honest pilgrimage for humble observations and gentle examinations, mistakes identifications, gap analyses, what-if scenario reviews and admission that wrongs were executed. Only a deliberate and decent descent into errors allows one, groups and community to reassemble their equipment for credible investments and truthful implementations in the future. Unless leaderships in Amauku and Ihitte-Okwe in general adopt a comprehensive approach that is truthful, intelligent, reasonable and responsible; our future development will face serious obstacles.

Comprehensive Authentic Education for Amauku

Today December 26^th & Amauku Day at the LA School our community is united in a strategic deliberation to articulate the way forward for our collective future underpinned by a comprehensive approach to conscientization, learning, teaching, production and development. The most beautiful cast of this development is its indigeneity and ground-upness. All solutions must have the footprints of our experts home and abroad. In short every expert son/daughter is by default a consultant to Amauku.

The trigger for this new dawn is Nigeria expressed through state abandonment of schools, teachers and pupils. So the community has assumed responsibility of employing/supporting teachers with relevant resources, investing in the physical infrastructure and providing our pupils with the requirements for conducive learning. Yes, Amauku is res Amauku, a republic. The Latin root means the reality of the people.

Our effort is not ignorant of potential stumbling blocks rather integrate them into agreed initiatives, scalable deliverables and strategic visions upon which the holistic development of Amauku is based. Our children must have a clear identity, clear conscience, learn as a human right and grow into responsible persons looking forwards without loss of everything received from ndiche. Our appreciation is huge on the drivers, stimulators and facilitators of this latest eruption of goodwill.

It is not a coincidence that all these efforts are bearing fruit at Christmas with deep theological implication on virtues manifesting through resourceful communications, respectful coordination, insightful collaborations and wise donations of selves for the greater good. Christian doctrine teaches that God reconciled the world to Godself through Jesus, so authentic knowing of Jesus by the Holy Spirit must follow the models of Mary, the shepherds and the Magi. Rich interiority, self-knowledge and holistic unity of person, of marriages, of families and of community. This time around, the journey from today will not delink from the chain of consistency and continuity. 

Summary

There is an advantage in every disadvantage and error. Only that high cost in patience required to go through each case prevent most investors from appreciating  forensic reviews. Amauku is turning the curve of self-knowledge and collective unity with tentative steps in full awareness that without this bitter pill, there is no collective future for us. Let it be clear that the Nigeria that we groan about and expect to transform is best perceived through the lens of Amauku. For our children and generations yet unborn, this is our handover file. Only an authentic and holistic restoration of our collective development can reassert our honour, dignity, integrity and excellence.

Which Direction is Ihitte-Okwe Heading?

 Introduction

The title question is timely given the currency of the on-going dynamic reconfiguration of the global geopolitical plates. The recent peace agreement between Saudi Arabia and Iran reached in China is monumental for its regional implications particularly its dissolution of US full-spectrum dominance designs. Riyadh was least expected to choose a different path but facts on the ground suggest otherwise. In addition, the Russo-NATO conflict have ruptured assumptions on both the strategy and durability of United States power projection. It is within these developments that the above question is asked in order to shed light on Ihitte-Okwe and attempt a construct of future requirements for its direction identification.

Which Ihitte-Okwe?

There is a context to every situation and the reality of Ihitte-Okwe is not excluded. Ihitte is the first son of Okwe hence Ihitte-Okwe. This is the geographical area and autonomous community space of around 30km square that shares boundaries with Umuohiagu, Umuowa, Umukabia, Ngor, Nnorie and Umuhu. Majority of its population i.e. the 180+1 day per year citizens/residents, include those who descend from the age cohorts of the generation born both between 1901 and 1935. Simply put, those born within the period are few at the time of writing.

The implication of the above is clear in the following ways. First, most of the citizens/ residents are inheritors of all that is found in the territory, beneath the surface and in its airspace. Second, there are no new lands to be discovered, no new boundaries to be demarcated, no new strategic paths/road/intersections to be designed, no new markets to add to the calendar and no new settlements for migration. Third, there is no new language to be invented for communication in the community. Fourth, some graves of ancestors of that age cohort and most of those preceding them remain unidentified.

Despite numerous variables, the above named offer tasters of some of the core elements and inherent attributes of Ihitte-Okwe. Nevertheless, more insight is required towards an understanding of the geostrategic wisdom of these ancestors on boundaries and settlement locations. Prior to that an overview of the current learning foundation is presented.

Anti-Indigenous Design

One can easily accept everything observed in Ihitte-Okwe without question. Given the predatory civilisational stripping nature of British colonial education which continues to this day, such pattern of learning is a natural result. This is the case where formal learning in the community is not done in Igbo, curricula exclude local history, indigenous religion/spirituality, indigenous philosophy/theology, indigenous knowledge systems, indigenous science/technology etc. 

In addition is the aggressive exclusive policy of hegemonic authoritarian view of Christianity which label most things indigenous as suspect and devilish to this day. A systemic intergenerational transfer of such poison in the name of education render most citizens/residents foreigners in their bodies/homeland. A misunderstood geostrategic wisdom of our ancestors that shaped Ihitte-Okwe to this day deserves a highlight.

Geostrategic Wisdom

When observing our current town and village plans, one should be cautious in reaching conclusions of their locations/designs. In the absence of continuous historical and archaeological records, one could mistakenly assume that the observed are the default since time immemorial. There have been many internal migrations within the area and within villages hence the existence of okpulo. Umuekwum was once a thriving village.

Settlements were placed proximate to external boundaries. In all the decisions the external boundaries have remained unchanged and unchallenged in the last 200 years at least. The current population though reduced compared to that of the previous generation is significantly higher than those 1901 – 1931. The lands were huge per capita. Imagine how tiny Amauku/Arum would have been in comparison to its overall land space 100 years ago.

It fosters wonder in view of how these lands where acquired, allocated and secured by our ancestors; the spiritual and technological initiatives they invested towards their acquisition and the security offensive/defensive capabilities deployed for their protection against potential usurpers/invaders from neighbouring communities. It doesn’t require a genius to conclude that our ancestors possessed high level of internal cohesion, sharp spiritual awareness/consciousness, great intellectual power and huge charity towards unborn generations including the present (us). An enduring example is the indigenous priest, Nna Ekeanya’s securing the nascent Amauku Catholic Church funds.   

Post-War Struggles

Given limited documented records and scattered historical accounts, one enduring post-war feature of the community is the absence of cohesion or centrality. Cheap references blame it on geography contrary to facts on the ground. Most citizens born before 1966 attended primary schools in Umuagbom. Orie Ihitta and Eketa were the main points of internal trade & resource exchange in an agricultural economy till the late 1990s. There was an historical agreement in the community that backed the candidacy of High Chief B I Obirieze in the 1970s for autonomous community lead. Umuagbom served and continue to serve as a ‘centre’ though its potency has reduced over time. So, the question of weak internal relationship is a serious question in need of an unambiguous answer. This weakness has manifested into villages, kindreds and families with deadly consequences in the last four decades. Let us first address the bright spots.

Achievements

The biggest resource any community has is its population, its people. What is above or beneath its grounds are secondary expressions of their dynamic initiatives. This is the case of Ihitte-Okwe with examples. The search for sustainable sources of water challenged the community for decades. This was addressed with various solutions including digging of deep wells in the 1970s. Fluctuating water tables and increased risk/costs compelled the people to address the situation and the best outcome was expressed in the commissioning of Amauku Ihitte Water Project by the then Lt Commander Amadi Ikwechegh in 1986. Nze Eleoha of Umuhim and the project initiation team remain evergreen examples.

Since then the Catholic community have been granted parish status matching our territory. The highest honour to date is the approval and gazetting of autonomous community status in the 2000s by Imo State government. This privilege affords the community the status of recognised state with a defined territory, of a population with a centre (Eze’s palace). Ihitte-Okwe is no different from DR Congo, Brazil, Russia, China and Liechtenstein. Our ancestors sang and danced in their graves for this honour in anticipation of greater things that this privilege affords. What have we done since?

Autonomous Community Reality 

Every new state formed by administrative procedure or battle-won independence arrive with great anticipation and Ihitte-Okwe is no different. Now this is the problem in this case. Facts on the ground testify to a regression on many indicators. To address this point, it is important to revert back to the initial application for autonomy because this should unveil any evidence or lack of behind alleged poor leadership and poor followership.

Did Ihitte-Okwe population/leaders of the time ever deliberate and write down expectations of  new enhanced autonomy in view of its potentials, opportunities, strengths and capabilities? Does a document exist on any agreement or promise of action by Eze candidates? If, ‘no’, is the answer to both questions, as the situation went downhill, did the population particularly family meetings and development meetings address the issue with consultations, published documents/communiques? If the answer is no, then, the stink is thicker than imagined. Truth be told, the implications and full potential of autonomy is not realised by most of the people.

The current generation need to urgently and collectively look at ourselves and ask the following questions: What form of Ihitte-Okwe do I want to hand over to my children? Does the current Ihitte-Okwe make a deserving gift to my children? Will I recommend Ihitte-Okwe as a holiday destination or an event (wedding-birthday-research-retreat-conference) spot to colleagues/friends?

The currency of skeletal organisation of the Eze’s office including an almost ceremonial cabinet is unfit for comprehensive development in the 21^st century. Ihitte-Okwe as a space of consistent capital flight to other communities is unacceptable. It is despicable that Ihitte-Okwe tolerates unfit-for-purpose schools for their children. It is not a space for waste of scarce resources, abuse of process and celebration of ignorance. The case of parallel and competing initiatives by different well-intentioned stakeholders without consistent data-centred strategy flowing from Eze’s office is unhelpful. All policies/initiatives most be signed-off at the centre. Eze’s office is not a museum rather is similar to the Kremlin, White House & the Forbidden City. It is a power centre, the glue of bureaucracy and crucible of strategic initiatives. Ihitte-Okwe is neither little nor insignificant.

A radical change of both thinking and worldviews of citizens/residents/leaders is critical going forward. Data-centric questions, credible investigations and robust analyses of processes, solutions, targets, dependences and decisions can no longer be dismissed. Complexity must be accepted, centralisation received and modest institutionalisation inevitable. These aren’t concepts experienced only abroad and in textbooks. It is odious to transfer Owerri/Abuja’s weakness into our community. 

A new way of systematically and competently running our community is urgently needed. Many will not appreciate such change but there is no room for business-as-usual if Ihitte-Okwe burns in your heart. Simply put, Ihitte-Okwe is stagnant and its collective leadership across the board is unfit-for-purpose. Therefore, how should these insights be implemented?

Structuration Summit

There is nothing original in the suggestions or accounts presented above. The suggestion are items for deliberation as they are unready for implementation in their current state. For Ihitte-Okwe to realign its identity according to our ancestral foundations, discover its direction in line with indigenous strategic values and endeavour to reposition its capabilities/potentials in interactions with other communities/states/empires; an ambitious summit or grand assembly of the people is needed before the end of 2024. Ihitte-Okwe deserves a robust integrated and comprehensive governance infrastructure. Summitry are normal events for collective interactions, consultations and discussion towards strategic goals. Annual August meetings of our mothers is an example.

The summit must be organised to address issues, challenges and opportunities of the community towards signing-off visionary strategies, finding processes, approve solutions, creating structures and setting up a dynamic infrastructure for taking Ihitte-Okwe forward. Every citizen/(resident) from every part of the world should be invited to participate in this summit. Issues for discussion include but unlimited to conflict-resolution, culture/heritage, Eze's office, food production, health care, micro-finance, economy, rule of law, leadership training, skill development, accessing Umuneke/Owerri/Abuja resources, governance etc. 

Agreements, decisions and strategies must be collated in a (grand strategy) document which guides administration and implementation on agreed schedules. It is important to stress that the responsibility for planning and hosting this summit should be discussed by the Eze’s office, homebased retired seniors and family meetings in Rivers State, Lagos State and Owerri. We have experienced brothers and sisters in this areas.

The summit should be a testament that the community has come to a crossroad of maturity. It should be focus on upgrading the existing order and a testament of Ihitte-Okwe as a defined stature, with rich potentials and also a productive population consisting of with diverse & capable citizens  in different parts of the world. Time has come to contend with emerging reality in a rapidly reconfiguring global geopolitical dynamics. Ihitte-Okwe deserves a seat on the big table, and it is time for its citizens/residents to confront the fact and act urgently.