Egypt is still Africa

This glorious country with rich historical pedigree has descended into specialist media machination and mash-up of recent that you wonder if history has actually ended. However what is emerging is a testament to historical amnesia of majority Egyptians who have been sold down the river numerous times that they have lost count. The purpose of this article is to explicit forgotten lines on the conflicting imageries and narratives of what Egypt means and how today’s mess came to the fore. It is important to stress that ordinary majority Egyptians haven’t precipitated this outcome rather the powerful minority (elite) among them have.

Son of Africa

One of the sad elements of current Egyptian crisis is her apparent and deliberate loss of identity. There is no dispute Africa extends from Cape to Cairo, Cape Verde to the Mogadishu (the Horn). Later narratives have gradually with some success deconstructed Egypt’s Africaness and migrated it into the sad conundrum called Middle East. Egypt is one of the giant sons and daughters of Africa. In the early post world war 2 days, Egypt’s place was assured and secure as General Nasser reflected and transformed this historical patrimony.

What is sadder with the extension of this ugly metageography devoid of any continental underpinning is the depiction of the so-called Middle East as ranging from Morocco to the eastern ends of the Arabian Peninsula. It is curious that the metageography of Middle East is coterminous to lands mostly populated by Arabs, which in any case should be referred to as Arabistan.  In the bid to consolidate this front of self-determination coupled with rise of petro-dollar hegemony, Egypt was put on the back foot of both African and Arab leadership from which it is yet to recover. President Morsi’s reaction to the recent Nile Treaty ratified by most countries in the catchment area represents a perfect summary of Egypt’s identity crisis.

Historical Self-Destruction Marker

Post-Nasser period presented binary expectations for continuation of a proud nation with clear focus and unimpeded strategic goal which is not subordinate to foreign interest. Nevertheless the current crisis was signed and seal with Camp David Accord which simply evoked her death warrant. With this treaty Egypt lost every trapping of an independent state and an able player in the global field including immediate loss of leadership in both Arab and Islamic worlds. By willingly playing second fiddle Egypt was consigned to the side-lines of a summit where she is the agenda. President Sadat may have paid with his life but that payment was sustained by General Hosni Mubarak with vivacity.

In another strategic outcome of that treaty Egypt was summarily divided into two opposing forces, the power elite composed of the privileged dominating one party machinery including the military beholding to foreign interest, and the poor ordinary masses who wait endlessly for bread and or sort solace in the arm of puritanical interpretation of religious doctrines. Bamboozled with foreign aid of all manners, the elite slipped into comfortable coma letting down the majority in failing to accept them as the only asset the country have after all. Problems do not only extend, they mutate and bid their pre-explosion time.

Zero-sum geopolitics

Egypt in the persons of Sadat and Mubarak (and elite) permitted playing second fiddle as existential goal during the cold war however miserably failed to project post-cold war geopolitical calculus with any sense of national interest dynamic. In essence they count of being part of the winning team. Sadly there was only one winner! They forgot that it takes many lives to make one general. As the new world order took shape Cairo was immune to the emerging nuances that the sole winner want no challengers even as her relevance was reduced to check-mating the largest open prison in the world.  What commenced as a binary geography of world view that placed Egypt in the ‘axis of not - evil’ unveiled the fact that the only thing that mattered in Egypt is not the people but the army, an army whose doctrine is not national defence.

On the foot of unwinnable war on terror of which Cairo falsely believed it is on the winning team, another packaged upheaval or controlled mayhem mislabelled as a revolution ensued across the African part of Arabistan. Curiously the non-African part of Arabistan held, of course what is left of Iraq is anyone’s guess. A revolution unfolded as a top-down theatre where the majority down and out were mere players devoid of potency, cohesion and plan played along. Only that the elite were doing musical chairs in the interregnum. It is evil and this time one can paraphrase Clausewitz (of course for a member of the ‘axis of not – evil’) evil is extension of politics by other means. Therefore Egypt is a beneficiary of the evil that was intended for members of the proverbial ‘axis of evil’.

Economy Foolish

When a coup against an elected government is now debated on its (de)merits with the untouched army up again in the fore at least those apostles of democracy still relish the right to do a decent job. Egypt is down and out for another generation. Maybe South America may beckon for lessons learnt! The main problem above all is economic hardship and economic sabotage underpinned by neoliberal doctrine which will not go away until wealth distribution is implemented in a true mass reaction lead by the down. Apart from that the power elite will cling to power with divide and rule tactics in the short term while the big one waits on the window of time.

For those who have suffered most have no worries holding out as long as time allows. Muslim Brotherhood will not wait another swath of decades to kiss power again hence the bloody horizon. No easy way out of this one.

Lessons if at all Learnt

The so-called revolution has unravelled and it is time for majority Egyptians to seat down, think and regroup. They have been on the road of euphoria and intoxication hoping to make real change without time or plan.  In addition it is time for the majority to use similar binary cognition to distinguish between friends and foes; within and without.

Sadly and truthfully mayhem will not leave Egypt soon because the problem has morphed into hydra. Nevertheless the biggest lesson is for the Brotherhood to focus on remaining relevant to their base. They need to critically recalculate and reconscientize their raison d’etre, foreign relations, choice of dependable allies and strategic initiatives, revaluation of capitalism. ‘Egypt first’ policy will be welcome. Only then will the first seeds of stability be sown. Stop the isolation in the Arabistan camp as it is empheral and unsustainable. Nevertheless their problem in government is the problem of Egypt; cancerous lack of self-confidence. The future of Egypt among other places is not in the Peninsula or the Gulf (Arabian or Persian).

Excess Floorspace in Extra-Urban Igboland

Introduction

The reader may wonder why the subject is pertinent to warrant bundle of texts and space. It will be welcome to throw similar inquiry to the title phrase which suggests abundance in a particular geography (and time). While both theses are valid, the patterns, attributes and relationships including complexities underlying the subject deserve exploration. Moreso it is part of a consistent strand of analysis that attempts to shine holistic light on Igboland. 

From Space

Advancement of technology especially in remote sensing and satellite have provided a wonderful opportunity for anyone to zoom in onto their origin or village from any distance with manageable resolution. Google Map, Yahoo Map, Bing Map and others are part of global mapping environment for civilian and recreation utility. The most important aspect is observing the clear outline of your family home and compound especially the boundaries of contested places where disputes has cost resources including blood. What is apparent is clear evidence of low density of settlements scattered across Igboland with highest concentrations of built areas found mostly in state capitals. This will be addressed in full later. There is no contest between built up areas and dominant vegetation. Of course this doesn’t suggest that population follows similar pattern and this is the crux of the matter. What that is observed from space must be ‘ground-truthed’ for verification.

Ground Truth

Travelling around Igboland recently has exposed and confirmed a trend that commenced after Nigeria-Biafra War but accelerated in the last 3 decades by aggregate diminishing of the economy. This trend has economic, demographic, political and cultural implications. The gradual wave of emigration from extra-urban areas to the few urban concentrations in the former Imo and Anambra states has succeeded in part as the former population are not replaced by natural growth or immigration. Devoid of clear policy and investments in extra-urban areas it is impossible for these communities to compete with the state capitals which have become the ultimate destination. As a result housing stock gradually increased.

Spatial Realities

Mobility of people is usually not a threat to origin-destination matrix as each side benefit from daily exchanges and interactions. However movement of individuals and groups of people over time gradually produced a functional spatial winner-takes-all. This means that those who move from an origin to a destination are no longer permanent residents of the origin and hence do not contribute directly to its day-to-day activities. Destinations like Owerri, Aba, Enugu, Umuahia and etc become apparent winners though there is more to it than clear wins. Nevertheless their numbers swell as young unemployed men and women seek their fortune returning home only on occasions when it is affordable. This is one side to depopulation of extra-urban Igboland.

What is not difficult to miss is the increasing number of homes that are ‘too big’ for the current residents. In parallel is emerging increasing number of homes in various stages of dilapidation. The former depicts gradual or rather transformation of busy homes into ‘sterile’ nests for a few. The latter points to evidence of limited usage or reduced function for the few users what are constrained to monitor these homes for wear and tear. Even in clans with erstwhile large population, the experience is the same. What is interesting is the commonality of large homes with massive fences undergoing disrepair.

When you consider that most settlements in Igboland are linear on both sides of the road, you are confronted with a bilateral spectre of resignation and confusion with extra-urban spatial development. In addition to this emerging experience is the cultural dimension which is very powerful on various scales. In a sense it confirms the rejection of our villages as relics of gone-by days which have no relevance and lack productive essence. It sustains the view that our villages are mere outposts for infrequent short visits and space for ‘Denge Pose’ or ‘Power Show’ syndrome. This is no longer an attractive and viable space for living in most perceptions driving home a sense of fear which is accentuated by diaspora population especially their uncultured womenfolk and dislocated menfolk.  

Impacts

The first impact of depopulation and increasing housing stock is narrowness of roads including asphalted ones. Reduction in road width is evidence of few things. One is conflict which creates insecurity and abandonment. The other is peacetime abandonment due to lack of leadership and resources. The second point drives the point that with poor leadership and few employed young men, community maintenance becomes low priority. It is important to stress this outcome is not limited to the rainy season. 

The internal community dynamics which have exposed uselessness of time expected role of youth seem to unveil in the absence of ameliorating policy. The days of defined youth roles including responsibility for community maintenance are gone. With it also with a step to the grave is the socialist nature of community experience received from the ancients. I hope the word ‘socialist’ doesn’t make anyone look towards Marx and Bolshevik Moscow for answers. It is no surprise that social fragmentation and factionalisation is replete in Igboland.

Evidence

There are a number of points and areas which vividly exposed the gaps that drive the experience captured in this piece. We’ll be limited with the most obvious ones.

1.     Degradation of positive leadership is holding sway in various parts of Igboland. This includes but not limited to devaluation of community elder, development unions, the political elite, the churches and the state. They have all collectively failed (directly and indirectly) to replicate what the ancients managed with aplomb. I am not interested in wasteful debates on democracy rather highlight that collectively and individually above-named institutions have contributed to the on-going leadership rape in Igboland. What is clear is the lack of clarity on the role of these institutions in the current social, economic and political climates. You get a sense of posturing and burying the head in the sand.

2.   In the face of expansion of geopolitical units at the lowest levels, there is total failure to maximise potentials of autonomous community structure. While the cultural elements are recognised, the political and economic dimensions remain untapped as communities fail to seat down together under the auspices of their Eze to design strategic plans and development policies which serves as springboards for holding the state accountable. In a sense communities are apolitical, apathetic and lack nuance towards innovating new political machinery for solving community problems.

3.   Massive stagnation of communities in the inertia to embrace human development along knowledge-based principles. Since it took almost 3 generations to get most of Igboland accessible water and energy, it is obvious that the potential in these values are lost. What do communities do with or after acquiring electricity and piped water? Where do specialists comes from when these investments require maintenance? Surely not from host communities in most cases. You begin to realise that extra-urban development is stuck in crisis with inability to evolve toward self-sufficiency in physical and human development. The import of these views is in part to reduce dependence on asset-owning families and increase employability of young men if possible starting up firms in the villages. Community security and population could be sustained. Building new churches or new parishes will not solve these problems but rather increase them.

4.    In the battle of settlements it is clear that the few urban centres have won hands down as the giants and near monopolists of spatial development; social, political and cultural investments. One cannot avoid the binary nature of choice that is apparent in both strategic and spatial levels. Still it is a pyrrhic victory as these few urban spots are unprepared and unequipped for increased waves of immigration. Poor (few) housing, poor sanitation, crime, political corruption, few schools, few hospitals, confused churches leadership, high cost of living, etc are found in Owerri, Orlu, Enugu, Awka, Onitsha, Abakiliki, Aba and Umuahia. It is interesting that each Igbo state has at least 2 viable urban concentrations. 

5.    Lastly local government as an instrument of viable governance, deliverer of public service and enhancer of physical and human development in Igboland is still-born. For now it remains a well-spring of privileged few who command and control all its resources for themselves and their families. You can only hope that their future generations will keep it together.

Conclusion

There is an opportunity to re-address spatial and human development strategies at the lowest level in the communities for sustained growth. The issues raised above result from neglect and gradual accretion over the last 3 generations. What is evident is massive confusion to confront or adjust to confront issues in a new era by bring together a mix of received ancient knowledge and achieved foreign concepts. The confusion is not strange rather is an expression of deep identity crisis. For communities that lived in the same area for thousands of years before the present, they either find a viable solution to surmount their problem or they simply vanish themselves from the face of the earth.

Adjectives of Collective Degradation

There are many terms, nouns and adjective that Africans have accepted about themselves without question for a while. Many of these terms in themselves seem imposed at a time though not currently forced but still remain in use. To suggest that some of the terms are harmless is an understatement. With time and as the collective evolve, it is no longer misplaced investment to review some of these terms and the contexts of their existence with a view for introducing alternative terms or rather descriptions.

A few of these English terms or phrases have caught my attention for various reasons especially in their confusion to fully describe or capture the essence of subject(s). The most concern is generated from the fact that those (Africans) who should know lazily repeat these terms even on the platform of advocating progress which to all intents and purpose is arrested.  Examples of the troubling terms include African Tradition Religion, Tradition Rulers, Traditional Healers, Traditional Medicine, Traditional Justice etc.  Prior to making any progress on my concerns, one is right to ask who own these phrases and if their ownership has changed over time? In this regard one must acknowledge that there are knowledge creators (pace/trend setters) and knowledge consumers. Of course knowledge is an (expensive) product.  While question of ownership may not be settled in this piece, credibility of context of usage is open field.

Take the first one, African Traditional Religion. What is meant by African? Is this the context of disparate indigenous religions across Africa before and after colonisation or single religious template of or for Africa? By Africa I mean the undivided geo-continental expanse from Cape to Cairo and from Cape Verde to the Horn. Or is this a blending based on suggestion of structural and process similarity between indigenous religions as funnelled through the Kenyan Religion intellectual, Prof John Mbiti? It is as nebulous as seeking for numerical accuracy of grains of sand in a cup still many of Africans revel in using it. What is wrong with mapping each African religion to its people/nation such as Igbo Religion, Twi Religion, Wolof Religion?

Then space right onto ‘Traditional’. While in itself the word is malleable, however as a comparator it serves useful purpose of denigration and sustaining anthropological inferiority. There is no sense in one or a people self-relegating themselves even as time has come for them to take their future in their hands rather seriously.  The word ‘Traditional’ in this context is similar to second fiddle, inferior, suspicious, arcane and irrelevant. The question now becomes which religion is not traditional but how many are not traditional enough for the term ‘Traditional’ to be placed in their name? No one has read of European Traditional Christianity or Asian Traditional Hinduism/Shintoism! For some in Africa including Africans and beyond who do not profess these religions, there is no argument that they are remnant of devils fading glory. Unfortunately those in this unfortunate camp i.e. the holy quakers, holy shakers and holy rollers of new imperialist impositions failed to trace the true genealogies of their new template. And this inglorious ignorance is wreaking havoc and will continue for generations to come.

One of the things that cannot be said again of various Africa Religions is impunity and universalism via imposed force. Even the best minds acknowledge that in all these religions, ecumenism is the heartbeat. One can join or exit at any time. One can hold membership along with membership of other religious organisation. They project highest levels of awareness and ontological maturity which imposed religion power brokers only attempt not via patience but through sanctioning industrial-scale bloodletting. Indigenous religions have clear genealogy which should put Africans in excellent position to making the best of new religions requirements. Sadly many Africans mischievously relish their outset fixed with either colonialism and or imposed ‘independence’.

One of the most annoying things to observe is how those who profess progression of African agenda in the various non-indigenous religions cut hollow figures who cannot but represent existential conflict between their (mis)understanding and expectations or lack of them. What one is left with is a conundrum of confusion and stupidity advocating intellectual and ontological suicide respectively just to satisfy patrons and currencies whose only fortress is time.

Is the use of ‘African Traditional Religion’ not a glossy attempt to smooth over unique rich tapestry of each indigenous African religion which is curiously prominently re-emphasised in the so-called monotheist religions of the North! Active imperialism of the mind! Even in the case of cross-over or conversion, where Jews of pre-Christian era required to totally abandon every facet of their judaistic ontology and heritage first before they are ‘saved’ by Christianity? No, neither should the peoples of Africa. Nevertheless the dignity and true ontology reflecting as unbreakable chain of heritage connected to present Africans from millennia deserve not be ‘disappeared’ or debased for ephemeral destructive ideology disguised as true religion. It is civilisation incorrect!

The ambiguity of deliberate choice becomes explicit when you encounter legal definition of religions across Europe even in the erstwhile heartlands of so-called Christendom. You’ll be surprised that there is no winner takes all even with the settlement encoded by 1648 Treaty of Westphalia which is now pumped into ‘careless underlings’ as separation of church and state.

Considering points made in the foreground, time have come for repudiation of legacies of imposition which are retrogressive and obnoxious, and even harmful to African experience. The so-called experts and intellectual vultures/gold-diggers especially children of the soil should start changing the nomenclature and registers of terms. Pre-phrasing existence by adding African simply confirms identity crisis. It is no different from a US Caucasian calling an US African grandfather a ‘boy’. Africa doesn’t need growing up.  Africans do not need to think that they exist, Africa is because it exist; period. The mental slavery that relegates a people to passive consumers of their own knowledge rather than its creative custodians is a dangerous trend clearly exploited by imposed religions. It is no gimmick to conclude that religious imperialists killed more generations without firing a shot than any weapon of mass destruction attempted to annihilate a generation of Africans.

Therefore lumping things together as final basis has no justification or coherence even in empirical multiscalar investigation. In any case you have Igbo Religion, Igbo Medicine, Yoruba Justice, Tuareg Law, Heroro Medicine, Tiv Healers and etc. Identity crisis cannot be resolved through crisis of collective destruction. Waves of change do not emerge as a result of geographical determinism or kneeling down on the altar of inferiority celebration over time. Even for trumpeters of globalisation, be reminded that it did not excuse or ensure homogenisation.  Take a cursory look at Europe, what is clear is that comparative villages in Africa are sovereign geographical spaces. Even Scotland is making a bid for independence from United Kingdom though without knives and guns for now. 

Return of the Beast to Africa devoid of Amnesia

Newsreels are buzzing with events but what dominates the airwaves is what pleases the merchants of death and their ‘reputable’ media. Usually Africa is relegated to the section on violence, disasters and mayhem as if this is geographically determined. By proportionate share, an alert mind will only wonder why Africa has not been swept into oblivion. In a related case a BBC report alerted on an impending visit to Africa by the US President, Mr Barack Obama. Surely not as an ‘African’ American! It is important to take a deeper look into this ‘constructive’ decision, the timing, the pit stops and general configuration in global geopolitics.

This will be his 3^rd visit to the mother continent. It is also important to stress that he’ll not be visiting as an interlocutor because to all intents and purposes Africans have proved beyond reasonable doubt that no such thing exists for them in United States. Nevertheless the decision of the trip at a time when attempted regime change in Damascus is as good as dead is instructive. With Damascus increasing offensive against rebels and their backers with new gains across Syria by holding recaptured spaces in the theatre including a recent statement of force by Moscow on East Mediterrenean Sea, bad news can only be deflected not displacement. Sluggish economy on the domestic front is not refreshing either with African-Americans bearing the brunt of economic meltdown in the ‘land of the brave’ while bank bonuses continue to ride high devoid of White House real admonition. Too late now! When the going gets tough, Africa becomes a promise land. This is in the aftermath of ill-fated attempt to trigger onslaught against Pyongyang few weeks ago.

In any case there must be anticipation that the next quarter may provide a breather for the White House in the face of fair accompli of Damascus consolidation. This will be accompanied by renewal in Tehran with election of new president and representatives at the Masjid and strengthening of Hezbollah in Lebanon hence maintaining the Shia compact and integrity at least until the next round of offensives begin.  With a complicating Asian Pivot it seem June may provide an opportunity for recalibration on various fronts.

The geography of the trip is significant. It skirted the so-called revolution spaces of North Africa probably confirming that what took place where adventures in dreamland. The viability of the so-called liberated lands and revolutions can only be described at best as ghost countries with demolished present and uncertain future. Name them; Libya, Tunisia and Egypt, they are all on life support. Success is always milked by their heroes however in these cases action is stayed.

Probing further one is given the impression that extremes are key to unlocking secrets. Senegal on the west coast is the most viable political entity though a suppliant of Paris. While Mr Obama may or may not visit slave port relics, Dakar will be ‘constructively’ nudged towards openness to US AFRICOM agenda, engagement on Malian offensive and the war on drugs. The enthusiasm following ‘liberation’ of Northern Mali has died down with former champion walking away one after the other. Chadians made the first move. The recent past arrest of Guinea Bissau former naval chief by favoured agents is not lost on observers.

The next stop is South Africa. While post-apartheid leadership continue to posture in betrayal it is not lost on anyone that United States was not the key to their liberation. It is Havana under the leadership of Commandante Fidel Castro. The successful 1988 Battle of Cuito Carnavale in Angola led by gallant Cuban forces that smashed and eliminated once and for all the invincibility of US backed South African Defence Force (SADF) only stopped western aggression against Angola and finally paved way for Namibian independence and death-knell of apartheid hence majority rule in South Africa. Former ANC Intelligence chief and current president, Mr Jacob Zuma knows it because he nearly lost his life more than once from US inspire offensive. There is no doubt that South Africa is a contested space between old world and an emerging new world with the recent past BRICS summit a poignant point. US want to maintain a geopolitical and diplomatic footprint in Africa against so-called Chinese wave. Let’s not forget that Beijing decided to invest while Washington Consensus kept waiting for the right conditions for years.

Tanzania as the last stop carried interesting geopolitical nuances as a favourite nesting ground for US intelligence for more than a generation. The elimination of the ‘red threat’ i.e. Mohammed Abdulrahman Babu by the forced creation of Tangayinka and Zanzibar into Tanzania in the 1960 is instructive while Mwalimu Julius Nyerere serving as a ‘bulwark’ had time and space to sustain ill-fated Ujamma. One must acknowledge the role of Dar es Salaam University as the crucible of African research and intelligentsia sustaining the likes of Late Dr Walter Rodney, author of How Europe Underdevelopment Africa to name an individual.

Reviewing the trip based on the present carries little weight without matching it with the past. With a future projecting Africa in ascendancy with room for assertiveness in a multipolar world, United States is finally searching for her rightful place in that new world by way of rebranding her image in Africa. Using a president that appears African is a strong card but the jury is still out. It must not be lost on anyone especially Africans that for the first time in United States history, its president led an unprovoked attack against his origin without recourse to history. Smashing Libya to Stone Age is nothing short of war crime. Following it up with airlifting French forces to secure mineral resources of Mali 2 years later can no longer be dismissed as part time war making. In that period US armed forces under Mr Obama’s regime has multiplied drone bases across Africa in its proverbial ‘war against terrorism’ especially Niamey Drone Base in Niger a few kilometres from (an ally) Nigeria frontier and less than 500km from Abuja.

There is no evidence that United States under Mr Obama will change the tide of renewed Africa awareness and flexibility, more so the increasing relationship with Beijing. As for this impending visit, Beijing will be watching closely. No amount of constructive intimidation will wash so far as US AFRICOM continues to run riot toward the strategic goal of militarised recolonisation of Africa based on 'securing' her rich bowels and loaded geology disguised as ‘ war against terrorism’. For those who entertain phobia for Beijing, start by considering that they buy from Africa on open market and pay top money in strong currencies (Euro, Renminbi) and not quantitatively eased paperbacks.

In the history of US-Africa relationship the finally chapters will not be written by the most powerful all the time, for the sole reason that this narrative is an open living fact which the weak possess authority to account starting with oral tradition. Africans cannot suffer from amnesia even if one of their kind seats on the most powerful office for a while.

Descent of women, children and men

Stop it!

Remove these chains!

We are suffocating!

Enough of these humiliations!

The groaning voices across Europe

Drowning citizens whose crimes are their citizenships

Writhing in pain from the new spectre haunting Europe

Ingloriously called austerity

That senselessly lunges into innocent children with regressive excuses

Reducing Herod’s massacre centuries ago to child’s play

That viciously attacks ladies purses

Hollowing out both their essence

That twists the hopes of the weak and vulnerable

In an immoral campaign of dishonour and high treason

That violently decimates pockets and kitchens

Reducing them to useless rubbles of deprivation

That unashamedly skins our dignity

In puerile swansong implemented by privileged brothers

So much so that foreign domination and existential impunity

Become charitable options in the face of corroding fabric of hope

Negation of knowledge and meaning in the battle of linguistic legitimacy

Introduction

Anyone who learnt Igbo in Alaigbo and speaks it with relish will surely acknowledge its dynamism and the context behind words and phrased used or ‘deleted’ over time and place. An assault on a people is equally an assault on their language so much so that it is their definition. In this article attempt is made to use an example to highlight how religious imperialism i.e. imposition of Christian religion by force enabled reconfiguration of words and their meaning to the point of causing serious deficit of positive collective self-appreciation.

While the position of this piece is not an advocacy for Igbo’s puritanical linguistic supremacy, nevertheless interaction allows the language to set the foundation and compass for its survival beyond pedantic colloquialism. One must also acknowledge that interference with ontological cores of a people including but not limited to their belief in the name of ‘civilisation’ and ‘evangelisation’ only wins a massive battle over generations without firing further shots. By extension it must be asserted that Igbo language and culture doesn’t need or required validation of external knowledge system of any shade or colour including but not limited to Judaeo-Christian constructions. This doesn’t diminish the responsibility of Ndigbo to sustain, maintain and extended the functions of their language.

Divided House

There is no doubt that in many cases active use of Igbo language is given 2^nd base treatment even by foremost Ndigbo including Chinua Achebe. Examples of these can be found in those days when pupils and students are penalised for speaking the language in school/class. While there is no law against it, many so called learned individuals frown upon their colleague who ‘don’t conform’ by speaking Igbo is select places and spaces. This is mostly characteristic in urban spaces in Igboland, Nigeria, United Kingdom and United States. One is looked upon as ‘ancien’, out-of-touch and backward. Many parents at home and in diaspora have no clue of passing the language to their next generation. Within many Christian denominations baptism is likely to be denied if the chosen child’s name is Igbo rejected on the basis that such is not a saint name. Only God know Ndigbo will get their own saints. What is wrong with Onwuchuruba, Agbawodike, Agbakwuruibe, Akalikpo, Okunamiri, Adanwanchaghara and etc? What is less theological and spiritual than Ekeledirichukwu, Chinasa, Chukwuma and etc?

Unfortunately the holy rollers leading these myopic campaigns aren’t those who brought the first instance religious package, rather the sons and daughters of the communities who have been ‘saved’ to see everything negatively including themselves by subtle proxy. Afoanu! The champions of devilishisation of Igbo essence including language!

Example

Igbo words associated with the profession focused on maintaining and restoring well-being is acutely under attack. No one has issues telling another they have an appointment with a doctor. But once an individual mentioned an appointment with Dibia, heaven muscles suddenly develop contractions. The first reaction is that of surprise, facial contortion, gradual distancing and then extended lips for the curious question. It doesn’t matter if the appointment is with Dibia Ogwu, Dibia Nshi or Dibia Aja? Even Ogwu in its state is equally under siege. What is wrong the word Dibia?  While the origins of these reactions are known what is less known is the etymology of these beautiful words. Di denotes a root adjective indicating expertise or professional excellence in any field of human endeavour. Many have heard and used words like Dioche (wine tapper (irrespective of kind of palm), Dinta (hunter), Dim/Dinwanyi (husband) and Dinweulo (head of household). It is clear there are many derivatives of Di including Dibia which suggest expert at emergency or rapid response. Is this not what Accident & Emergencies around the world do?

Di is a powerful evocation with far reaching spread of positive meanings and influence on the material and immaterial, individual and collective, visual and visual experiences.  Blind intolerance of Christian structure (not faith) based on hollow a-contextual re-interpretations which started with imposition on the back of unprecedented and timeless multipurpose violence and imperialistic impunity continues till this day.  There is no doubt that this has borne positive fruit, for now.

The saddest aspect of these experiences now and in the future is that those at the forefront of delegitimising and eradicating Igbo words have not made extra effort to appreciate and understand structure, process and challenges of meanings. Rather negative generalisations continue to dodge the landscape. Some of these flawed individuals are ready to travel to China, India and Cuba to obtain the best treatment from their Dibia forgetting that whatever they paid for and receive in treatment is not wholly narrow in content and context. There is nothing wrong calling a medicine man/woman, doctor. There is also nothing untoward regarding appendix as mkpuru nke afo, afterall where is it located in the anatomy?

Reflect

There is no justification for self-destruction in delegitimising Igbo words, phrases and sentences. These are the essence of our collective existence and experiences passed from one generation to another in dynamic openness to wider interaction but not at its great cost. Languages die each die but their deaths are not hastened only be depopulation rather by the depopulation of their usage. One of the great legacies of former Soviet Union is the recognition of peoples based on their linguistic geographies. Not so bad for those who rejected belief in a higher being!

New effort must be invested to advanced contexts, meanings and legitimacy of Igbo words, phrases and general language anywhere at any time. As for those who are more focused on accent, this includes those plying their trade outside of Igboland, they should be reminded that the next big thing in global language is not European in nature or Latin in script. For the 1.something billion who use it every day it is perfect and complete so much so that if your interest collide with their needs, short cuts surely diminishes.

Deconstruction of some perceptions of knowlegibility in Igboland & Diaspora

Introduction

Like previous articles, this is another exploration into knowledge sources and their expression and awareness in the post-colonial community. Knowledge may seem like a simple issue but it is indeed a complex component of human being including but not limited to Ndigbo. In the background of civilisation/asset stripping function/goal of colonisation I want to look at various ways post-colonial generation of Ndigbo have handled knowledge (amamihe) at the individual and then at the collective scales.  There is no suggestion or conclusion that colonisation is the culprit of dynamics of current epistemology of Ndigbo nevertheless such conclusion will suffice when critical analysis of colonisation by Ndigbo bears fruit.

Why Knowledge?

Knowledge is beyond definition while being preponderant to human existence in his/her awareness of individual and group, personal and collective, material and immaterial, fact and fiction, contingent and metaphysical. Irrespective of context this view of knowledge is found in any community of humans at any stage of their civilisations. It is knowledge that allows individuals and community to proudly claim or lay claim to their ontology, identity and originality which is constructed effectively in language, idioms and proverbs and ideas.  

This is the beauty of a people.  Built environment is an extension of the testament of this beauty and its expression. The quality, nuance and scope of knowledge of various communities are not static in time and space. So is the source considering the level of intra, inter and extra community interactions. Something to happened to appreciation of knowledge sources in Igboland.

What is Knowledge?

While amamihe represents to a great extent knowledge ima ihe replicates the verb to know. Amamihe represents general articulation of knowledge devoid of attention to specialisation by any individual. This must have formed the structural benchmark to grading awareness and understanding in pre-colonial times. Of course specialisation was part of the experience which is best captured in the phrase/question, “imarana ihe?” The best illustration is captured in the specialisation of medical/health professions classified into Dibia Ogwu, Dibia Nshi and Dibia Aja. Therefore context defines where answer to the question comes from hence identifies the true professional.

Conquest of colonisation opens another door of knowledge creation, knowledge imposition and knowledge creativity including dynamism in conceptualisation and language. Example is the phrase, Ishi Akwukwo. While the etymology is less fuzzy its origin is less than 150 years ago which aligns with nascent time to cement re-introduction of written or recorded knowledge. On its own the phrase is harmless however in reality it creates a new trajectory of discrimination, evaluation and devaluation. 

The new imperial institutions in the politics, religion and military re-configured the knowledge landscape to serve their strategic goals. By so doing communities where summarily divided into 2 major groups while ishi akwukwo became status symbol in the creation or making of new Ogaranya. Nuclear and extended families became not fatally divided albeit divided between those deemed intelligent and bright, and those who are deem not.  

The speed of this change was fast in a single generation but the effect was felt and is still felt. For reasons which cannot be explored here, many gaps opened up including the exuberance of the ndi nwere ishi akwukwo with all the perks and the lack of nuanced discussion in communities on the implication of the new knowledge definitions beyond the perfunctory focus on the anticipated  individual/family/community benefits.  

Outcomes

What became apparent is that new knowledge definition gradually took root, those who were deemed unsuitable or unresponsive were pushed aside in a Darwinian fashion hence a value system focused on ishi akwukwo. There is also evidence where certain knowledge, skills and professions were obliterated through ignorant zeal of new religious fervour. In any case the erstwhile knowledge sources where deemed unsustainable and incompatible to intolerant ‘Christianity’. 

The professional, skilled, artistic and eccentric were pushed down the river of expectation in a renewed zeal for inflexibility. By so doing a proverb confirmed itself, “Aluto agbogho achupu agadi.” The implication is that success is based on acquiring ‘book knowledge’ and thus became the focus of many investments without proper evaluation. Many families wasted resources and continue to do so till the present day.

If you peruse current formal knowledge landscape of Igboland you’ll be struck with the minority of attention to professional and vocational education. Most secondary schools have only one linear career path that is academic, which is flawed in principle. One can safely conclude that in Imo State there are less than 50 vocational schools. This short fall is complemented by private skill acquisition and training schemes in car repairing, electricals, computer hardware, air-condition & refrigeration and etc. Even in the post-secondary sphere, polytechnics do not receive the investments they deserve to transform the economic and knowledge landscape.

In a way this is a contribution to the over bloated universities which function as glorified conveyor belts churning out graduates rushed through curriculum without accompanying tutorials and guidance sessions hence with limited prospects only and high inflated expectations.

By the time you confront the ‘privileged’ diaspora especially in the English-speaking temperate lands then another penny drops. While an absolute minority are apt to denigrate another that their alma mater is not in the top 50 world recognised ivory tower as another cluster literally harangued those who did not choose IT profession. There used to be a cluster of ambitious Igbo young men and Igbo young women in London UK few years ago whose narrow worldview revolves around the supremacy of IT. The intoxication to this lunatic expression of professional 5^th column is something to behold as every other individual or profession is relegated to the gutter of hopelessness.

The relegation of core Igbo knowledge sources and knowledge system can be perceived strong in the way experiences, cultures and traditions are appreciated in expression. Even Igbo Language is perceived as a colloquial tool devoid of any other function. Even Chinua Achebe couldn’t see what the fuss is all about. You begin to wonder why there is almost no Igbo Language Departments in Igbo Universities.  Of course these are sustained by a shallow intelligentsia and ruling elite whose sense of knowledge and culture lacks sophistication and pride. Apparently one can appreciate that sectins of Igbo populations are transforming into hybrids of nothingness were grasps of core Igbo knowledge has ceased to exist while total integration into the new one seem almost impossible.

Forward March
It will be irrational to revert to the pre-colonial world. Nevertheless the confrontation between Igbo and imperial knowledge systems/sources needs to be critically analysed, discussed in depth and re-emphasised with nuanced and view toward praxis. Part of this discussion should focus on the role of Christianity on elevation/devaluation of Ndigbo. That a people can only be consumers of knowledge products/sources received from outside is counter-productive. Passive consumption doesn’t attract greatness.

One of the benefits of greater interaction is the ability and opportunity of travel afforded to those deemed ndi n’enweghi ishi akwukwo. This has added new layer of complexity towards understanding of knowledge and more so the measure of knowledge. The inflexibility of colonial Igboland experience have contributed to many young people traveling to different parts of the world with positive and negative experiences.  Evidence abounds of the industry, innovation and creativity of many these men and women including but not limited to becoming proficient in extra-African languages and cultures. United States singularly is the hotbed of transformation for many who were condemned previously.

As the world geopolitical landscape is being reconfigured with non-European and non-Atlantic powers projecting influence across the world there is greater incentive for Ndigbo to revisit Igbo knowledge, values, knowledge sources, ontology and origin in the bid to bring it up to date as a force of concentration and dynamic rallying point. History may be re-written by the conquerors but time has come for the formerly vanquished to truly answered their father’s name.