Opinion
By Collins Opurozor
THE Ahiajoku Lecture Series began in 1979. Two years later, the renowned Professor Adiele Afigbo delivered one of its most memorable lectures. That was in 1981. The esteemed Okigwe-born scholar titled his lecture: “The Age of Innocence: The Igbo and Their Neighbors in Precolonial Times”. Professor Afigbo, one of the greatest historians to emerge from sub-Saharan Africa, gave a talk that was more than just a historical account; it was a profound reflection on the communal harmony that once existed among the Igbo and their neighbors before the disruptions of colonialism. Afigbo’s lecture remains an invaluable intellectual treasure, speaking to a time when cultural integration and shared values defined the Igbo and their neighbors, long before the forces of division began to erode that unity.
Before the disruptive forces of colonialism, the Igbo and their neighboring tribes enjoyed a unique form of harmony that was underpinned by mutual respect, robust economic activities, and intermarriage. In this precolonial world, the Igbo were not isolated in their existence; rather, they were part of a wider, vibrant network of African communities. Their interactions with neighbors like the Ijaw, Ibibio, and even the Efik, were based on cooperation and respect for each other’s customs and traditions. The fear of the Igbo plotting to dominate the others never existed.
However, the colonial legacy brought about political and economic manipulations that slowly began to fracture these relationships.
Colonial powers, with their artificial boundaries and divide-and-rule policies, sought to weaken any collective identity among the indigenous peoples of Nigeria. This policy was more viciously enforced against the Igbo, given that cutting the Igbo to size was a necessary punishment for their resentment of colonialism and obstinacy before its repressive tendencies. This strategy proved particularly effective. Just like the Hutus and Tutsis who before they were colonized never saw themselves as more than groupings for cattle ownership, artificial divisions were introduced between the Igbo and their neighbors to make the communities fragmented and easily controllable. What had once been an interwoven network of tribes living in relative peace and cooperation soon began to fracture along political, economic, and, later, ethnic lines.
As a result, many who were once neighbors became estranged. The impact of these manipulations can still be felt today. The Civil War, along with the efforts of the “One-Nigeria” propagandists only widened a fault line already in place.
One striking manifestation of these divisive forces is the current situation among the Ikwerre people in Rivers State. Historically, the Ikwerre were part of the larger Igbo-speaking group, with deep cultural, linguistic, and familial ties to the Igbo. If your god is “chi”, your ruler is “eze”, your staple food is “ji”, your pantheon has “ala” or “ani” as the greatest deity, your market days are four, you receive guests with kola nuts, your spirit of confusion is “ekwensu”, your mother is “nne”, your father is “nna”, your kindred is “umu”somebody or “ndi” somebody, you are Igbo, simple and short. The DNA test which the late writer, Jimanze Ego-Alowes, had suggested is completely unnecessary.
However, over the years, various political manipulations have led some younger generations of Ikwerre to question their Igbo identity. With increased exposure to political narratives and power structures that emphasized their difference, there arose a misplaced belief among certain segments of the Ikwerre that they were not Igbo. This dangerous myth has served to create division where there once was unity.
The artificial rift between the Ikwerre and their Igbo roots is a stark reminder of how external forces can create schisms in otherwise closely-knit communities. It is a divisive tactic that undermines not only cultural cohesion but also the economic and social progress of the entire Igbo nation. The seeming persistence of such false distinctions today is a direct consequence of the efforts of the modern-day successors to colonial overlords —politicians and power brokers who benefit from perpetuating these divides. Just as Governor Hope Uzodimma said in Enugu on Friday, if the Igbo don’t solve their problems, no outsider can solve them.
With the election of an Ikwerre son, Senator John Azuta Mbata, as the President-General of Ohanaeze Ndigbo, there is finally light at the end of the tunnel. This is a pivotal moment in the struggle for unity and solidarity within Igboland. Mbata, a distinguished political figure, has long been a proponent of reconciliation and inclusive leadership among the Igbo. His election signals the beginning of a new era—one that promises healing, solidarity, and progress for the entire Igboland.
His leadership has renewed efforts to restore the connections between the various Igbo subgroups, including those who may have been led to believe that they were separate from the larger Igbo family. By focusing on shared history, culture, and values, Mbata is already laying the groundwork for the kind of inclusive, forward-thinking leadership that will heal old wounds and promote mutual respect and cooperation. It is a moment of hope, as the Igbo people begin to realize that their strength lies in their unity. These efforts will go a long way in dispelling the myths of division and restoring a sense of pride in the shared Igbo heritage. For the younger generation, especially those in Rivers State, this will be an opportunity to understand the scope of their cultural and historical ties to their true Igbo identity.
The future now appears brighter for the Igbo people with Mbata’s leadership. His vision of political, social, and economic cohesion is already reverberating deeply within a region that has long been fractured by external influences. As the process of unity continues to unfold, the Igbo community, along with their neighbors, can look forward to a future where the age of innocence—characterized by unity, solidarity, and peace—can be reignited.
But that should not be the end. The resilience of the Igbo spirit knows no bounds. We saw that in the Eboe (Igbo) Landing in the USA. We saw it also in the Haitian Revolution. We can see that today in the thousands of Jamaicans who do DNA tests and go to the internet to announce and reclaim their Igbo identity. Ohanaeze should work harder to reunite these “lost” Igbo tribes. Let there be a possibility that soon the President-General of Ohanaeze Ndigbo will emerge from Haiti or Equatorial Guinea or Jamaica or the USA. They are no less Igbo simply because of the historical circumstances than got them settled in strange lands.
It is reassuring that the election of Senator John Azuta Mbata has marked the beginning of a crucial phase in the Igbo people’s journey toward healing, solidarity, and progress. His leadership offers a beacon of hope, and as the forces of unity gather strength, the once-fractured Igboland is poised for a new era of peace and collective achievement. The younger generations, especially those from Rivers State and the Ikwerre community, are once again embracing their identity as part of the greater Igbo family. With Mbata at the helm, the future looks full of promise for all.
Igbo, kwenu!
Ikwerre, anu meka ooo!!
Eleriya nma …Oyoyo!!!
12th January, 2025.C.E
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