BNW Magazine: Biafra Nigeria World :: Leadership in Igbo Society: Analysis, Challenges, and Solutions, by Ekwe Nche Organization

*************

DEDICATION:

We dedicate this work to our ancestors that taught us through their many writings (Nsibiri, Nsibido), and also through the Oral tradition much about nature and life. You taught us how to love life when you found it necessary to describe human beings in these words (Mma ndu) beauty of life, you taught us how to love self, family and community thus leaving us with Moral, Spiritual, Social & political values steeped in universality of mankind. These deep values are exemplified when we talk about (Ezi Okwu bu Ndu), Ofo na Ogu, Egbe belu ugo belu, and Odi behndi. These principles help us honor our culture and tradition, which in turn ensures stability, growth, progress and physical/psychological contentment.

We also dedicate this, in memory of those our people numbering about 5 million who lost their lives either in the battle fields defending us from a genocidal war forced on us by Nigeria with the collusion of Arabic and Moslem countries including Britain and USSR within the period 1967-1970. We also remember those who were bombed in the market places, hospitals and schools. How can we forget those thousands whose lives were cut short all over the north, western Nigeria and parts of Midwest. Above all we thank our almighty God, Chi Ukwu, (Ama Ama Amasi Amasi) for profound divine presence, our survival which is one of the miracles of his actions in the twentieth century despite daily indiscriminate bombing or the economic blockade imposed on us by the rest of Nigeria and Cameroon. We must also mention some organizations and countries that stood with us throughout this war of genocide. Mention must be made of countries like Tanzania, Ivory Coast, Haiti, World Council of Churches, Caritas International, and some individuals Mr. Fredrick Forsight, Count Von Rossen and some others who tried to help mankind survive one of the worst moments in the history of dedication. This list does not represent all the wonderful individuals, organizations and countries that stood with Biafra in her trying period.

FORWARD

Dr. Nnamdi Azikiwe your bountiful love for mankind especially Africa can never be forgotten, We realize that your dream was denied and plans of better Africa scuttled by both internal forces who hinds sight being 50/50 would not have agreed to have a union of our groups. Because they consider you and ndi igbo abhorrent to their cultures. But through the actualization of Biafra we will ensure that your dream is realized. A true African society that would show love within and across her borders, creating peaceful, cooperative societies that would emphasize the moral obligations among mankind. We must also mention such names as Dr Akanu Ibiam, Dr. M.I. Okpara, Mazi Mbonu Ojike, Dr. Okechukwu Ikejiani, Dr Pius Okigbo, Prof. G. Ezekwe, Gen. Odumegwu Ojukwu, Gen. Philip Effiong, ........, who represented the core of Igbo/ Biafran nationalism.

EPILOGUE

The critical study of the philosophies of our Igbo heritage we believe is a sure path that would lead us to solutions of our problems no matter how complex they would appear. It is known that even the study of our history has even become warped. We have suffered enormously from alienating our selves from the roots and foundations of our noble heritage and embraced in entirety Greek and Roman history and philosophy even with its obvious shortcomings and limitations. By doing this we saw the history of Europe as the only worthwhile portion of interest for emulation.

This work is just a tip of the iceberg of what holds in the rich heritage left us by our ancestors. It is timely that we reconsider our models after trying without success the European model. A model that only has been in existence for merely 400 years, whose cracks and failures are obvious and costly. The futility is obvious in the adept materialistic nature of this culture evidenced by the unrestrictive nature for the quest for riches. The gross inhumanity and instability left behind most of the economic exploits of this culture is shocking and without comparison. At times like this, one is at a loss as to why the intellectuals of our time compromised the central nature of our heritage, which is the care and welfare of MANKIND and clamored for these systems that are really laddened with inhumanity, deep on corruption and above all a perverted justice system. It is for these obvious reasons we decided to join with those who believe strongly that most of our problems have solutions within the ways and philosophies of our ancients.

PREFACE

As we commence to rebuild the Igbo society and the rest of Biafra devastated after a genocidal war we fought so that we will not be exterminated it is important we examine our mistakes so that we can effect the much-needed corrections. We also have witnessed the gradual dismantling, deformation and defaming of the Igbo institutions and mannerisms; this is more perfect pathway for the exploitation of our people and our resources.

What Ndi Igbo need is to draw from the deep well of knowledge from our ancient authentic civilizations that undoubtedly has existed for thousands of years and draw from the fresh fertile water of life to nourish our reconstruction. We must rebuild our nation for eternity and perpetuity. We must look around us and borrow from the successful models. Every great Jewish project is enriched by the idea of the classical culture of the Torah, including the modern state of Israel. The Igbo themselves were an intrinsic part of the giving of Torah. Thus the oral Torah of the Igbo forms the basis of Igbo spirituality; the Igbo absolute belief in Chi Ukwu-the Great God- whom we call Onyenwe, Onyenwe Mmadu-Lord of Lords, Adi We’Adi- from everlasting to everlasting. Every great European institution is molded in part in the image of the ancient Greek-Roman civilization, including the United States of America. Every institution in the Moslem world draws from the classical Islamic civilization of the middle ages, including Iran. Japan and Asia today developed and carried out this around their rich cultures and traditions.

This leadership series is an effort to uncover those fundamental social gluons, which served as ever present political attractors that made the entire society function and progress without a hegemonic dictatorial structure. Surely we venture to assert that the spiritual belief of the people thus: Servitude and unalloyed allegiance to God alone enhanced the thriving of this civilization. This is because a true Igbo man/woman seeks not to lord it over his/her brethren but to serve them because they are children of His God. It is therefore our belief that at this critical moment of our existence in the light that all other systems have failed us, we must go back to that well of time tested systems for nourishment and answers to our problems. This becomes necessary for the following reasons:

Firstly, our system is more ancient and has achieved greater accomplishments than any others. In the second place, our system influenced, inspired remarkably other later cultures. And thirdly that remains one of the only untried options available to the people in order to curb the present prevailing conditions never found in Igbo land. The abscence of responsible leadership, moral depravity, corruption, social, economic and political decadence that we find ourselves. The obvious physical and environmental decay of the society where order, righteousness and responsibility formed the bedrock of the tradition and culture.

Lastly the series would not have been possible without members of the Law and order committee of EKWE NCHE Organization.

Synopsis

*Introduction*

This introductory section places in perspective the sharp contrast between LEADERSHIP as conceptualized in the golden years of Igbo civilization before the Biafra-Nigeria war and today (1970-1999). It puts in focus the clear distinction between the process of electing leaders through a democratic process as was the case in prewar Igbo Society and the corrupt feudal system of imposing on the Igbo leaders chosen by the Hausa/Fulani/Yoruba oligarchy. The consequences of this imposition on accountability, performance, and control of such leaders are discussed.

*From the colonial govt into self-govt and independence*

This section discusses the unwritten CONTRACT between a citizen and the state in which the person lives. This unwritten contract is supposed to exist between Ndiigbo and the Nigerian State. The contract stipulates that hard work, skill, talent, achievement and high productivity will be rewarded while laziness, failure low productivity, lack of achievement will not be rewarded. This universally accepted code, which forms the core of Igbo philosophy and world-view has been undermined by Nigeria. Nigeria rewards laziness, mediocrity, failure, lack of achievement, and low productivity and punishes skill, intellect, hard work, high achievement, and high productivity.

*Igbo identity*

This section x-rays the collective IDENTITY of Ndiigbo. Like a mirror, it reflects back to Ndiigbo who they really are. It brings together two components of Igbo identity. It blends how Ndiigbo see themselves with the way the world sees them. It pulls the two images together to paint a portrait of a clever, hard-working, enterprising, ambitious, and achievement-oriented people.

*We have been listening to how other people see and regard Ndiigbo*

This section delves into the core Igbo existential philosophy that forms the backdrop for Igbo philosophy of leadership. It examines the complex, delicate balance between INDIVIDUALISM and COMMUNITARISM as well as how an Igbo child is socialized into this philosophy of life. It concludes with an analysis of how all these fit into Igbo social organization from the family through Umunne, Umunna, to Obodo.

*Collective Leadership*

This section examines the practice of COLLECTIVE LEADERSHIP in Igbo society. Beginning with the family and extending to the Umunne, Umunna, Ogbe, Ama, Obodo, it examines the process of electing leaders. It describes in detail the responsibility of the leader to the group he or she is leading. It describes how the leader derives his or her power from the group and is accountable to the group. It shows how the group checks the tendency of leaders to be dictatorial and strike for their personal interest rather than that of the group. It shows how the group can quickly take back the power it gave to a leader if the leader abuses that power. This section shows how the checks and balances in the leadership structure guarantee that the leader always represents, protects and defends the interest of the group he or she is representing. This ensures that the principle of collective leadership is maintained.

*How is political discussion organized in Igboland?*

This section examines how POLITICAL ORGANIZATION and DISCUSSION is organized in Igbo society. It starts at the smallest political group (the family) and goes on to the largest (autonomous community, Obodo). It examines overall political organization of Igbo society and captures the federating structure of the associating autonomous communities or Obodo. This structure emphasizes the significant measure of autonomy enjoyed by the federating units from Village Assemblies through Town Unions to Igbo Nation.

*Leadership question in Igbo society*

This section poses the hard question: who are the current (1970-1999) LEADERS OF NDIIGBO and how did they become such? It points out how after the Biafra-Nigeria war, Hausa/Fulani/Yoruba oligarchs subverted the established system by which Ndiigbo elected their leaders and held them accountable. It shows how they substituted in its place the corrupt, feudal system of appointing leaders who were not accountable to the people but owed their allegiance to the corrupt feudal oligarchs who appointed them. It showed how the psychology of defeat resulted in the acceptance and even adulation of these fake leaders. The paper concludes by pointing out that Igbo philosophy, culture, and society is under siege. It sounds a clarion call for Ndiigbo to arise, throw off the yoke and be free to organize their society the way they want.

INTRODUCTION

Since the end of the Biafra-Nigeria war in 1970, Ndiigbo have been subjected to the most brutal, discriminatory and traumatizing treatment than any people who lost a war in modern times. That Ndiigbo have continued to survive individually in the face of this onslaught can be attributed to the tenacity, ingenuity, creativity, will power, and incredibly superior work ethic of the individual Igbo man, woman and child. These qualities have resulted in the survival and even thriving of some individual Igbo men and women. But have Ndiigbo as a group fared well in Nigeria since the end of the war? Our conclusion is "NOT AT ALL" We leave you to your own judgment.

Our finding is that leadership has been a major problem for Ndiigbo since the end of the war. Igbo society rose to its modern glory before and during the war largely because of extremely efficient, dedicated, visional, selfless, and inspiring leadership at all levels of Igbo Society. From the Umunna through Village Assemblies, Town Unions, to Cultural Organizations like the Igbo State Union, Divisional Associations and Improvement Unions, Igbo leadership was stellar. Leaders were "chosen" elected by their own people. They did the business of the people. They raised funds, built roads, bridges, hospitals, health centers, schools and colleges. They awarded scholarships to brilliant students and sent them out to distant lands to be educated. They organized cooperative ventures and provided capital for young traders and businessmen to start new enterprises and businesses. Most importantly, they accounted regularly to the people who elected them and if their stewardship was found wanting at any time, they were removed and replaced with more efficient and effective leaders. That was how Ndiigbo took off on a high note of success. Where is all that today? The Nigerian conquerors have totally destroyed this structure and replaced it with thrash.

Today men and women who have no credibility in their own villages and towns, who can not win an election in their own Umunna, village, town or women organizations, parade themselves in Lagos and Abuja as "Igbo Leaders". They do so because they have donated large sums of money to political parties or because they have been hobnobbing with some of the Northern and Western creeps who have kept us in bondage. They leap over the stringent hurdles the Igbo have put in place for choosing their leaders.

Then the oppressors in Abuja and Lagos appoint them ministers, special assistants, representatives etc and Ndiigbo explode in jubilation that one of their own has been appointed to an important post. But whose interest are they representing - that of Ndiigbo or the "master" who appointed them? How much leverage does Ndiigbo have in making these individuals attend to the causes and issues (agenda) that are important to Ndiigbo? To who are these individuals accountable? Of course, to the oppressor who appointed them and bought their souls with money and other bribes. This phenomenon is the reality at the Federal, State and Local Government levels. Now it is filtering into Towns and Autonomous Communities with the emergence of the new breed of big money contractor/supplier "Chiefs" and "Traditional Rulers", appointed and approved by Abuja. This is one of the reasons why nothing ever gets accomplished in Alaigbo today. Ndiigbo, you are sinking deeper into this quagmire.

Today, Southern Nigeria has been fully radicalized ethnically. Thanks to the ethnic jingoists. How does this radicalization effect Ndiigbo? Stories we have been reading recently seem to suggest that militarization of the ethnic groups in Southern Nigeria is seriously underway and is proceeding at an alarming speed. Ethnic cleansing may be just around the corner and actually may be just starting. It will be terrible for Ndiigbo if we don't evolve as a matter of urgency effective, efficient, trusted, committed, dedicated leadership that will guide the survival of Ndiigbo in the event of the expected explosion: leadership that will be accountable to no one but Ndiigbo. Ndiigbo, you don't want to and you don't deserve to go through another holocaust. No, you don't.

LEADERSHIP

Ndi Igbo, men, women and children, we salute you. The little boy or girl playing in front of papa's house, the young school child listening attentively to the teacher in an vercrowded classroom, the college and university student reduced to 001, 100, 010 feeding schedule, the university graduate who has been looking for a job unsuccessfully for five years and who as a last resort has become an Okada cab or wheelbarrow pusher at the tollgate, the market woman who wakes up before the cockcrows and toils at her market stall till sundown to scratch out a few naira to buy food for her children, the man of the house who watches in total confusion and despair as the business he toiled all his life to build dissolves before his very eyes reducing him to almost the status of a beggar, the university professor who despite being one of the brightest minds in the world, knows painfully well that he cannot drive his dilapidated car because he cannot afford to replace one burst tire, the trader in Aba, Umuahia, Onitsha, Enugu, Awka, Nsukka, Abakaliki, agos, Jos, Calabar, Port Harcourt, Benin, Makurdi, Maidugiri, Kano, Yola, Kaduna, Abuja, Sokoto, Zaria, Lome, Kumba, Cotonu, and other markets who travel all over the world striving hard to bring goods to his customers, the civil servant who despite earning subsistent monthly salary that does not last two full weeks continues to work, the young Igbo man and woman who cannot marry, rent a flat, buy his or her own car, build a house or even feed himself or herself because nobody has bothered to provide any jobs for them, the man who sings the praises of one crook or another, the politician who constantly tells his people that things are or will be alright, the traditional ruler who has been busy selling titles to even those who committed genocide against Ndiigbo, we salute you all, Men, Women, and children, young and old, strong and weak, EKWE NCHE salutes you all.

EKWE NCHE has spent hundreds of hours studying and analyzing the life of Ndiigbo in the context of living in Nigeria in the past 56 years. We asked numerous questions and sought to understand certain things about Ndiigbo. For example:

1.) Why did British governments from as far back as the time of Lord Lugard through the government of Harold Wilson, during Biafra hate

Ndiigbo?

2.) Why have Ndiigbo been the target of violent physical attacks and looting of property in Jos 1945; Kano, 1953; all over Northern Nigeria, 1966; Western, parts of Midwestern Nigeria and Lagos, 1967; Lagos 1993 and 1999?

3.) Why are Ndiigbo the most willing of all ethnic groups to spend huge amounts of personal fortune developing towns outside Igbo heartland in places like Kaduna, Lagos, Zaria, Sokoto, Benin, Kano, Markudi, Jos building hospitals, schools, hotels, markets, industries, despite the fact that Ndiigbo are not the wealthiest ethnic group in Nigeria?

4.) Why do they spend so much money developing other people’s homes while leaving their homeland undeveloped?

5.) Why are Igbo political leaders the greatest advocates of Nigerian Nationalism (strong united Nigeria, e.g. Dr. Nnamdi Azikiwe, despite being the losers for it, while political leaders of other ethnic groups espouse primarily Ethnic Nationalism, e.g. Chief Obafemi Awolowo, who never believed in Nigeria and would sacrifice Nigeria for the benefit of the West; Sir Ahmadu Bello, the Sarduana of Sokoto never believed in Nigeria and would sacrifice Nigeria for the North. Both were great Ethnic Nationalists who never believed in Nigeria.)?

6.) Why do current Igbo political leaders seem to be going down the same path of Nigerian Nationalism despite the hardship, suffering and death Ndiigbo have been subjected to because of their belief in a strong Nigeria?

These are just a few of the hard questions we have been asking and trying to find answers to. Why do we consider it important to do this? Maka na Igbo kwuru si na onye amaghi ebe mmiri bido mawa ya, amagi ama ebe onyakoro ahu.

From the colonial government into self-government and independence, Nigerian political leaders have told Ndi Igbo: if you worked hard, acquired good education, technical kills, were honest, enterprising and above all believed in the unity of Nigeria, you will be rewarded and you will be successful and happy. And so Ndiigbo swarmed universities, polytechnics and colleges in Nigeria, Europe and the Americas and acquired Western education and technological skills in ways never before seen in Africa. You joined the civil service in large numbers moving and delivering letters intact and on time, you became railway engine drivers and made the trains run often-on time, technologists kept the water taps running and electricity supply constant, you became teachers and traveled long distances away from your homes to educate children of other ethnic origins. Often you challenged British imperialists who did not want certain parts of the country to be exposed to good education.

You became engineers, technicians and laborers and built roads, bridges that opened up many interior parts of Nigeria. Often you worked under very harsh and difficult onditions. You fanned out to all parts of Nigeria delivering goods and services to people even at the remotest parts of the country. You took your wives and children with you. You built schools, hospitals, and industries and employed indigenes of the communities where you lived to work and earn a living. You learned and spoke their languages, dopted some of their customs and even married their women. You did all these things because you honestly believed in One Nigeria, One Nation, One Destiny. No other ethnic group comes even close to making the effort to weld Nigeria into one nation as you did.

Did Nigerian leaders reward your noble effort? You bet they did! By organizing the killing of Ndiigbo and looting of their property in Jos 1945, Kano 1953. They did by planning and executing the most barbaric pogrom on Ndiigbo in May, July and September 1966 resulting in the killing of some 50,000 men, women, and children including the unprecedented barbarism of slitting open the bellies of pregnant Igbo women and then killing the unborn fetus - the most abominable crime in human history. They did by chasing you out of the towns, schools, hospitals, industries that you had built in their communities. They did by refusing you employment in their civil service in Northern and Western Nigeria. They did by employing expatriates in the civil service in Northern Nigeria rather than employing you. They did by looting your shops and personal effects in Northern and Western Nigeria and seizing and distributing your houses, land and industries in of all places Port Harcourt an Igbo land, and other riverine towns to their cronies and agents. They did by even forcing Igbo in some parts of Igbo land to declare that they were not Igbo and even go as far as changing the names of their towns and villages to only God knows what. No they were not done with rewarding you. They had to pursue you to your country homes, your villages and destroy even that last bit you had there as well as starve to death about four million of your innocent women, old men and children. The Igbo holocaust has no equal in the history of modern Africa. Then they made sure that you didn't have any money to start life all over again. They rewarded your high educational achievement by chasing your highly qualified and efficient administrators away from higher institutions in places like Lagos and Ibadan. They did by starving your schools of funds and institutionalizing policies that guaranteed employment to mediocres, non-skilled cronies and rabble rousers rather than to those of you who are skilled, qualified and knowledgeable in your fields. Thus they effectively rendered your education and skills irrelevant. They have rewarded you by making sure that your sons and daughters will never rise to certain ranks in the Army, Air force, Navy, Police, Immigration, Customs etc. If they could, they would have rewarded you by limiting your movement in and outside Nigeria. They had planned to do so but couldn't quite figure out how to do it. Oh yes, Ndiigbo see how Nigeria has rewarded you for your belief in One Nigeria, your educational attainment, your technical skill, hard work, industry, entrepreneurial power and your willingness to cast off retrogressive policies and practices. Ndiigbo, Nigeria gave you these rewards because you were very good Nigerian nationalists, you believed strongly in One Nigeria, One Nation, One Destiny.

But what about those who did not believe in One Nigeria for a second? How did Nigeria reward or punish them? Chief Obafemi Awolowo, the undisputed leader of the Yoruba together with his followers believed that Nigeria was a mere geographical expression. They believed staunchly in protecting the interest of the Yoruba Nation. For not believing in One Nigeria, the Yoruba Nation has been rewarded with control of the Nigerian economy, the civil service, scores of industries, huge infrastructural development in Lagos including expressways, flyovers, most modern port facility etc., and a large chunk of the Nigerian army. The AD and Afenifere has made sure that the reward continues in the current Obasanjo administration. Chief Awolowo and his followers are Yoruba Nationalists.

Sir Ahmadu Bello, the Sarduana of Sokoto and his followers believed that North should be for Northerners, West for Westerners, East for Easterners and the Federation for us all (where ever the federation is). Almost all the Northern leaders of today are staunch followers of Ahmadu Bello except the few followers of Alhaji Aminu Kano and J.S. Tarka. How did Nigeria reward the Hausa/Fulani Nationalists? Easy! Nigeria gave them gave them control of the army, the police and other uniformed organizations. Nigeria gave them total control of the billions of dollars earned yearly from sale of crude oil and natural gas ironically located in Eastern and Mid-Western Nigeria. They were rewarded with control of a big chunk of the civil service as well as scores of industries. They were even rewarded with money printing machines with which they could print all the money they wanted. And so Western and Northern Nigeria political leaders who did not believe in the unity of the Nigerian federation have often been given control of the instruments of government of the federation while Eastern political leaders who have been strong believers in the primacy of the federation of Nigeria has been shunted aside. Is it ironical? Is it confusing? You answer for yourself.

Ndiigbo, if you pay close attention to what has been happening in Nigeria in the past 50 years, you wouldn't feel so confused. On many occasions the north threatened to break away from the federation if they were not given what they demanded. Each time they got exactly what they demanded. During the Lyttleton Constitution of 1954, the Northern House of Chiefs and the Northern House of Assembly passed an eight point resolution demanding that they be allocated 92 of the 184 seats in the Federal House of Representatives. They insisted that if that was not done Nigeria will immediately transform into a confederation or customs union in which each of the three regions will enjoy lmost sovereign status with the right to make their own laws without approval of the federal government, maintain a separate judiciary, and public service etc. The British, West and East governments agreed and the North dropped its demand for a confederation or customs union. They blatantly rigged the federal election of 1959 and installed Sir Abubakar Tafawa Balewa prime minister. They rigged it again in 1964 and as usual forced Zik to install Abubakar prime minister. During the constitutional conference of 1966/67 they insisted on a confederation but changed to a federation with a strong central government when they were advised by the British, to change their stand since they were already in control of the instrument of power and government. They did and had their way.

In 1999 after the death of General Abacha, the West made a veiled threat to break away from the federation if they were not given the reins of power. The North quickly handed over the government to Olusegun Obasanjo.

When you Ndiigbo demanded self-determination, basic freedom to be left alone to run your life, in 1967, the North and the West teamed up and slaughtered millions of you like dogs. Ndiigbo what has changed for you in 40 years? Ndiigbo, after the most horrible and humiliating experience of the past 33 years, it is time for you to take a close hilosophical and pragmatic look at the direction you have been going in Nigeria. For being the most patriotic Nigerians, the greatest defenders of Nigerian unity you have been discriminated against, your highly qualified sons and daughters have been pushed out of their jobs, your houses and other property have been confiscated and given out to cronies as war booty, your wealth carefully preserved in banks has been stolen by government, your roads and bridges have been neglected and turned into death traps, your schools and colleges have virtually collapsed out of neglect, your wives and daughters have been raped and carried away as booty, your men have been slaughtered in their millions, your young men have been rendered uneducated, unemployed and financially emasculated, commerce and entrepreneurship have been made so difficult that you have to sweat blood to earn every naira, your society has been pauperized and thrown into cultural chaos. Hunger, poverty, disease, squalor, insecurity of life and property, premature death has become your bedfellows. The Igbo who never begged because it was a thing of honor and pride to be able to pay for whatever one wanted has become a beggar. Ndiigbo, things have seriously fallen apart for you. In what aspect of life are you better off today (1999) than you were in 1965? When people tell you that things are getting better, ask them "better for who?"; when they say, don't worry, we are in charge now, ask them "in charge of what?"; when they say, our political party is in control and has power, tell them that is it not totally and completely apparent and clear that the Yoruba and Hausa-Fulani are in control of economic and political power in Nigeria.

When they tell you that power belongs to the political party, tell them that it is a lie. Tell them that IN IGBO SOCIETY POWER BELONGS TO THE PEOPLE. Ndiigbo elect their own leaders and tell their leaders what to do and how to lead them. Ndiigbo have never accepted "rulers", not even when the British imposed warrant chiefs on them. Think about it. Ndiigbo, it is time once again to set yourselves on the path of prosperity, progress, economic growth, commercial and industrial advancement, political and cultural emancipation and stability, social and economic justice, good health, abundant supply of food, individual freedom, liberty and respect of your human rights, intellectual, educational and technological achievement, the hallmark of Igbo society. Arise, Ndiigbo arise, its time. Like the Israelites of Biblical times you have been in the wilderness for more than 30 years. It is time to rise and shine again.

Yes, the people of the rising sun, it is time!!

IGBO IDENTITY:

As we get ready to rise from 33 years of coma, it is important for every Igbo man woman and child to remind himself or herself who he or she is. The reason for doing this is that when an individual or a group of people have been subjected to intense economic, social, psychological trauma and or deprivation as Ndi Igbo have been, there is a tendency for them to lose perspective of who they are. They may stop believing in themselves. They may attack, fight and even kill one another. Worst of all they may behave like slaves towards their oppressor. This destroys them even more than the actions of the oppressor and they will continue like that until someone wakes them up from their psychological stupor. Let us look at our identity, who we are, from two angles:

1.) How the world sees Ndiigbo.

2.) How Ndiigbo see themselves.

Let us start with how the world has seen Ndiigbo. Michael Mok quoting a Reverend father in Biafra said of the Igbo, "The Igbo man never begs. He is much too proud. He wants to pay for what he gets. The Igbo are wizards at saving money. When one of them gets a job, he starts saving right away: first for a bicycle, then for a transistor radio, and next for a bit of land. Then he builds a house on it, gets a wife and before the first child is born, he is already putting money by for the kids school fees. The Igbos are mad for education". Well this is the Igbo man at his best, hardworking, thrifty, and always putting something away for the future. The creativity and intelligence of the Igbo man is clearly celebrated in this statement.

"There was a time when it was impossible to have a car break down in Igboland. You would find yourself stuck somewhere way out in the bush and the first thing you know three loafers, two of whom had probably never peeked under the bonnet of an auto in their lives would saunter up to see what was the matter. In no time at all, using rags and string they would have you on your way again". - Michael Mok.

John C. Merriam, after working with Operation Crossroads in Africa had this to say about the three major ethnic groups.

The Ibos (Igbo) in Nigerian history were a relatively insignificant tribe, but their society had achievement based norms that adapted quickly to Westernization. All over Nigeria, they formed a merchant and professional class. An engineer said, "If you are a businessman and you need engineers, you read applications and you don't look at tribes. Fifteen of the twenty men you hire will be Ibos (Igbo). The Yoruba fall somewhere in between but closer to the Ibos (Igbo) than the Hausa. They are literate, they are politically sophisticated, but they look at life with a grin".

The Harvard Crimson, Nov. 12, 1968.

John de St. Jorre in his book, The Brothers War captured the essence of the Igbo spirit in this description:

Why in defiance of all the normal functional laws of the modern state, life inside Biafra kept going. Dr. Pius Okigbo, Biafra's chief economic planner explained to him, "it is the human factors and the context that matter here and they make nonsense of theoretical economics". St. Jorre then observed, "improvisation was the order of the day. Electrical engineers and chemists were making rockets, hand grenades and the famous Ogbunigwe" .... petrol was rationed but homemade refineries were soon to be put into operation and low sulfur oil was distilled in huge water tanks set upon trestles which kept essential transport moving. Ingenious cannibalization and mechanical miracles surmounted the dearth of spare parts and the Biafrans made several armored cars out of lorries and bulldozers. Government offices increasingly decentralized functioned normally. .... civil servants had adopted themselves to their reduced circumstances .... they seemed less like stiff marionettes. And what a galaxy of talent in Biafra. So many of Nigeria's top civil servants, diplomats, soldiers, academics, technicians .... the envy of undermanned Black Africa .... Outside the hospitals and refugee camps, life really did appear deceptively normal. Water, electricity, and even telephone functioned, if somewhat erratically. There were no beggars, people did not complain and there was an extraordinary feeling of togetherness. The natural vivacity and quick-witted charm of the Ibo (Igbo) people shone through their terrible adversities. There was a strong determination not only to survive, but also to survive with a flourish - to show the outsiders and themselves that life would go on .... In Biafra virtually everything was in short supply, everything except human energy, ingenuity and an extraordinary collective and relentless will to struggle on.

Edward C. Schwarzenbach writing in the Swiss Review of World Affairs spoke of the Ibos (Igbo) thus:

The Ibo (Igbo) of the East have always spoken the most progressive language in Nigeria and been more or less leftist oriented. Precisely for this reason, they were of no long-range political interest to Moscow. To the Igbo with their egalitarian society, free of hierarchical structures, communism is by no means attractive and they are not susceptible to Soviet propaganda." Schwarzenbach predicted, "Now that the Igbo have been overpowered and the North armed by England and Soviet Russia has defeated Biafra, the Yoruba of the Western part of the country may soon find themselves in trouble.

Even people who hate Ndiigbo sometimes truthfully acknowledge the sterling qualities of Igbo men and women. One such person is Lord Lugard who in a foreword to the book, African Women by Leith-Ross, said: " ... the essential characteristics of Igbo womanhood are little changed. She is ambitious, self-reliant, hardworking, and independent. Her interests are centered in love of her yam field coupled with a passion for trading and the desire to grow rich. She claims full equality with the opposite sex and would seem indeed to be the dominant partner. The women's councils, approved and trusted by the men enact laws for the protection of crops, and enforce them by suitable penalties including ridicule. The alacrity with which they will abandon old ways for new is evident in the popularity of hospitals, courts of law, schools and post offices. And though they show little deference towards Europeans, they are intensely eager to obtain the education which Europeans have brought as a means of getting rich."

Describing the political philosophy and organization of the Igbo, Cronje in his book The World and Nigeria stated as follows: "In the East indirect rule failed altogether. There were no big chiefs, emirates or empires which could be adopted to the needs of British administrators. The Eastern people lived in village groups administered by councils which were presided over by senior men who held office by virtue of their personal ability as much as by age or lineage" [Cronje, S. 1972, The World and Nigeria, Sidgwick and Jackson, London] Reporting on the position, status and influence of chiefs and natural rulers in the Eastern Region of Nigeria, G. I. Jones stated as follows:

The usual patterns is for public matters to be discussed at a general meeting at which every able bodied male who is a full member of the community has a right to attend and to speak if he so wishes. ...the community particularly in the Ibo(Igbo) area is not prepared to surrender its legislative authority to any chiefs, elders or other traditional office holders...

G. I. Jones (1957)

Report on the position, status and influence of chiefs and natural rulers in the Eastern Region of Nigeria, Government Printer, Enugu. Chief Obafemi Awolowo speaking of the Igbo and Ibibio stated: "The Ibos (Igbo) and Ibibios cannot tolerate anyone assuming the authority of a chieftain over them."

Obafemi Awolowo (1947) Path to Nigerian Freedom, Faber and Faber.

Jack Shepherd, senior editor of Look had this to say of Igbo:

The Biafran struggle centers on regional and economic rivalries that reach beyond the fighting. Ibos (Igbo) from Eastern Nigeria burst quickly into the 20th century developing as doctors, lawyers, engineers, and competing with (perhaps overwhelming) less educated Nigerians especially Hausas and Fulanis in the North. The rivalry and jealousy intensified. Ibo (Igbo) aggressiveness and ambition in commerce, public utilities and the civil service made them a hated people. They were called the Jews of Black Africa.

Look, Nov. 26, 1968.

In a special article on the Nigerian Civil War, Time described the three major ethnic groups in Nigeria thus:

To the North living on flat grassland that backs up to the Sahara sands dwell the Hausa and Fulani, haughty, devout Moslem peoples governed locally by feudal emirs. The Western Region is the home of the Yoruba, a tribe known for its profusion of gods (more than 400) and its joie de vivre. To the East where they are now trapped, the ambitious and clever Ibo (Igbo) people thrived. Brought forcibly together under colonial rule, the three regions developed the hatreds and jealousies of totally different culture. Most hated of all and most envied by other Nigerians were the Ibos (Igbo), quite possibly Africa's most capable people and by force of energy and intellect, the dominant tribe of newly independent Nigeria. Within their tribal culture lay unique seeds for Western-style self-improvement. Unlike many other tribes, they had no autocratic village chiefs. Instead, they were ruled by open councils of what sociologists called high achievers... successful yam farmers, warriors, public speakers. The titles a man earned were buried with him and his sons were forced unlike most Africans to make their own reputations. The Igbos welcomed missionaries because they brought schools and books. Before their secession from Nigeria the Ibos (Igbo) of Eastern Region were spending 40% of their public funds on education. Villagers often pooled their resources to send the most promising boy of college age off to study in Britain.... those who stayed at home eagerly absorbed the mechanics of industry and government from British colonials who came to rely on willing Ibo (Igbo) hands to do their work... They became Nigeria's most cosmopolitan people whose traders and technicians spread throughout the country building factories, hospitals, and their inevitable cooperative self-improvement associations. After the British left, the Ibos (Igbo) in effect inherited the controls of modern Nigeria from civil service posts in the government to engine driver jobs in the railway.

Time, August 23, 1968.

In a report to the United States Senate (called the Goodell Report) Senator Charles Goodell who sponsored and led a study mission to Biafra and Nigeria stated thus:

Biafrans and particularly Ibos (Igbo) were previously dispersed all over Nigeria. They stood out among inhabitants of West Africa in literacy, percentage of youngsters admitted to institutions of higher education and devotion to learning. Indeed many foreign observers have felt that envy was generated among Nigerians as a result of the high degree of education of the Ibos (Igbo). Their occupation of a high proportion of the professional and managerial positions as a result of their education level was one of the psychological factors responsible for the civil outbreaks in Northern Nigeria in May - September, 1966." On governance in Biafra he remarked, "What is remarkable and frankly surprising about the Biafrans is their sense of organization and their commitment to orderly procedures, both governmental and private in their current situation. The administrative or executive branch of Biafran government is departmentalized and functionally organized top to bottom .... The central government relates more or less well to the provincial government offices, and the various departments of the central government cooperate with and sometimes oppose each other in the manner familiar to those who knew the Nigerian governmental procedures before the war, or for that matter, in the manner of most governments. The Consultative Assembly referred to earlier is a group of provincial and village leaders selected by their people and answerable to them for their decisions and recommendations." Goodell Report, Congressional Record, S 1985. Times, commenting on the democratic credentials of Biafra stated thus: "For a country at war, and life and death struggle at that, Biafra is run in an amazingly democratic and efficient way. He (Ojukwu) runs Biafra as a war time democracy, frequently seeking the advise of Ibo (Igbo) elders. Biafra also has a functioning judiciary, a ministerial executive government and civil service. There will be no military dictatorship here he (Ojukwu) says.

Times, August 23, 1968.

We have been listening to how other people see and regard Ndiigbo. The other part of the equation is how Ndiigbo see and regard themselves. Let's review some of the things we know about Ndiigbo. Philosophically, Ndiigbo maintain a very delicate balance between INDIVIDUALISM and COMMUNITARISM. Very early in the socialization process the Igbo child is taught that he is the master of his destiny. He learns that success in any task which he or she undertakes is his responsibility and that he will equally take personal responsibility for any failures. He is instructed to strive for excellence, success and status and is taught that his status in society will be the result of his personal achievement and not the result of any ascription. His individual efforts are reinforced and encouraged and gradually he realizes that even among his age mates he has to compete for power, status and respect and that his social condition will depend almost exclusively on his individual efforts. Through encouragement and the abundance of modeling, he learns that failure is only a temporary set back which should provide even stronger motivation to overcome the obstacle. The philosophy of individualism is also transmitted to the child through Igbo philosophy. Central to this individualistic philosophy is the concept of CHI or personal God. Broadly conceptualized, it is the totality of the individual's being, his past history, present activities and future result. This destiny, fate and other factors collectively shape his life and his activities during his lifetime. The importance of this life force is captured in the Igbo proverbs which emphasize the complex interaction between the individual and his CHI. A few examples will help to illustrate this point: "Onye kwe, Chi ya ekwe" If one agrees, ones Chi will also agree.

This proverb epitomizes personal responsibility and individual self-determination. It almost implies that one can bargain or negotiate with ones Chi for favorable outcome of events. "Onye nya na Chi ya n'ije, ukwu adi akpo ya". One whose Chi is present in ones journey does not strike ones toe against a rock. "Onye ka mmadu ka Chi ya." He who is greater than another is greater than his Chi. "Ofu nne n'amu mana ofu Chi adi eke." The same mother can give birth to several children but each of them has a different Chi. "Okuko adi akpanye n'afo efi." A chick does not put food in the stomach of a cow. This pattern of socialization helps individuals clearly establish their self-defined identity. In a rather paradoxical way Igbo Society also emphasizes COMMUNITAL relationship. Within the family children learn to support each other. In the neighborhood community children of different families learn to play together, to share food and simple chores like cleaning the village square or village stream. Soon they organize themselves into age mates preparatory to organizing themselves into age grades later in life. Irrespective of the economic status of their parents, they learn quite early that everyone needs everyone else for successful existence. When they organize themselves into age grades, they undertake community projects such as building roads, hospitals, civic centers, health clinics etc. All these are meant to emphasize to the individual the indispensability of the group, the community to their survival. The community is not seen as just a collection of individuals. It is seen as a unique relationship in which the survival and happiness of the individual is intricately interwoven with the survival and happiness of the community to which the individual belongs.

Beginning with the family and extending outward to Umunne (extended family), Umunna (kindred), Village (Ogbe) and town (Obodo, Ala), Igbo society is seen not as a collection of individuals each with his own rights and liberties in an atomistic manner but rather as collections of individuals in groups that systematically and progressively become enlarged. The structure can be likened to concentric circles that expand outward in a systematic manner, the larger circles containing the smaller circles and yet allowing them to maintain their identities and structures and at the same time using the identities and structures of the smaller circles to maintain the integrity and strength of the larger circles in a rather symbolic manner. Just as symbiotic relationship in living organisms requires careful maintenance of this delicate balance for the survival of each organism, Igbo society require careful maintenance of this delicate balance for her survival. The importance of group affiliation in Igbo philosophy and worldview is captured in Igbo proverbs and idioms. For example, "Ofu osisi adi eme ofia." [A tree does not make a forest.] "Ofu onye nie onwe ya aka ya aputagi ukwu aputa." [If a person buries himself, one of his hands or legs must show above ground.] "Onye gbara umu nna ya mgba isi n'ebu ya aja aja" [He who wrestles with his kindred folk will have his hair covered with sand.] "Onye kwulu so ya, ijiji atagbue ya." [He who stands alone will be devoured by even flies.]

How is this apparent contradiction between individualism and communitarism resolved? Individualism provides the philosophical base for individual achievement and the strive towards excellence, while communitarism acts as a counterweight to the temptation so often abundant in selfish, survivalist, individualistic, ascendancy-inspired activities (survival of the fittest philosophy) to trample upon and possibly destroy others including relatives and friends in the scramble to get to the top.

Because an individual sees himself as an integral part of the community, he or she feels obligated to protect the welfare, integrity and honor of that community by not engaging in any acts that will be prejudicial to the good of the community, and by doing those things that will promote the welfare and survival of the community. The community on the other hand spreads its wings of protection and care over the individual, but wastes no time in calling an erring member of the community to order. On rare occasions it imposes such harsh sanction as ostracism or even banishment on an erring or recalcitrant member. This socialization enables an Igbo child early in life to develop the all important principle of self-control in their daily activities. The delicate balance serves two purposes:

1.) It preserves the integrity of the community by shielding it from external and internal intrigues and acts of sabotage aimed at destroying that integrity.

2.) It protects the individual from destructive behaviors of other people as well as their own propensity towards self-destructive or community-destructive activities.

Thus the community protects and preserves the individual just as the individual protects and preserves the community.

COLLECTIVE LEADERSHIP IN IGBO SOCIETY

To fully understand political behavior and especially leadership in Igbo society, we have to go back to the smallest group, which is the family. The father is seen as the head, voice and shield of the family. He takes direct charge and responsibility for whatever happens in his family and will not accept dictation from even his father. Thus he is seen as "di bu uno", the man that carries the household. I am sure that some of you will ask, how about the woman? The woman or mother is seen as the heart of the household, the pillar which provides emotional nurturance for the family as well as ensures that material nurturance is available on a daily basis for the family. She is a moderating influence in emotionally charged, explosive situations and is usually her husband's confidant and adviser in most matters affecting the family. If the family becomes involved in discussion, negotiation or conflict resolution with the (Umunne) extended family, (Umunna) kindred, his primary responsibility will be to protect the rights and privileges of his family and to ensure that the voice of his family is duly heard during the discussion. In such situation, he will be expected to consult with his wife and grown children to figure out what position he should take on the issues. If the family suffers injury, injustice or disability as a result of his failure to protect their interest, he will be roundly blamed by his wife and children and depending on the severity and frequency of the incident could face revolt and challenge to his authority by his adult sons especially the eldest son. That scenario is rare but it happens.

In matters affecting the Umunna (Kindred) every family is represented by adult males from each family. However leadership of the Umunna is vested in the eldest male in the Umunna who is called Okpara, opara, onye ishi, diokpa etc. The diokpa keeps custody of the Ofo, the sacred stick, which symbolizes the legitimacy of his authority as well as his commitment to justice in all his decisions and rulings. The authority of the diokpa is not imbued with dictatorial power as he must consult with all the family and possibly obtain consensus on the issue at hand before making a ruling. He also cannot enforce a ruling without the explicit mandate of the extended family.

If the Umunna is involved in a negotiation, consultation or conflict resolution with other groups at the level of the village or town (Ogbe, Ama, Obodo), the diokpa becomes the spokesperson for his Umunna. Consultation with members of his Umunna will precede all-important decisions that he will render. If he is requested to render an opinion on the spot by the Obodo (Town), or if he suspects that the opinion he is about to render will be regarded unfavorably by his Umunna, or if he is faced with a totally new development, that he was not prepared for, he will immediately request leave of the Obodo to consult with his Umunna through a procedure called "igba izu or izuzu", before rending the opinion. During the izu, which is usually done standing up in a circle a good distance away from the Assembly, all the members of the Umunna will have an opportunity to air their views on the issue at hand.

The discussion goes on for a few minutes and quickly they arrive at a consensus on what their leader should present as their view. When they get back to the assembly the diokpa or some other person delegated to present their view renders their opinion as clearly as he can. He will usually end by looking back at his Umunna who may be standing or sitting behind him, and intoning in a clear voice: "Okwa nu ya ibe anyi nu" or "okwa ihe unu kwuru" (is this what you resolved). And all the members will answer in unison, "iyaa obu ya" (yes it is). And they salute him by his traditional name. If he missed a point, they will take a quick glance at one another and a member of his Umunna will quickly interject when he asks the question "okwa ihe unu kwulu", "ka m nwelu gi aka" (let me help you). And he will add the point missed by the diokpa. If he says something totally different from what they had agreed to, a member of the group will quickly call his attention to it and immediately effect a correction. During the izu, the Umunna does not usually strive for unanimous agreement on the issues. Rather they seek to establish an acceptable majority. And once this majority has been established, it becomes the consensus and all opposition ceases as everyone is expected to stand with the group.

This is why Ndiigbo have the saying: "onye Umunna ya gburu adi agbe mmee" (whoever is killed by his Umunna does not shed any blood). The diokpa maintains his authority , power and status by virtue of his credibility, good judgement and excellent performance. He does not expose his umunna to ridicule by engaging in corruption, immorality, or injustice. He does not let the Umunna suffer humiliation, injury, injustice or other form of disability at community deliberations. He will do anything and everything within legal limits to protect the interest, rights and privileges of the Umunna and to ensure that their voice is not lost at the Community Assembly. If he does this, his Umunna will be very proud of him even when they lose a case. If for any reason the diokpa consistently exposes the Umunna to ridicule, injustice, humiliation, injury or other forms of disability, the power and authority given to him could be taken away by the Umunna and handed over to another person, who the Umunna believes is capable of protecting their interest. Usually, it will be the next oldest person, but sometimes it could be a younger person who may have proved his capacity to represent the Umunna effectively. If the diokpa commits a minor infraction, or engages in behavior unexpected of his elevated status, the Umunna will reprimand him respectfully.

This same procedure of representation is repeated at the level of the Town Union or Community Assembly. Each town is made up of several villages. The Town Union government is made up of officers elected from all the villages. Each village elects a stipulated number of representatives to the Town government. In electing the representatives to the town government, each village makes deliberate effort to have at least one representative from each Umunna where possible. These representatives know that it is their responsibility to project and protect the interest of the village at the level of the Town government. They take this responsibility very seriously aware that if they fail to project the views of the village, they will not only be recalled but may also face severe socio-psychological sanction such as shaming or even economic sanction such as a fine. In addition to representing their village, they are aware that they are ambassadors of their Umunna.

Therefore they strive very hard to avoid any actions that could portray their Umunna in bad light e.g. taking bribes, being a drunk. Because of the importance which Ndiigbo attach to the "representative" function or duty, they adopt very stringent parameters in choosing these representatives. Such parameters include demonstrated wisdom, knowledge, honesty, oratory, and other achievement characteristics like bravery, wealth, titles, valor in battle. It is important to emphasize that unlike what happens in Western democracies where money and affluence seem to be the determining characteristics for election to representative office, in Igbo culture, the value or quality of a person is not determined in dollar and cents or naira and kobo. It is determined by the individual performance on the assigned task. Therefore money and material possession do not constitute supreme parameters in selecting an individual to represent his Umunna or Village.

Because an individual’s wealth or financial status does not play an overwhelming role in determining an individual’s suitability for election to representative office, the group the individual is representing does not feel overawed or intimidated to recall the representative any time they conclude that he is not living up to their expectation. In a similar way, the deference and respect accorded an elder in the socio-political arrangement in Igbo Society is not seen as willy-nilly obedience to the elder. No. The elder strives at all times to earn, maintain and therefore retain this respect through exemplary conduct at all times. Failure to do so might result in loss of respect, status and withdrawal of this authority by the group.

HOW IS POLITICAL DISCUSSION ORGANIZED IN IGBOLAND?

In traditional Igbo Society it is extremely important for ones voice to be heard. To deny an individual the right to have his or her voice heard is the equivalent of social death or at best the status of a slave. It can be interpreted to mean that the person does not exist. An Igbo person will therefore protest and fight with utmost vehemence if this right is infringed upon and may not give in until this right is restored. If this humiliation continues, the individual will "cry" to his Umunna who will take umbrage at this humiliation of one of their own and demand that the degradation stop immediately. One of the worst things that could happen to a man is to make this appeal and be ignored by the Umunna. It can be interpreted that the Umunna regards such a person almost as a living dead. From the extended family (Umunna) to the Town Union, discussions are usually frank and forthright even as individual presentations are laced with idioms and proverbs. Honesty, frankness and forthrightness are seen as great virtues while rigmarole is often regarded as evidence of weakness and cowardice. At an assembly each person is expected to indicate their intention to speak by clearing their throat, raising their hand, standing up or using any other such as saluting the last speaker. Then the person chairing the meeting will recognize his presence. Should two or more people indicate their intention to speak at the same time, the chair will recognize them according to their chronological age beginning with the oldest and ending with the youngest. Sometimes titles such as Ozo, Onyeishi (in the areas that take these titles) can enhance an individual's recognition to speak at an assembly.

To attract optimal attention at ones presentation, an individual may begin his speech by saluting the Assembly; Kwenu! Yaa! As the discussion progresses, members present at the assembly will have a feeling as to which point of view has the greatest support. Once it becomes clear which view has overwhelming support, the chair will declare that, and close the discussion. Henceforth all opposition to the prevalent view will cease and even the losers though unhappy, will be bound to go along with the majority, satisfied that at least their "voice" was heard.

In Igbo Society, each Village of Community, sees itself as autonomous, sovereign, and would not accept dictation from any other group. In most traditional Igbo Societies, the entire village or community acting as Amala, Oha (Community Assembly), makes the laws. In such communities there are no special law making bodies. More recently, in several communities, a small group elected from and representing all the villages or Umunna is mandated to make laws which are then presented to the Community Assembly for ratification. Such law-making bodies go by various names in different communities: oti-ekwe, oji nkpo, Town Union Executive etc. Communities often enforce the laws through these bodies, which act in judicial capacity, adjudicating cases, handing down judgments, imposing sanctions and other penalties. In more traditional settings however, the entire community also acts to enforce the laws using Umunna, Age grades, Okonko and other small social units to enforce the laws. The community also assesses taxes and levies for the purpose of executing development projects. Once the Community Assembly has determined the qualification for taxation, every Umunna provides the list of its taxable adults to the village representative who transmits such to the Town Union. There are procedures in place to crosscheck for undercounting. Besides since everyone knows that the same list will be used for sharing any amenities and benefits that might come to the town, the motivation to undercount is undermined.

A close look at this organizational structure shows that in relation to the village assembly, the Umunnas act like federating units, exercising a significant measure of autonomy on most issues in their relationship to the village and yet subjecting its members to the authority of the village on other matters. The same relationship exists between the villages and the Town Union. There is probably no better definition of a federation than what we see in Igbo social organization.

LEADERSHIP QUESTION IN IGBO SOCIETY.

Every honest Igbo man or woman who has visited and moved about extensively from Ehamufu to Opobo, and from Ezaa to Kwale, will agree with me that there is a very serious problem in Igbo society today. If you look at the millions of unemployed young men and women, the hundreds of vicious armed robbery incidents, the thousands of miles of unpaved roads, thousands of primary, secondary schools, and universities, dilapidated, decaying and in ruins, thousands of Ndiigbo who have become hangers on and now openly beg for money to marry, wed, build a house, and even to eat, the thousands of young men and women in their thirties who die prematurely everyday from stress related illnesses, the near absence of meaningful health care to take care of the sick, etc., etc. If you think of these people and situations you will agree with me that Ndiigbo are facing very serious problems.

It has never been this bad in Igboland. If you refuse to be deceived by the sprinkle of wealthy people in Igbo society today and seriously look at the big picture, the masses of our people, you won't help but experience panic about the plight of Ndiigbo in Nigeria today and the future of this ethnic group of people called Ndiigbo. IT SHOCKS US WHEN ANY INTELLIGENT IGBO MAN OR WOMAN MAKES A STATEMENT LIKE: "Oh things are alright." "We are in charge in XXX political party and things are going well for Ndiigbo." IT IS EVEN MORE SHOCKING WHEN THE PERSON MAKING SUCH A STATEMENT IS ONE OF THOSE WHO BRAND THEMSELVES "IGBO LEADER". In 1940's, 1950's and 1960's Igbo leaders did a lot to improve the quality of life of every Igbo person. During this period, Igbo leaders like Dr. Nnamdi Azikiwe, Dr. M. I. Okpara, Dr. Akanu Ibiam, Dr. Dennis Osadebe, Dr. Nwafor Orizu, Maazi Z. C. Obi to name a few did concrete things that propelled Ndiigbo above every other ethnic group in Nigeria. Azikiwe, Orizu, Osadebe and others saw the value of good education as the ladder to economic progress and pursued the provision of educational opportunities for Ndiigbo with such vigor that in a few decades, Ndiigbo leapfrogged over every ethnic group in Nigeria in educational attainment thereby positioning themselves to take over much of the administrative machinery of the state at independence.

Okpara, Ibiam and some others saw the need for food sufficiency and industrialization and pursued agriculture and food production with such zeal that by 1965, the government of Eastern Nigeria undertook publicity campaign to urge people to eat more meat, chicken and eggs and drink milk. Farm settlements and agricultural extension programs were so successful that Malaysia came to Eastern Nigeria to learn the secret. At the same time major industries were being established at Port Harcourt/Calabar, Enugu/Emene/Nkalagu, Umuahia and Onitsha. These industries were superbly successful and formed the backbone of the industrialization of Eastern Nigeria.

Even during the Biafran war, the tenacity, foresight and sacrifice of people like C. Odumegwu Ojukwu, Philip Effiong, Tim Onwuatuegwu, and a host of other heroes guaranteed that Ndiigbo were not wiped off the face of the earth. THESE ARE IGBO LEADERS, THEY ARE THE HEROES OF NDIIGBO. Note that they were not the richest Ndiigbo during their time. Actually none of them would qualify as a rich man then. In fact, Dr. M. I. Okpara, the premier of Eastern Nigeria did not even have a fancy country home when he died. These were dedicated, selfless Igbo leaders who had the interest of the ordinary Igbo man and woman at heart. WE SALUTE THESE GREAT MEN AND WOMEN!

Yet like mortals, they had their weaknesses and made some mistakes but you could never accuse them of stealing Ndiigbo blind, embezzling millions of dollars meant for electricity or water for their people, colluding with those who want to destroy the ordinary Igbo man and woman. NDIIGBO CHOSE THEM AS THEIR LEADERS. Their allegiance was to the ordinary people who chose them. They were accountable to those common folks who chose them as their leaders and they knew it. As a result, Ndiigbo prospered.

At the end of the Biafra-Nigeria war, enemies of Ndiigbo, rulers of the Hausa-Fulani and Yoruba oligarchies decided to appoint rulers over Ndiigbo. They chose people who betrayed their brothers and sisters. They made them rulers over Ndiigbo. NDIIGBO DID NOT ELECT THEM, NDIIGBO DID NOT CHOOSE THEM AS THEIR LEADERS AS IS THE TRADITION IN IGBO CULTURE. NO, THEY WERE IMPOSED ON NDIIGBO AS RULERS JUST AS THE BRITISH IMPOSED WARRANT CHIEFS AS RULERS OVER NDIIGBO before independence and just as the Fulani Oligarchy imposes Emirs and Village Heads on Hausas and other ethnic minorities in the North and Yoruba princes impose Obas on Yoruba people. These rulers did not owe allegiance to Ndiigbo because they knew that they were not elected by Ndiigbo. They did not care what happened to the ordinary Igbo folks because they did not derive their power and authority from the ordinary folks in the traditional election process that characterizes the selection of leaders in Igbo society. Therefore instead of the Igbo philosophy of "Onye aghana nwanne ya", "Nwanne di na mba", they adopted the feudalistic philosophy of "Onye ube ruru, nya rarama". Thus it did not matter to them if every Igbo man and woman ate from the garbage can or starved to death so long as their masters, the Hausa/Fulani and Yoruba Oligarchy were happy with them. And that became their guiding philosophy throughout their reign. Hence they put in place policies that virtually emasculated the Igbo. These evil policies have remained in force to this day.

But that wasn't the main tragedy. The major tragedy is that probably because of the psychology of defeat, NDIIGBO DID SOMETHING THEY HAVE NEVER DONE IN THEIR HISTORY. Ndiigbo bowed to traitors, started crowning these traitors, these agents of the destruction of Igbo society as kings. Ndiigbo started bestowing high traditional titles to them, Ndiigbo made them "Ajie", "Onowu", "Odu", etc. Ndiigbo made them governors, chairmen of Boards. Ndiigbo made them "rulers". Thus Ndiigbo who were shooting Ndiigbo on the battlefield, Ndiigbo who were touring the then Soviet Union claiming that nobody was killing Ndiigbo in Nigeria, Ndiigbo who were overtly sabotaging the efforts of Ndiigbo to survive a terrible war of annihilation were made chiefs, given traditional titles and appointed "rulers" by the same Ndiigbo they wanted to exterminate. A terrible, terrible irony. A monstrous mistake. Can you imagine that happening among the Yoruba or the Hausa/Fulani?

To drive this point home, imagine for one moment that your town and another town fought a terrible war over a piece of land. Hundreds of your town's folks were killed, women were raped, children starved to death and virtually all the houses in your town were burnt by the people of the opposing town. During this war three of your sons joined the opposing town to wreck this havoc on your (also their) town. At the end of the conflict, these three traitors came back to your town and you made them Eze Ani, President of the Town Union and Traditional Ruler of the town respectively.

What do you think will happen to your town? How will the youths of your town behave henceforth? What values will you have taught the young people of your town? This has been the main tragedy that has befallen Ndiigbo since the end of the war. That is not all, Ndiigbo went further. They crowned the monsters who raped their women, gouged open the bellies of pregnant Igbo women and killed the unborn fetuses, raped young girls and wives before their fathers and husbands, handed over young Igbo girls to lepers to be ravaged in leper colonies, starved about four million of their children, old men and women to death, razed their houses and looted everything of value thus pauperizing them. Thus Obasanjo became Eze .... of Igboland for commanding the troops who continued to kill able bodied young men and women after the war had ended in January 1970. Murtala Mohammed was not only Eze ... of Igboland, he had his bust proudly displayed at a strategic location in Enugu the political capital of Igboland as a token of Igbo appreciation for the slaughter of thousands of unarmed Igbo men and women in cold blood in Asaba and the surrounding towns and another three hundred unarmed worshippers in a Church in Onitsha. The list is endless, Babangida became Eze .... Ndiigbo. We are waiting the day T. Y. Danjuma will be crowned Eze .... of Umuahia. Do not be shocked if you see or hear of such a thing. At the rate Ndiigbo have been going downhill, it will only be a matter of time before one traditional ruler crowns Danjuma Omemma 1 of Umuahia. However, we wish to issue one challenge to the traditional rulers who have been selling these titles to these Nigerian murderers. Here is the challenge:

1.) Carry a picture (5x8) of Chukwuma Kaduna Nzeogwu and display this picture on your chest openly and publicly for one hour while walking about in any of these towns Kaduna, Zaria, Sokoto, Maiduguri, Kano, Jos, Minna, Yola, Katsina, and Ilorin. If your head is still on your shoulders at the end of this parade, you get a cheque for one thousand dollars.

2.) Suggest to one of your Yoruba friends, the ones who love you so very much that you have a statue of Emmanuel Ifeajuna, the 1957 Commonwealth Games gold medallist, which you want to donate for installation at the Liberty Stadium, Ibadan. If you get a positive response and actually have the statue installed in Liberty Stadium, you get a cheque for five hundred dollars.

Yet these responses are not altogether unexpected. Try putting a statue of Hitler anywhere in Tel Aviv, Jerusalem or even New York City and see if you will come out alive.

This destruction of Igbo culture and values has continued unabated and is actually gathering momentum. Titles in Igboland have been so badly degraded that they are now worth almost nothing. The bastardization of respected Igbo titles both at home and in the United States, praise-singing by Igbo musicians, militarization of Igbo society by the noveaux riche who have easily metamorphosed into "war lords" with devastating consequences for several communities (Aguleri - Umuleri) and general social order [Anambra House of Assembly Vs the Governor, Enugu State House of Assembly Vs the Governor] etc., and the dangers these issues pose to the survival and stability of Igbo society and culture should be a major source of concern to every sensible Igbo man, woman and child. Ndiigbo, Igbo culture, Igbo identity and Igbo Society is under siege. Ndiigbo, when the ambition of an Igboman is to be called Sarduana dollar of Awka-Etiti, Adamu dollar of Mbaise, Dantata of Umuahia, Owolabi of Adaziani, Abiola of Achalla, etc., for example, something is definitely wrong. Why do we not hear of Azikiwe of Akwete, Okpara of Nkanu, Mbazulike of Item, Ibiam of Umunede, Nwodo of Nnobi. Who has ever heard of Ironsi of Gusau, Mbadiwe of Otta, Ojukwu of Katsina, Ikoku of Ijebu Ode, Osadebe of Sokoto, Nzeogwu of Yola, Onoh of Maidugiri, Ani of Bauchi, Ekwueme of Jos, etc. It has become fashionable for some Igbo men to call themselves Alhaji this and Alhaji that even when they are not moslems. Have you asked yourself, how many Yoruba or Hausa/Fulani you hear address themselves as Nze this or Nze that. No, you will not hear it. Because they know who they are. These days we hear Igbo musicians boldly telling us "Ana enwe obodo enwe."

Who is propagating this outrageously foolish anti Igbo philosophy? Since when did individuals start owning Towns in Igbo Society? Are the inhabitants of these towns slaves owned by these people? And yet we don't stop to ask what impact these things have on our society, social order and especially the behavior of our youths. What are we telling our children when we indicate that our main aspiration in life is to be like those who have vowed to destroy us? What are we telling our children when we show them that these are our heroes and then relegate our authentic heroes to nothingness?

CONCLUSION:

Our dear brothers and sisters, we have pointed out these problems because we believe that in order to establish a renaissance Igbo Society we need to take a very critical look at the state of Igbo Society since the end of the Biafra - Nigeria war. Our goal is not to castigate or malign anybody. It is not to exclude anybody from participating in the administration or government of their Umunna, Town/Autonomous Community or Igbo Society. Our goal is to draw your attention to some obvious structural and process problems prevalent in Igbo Society today - problems that have severely limited and undermined the ability of Ndiigbo to actualize their potential for economic, social and political advancement. Our goal is to refocus your attention at those values, beliefs, practices, and philosophies that propelled Ndiigbo to giant heights of economic, social, political, technological success in the past and mobilize all Igbo men, women and children to strive for excellence in all and every field of human endeavor. To achieve this success, we need SOLID leadership.

To begin, we want to draw a clear distinction between "RULERS" and "LEADERS". We believe that Rulers are those people who just give orders and directives and insist that they be carried out willy-nilly. Their authority and power cannot be challenged or questioned. They are not elected by ordinary men and women like you and us. They are appointed by some authority somewhere over whom ordinary men and women do not have any control. They are not accountable to those ordinary men and women like you and us. The people they are ruling cannot disagree, challenge, discipline or remove them from office. Therefore, they can drive them like goats down a bottomless pit and no questions will be asked. Leaders on the other hand are elected by their people to guide them towards a defined and agreed goal. They derive their power and authority from the people they are leading. The ordinary people reserve the right to question any and all their decisions and actually do so often. They are accountable to the ordinary people like you and us. Whenever the ordinary people feel that the leaders are no longer leading them towards the desired goal, they disagree, challenge, discipline or even remove the leaders and elect others to replace them. As a result, their leaders cannot lead them like goats down a bottomless pit.

Ndiigbo, ibe anyi, which one of these two do you want - "RULERS" OR "LEADERS"? Every member of EKWE NCHE, worldwide has voted and the unanimous choice is "LEADER". How do you vote? If your vote is for "LEADER", EKWE NCHE ORGANIZATION salutes and congratulates you. If your vote is for "RULER", we are saddened that you are still suffering from the "Nigerian Disease". We pray that you recover soon, failing, your autonomous community should seriously consider keeping you as far away as possible from their Leadership.

Because Leadership is of such critical importance in the renaissance of Igbo Society we strongly suggest that you do the following things:

[1] Leadership at any level in Igbo Society begins from your Family and Umunna, to your Village, Town/Autonomous Community and Igbo Society. Therefore those men who do not care about their family, Umunna, Village or Town but jump out to Abuja to claim to be Igbo Leaders must be rejected. Their Umunna, Village, Town/Autonomous Community must inform Ndiigbo that such a man or woman has no credibility in their Umunna, Village or Town. He or she neither respects nor cares for the interests of his/her people and so will not care for the interests of Ndiigbo. He must be rejected.

[2] You must insist that the people you elect as the leaders of your Umunna, Village or Town are men and women of integrity. They have shown at Umunna, Village and Town meetings that they are very intelligent, are not criminals or crooks, are not autocratic, care about people and have a vision of where they intend to lead the people. Their honesty and integrity must be transparent. A man who is building palaces and driving expensive cars when he neither has a steady job nor a permanent market stall must be rejected and cast aside. He is likely a crook, possibly a thief. You don't want your leader to be a thief, 419, crook or con man. He will destroy your Community.

[3] You must never again accept money or any other bribe from any politician and indeed anybody in order to vote them into office. Have you ever wondered why a politician will give you money to vote for him and thus make him your servant. Yes, a leader is actually the servant of the people. The reason is this, once you accept bribe from him or her, you loose your moral authority to question anything he or she does including stealing money set aside for community development and the payment of government workers. So, next time someone offers you money for your vote, remember that if you accept the money, rice or beer or any thing, you have thrown away jobs that would have been created for millions of young Igbo men and women from yours and other villages and towns in Igboland or when a politician starts throwing around money in a crowd, you should ask why he/she is not building or investing in industries to create jobs for his/her people. You have sold out any industries, roads, bridges, airports, hospitals, health clinics, schools, colleges, etc that would have helped your brothers and sisters, sons and daughters. You have created more unemployed young boys and girls in your own village. More importantly, you have sold your 'mouth' and don't have 'mouth' any more.

[4] Local Government Councilors and Chairmen must be elected from leaders of Town Union/Autonomous Communities, which make up the Local Government. They must not be people who flew in from Lagos, Abuja, America, etc with a planeload of political party big wigs who have never been to your local government and can't even pronounce the name of your town, but have a truckload of money to distribute. They must not be people who have never attended your Umunna or Town/Autonomous Community meetings. Such fraudulent money-bags must be rejected because they are not your leaders. They want to be your Rulers.

[5] People who want to represent you at the State Assembly, House of Representatives, Senate or to become your Governor must be people elected by their Town Union/Autonomous Community to run for such posts. They must be familiar with all the Town/Autonomous Communities in the constituency, senatorial district they want to represent or the State they want to serve as governor. They must present themselves to each Town Union/Autonomous Community Assembly at least once during a Town Meeting. During the Town Meeting you must question them intensely for several hours on their understanding of the problems of your Town, Constituency, Geographical Area, as well as the problems of Ndiigbo in general. You must question them seriously about their personal life including their history, their integrity, honesty, commitment to public welfare, and the agenda of Igbo survival and progress. Representatives and Senate Contestants must clearly specify what projects e.g. International Airport, Dredging the River Niger to Onitsha, River Port at Onitsha, Oguta, Arochukwu, Federal and State Highways, Hospitals, Schools, Colleges, Industries, Water Projects, Erosion Control, Agricultural Development, etc they promise to bring to your constituency, district and to Igboland and how these projects fit into the total picture of the Igbo Collective. You must question them seriously on how they plan to improve education, and tackle the huge unemployment of young men and women in your constituency, district and Igboland. You must ask the same questions of candidates for governor. They should be even more detailed about how they plan to govern your State. That will include such issues as how they will generate revenue to run the government, pay civil servants and teachers, industrialize the State, develop agriculture, trade and commerce, improve transportation, check crime and stop corruption among public servants, government functionaries and contractors. Your Town Union will keep a record of these promises made by the candidates to see how many of the promises they will keep as the months go by. You will have something to tell them when they come around during the next election.

[6] Electing someone in whose hands you will trust your future, the future of your children, your Umunna, and Town/Autonomous Community is very serious business and must never be taken lightly henceforth. Never permit any candidate to organize women, men or children's dances when they visit your Town Union meeting. Nor should parents ever allow teachers to send school children to stand by the roadside and inhale the deadly dust raised by the cars of a visiting candidate or government official. This practice exposes the children to all kinds of diseases and illnesses. Besides, someone begging you to elect him or her as your leader should come to you with humility not arrogance.

[7] You must reject any candidate who tries to intimidate your community by coming to your Town Meeting with a bunch of thugs most of who are high on drugs. Such a candidate does not deserve to be your Councilor, Chairman, Representative, Senator or Governor.

[8] Whenever you are about to elect someone to represent your Umunna, Town/Autonomous Community or State, never say or think, "Let us send that rascal or crook. Let him go there and fight with other rascals and crooks". This is very wrong. Remember that it is your life and your future that they are going to decide. Vote to send the best and most responsible person in your community. You must also not let how much money a person has or is able to distribute determine your choice of who will represent you at any level of government. Money does not equal intelligence and integrity. Always remember that it is your future they are going to decide.

[9] Leadership begins with the family. In most societies all over the world, unmarried people are rejected for high public office. In the United States, for example, an unmarried person contesting for the presidency will be wasting his or her time as he or she is sure to be rejected. A person who cannot manage a family will find it very difficult to manage a Community, State or Nation. Therefore take a candidate's marital history into serious consideration when considering them for leadership.

[10] You must reject the "W.I.M.P" politician. The WIMP politician actually means: "Whoever, (it is) I Must Please (am)" politician. The WIMP politician is like a prostitute. He has no conviction, no moral character, no values, does not stand for anything, believes in nothing except Money. His maxim is: "money for hand, back na ground". The only reason he is in government is to make more money for himself and to be in power. He will fight for nothing and nobody except that which his master wants. Typically he has been in every government for as long as anybody can remember. For example the profile of this hypothetical WIMP may read like this: He was in the Abubakar Tafawa Balewa government and advised the Prime Minister on moves to quell the Western Nigeria Crisis of 1965. He was in the Aguiyi Ironsi government and was a policy adviser on decree 34. He was in the Yakubu Gowon government and was a member of the advisory group that prevailed on Gowon to renege on the Agreements at Aburi, Ghana (The Aburi Accord) that Nigerians are clamoring for today and the unilateral decision to split Nigeria into 12 states. He was in the Murtala/Obasanjo government and was a major adviser on political and economic matters. He was an important member of the Shehu Shagari government and was an economic adviser. He was a prominent adviser in the Buhari/Idiagbon government and preached fiscal discipline. He was a prominent adviser in the Ibrahim Babangida government where he helped to formulate the smoke and mirrors program called MAMSER. He was a prominent adviser in the Sanni Abacha government.

When General Abubakar became Head of State, he was on hand as his economic adviser. And now in the current Obasanjo administration, he is an ever loyal politician and economic adviser. For his loyal services, he has been appointed board member of numerous companies like West Africa Milk Co., New Africa Holdings, Ecobank, Tropical Petroleum Products, Dumez, Beecham, GTE, Nigerian Pipes, Gulf Oil, Philip Morris, Lever Brothers, Krupp Steel and Engineering, Bendel Feed and Flower Mills, SCOA etc, etc. Such WIMP politicians have no place in Igbo Society anymore. They must be rejected. If your Umunna, Village or Town/Autonomous Community has a WIMP politician who is like this imaginary politician we just described, make him feel ashamed of himself by rejecting him. He is neither a solid man or woman nor a man or woman of conviction. He or she is just a chameleon. In conclusion, we have taken a very critical look at LEADERSHIP in this discussion. We have examined LEADERSHIP at all levels from the Family through the Town/Autonomous Community to the State and Nation. We have noted that LEADERSHIP played a very important role in the progress and prosperity of Ndiigbo in the 1940s, 1950s and 1960s. You will agree that in those days Ndiigbo elected their own leaders, held them accountable for their actions, criticized and praised them according to their performance and even removed them from office when they became ineffective or started leading them astray. As was pointed out by many of the authors we cited, Ndiigbo never put their destiny in the hands of one man or woman dictator who exercised absolute power and who they could not challenge, control, or remove from office. Since the end of the Biafra-Nigeria War, the situation has changed. Rulers were imposed on Ndiigbo by the Hausa/Fulani/Yoruba Alliance, in the same way the British colonialists imposed warrant chiefs on Ndiigbo.

However, unlike our fathers, grandfathers and great grandfathers, who stoutly resisted warrant chiefs and thus conquered British colonialism, we accepted and succumbed to the Rulers imposed by Nigerian imperialists. This is why we have been suffering terribly for thirty years. The time has come to cast off the yoke of Feudalistic Rulers because Igbo achievement-oriented democratic social system is superior to and more efficient than the ascription-oriented Feudalistic Emirate and Obaship kingdoms. We must go back to the Republican system of government that made Ndiigbo great and run far, far, far away from the feudalistic system of Kings and Queens that is now being consigned to the dumps of history all over the world.

You can do it! I can do it! Yes, we can do it!!! We are of the great Igbo civilization of Africa, the people who are divinely endowed with extra ordinary gifts; it is up to us to make maximum good use of them.

ARISE! ARISE!! NDIIGBO ARISE!!!

EKWE NCHE ORGANIZATION N'EKENE UNU. NDEEWO NU.

EKWE NCHE ORGANIZATION

LAW & ORDER COMMITTEE