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 15th
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 1st Umu Nwaike Council in almost 40
years on 25th 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.
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