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LEADERSHIP QUESTION IN IGBO NATION: MYTH VS TRUTH BY NNANNA B. UMA,PHD

LEADERSHIP QUESTION IN IGBO NATION: MYTH VS TRUTH BY NNANNA B. UMA,PHD Recently, there have been rekindled questions of leadership position in Igbo Nation, especially since the call to glory of our honored hero, peoples General Dim Ojukwu. While many are questioning such calls as unpatriotic and alien to Igbo way of life, others are […]

Igbo-men

LEADERSHIP QUESTION IN IGBO NATION: MYTH VS TRUTH BY NNANNA B. UMA,PHD

Recently, there have been rekindled questions of leadership position in Igbo Nation, especially since the call to glory of our honored hero, peoples General Dim Ojukwu. While many are questioning such calls as unpatriotic and alien to Igbo way of life, others are arguing that the Igbo Nation needs such a neo-Igbo leader to channel the way forward for a disorganized people.

Anyone that understands the culture of the Igbo Nation would readily pose the following question: Was the peoples General actually crowned the leader of the mighty Igbo Nation? The answer, of course, is in the negative. However, he met the qualification of “other achievers,” beside the Council of Elders whose duties are to govern OHA community. A warrior is considered an “achiever” in Igbo land and Chief Ojukwu fitted this category very well. He was a gallant General, a prophet, a servant-leader, and a

Sheppard who would not let his sheep perish. The Igbo respected and honored this warrior who rallied his people in the face of extinction. Beside General Ojukwu were other servant-leaders and warriors of Igbo, such as Maazi Mbonu Ojike, Maazi Akanu Ibiam, Maazi Michael Okpara, and Maazi Sam Mbakwe, to mention few. Igbo warrior servant-leaders are not crowned; they manifest naturally through Devine grace of God. The people will easily recognize such an individual when he or she shows up. It then makes sense to discerning ears to note that the present day men and women of Igbo parading themselves as Igbo leaders are fake: from the local government and up to the national representatives. There is a big difference between leaders of self-interests versus leader-servants of the people – per proven Igbo ways of life. How sad to note that a self-serving and profiting Igbo traitor also brands himself an Igbo leader today!

The next question then becomes, if General Ojukwu was never crowned an Igbo king, who then is advocating the crowning of some new king? Who has authority to crown any individual king of the Igbo? This writer submits to you that both the potential new leader and the king maker (s) do not represent the Igbo. Period!

Of clarity is the fact that the only king that the Igbo ever had has always been “Chukwu Abiama,” (God of Abraham) the God of our ancestors. Even our earthly “Ezes” have always been mere leader-servants of the people. The Ezes simply drum the echo of the constituted assembly of the people, primarily made up of the first sons and other “high achievers,” to deliver the dividend of democracy to the people.

These Councils of Village Elders derive and make their powers from “Omenali Igbo” – a God inspired “belief based on total truth, established philosophy, culture and traditions, and with no sacred cows”; a thousand years practice. This is OHACRACY, the parenthood of today’s DEMOCRACY. No wonder Maazi Charles O. Okereke intimated that Igbo stand bold to their Devine practice “and before the God of all – our one and only King.”

THE IGBO ENWE EZE CONCEPT

In the present “so-called geographical expression” Nigeria, many Nations abode. Typical is the Fulani-Hausa Nation ruled by feudal Emirs and the Caliphate, with complete authority that lends toward autocracy. The Yoruba Nation is equally under the autocratic OBA, whose commands must be obeyed.

Again, the only king Igbo has is Chukwu Abiama. That is, God of Abraham, the maker of heaven and earth. Igbo bows down to no one, nor worships any mortal man. The Ezes, the Obis, and the Igwes merely convey, or implement into action the agreement and decisions reached by the Council of Elders in each sub-clan. They are not autocratic like their neighboring nations. For instance, The Udumeze or Eze of Ohafia merely implements the wishes of the people through the Council of Elders, and deep routed in the customs, traditions, and ways of life of the Ohafia people. This same method is applicable to the Obi of Onicha, the Eze of Ngwa land, the Igwe of Nnewi, etc.

The invading British exploiters easily conquered the Yoruba and Fulani-Hausa nations because they were able to identify their leaders – the Emirs and the Obas. However, when they arrived at the Igbo hinterland and could not persuade the Obis and the Igwes to affect their selfish wishes, they became confused, albeit enraged with anger. The British discovered a nation of republicans, with individual kings and queens. They discovered that a man is a king in his household, but yields only to constituted norms
of culture and traditions when he steps out of his compound – for the benefit of the entire society. Igbo refused to accept warrant Chiefs imposed on them by the invading British. Hence, the indirect rule failed completely among the Igbo. This is the concept of Igbo enwe Eze for you.

However, just as any system Igbo republicanism has its benefits and demerits. An Iroko tree, though dominant in the forest is still lonely and vulnerable to the Ax-man machine. The experience of the Biafran war has exposed this ugly side of individualism with the Igbo. However, we are optimistic that Igbo recognizes this weakness and quickly rekindle the “Igwe bu ike” mantra that had always helped them to overcome their common enemies. They need to recognize that group dynamic, galvanized with team work must take root to make way for so many Irokos all over the forest.

Again, for the purported new king and the makers, note that the peoples General, Dim Chukwuemeka Ojukwu always emphasized being the people’s servant, just as any earthly Eze Igbo. His ascension and roles, starting as the Governor of the then Eastern Nigeria, and through the genocidal war on Igbo by Nigeria, were the duties of a faithful leader-servant of the people. There is no doubt he made
many questionable decisions, most agree he stood by his people under the circumstances at hand. He remained the mouthpiece of his people, demanding equity and justice until his candle light disappeared into space.

No one has any right to crown any individual an Igbo leader. No one has any right to address himself as Igbo leader. The only Igbo leader remains Chukwu Abiama; our God Almighty. However, the corridor is open for any Igbo to be people’s leader-servant. Such position is second nature in Ala Igbo, as the people would naturally recognize your services as purely Igbo services, and coming from Chukwu Abiama. Just as in the days of Moses, many Igbo leader-servants have come and gone. Our God, Chukwu Abiama, will surely give to his people genuine leader-servants when He pleases. Amen!

Maazi Nnanna Black Uma, PhD

(An Ohafia Udumeze-ma Man)

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