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 21st 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.
