ODINALA 8

Publisher’s Note

Our ODINALA 8 edition comes up during the National Conference of Nigeria’s Nationalities on the way forward for the Country’s future.  Hence, this Publisher’s Note reflects the Centre for Igbo Arts and Culture (CIAC) concern on the fate of NdiIgbo in the Nation’s structure.  Towards this end and the Centenary Celebration of Nigeria’s Amalgamation in 1914, CIAC organized a Press Conference on February 20, 2014 to address the state of NdiIgbo in Nigeria after 100 years of the Country’s integration.  A report on the press conference is presented under Section C of this ODINALA Edition.

 

For the benefit of our readers, CIAC Chairman’s statement is reproduced hereunder:

 

Preamble

In this Centenary celebration of the 1914 amalgamation of Nigeria, the Centre for Igbo Arts and Culture (CIAC) believes it is necessary to examine the place of NdiIgbo in the Nigerian nation.  What has been the fate of the Igbo in the Country’s structure?  What role have they played in our national development and evolution over the years?  Have they made any meaningful contribution to the Country’s growth or constituted impediments to the wheel of progress?  Do they have reasons to believe they are a relevant unit in the citizenry?  Are they recognized as important players in the Country’s strides towards development?

 

These are some of the questions and issues CIAC believes ought to be addressed at this point of our self assessment so that we are adequately prepared and informed to move forward to a meaningful future and destiny.  We should prick our minds during this time of quiet reflection to review the past, identify our accomplishments and problems, and develop ways and means of resolving past difficulties and challenges with a view to building on our achievements and lessons learned from past experience.  We would then be in a position to develop an appropriate programme to accommodate all in this onerous and shared task of building a Country worth our sacrifice and acclaim.

 

Achievements of NdiIgbo in the Nigeria Nation State

Throughout our Country’s history, NdiIgbo have played noteworthy and prominent roles in the emancipation and development of Nigeria.  From politics, to academia, education, science, technology and several professions, NdiIgbo have distinguished themselves as great scholars and pioneers in many fields.  Our political icons are numerous and include the great Zik, Akanu Ibiam, Mazi Mbonu Ejike, Michael Okpala, K. O. Mbadiwe, Sam Mbakwe and others, who blazed the trail and sacrificed so much in the fight for independence and political liberation of the Country.  In academia, the Igbo have achieved many firsts.  These include, among others, Nigeria’s first Professor of Mathematics – Chike Obi; of History – Kenneth Dike; of Nuclear Physics and Chemistry – Frank Ndili; of Microbiology – Eni Njoku; of Physics – Okoye; of Medicine – Kodilinye; of Astronomy – Ntukoju; of Anatomy and Physiology – Chike Edozien; and many others, as listed in our ODINALA Magazine Issue 7 of December, 2013.

 

NdiIgbo have also featured, played prominent roles and projected Nigeria’s image worldwide in business, sports, track and field and football.  These include, among many others, Sir Louis Odumegwu Ojukwu, the first Nigerian millionaire; world champions Dick Tiger and Power Mike in sports, and literary giants Chinua Achebe and Cyprian Ekwensi. Even now many young Igbos are quite prominent on the global scale.  Such icons include Dr. Philip Emeagwali, a great mind of the Information Age and, according to the global media giant, CNN, a “Father of the Internet”; Chimamanda a young world renowned and award winning publisher who released her first world acclaimed short stories at the tender age of 12; Kalu Nwankwo and Jayjay Okocha in football; and a host of others.

 

There is hardly any field of endeavour where NdiIgbo have not fought gallantly to ensure that Nigeria takes its rightful place in the comity of nations.

 

Reward to NdiIgbo

For all their efforts and exploits, what has been the fate of NdiIgbo in the Nigerian project?  It has been denials, exclusions and marginalization.  The second largest and one of three major ethnic nationalities in the Country, Igbo’s Southeast Zone is allocated the smallest number of States in the Country.  As a consequence, the Southeast has the least number of local government areas and hence the lowest Federal allocation from Abuja.  In the recently published disbursement from the Federation Account for January, 2014, while Akwa Ibom and Rivers States received N19.5 billion and N14 billion, respectively, Anambra and Enugu States of the Southeast, with considerably greater populations, were apportioned N3.8 billion and N3.7 billion.  That is, Akwa Ibom State receives more than five times the allocation to Anambra or Enugu State.

 

NdiIgbo ask for nothing but equity and fairness.  Let square pegs be fitted into square holes and round pegs into round holes.  Let there be recognition of achievement, performance and delivery.  Let the Society be merit driven not overwhelmed by mediocrity and nepotism.  Let all be afforded the opportunity to advance and progress through hard work, achievement and productivity.  Is it fair for Government to mandate that while an Anambra Student must score no less than 139 points, his Zamfara, Taraba and Yobe counterpart needs to score only 4, 3, and 2 points, respectively, in National tests to be admitted into a Federal Government College, financed by our taxes?  And all four States receive virtually identical allocation from the Federation Account.  For how long must NdiIgbo tolerate this abysmally inequitable structure in a Federation where all are touted to be equal under the Constitution and the law?

 

Where is Federal presence in the Southeast?  Why is the zone marginalized in national representation and shortchanged in Federal appointments?  And why has the southeast zone not been allowed, voted or availed the opportunity to lead the Country in the past 45 years, while some zones have provided Presidents or Heads of State for over 8 to 10 years.  In a recent publication, it was revealed that though a south easterner heads the Finance Ministry, the Securities and Exchange Commission, and the Stock Exchange in the present administration, the North West Zone alone is in charge of the Nigerian National Petroleum Corporation (NNPC), Customs, the Central Bank, and the Federal Inland Revenue – all the revenue earning agencies of the Federal Government.  The same zone is also the home of the Vice President and Chief Justice of the Federation as well as the Speaker of the House of Representatives, the Defence Minister, the National Security Adviser, and Inspector General of Police.  So where is the fairness?  Where is the equity?

 

The upcoming National Conference offers a unique opportunity and appropriate avenue to address these anomalies in the National psyche.  The Conference should critically assess these problems which have stunted our development and allowed nations like Malaysia which earned their freedom after us to have shed the gown of a third to a first world, while Nigeria under its weight of deceit, fraud and corruption continues to be stuck firmly in the mud of third world.

 

But compared to other third world Countries, Nigeria is clearly blessed – endowed with an abundance of material, human and intellectual resources – large enough for all of us to share and meet all our needs.  In fact, some have posited that God has bestowed on us much more than we deserve and need; which maybe why we easily fritter away our national treasures without a tinge of guilt or feeling of loss or remorse.

 

Let the nation offer a level playing field for all to develop to their fullest in capability and capacity.  Let NdiIgbo be accorded their rightful recognition and integration into the Nigerian nation State.  It should not suffice for them to make the necessary sacrifices and efforts towards nation building only to be relegated to a state of irrelevance at the sharing of the Country’s wealth and resources.

 

Let Nigeria address and redress such ills against NdiIgbo as:

 

  • Injustice and inequality
  • Unequal representation, especially the imbalance in State creation, National Assembly, Judiciary and Government establishments
  • The derivation policy and sharing formula
  • Federal Character (where mediocrity is rewarded at the expense of meritocracy)
  • Victimization and Religious intolerance, and
  • Civil unrest (the mayhem meted on Igbo Farmers by Fulani Nomads and NdiIgbo by Boko Haram).

 

Let the Centenary serve as an opportunity to reflect on ourselves and our circumstances; take stock of what we have and are, what opportunities have been availed us, what resources have come our way and what the future holds for us.  We can then develop appropriate plans and strategies to extricate ourselves from the shackles of present day Nigeria to a future of bright hope that will usher in peaceful co-existence, tolerance, economic growth and human progress.  It is only under this circumstance, can all Nigerians, including NdiIgbo, effectively recognize and celebrate the Nation’s Centenary.

 

Further to the preceding observations and issues, the Centre for Igbo Arts and Culture (CIAC), Abuja wishes to join others in wishing the Country successful Centenary celebrations and to request that we do reflect on the state of the Country.

 

ODINALA 8

Our ODINALA 8 cover story is Sixtus Chibueze Ezennaya’s exhortation to NdiIgbo to Think Home.  It is a call by many before him, which has largely not been heeded, as our people, more than any other ethnic unit, reside and massively invest in all areas of the Country to the detriment of their home zone.  In contrast, prominent northern business moguls plant their corporate headquarters in the north. Sir Gabriel Igbinedion established his University, Hospital and Corporate Capital in his hometown, Okada, while NdiIgbo disperse their wealth all over the Country.  NdiIgbo should bring their investments home to develop their abundant resources and infrastructure including agriculture, housing, communications and tertiary institutions.  “Think Home” should also extend to the Diaspora where NdiIgbo should demand for the teaching of Igbo Language in schools.  They should also demonstrate unity of purpose by actualizing the creation of more States in Igboland and respecting their traditional institutions.

 

Section C reports on CIAC’s Press Conference on Nigeria’s Centenary Celebration attended by several news media representatives from the FCT and beyond.  Following the CIAC Chairman’s address on the state of NdiIgbo in Nigeria, the Chairman of the occassion, Eze NdiIgbo of Abuja (HRH Eze Ibe Nwosu), and Prof. Ihechukwu Madubuike (Founder of Igbo Language Academy) were interviewed by the media men and women, on a wide range of issues bearing on NdiIgbo.

 

In his concluding remarks on NdiIgbo and the Proverbial Rainfall, Dr. Orji Uzo Kalu posits that Nigeria has used the 1966 coup to subject NdiIgbo to perpetual discrimination through unequal representation in the executive, legislature and judiciary.  Dr. Kalu proposes that an active national association, namely (Njiko Igbo) (Igbo Unity), be organized as a united front to marshal public opinion against the injustices perpetrated against NdiIgbo.

 

Completing his assessment of the Sorry State of NdiIgbo in Nigeria, Dr. Emma Enekwechi in this edition chronicles the collusion between the British and the North which assured that the North always secured whatever it desired in the political structure and development of the Country.  Hence the Northern powers have blackmailed Nigeria’s President into essentially paying ransom to buy over Boko Haram terrorists to cease their slaughtering of innocent Nigerians, while abandoning tens of thousands of Igbo and other victims of Boko Haram attacks.  And government has done nothing to compensate or rehabilitate the thousands of NdiIgbo whose wealth and property worth billions of dollars have been looted, burned, seized and destroyed.  Meanwhile Boko Haram and Islam fundamentalists are actively on course to overrun and Islamize the Country.

 

Oluwole Osagie-Jacobs concludes his piece on The Plight of NdiIgbo In Contemporary Nigeria.  Building on his assertion – that NdiIgbo at the lowest rung of the ladder, suffer the worst discrimination amongst the major tribes of Nigeria – he revealed that President Obasanjo, while using brilliant Igbo technocrats in his government did everything to run down NdiIgbo whenever and wherever he had the opportunity.  And the pan Igbo organization, the Ohaneze, and similar groups have not helped matters, as the members are constantly bickering among themselves and hardly agree on any pressing issue or agenda. They are yet to understand that diplomacy is an indispensable tool of leadership, as so-called “Cowards” win wars. The author believes it is time NdiIgbo rethink and work towards regeneration and rebirth, taking advantage of their God-given skills and talent to “lead the world”.

 

Our Icon is Cyprian Odiatu Ekwensi, one of the great African writers of our time.  Despite his training in Pharmacy, he was a prolific author of popular novels and stories usually classified as formula fiction.  His writings reflected his living in all regions of Nigeria, covering his exposure to Fulani, Yoruba and Igbo cultures.  He drew from his experience as a Biafra government officer during 1967 – 1970 Civil War to roll out several books beginning with Survive the Peace.  He later became a book reviewer, literary critic and publisher.  In his writing career which spanned more than half a century from 1947, Ekwensi authored over 50 novels and short stories and established his name firmly not only in the literature world but also in many areas of modern arts and communications.  Passing on November 4, 2007, he lived to the ripe age of 86 years.

 

Under Igbo Foods are laid out two different ways of preparing Abacha or Biafran Salad, a delicacy in most areas of Igbo land.  As outlined, the meal takes advantage of the general availability in Igbo land of Cassava and Ukpaka, which, properly cooked and prepared, can be quire delicious particularly when downed with local palm wine.

 

In the Arts section is described the 1015th annual festival of the recognition of Eze Nri in Anaocha LGA in Anambra State as the Administrator of the oldest Kingdom or holy city in Igbo land.  This year’s ceremony was attended by dignitaries and Igbo leaders from all over the world including the MASSOB leader, Anambra State Commissioner of Commerce, medical practitioners from Los Angeles and many others.  As usual, Eze Nri made his proclamation of the Igbo Lunar Calendar, distributed yam seedlings and declared the onset of their planting.  NdiIgbo were then free to plant new yams all over the globe.

 

As usual, a section of the publication is devoted to Igbo language.  In this edition, Ifeanyi Afuba, in his presentation, wonders Who will save the Igbo Language.  He laments the lack of commitment of NdiIgbo to the use and promotion of the language.  He suggests such ways of checking the predator English language from exterminating Igbo, as using Igbo in our homes, the church, in legislative and Council meetings in Igbo land, in airtime programmes on radio and TV, and greater use of the language by prominent socio-cultural organizations.

 

In a similar vein, Ifeanyi and Ifeoma Odinye informed us that by UNESCO definition, the Igbo language is languishing between the classifications of Unsafe and Definitely Endangered.  The problem stems from neglect and rejection by our parents, schools and communities.  To reverse the trend and rescue the language, they suggest several actions by NdiIgbo including loving their language and culture, speaking and encouraging all to speak Igbo at all times, making Igbo studies compulsory subjects at the high school level, using Igbo language in the media and legislature, providing scholarships for Igbo language studies, and discouraging our young generation from speaking other languages in place of the Igbo.  Our language should not be allowed the die, they pleaded.

 

Under the Igbo language Section, twenty Igbo proverbs are provided together with their English translations and meanings.  This adds to our collection of the fundamentals of the language.  Also appended is a brief discussion on Igbo names, their formation and significance, with some typical names and meanings listed.

 

Also presented is our interview of Professor Chinyere Ohiri-Aniche, President of the Linguistics Association of Nigeria and an enthusiastically active member of CIACODINALA in fact considers it a special privilege to interact with Prof. Ohiri-Aniche who has led a lifelong crusade to keep Nigeria’s indigenous languages, particularly Igbo, alive.  A distinguished expert in the field, the erudite Professor herein addresses numerous issues on Nigeria’s languages including their state of decay, the impact of Nigeria’s Civil War on their evolution, the role of parents in ensuring the speaking of our languages in the home, the drift towards language extinction, the role of government in promoting the health of our languages, and her motivation to specialize in linguistics.  Prof. Chinyere is an ardent promoter of the movement for implementation of thrice-year compulsory teaching of Nigerian languages to secondary school students.  The interview reveals Prof’s suggested other useful means of implanting indigenous languages into our children and, by extension, the society at large.  The interview is a must read for all.

 

The magazine concludes with our other regular sections including Photo Fiesta, Straight from the Dailies, Igbo Word Search, and CIAC Agenda 2014.  It is hoped that the publication has provided some food for thought and spice for enjoyment to our readers.

 

As usual, we look forward to your  reaction and feedback.

 

 

Ndị be anyị, ka anyị kunienu!

 Ezeani Sir Dokinta J. Kanayo Okoye, KSM, KSS

Publisher/Editor-in-Chief

Site N’Oche Onye Mbipụta Na Ode Akwụkwọ

Akwụkwọ ODỊNALA anyị nke asatọ na-abia mgbe ana enwe ọgbakọ nke ndị ọnụ na-eru n’okwu na-achọ ụzọ kacha mma maka ọdị n’iru ala anyị. Nke a mere, edemede nke onye mbipụta a nakwa nchịgharị uche nke ụlọ ọrụ Nka na Omenala Igbo (CIAC) k’osiri metụta ọnọdụ NdiIgbo n’ime ntọ ala Naijiria. Iji gaa n’ihu na nkea nakwa mme mme ịgba otu nari afọ kemgbe ejikọtara Naijiria ọnụ na-afọ 1914 dịka otu obodo, ụlọ ọrụ CIAC chịkọbara ọgbakọ ndị nta akụkọ mgbe ọnwa abụọ nke afọ a (bụ afọ puku abụọ na iri na-anọ) gbara kpụrụ abalị iri abụọ, iji kọwara ohaneze ọnọdụ NdiIgbo n’ime Naijiria ka ọgbasịrị otu nari afọ ejikọtasịrị Naijiria ọnụ. Akụkọ ọgbakọ ndị nta akụkọ a dị na uju ya na ngalaba C nke akwụkwọ ọdịnala nke a.

 

Maka ọdị mma ndị na-agụ akwụkwọ a, na okpuru edemede a bụ okwu onye isi oche CIAC kwuru n’oge ọgbakọ ndị nta akụkọ ahụ.

 

Nkọwa E nyere Maka Akụkọ a.

N’ime mme mme otu nari afọ kemgbe ejikọtasịrị Naijiria ọnụ na-afọ 1914, ụlọ ọrụ na-ahụ maka Nka na Omenala Igbo (CIAC) kwenyere na ọdị mkpa itule ebe NdiIgbo nọ n’ime obodo Naijiria. Kedu ihe bụ ọnọdụ NdiIgbo n’ime ntọ ala obodo a? Kedu ọrụ ha rụgoro na mbọ mmepe obodo kemgbe ọtụtụ afọ ndịa? Ha emela ntụnye ụtụ pụtara ihe maka uto obodo m’ọbụ bụrụ ọgbata uhe nye njem agam n’ihu?  O nwere ihe ga-eme ka enwe nkwenye na ha bụ ndị bara uru dịka ụmụ amala? Amatakwara ha dịka ndị dị mkpa na mbọ obodo anyị na-agba maka mmepe?

 

Ndịa bụ ụfọdụ ajụjụ nakwa okwu CIAC na-eche na ekwesiri ka eleba anya na oge a anyị na atule ma na-enyocha onwe anyị ka anyị nwe ike ikwadebe nke-ọma ma ghọtakwa       nke-ọma nzọpụ-ụkwụ bara uru nye ọdị n’ihu nakwa akaraka anyị. Anyị kwesiri ịkpali obi anyị n’oge nchịgharị uche a iji tule nke-ọma mgbe gara aga, chọpụta ihe anyị mejupụtagoro nakwa nsogbu dị iche iche, ma wepụtakwa usoro mmezi ihe ndịa ahụ rara-ahụ nakwa ihe ndịa chere aka mgba na mgbe gara aga buruzie n’obi ịkwụdozi na-elu mmejupụta anyị nakwa ihe mmụta anyị mmụtara na ngabiga anyị na mgbe gara aga. Mgbe a ka anyị ga anọrọzie n’ogo iwupụta usoro kacha mma iji nnabata onye ọbụla na ọrụ a tara akpụ nke mwulite obodo kwesiri achụma-aja anyị nile nakwa otuto nke onye ọbụla.

 

Mmejupụta Nke NdiIgbo N’ime Obodo Naijiria

Na akụkọ  mgbe oche nile nke Naijiria, NdiIgbo arụọla ọtụtụ ọrụ kwesiri otuto na mgbapụta nakwa mmepe nke Naijiria. Bido na ndọrọ ndọrọ ọchịchị ruo na ndị agụmagụ, agụma akwụkwọ, ịkwa nka, ịkpụ ụzụ nakwa na ọtụtụ mpaghara ndị ọzọ dị iche iche. NdiIgbo anụchapụtago onwe ha dịka ọpụrụ iche na agụmagụ ma bụrụ ndị izizi n’ọtụtụ mpaghara. Ndị bụ ọpụrụ iche anyị nwere n’okwe ndọrọ ndọrọ ọchịchị dị ọtụtụ  nke gụnyere oke mmadụ bụ Zik, Akanu Ibiam, Maazi Mbonu Ejike, Michael Okpara, K.O Mbadiwe, Sam Mbakwe nakwa ndị ọzọ dị iche iche, ndị chawapụtakwara nke ọma ma chụọkwa nnukwute aja na ọgụ nwere-onwe nakwa mgbapụta n’ohu ndọrọ ndọrọ ọchịchị nke ala anyị. N’ime agụmagụ, NdiIgbo bụ ndị izizi na mpaghara dị iche iche, ndịa gụnyere Ọka-mmụta na-agụmagụ mgbakọ na mwepu – Chika Obi ; agụmagụ akụkọ mgbe oche – Kenneth Dike ; agụmagụ Nuclear Physics nakwa Chemistry – Frank Ndili ; agụmagụ Microbiology – Eni Njoku, agụmagụ Physics – Okoye ; agụmagụ gbasara ọgwụ – Kodilinye, agụmagụ Astronomy – Ntukoju ; agụmagụ Anatomy nakwa Physiology – Chike Edozien ; nakwa ọtụtụ ndị ọzọ dị iche iche dịka esiri depụtagasịa ha n’ime akwụkwọ ỌDỊNALA nke asaa ebipụtara n’ọnwa nke iri na-abụọ na-afọ puku abụọ na iri na-atọ.

 

NdiIgbo sokwa ma gbakwa ọtụtụ mbọ nke gosipụtara ịdị mma Naijiria n’ihu mba ụwa nile n’ime iji ego achụ ego, egwuregwu, agbamụ ọsọ nakwa egwuregwu bọlụ. Ndịa gụnyere ndị dịka Sir. Louis Odumegwu Ojukwu, aka ji akụ nke mbụ na Naijiria ; ndị  turu ugo dịka Dick Tiger, Power Mike n’ime egwuregwu, nakwa oke osisi na-edemede bụ Chinua Achebe nakwa Cyprian Ekwensi. Ma ugbua, ọtụtụ ndị ntorobia Igbo bụ ndị ama ama na mba ụwa nile. Ọpụrụ iche ndịa gụnyere Dọkịta Philip Emeagwali, otu nnukwu uche nke zikọrịte  ozi nke ọgbara ọhụrụ nakwa, dịka ụlọ ọrụ bụ odogwu na gbasa ozi n’igwe onyonyo, CNN, “Nna nke igwe oje na mmụọ”, Chimamanda  nwa ntorobia ụwa mara nke ọma nakwa onye turu ugo na mbipụta akwụkwọ akụkọ mkpịrịsị ya nke mbụ mgbe ọdị afọ iri na-abụọ bụ ozurumba ; Kalu Nwankwo nakwa Jay Jay Okocha n’ime egwuregwu bọlụ ụkwụ ; nakwa imilikiti ndị ọzọ.

 

Osiri ike ka enwe ngalaba agbamụ mbọ ọbụla nke NdiIgbo na anaghị alụ ka agụ iji mme ka Naijiria were ezigbo ọnọdụ ya na-etiti mba uwa dị ọzọ.

 

Nkwụghachi NdiIgbo Ụgwọ Ọrụ

Na mbọ nile ndịa nakwa mmepụta ihe ndịa nile ana ahụ anya, kedu ihe bụ ọnọdụ NdiIgbo n’ime Naijiria ? Ọ bụ nanị nnapụ-oke, mwezuga n’ụsọ nakwa mkpagbu. Agbụrụ nọ n’ogo nke abụọ n’ime agbụrụ atọ ndị kachasị buo ibu na Naijiria, mpaghara ọwụwa anyanwụ bụ ala Igbo ka ekenyere nanị steeti kacha mpe mpe n’ime Naijiria. N’ihi nkea, mpaghara ọwụwa anyanwụ kachasị nwee ọnụ ọgụgụ ọchịchị ime ime obodo pere mpe nke mere na ego ana ekenye ha site na-akpa ego goomenti etiti nọ na Abuja kachasi pee mpe. N’ime akwụkwọ ebipụtara ka-esi kenyesie steeti nke Naijiria ego n’ime ọnwa  mbụ nke afọ puku abụọ n’iri na-anọ ; ka ana ekenye Akwa Ibom nakwa Rive Steeti njeri Naira iri iteghete na ntụpọ ise nakwa njeri naira iri na-anọ, Anambra nakwa Enugu Steeti dị na mpaghara ọwụwa anyanwụ bụkwa ebe aka nwe ọnụ ọgụgụ mmadụ, ka ana ekenye nanị njeri naira atọ na ntụpọ asatọ nakwa njeri naira atọ na ntụpọ asaa. Yabụ Akwa Ibom na eketa ihe karịrị ugboro ise karịa ihe Anambra m’ọbụ Enugu steeti na-eketa.

 

Onweghị ihe NdiIgbo na-achọ na-abụghị ka eme nwata ka emere ibe ya nakwa onye emegbula ibe ya. Ka etinye osisi dị nkọ-anọ n’ime onunu dị nkọ-anọ ma tinyekwa osisi dị okirikir n’onunu dị okirikiri. Ka ana ehuzere mmepụte ihe ana ahụ anya, mmeta nke ọma nakwa ime ka oruo ọhaneze aka. Ka obodo a bụrụ nke eji ntozu oke were na-ewulite karịa ịjupụta na ndị nwere ọkara amamụ ihe nakwa ime nwanne eji erite elele. Ka enye onye ọbụle ohere ịga n’ihu site na ịrụsị ọrụ ike, mmejuputa nakwa nrụpụta ihe ana ahụ anya. Ọdị mma goomenti etiti ịmanye ụmụakwụkwọ ndị Anambra steeti k’ọbụrụ iwu na ha ga-enwetarịrị akara ruru otu nari na iri atọ na iteghete, ebe ogbo ha na Zamfara, Taraba nakwa Yobe ga na enweta nanị akara anọ, atọ, nakwa abụọ n’ule eji abanye n’ụlọ akwụkwọ ukwu nke goomenti etiti, nke bụkwanụ ụtụ isi anyị nile ka ejiri hiwegasia ha ? Steeti anọ ndịa dịkwa k’ọbụ otu ọnụ ego  ka ha na-enweta site na-akpa ego goomenti etiti. Keduzi ogologo oge NdiIgbo ga aga n’ihu ịnagide mmegbua na-enweghị oyiri na nhazi ntọ-ala nke goomenti etiti a bụ ebe ana ekwu na-egbugbere ọnụ na anyị nile ra na-ebe iwu na-achi obodo ?

 

Kedu ebe goomentị etiti nọ na mpaghara ọwụwa anyanwụ ? Gịnị mere na ana akpagbu mpaghara ahụ ma bụrụ ndị ana aghọgbu na inye ọkwa na goomenti etiti ? Gịnị mere na mpaghara ọwụwa anyanwụ abụghị ndị ahọpụtara, m’ọbụ nye ohere, m’ọbụ dọnyere ukwu ịchị ala anyị n’ime afọ iri anọ n’ise gara aga, ebe mpaghara ndị ọzọ jigoro ọkwa onye isi ọchịchị ala anyị ihe rugoro afọ asatọ nakwa afọ iri. N’ime akwụkwọ ebipụtara na nso nso a, ekpughere na,  na-agbanyeghị na ndị mpaghara ọwụwa anyanwụ bụ ndị isi n’ụlọ ọrụ na-ahụ maka ego ala anyị, ụlọ ọrụ ebe eji ego na-azu ego, ụlọ ọrụ nhazi ịtụ mgbere akụ n’ụba, ndị mpaghara mgbago ugwu nọ n’isi ụlọ ọrụ na-ahụ maka mmanụ petro ala anyị (NNPC), ụlọ ọrụ na-ahụ maka akọrọ ngwa na-abata n’ime ala anyị, ụlọ ọba ego ukwu nke ala anyị, ụlọ ọrụ na anakọ ụtụ isi- ụlọ ọrụ nile na anakọtara goomenti etilti ego. Otu mpaghara ahụ ka bụkwa osote onye isi ala Naijiria, onye isi ụlọ ikpe ukwu ala anyị, onye isi ndị nnọchite anya ala anyị, Minista na-ahụ maka nchekwa ala anyị, onye ndụmọdụ nchekwa, nakwa onye isi ndị uwe oji. Ya mere, keduzi mmeta mma? Kedu ime nwata ka emere ibe ya ?

 

Ọgbakọ obodo na-abia abia nyere ohere pụrụ iche ma bụrụkwa ebe aga anọ mezie ihe ndịa nile ghatọrọ aghatọ na-echiche ụmụ amala anyị. Ọgbakọ a kwesiri ihi asaa na-anya ma nyocha ihe ndịa nile na-akpụghachi aka elekere azụ na mmepe ala anyị ma kwekwa ka mba dịka Malaysia ndị nwere onwe ha mgbe anyị nwechagoro onwe anyị, nke nyekwara ya ohere isi n’ogo nke atọ na mba were rigoro n’ogo nke mbụ na mba ụwa mepere emepe, ebe Naijiria ka buu ibu arọ ụgha, fọfọju akpa, iri ngari nke gakwara n’ihu were mapadosie ike na-aja ụrọ nke obodo nke atọ na mmepe n’ime mba ụwa.

 

Mana iji ya tụnyere mba ụwa n’ogo mmepe nke atọ, odoro anya na agọziri Naijiria – agọziri ya site na uju akọrọngwa, ọtụtụ mmadụ nakwa ọgụgụ isi bara ụba – nke zuru oke nye mmadụ nile inweta oke ga-egboro onye ọbụla mkpa ya. Na-ezie, ụfọdụ ekwugo na Chineke gosiri anyị ma nye anyị onyinye karịa ka okwesiri nakwa mkpa anyị; nke a nwere ike ịbụ ihe kpatara na ọdịrị anyị mfe ikeriri akpa ego ala anyị na-enweghị obi ịlọ mmiri m’ọbụ echiche ilu ilu m’ọbụ ịta ụta ọbụla.

 

Ka ekwe ka obodo anyị nye onye ọbụla otu ohere mwulite onwe n’uju ya, otu o nwere ike. Sị nye NdiIgbo nkwanye ugwu ruru ha dịka osiri kwesi ma nnabatakwa ha ọzọ n’ime obodo Naijiria. O kwesighi izu-oke nye ha ịchụcha aja ndịa nile maka mwulite obodo ma emesie ewezuga ha na ọnọdụ abaghị uru na oge ana eke akụ n’ụba dị na-ala anyị

 

Ka Naijiria leeba anya ma mezie mmegide a ana emegide NdiIgbo ndị dịka:

  • Mmegbu nakwa enyezughị oke
  • Enweghị nnọchite-anya dịka ndị ọzọ, ọkachasị ịgbu-nkọ dị na nkenye steeti, n’ụlọ ọgbakọ ukwu ala anyị, n’ụlọ ọrụ ndị ọkị ikpe nakwa ụlọ ọrụ goomenti etiti ndị ọzọ dị iche iche.
  • Iwu eji ewepụta akụ n’ụba dị n’ime ala anyị nakwa usoro eji ekesa ha.
  • Agwa goomenti etiti (ebe etezoghị oke na-enweta erimụ ụgwọ karịa mmeta nke ọma nakwa ntoru oke)
  • Mmegide ama ụma na-eme nakwa enweghị nnagide nke okpikperechi nakwa
  • Ọgba aghara (mmeru-ahụ, ogbugbu nke ndị Fulanị na-achịgharị ehi na-egbu NdiIgbo ha na ndị Boko Haram).

 

Ka mme mme otu nari afọ a bụrụ ohere iji nchịgharịa uche n’ime onwe anyị ya na ọnọdụ anyị nọ n’ime ya: gbaakọọ ihe anyị nwere nakwa ihe anyị bụ, kedu akọrọ ngwa ndịa dị n’ụzọ anyị nakwa ihe ndị ahụ ọdị n’iru debere anyị. Mgbea, ka anyị nwere ikikere ịhazigharị usoro na-atụmatụ kacha mma ịpịchapụta onwe anyị n’ime ihe ndịa nile makojuru na-ahụ Naijiria nke taa ma banyekwa n’ọnọdụ ọdị n’ihu chawapụtara n’ime olile anya nke ga-eduba anyị n’ime mbikọrịta-udo, nnagịde, uto ọnọdụ akụ n’ụba. Ọ bụ nanị n’ime ọnọdụ a,  ka ndị Naijiria nile, gụnyekwara NdiIgbo ga-ekweta nke ọma ma nnabata yabụ mme mme otu nari afọ a ka ala anyị.

Iji gakwa n’ihu na nleba anya na ọtụtụ okwu ndịa, ụlọ ọrụ Nka na Omenala Igbo (CIAC), Abuja nwere mmasị isonyere ndị ọzọ na ikpe ekpere agam n’ihu nke mme mme otu nari afọ nke ala anyị ma na arịọkwa ka anyị chịgharịa uche azụ maka ọnọdụ ala anyị nọ n’ime ya ugbua.

 

ỌDỊNALA NKE ASATỌ

Ọdịnala nke asatọ anyịa nke isi akụkọ ya bụ okwu Chibueze Ezennaya ji na-agba NdiIgbo ume ka ha chee chiche maka ụlọ ha. Ọ bụ ọkpụkpọ oku akpọgoro tupu ya onwe ya, bụkwanụ nke ana ekwetaghị na ya, ebe ndị banyị, karịa agbụrụ ọbụla bi ma na etinyekwa akụ n’ụba ha na mpaghara nile nke ala anyị na mmegide mpaghara obodo nke ha. Na omume ncherite ihu, ndị aka jigasị akụ n’ụba mgbago ukwu ala anyị na-ewubegasị isi ụlọ ọrụ ha na mpaghara ha. Sir Gabriel Igbinedion hiwere Mahadum, ụlọ ọgwụ nakwa isi ụlọ ọrụ ya na obodo ya bụ Okada, ebe NdiIgbo yasara akụ n’ụba ha n’ime obodo nile nke Naijiria. NdiIgbo kwesiri ibulata aka n’ụba ha n’ụlọ iji mmepegasi ngwa ndị ọzọgasị nakwa ihe ndịa eji enyere ndụ aka ndị gụnyere ọrụ ugbo, ụlọ obibi, ụlọ ọrụ nkwukọrita okwu nakwa ụlọ akwụkwọ dị elu. “Chee Echiche ụlọ” kwesiri k’ometụtakwa ndị  nọ na mba ofesi ebe NdiIgbo kwesiri isi ọnwụ ka ana akụziri ụmụaka ha asụsụ Igbo n’ụlọ akwụkwọ. Ha kwesiri iji otu obi n’ịchọ ụzọ aga eji kenyekwuo ala Igbo ọtụtụ steeti ma kwanyekwara ọchịchị ndị eze ọdịnala ha ugwu.

 

Ngalaba CH kọwapụtara ọgbakọ ndị nta akụkọ emere maka mme mme ịgba otu nari afọ ejịkọtasịrị Naijiria ọnụ nke ọtụtụ ụlọ mgbasa ozi n’ime FCT nwere ndị nochitere anya ha. Site n’okwu onye isi oche CIAC maka ọnọdụ NdiIgbo n’ime Naijiria, onye isi oche ndị eze na Abuja, (HRH Eze Ibe Nwosu) nakwa Ọka Mmụta Ihechukwu Madubuike (onye hiwere ụlọ ọrụ na-ahụ maka asụsụ Igbo (ILA) na Abuja) so kwa na ndị nta akụkọ gbara ajụjụ ọnụ na ngalaba dị iche iche k’osiri metụta NdiIgbo.

 

N’ime ngwụcha edemede maka NdiIgbo nakwa mmiri ozizo eji atụ ilu, Dọkịta Orji Uzo Kalu kwuru kpọọ kwem na Naijiria ji nkwatu n’ọchịchị nke afọ 1966 were kwakpuzie NdiIgbo na ịkpa oke agwụ agwụ dika emeworo site na enwezughị nnọchite anya ndị ọchịchị, oki-ikpe, nakwa ndị omebe iwu. Dọkịta Orji tụnyere aro na otu ga-ejikọta NdiIgbo nke dịka (Njikọ NdiIgbo) bụ nke ekwesiri ịchịkọba ka ọga n’ihu na nnapụta okwu ọnụ nke Ohaneze ga-eji na ekwugide mmegbu nile ndị ahụ ana eji emegbu NdiIgbo.

 

Na imetọpụ nnyocha ya na ọnọdụ imere ebere nke NdiIgbo n’ime Naijiria, Dọkịte Emma Enekwachi na agba nkea depụtara njikọta aka ndị British nakwa ndị mgbago ugwu bụ nke nyere ha obi isi ike nweta ihe ọbụla ha chọrọ na okwe ndọrọ ndọrọ ọchịchị ala anyị, mmepe nakwa nhazi ala anyị. Nke a mere, ndị ndu mgbago ugwu ji na akatọ ọkwa onye isi ala anyị ugbua nke mere oji kweta ịzụbiri ndị Boko Haram ka ha kwụsị ogbugbu a ha na-egbu ụmụ amala Naijiria aka ha dị ọcha, ma gbarapụkwa puku kwuru puku nke NdiIgbo nakwa ndị ọzọ mwakpo ndị Boko Haram metutagoro. Ma na goomenti emebeghị ihe ọbụla iji tie ndị nke a metụtara aka n’obi m’ọbụ nye aka meziegharịa NdiIgbo bụ ndị akụ n’ụba ha nakwa ngwo ngwo ha ruru njeri kwụrụ njeri Dọla bụ nke abụsaworo ma gbaa ụfọdụ ọkụ, nnapụkwa ụfọdụ n’ike ma mebisiekwa ụfọdụ. Ma ka ọdị, ndị Boko Haram nakwa ndị buu ụka Islam n’isi na-agbasịbọ ike ịwakpo ma tụgharịa ala anyị nile ikpewe okpikperechi nke ndị ụka Islam.

 

Oluwole Osagie-Jacobs mechiri okwu ya gbasara ọnọdụ mwute NdiIgbo n’ime Naijiria nke ugbua. Owulitere kwenye ya na-elu okwu – na NdiIgbo nọ na ala ala obe, na-ata ahụhụ ajọ ikpa oke na-etiti agbụrụ atọ nke Naijiria kacha buo ibu – Omere ka amata na onye isi ala mgbe gara aga bụ Obasanjo, k’oji NdiIgbo mara ihe ekwe na-akụ na mmekọrịta mba na mba, na-arụ ọrụ n’ọchịchị ya, omekwara ihe nile onwere ike iweda NdiIgbo na-ala mgbe ọbụla nakwa mgbe ọbụla onwetara ohere ime nke a.  Na Ohaneze bụ otu jikọtara NdiIgbo nakwa ụdịrị otu a dị iche iche enyeghịkwa aka ọbụla ebe ha na-esesa onwe ha okwu nke mere na osiri ha ike inwe nkwekọrịta na ihe ọbụla dị mkpa. Ha abiabeghị na ghọta ugbua na oke dara oke bụ iwu nakwa akọrọngwa nke ndị ndu bụ nke mere na-ezie na ndịa ana adị na-akpọ “ndị ụjọ” na emery n’ọgụ. Onye edemede a kwenyere n’oge eruola mgbe NdiIgbo ga-eche echiche la azụ, ma mere omume gawa na mmegharị nakwa nchegharị, gadosie aka ike ọgụgụ isi nakwa ịkw nka ya na akọ n’uche bụ onyine nke Chineke nyere ha iji “chịa ụwa”.

 

Ọpụrụ iche anyị bụ Cyprian Ọdiatu Ekwensi, otu onye n’ime ndị ukwu edemede Africa nke oge nke anyị, na-agbanyeghị ọzụzụ ya dịka onye mmepụta ọgwụ, ọ bụ onye edemede dere ọtụtụ akwụkwọ akụkọ ama ama nakwa akụkọ ndị ahụ edebere n’ọnọdụ akụkọ na-emeghị eme. Akụkọ ya ndịa odere nwere nchịgharị uche na obibi obiri na mpaghara dị iche iche nke Naijiria, nke gụnyekwara mmekọrịta onwere ya na omenala ndị Fulani, Yoruba nakwa Igbo. Ositere na ngabiga ọgabigara n’oge agha Biafra dịka onye so na goomenti ahụ bido na-afọ 1967-1970 were bipụte ọtụtụ akwụkwọ malite na nke ọkpọrọ ‘Survive The Peace’. Omechara bụrụ onye isi nyocha akwụkwọ, onye nkọcha akwụkwọ nakwa onye mbipụta akwụkwọ. Na yabụ ọrụ edemede ya karịrị ọkara centuri bido na-afo 1947. Ekwesi dere akwụkwọ karịrị iri ise nakwa akwụkw akụkọ mkpịrịsi dị iche iche. Ọbụghị nanị na-edemede ka omere ka aha kwụrụ gagara ga ka na ọtụtụ ngalaba nke ịkwa nka ọgbara ọhụrụ ya na nwukọrịta okwu. Ọgabigara mgbe ọnwa iri n’otu gbara kpụrụ abalị anọ na-afọ puku abụọ na – asaa, obiri ndụ ruo n’okenye nke afọ iri asatọ.

 

N’okpuru erimeri NdiIgbo, ka egsipụtaworo usoro abụọ dị iche esi na akwadebe abache m’ọbụ Africa Salad, erimeri nke ọtụtụ ebe na-ala Igbo. Dịka esiri depụtagasị erimeri dị mfe n’ihi na ji akpụ dị ebe nile ya na ụkpaka, nke bụ esie ya nke ọma ma kwado nke ọma ga-enyenwu ezi erimeri dị ụtọ ọkachasị iji mmanya nkwu-wlu were buuda ya.

 

Na ngalaba Nka, akọwara mme mme nke otu puku n’iri ise bụ nke ana eme kwa afọ ọbụla iji kwanyere Oche Eze Nri nke dị Anaocha, steeti Anambra ugwu dịka ala Eze kacha dịtee aka m’ọbụ obodo nsọ dị n’ime ala Igbo. Mme mme nke afọ a bụ nke ọtụtụ ndị eji biri na-ala Igbo nakwa ndị ndu Ndiigbo si mba ụwa nile were bia ndị gụnyekwara onye isi ndị MASSOB, Kọmishọna steeti Anambra na-ahụ maka asụma ahịa, ndị ọrụ ahụike si Los Angeles na mba America nakwa ọtụtụ ndị ọzọ. Dịka ọna adịbụ, Eze Nri kwuputara ọnwa NdiIgbo, keesa awaji ma kwuokwa maka bido ọrụ ugbo. NdiIgbo nweziri ikike ibido kọnyewa awaji na mba ụwa nile.

 

Ka ọna esi adịbụ na mbụ, ewepụtara ngalaba pụrị iche nye asụsụ. Na agba nke a, Ifeanyi Afụba, n’ime ndepụta ya, nwere mgbagwoju anya onye ga azọpụta asụsụ Igbo. Ọkwara arịrị maka egighị nkwalite asụsụ Igbo kpọrọ mkpa nke NdiIgbo, onyekwara ntụzi aka usoro aga eji gbubinata nlomi a asụsụ Bekee na-elomi nke anyị ka ọghara ikpochpụ asụsụ Igbo kpam kpam nke gụnyere iji asụsụ Igbo ekwukọrita okwu n’ụlọ, ụlọ ụka, ọgbakọ ndị omebe iwu nakwa nke ọchịchị ime ime obodo n’ime ala Igbo, nakwa mme mme igwe okwu n’ikuku nakwa igwe onyonyo nakwa isụ asụsụ Igbo n’ọtụtụ otu omenala dị iche iche.

 

N’otu aka ahụ, Ifeanyị na Ifeaoma Odinye fụrụ ka opi na site na nkọwa UNESCO, asụsụ Igbo na-anwụ anwụ na-etiti ogo asụsụ na-enweghị nchekwa nakwa na ogo asụsụ doro anya na ọna ekpochapụ ekpochapụ. Nsogbu a gbadoro ụkwụ na nleda anya nakwa ọjụjụ yabụ asụsụ nke ndị nne na nna, ụlọ akwụkwọ nakwa obodo. Iji tụgharịa ọnọdụa ma nnapụta yabụ asụsụ n’ọnụ ọnwụ, ha tụpụtakwara ọtụtụ alo ihe NdiIgbo ga-eme nke gụnyere ịhụ yabụ asụsụ na-anya nakwa omenala ha, na asụkwa ya ma na agbakwa mmadụ nile ume ka ha na asụ ya mgbe nile, mee ka ịmụ asụsụ Igbo bụrụ iwu nye ogo agụma akwụkwọ nile nke Sekọndrị, jiri asụsụ Igbo na-agbasa ozi nakwa na-eme ọgbakọ ndị omebe iwu, nyekwa agụmagụ asụsụ Igbo na-efu, ma gbakwa ndị ntorobia ume ka ha ịsụ ọzọ karịa asụsụ Igbo. Agaghị ekwe ka asụsụ anyị nwụọ pịị dịka ha siri kwuo na mbụ.

 

N’okpuru ngalaba asụsụ Igbo, ilu ruru iri abụọ bụkwa nke atụgharịrị na-asụsụ Bekee nakwa nkọwa ha. Nke a gbakụnyere ndị ọzọ bụ ndị ntọ-ala nke asụsụ. Ihe ọzọ agbakụnyekwara bụ aha Igbo, otu esiri nweta ha nakwa ihe ha na egosi ya na ụfọdụ aha nakwa nkọwa ha.

 

Na agba nke a, bụkwa ebe ewepụtara ajụjụ ọnụ agbara Ọka Mmụta Chinyere Ohiri-Aniche, onye isi otu jikọtara ndị asụsụ-olu (LAN) nke Naijiria nakwa onye otu CIAC nwere mmansị nke ukwu. ỌDỊNALA  na ezie hụtara nke a dịka ezi ohere inwe nkwukọrịta okwu anyị na yabụ Ọka-Mmụta Ohiri-Aniche onye onye nke jiri ogologo ya were na-agbasa ozi nchekwa ndụ asụsụ ndị  Naijiria ọkachasị asụsụ Igbo. Onye bụ ọkacha mara pụrụ iche na ngalaba ahụ, yabụ Ọka Mmụta ihe ọna-eme doro anya nke ukwu, lebara anya na ọtụtụ ihe ndị ahụ na-emetụta asụsụ Naijiria nke gụnyere, nretọ nke asụsụ nakwa asụsụ olu anyị, mmetụta nke agha alụrụ, na-mgbanwe enwere na-asụsụ, ihe ndị ahụ nne na nna mere iji hụụ na ana asụ asụsụ ala anyị n’ụlọ, nrịkpu nakwa nakwa mkpochapụ asụsụ, ihe gọmentị mere iji kwalite ọnọdụ ahụike nke asụsụ anyị, nakwa agbamụ ume nke yabụ  Ọka-Mmụta ịbụ ọkịbe na-asụsụ olu. Yabụ Ọka-Mmụta onye guzosiri ike na nkwado ka gọmenti tinye n’ọrụ iwu ahụ mere k’ọbụrụ iwu na nwata akwụkwọ sekọndrị ọbụla na ala anyị ka aga ejriri afọ atọ izizi ya n’ụlọ akwụkwọ were kuziere asụsụ olu nne ya. Ajụjụ ọnụ a agbara ya, mekwara ka ọpụta ihe usoro ndị ọzọ bara uru Ọka-Mmụta a ji na-akụnye asụsụ anyị n’ime ụmụaka anyị, nakwa obodo anyị na uju ya. Ajụjụ ọnụ a bụ nke onye ọbụla ga agụrịrị.

 

Akwụkwọ akụkọ a mechiri okwu site na ntinye ngalaba ndị ọzọ dịka ọna adịbu na mbụ, nke gụnyere ngosi esere, site na akwụkwọ nta akụkọ, asọmụ mpị na mkpụrụ okwu Igbo, ya na ebu m n’obi ọrụ CIAC ga arụ na-afọ puku abụọ n’iri na-anọ. Ebu m n’obi mpipụta a emela ka erimeri nakwa akọrọngwa ụtọ nye echiche nakwa aṅụrị bụ nke zuru oke.

 

Dịka ọna adịbụ, anyị na-atụ-anya na ndị nile na-agụ akwụkwọ anyị ga ezitere anyị ihe ka chere.

 

Ndị be anyị, ka anyị Kunienu!

 

Ezeani Sir Dọkịta J. Kanayo Okoye, KSM, KSS

Onye mbipụta/onye nyocha Edemede.

 

 

 

 

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