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| Let the march to Biafra pride of the Black World continue |
once in seven years. The president is primus inter pares [first among equals] with very limited special powers: he/she sets the agenda of the weekly conferences and leads the discussion, addresses the population on 1st of January, 1st of August (National Holiday) and similar occasions and represents Switzerland on some international conferences. Often the government is represented by one or two other members, however, depending on the focus. Official foreign guests are usually welcomed by the government in corpore (all members).” - Switzerland’s Political System and Government
As we move closer to the inevitable dissolution of the ‘British Birthed Abomination’ Nigeria into sovereign and independent nations with commonality of interests, it is of import that we begin to conceptualize, debate and agree on the nation of our dreams we wish to actualize.
We cannot leave to chance the actualization of this unique society we wish to build or the result will be no different from other banana republics that now populate Africa susceptible to the shenanigans and Machiavellian constructs of their colonial masters.
For this society we seek to build to successfully begin to take its place amongst other advanced and developed nations five years after its actualization, the following conditions must be met.
Each ethnic nationality must control 100% of its political space;
Each ethnic nationality must control 100% of its resources;
Each ethnic nationality must control 100% of its borders;
Each ethnic nationality must grow at its own pace;
Each ethnic nationality must speak for its self;
ETC.
A good starting place would be a study of the closest government to our vision, Switzerland.
“The federal constitution defines Switzerland as a federal state composed of 26 cantons (until 1976: 25 cantons) with far reaching autonomy. For historical reasons, six of the 26 cantons count as half-cantons (created by splitting three originally united cantons in two autonomous halves each), so the total number of 23 cantons given in some other sources is also correct in a way. Apart from voting arithmetics in referendums and in the small chamber of parliament, the half-cantons have exactly the same status as full cantons, however.” - Switzerland’s Political System and Government
“Switzerland's 26 cantons are the federal states of the Swiss confederation. For historical and geographical reasons they differ widely: The largest canton (Graubünden/Grisons) has 192 times the area of the smallest (Basel-Stadt) but even less inhabitants while canton Zurich has about 80 times more inhabitants than canton Appenzell Innerrhoden.” - Switzerland's 26 Cantons (Federal States)
A study of Switzerland and the two write-ups below from my archives will help in this discuss.
Emeka
In search of the Biafara of our Dreams!
By Maazi Nnaemeka Mene Onumonu-Uzoaru
Oha Ka (The People are SUPREME)
Member: IgboZaraIgbo
“These spring largely from the fact that Ibo land was not a centralized state, but consisted of a very large number of independent and relatively small polities. Their number makes the scientific study and collation of their traditions difficult, and their complicated and democratic systems of government were not particularly conducive to the systematic preservation of knowledge about the past.”
The IBO People and the Europeans
The Genesis of a Relationship – 1906
By ELIZABETH ISICHEI
“The Igbo mind dreams of a humane and pure society like ancient Biafra - A return to an ancestral dream society. The reason for such a dream is that the Igbo still live with the worldview and philosophical foundation of such a society.”
World Struggle for a Just World
By Chidi G. Osuagwu (Dr.)
“One of the most important results from the earliest researches by members of Ekwe Nche at her inception confirmed one of our suspicions - that all advanced nations were built on the cultures, traditions, customs, philosophies and way of life of their various peoples, viz., USA, Germany, France, Britain, Japan, China, India, etc are cases in point. It should hence be of no surprise and should explain why most if not all-African nations are still unable to break out of the developing category and are in most cases failed states, since African nations turned their backs on their rich heritage while embracing alien cultures, traditions, philosophies and way of life. If our hope that we as Ndi Igbo are to build a nation that will survive the test of time and prosper is to become a reality, we must by choice follow this well- trodden- path left us by our fore-parents, no different from that which these advanced nations followed.”
Maazi Onumonu-Uzoaru
Introduction
My aim in writing this essay is to clearly as I possibly can restate what I believe is the view of those who have completely embraced the way of life of our ancestors, with modern day modifications, as the only way forward toward achieving our dream society since there are many other expressed views of the way forward;
To nudge the Igbo/Ibo intelligentsia to wake up from their self-imposed stupor and grow some spine and backbone;
To further put some meat on the continuing debate of the framework that will lead us to the Biafara/Biafra of our dreams and in the process strengthen the hand of Oha (the people).
To restate the importance of this revolution continuing on the well researched and agreed upon path that will not only lead us to the nation of our dreams but in five years from the actualization of the dream lead to a trajectory towards attaining the status of a super power;
To cement the argument that Ahiara Declaration, the principles of the Biafra Revolution, that was hurriedly put together during the waning days of the old Biafra, an untested treatise, no matter the brilliance of its authors, is no match to the hundreds of thousands year old principles imbedded in the philosophy and way of life of our fore-parents (with modern day modification), a way of life based on the greatest philosophical equation of life - ‘Truth = Life or ‘Eziokwu bu Ndu’, that is yet to be proven wrong.
There is an adage that states that if you teach a man/woman to fish, you feed him/her for life, … – the goal is to help Ndi Ibo/Igbo return to the way of life that our fore-parents left us as annunciated in there many sayings, - “Leadership Series by Ekwe Nche Org.: http://www.ekwenche.org/fulltext.doc, and The World Struggles for a just World,”and many other writings out there.
Experiments in Governance
Democracy – The people rule.
Ohacracy – The people are Supreme.
The beauty of the current established state system in the failed nation Nigeria is that although it was put in place to frustrate Ibo/Igbo it continues to show the wisdom of our fore-parents in building decentralized states (These spring largely from the fact that Iboland was not a centralized state, but consisted of a very large number of independent and relatively small polities.), this continues to point to the ingenuity of our ancients – creating polities that allowed the populace to experiment in different forms of governance. This must continue in Biafara; giving the members of Ibo/Igbo ethnic nationalities and other ethnic nationalities that wish to be part of this new nation the breathing space to develop, govern themselves and grow at their own pace – this might be considered a major component of Ohacracy.
The splendor in re-examining and following the path (with modern day modifications where necessary) our fore-parents left us is that we get to follow the well tread path that our fore-parents, those geniuses who gave the world, the rule of law (where there are no sacred cows), civilization, Ohacracy of which democracy is a subset, Ibo spirituality (the root of all the world’s great religions), accountability and transparency, followed for thousands of years, a well examined path that opened the wealth of the universe to them.
An examination of the states in both the former Midwest and the East show a graduation in governance and development. These states can be said to be developing, ‘each at its own pace’. An unmistakable conclusion from this review of the results from this examination will show that those states in the upper quartile are implementing the rule of law, demanding accountability and transparency from those who choose to serve, and most importantly, have an intelligentsia that are fully involved; these are the states that are delivering and meeting the needs of their peoples. While the states whose intelligentsia are less involved, are only interested in what is in it for them, do not give a hoot about their peoples, continue to trash the rule of law, refuse to demand accountability and transparency from those who choose to serve (who now consider themselves rulers), are the states in the lower quartile and their peoples are definitely not being served.
An extrapolation, from the above, from states to real nation-states, i.e., Ogoni, Ijaw, Itsekiri, Uhrobo, Efik, Ibibio, Ibo/Igbo, Igala, etc., will show an exponential demand for good governance and development, thereby increasing the gap between the nation-states that emphasize good governance (enthronement of the rule of law, and the demand for accountability and transparency), and those that embrace abominable leaders, making provision for sacred cows, show selective amnesia where the rule of law is concerned while de-emphasizing the rule of law, transparency or accountability.
This will also show the degree of commitment of the intelligentsia of these nations to good governance – how principled they are. Are they committed to the welfare of their ethnic nationalities or are they only interested in what they can wring out from their peoples; do they speak out of both sides of their mouths; do they tend to test the direction the political wind blows; are they spineless and backboneless? It is important that it be pointed out that as the intelligentsia go, so go their ethnic nationality!
Reality Check
Why should these states (hopefully future nation-states) that have began to taste the fruits of good governance and its accompanying rewards throw in their lot with those that have deliberately embraced bad governance and all its endemic flaws?
Will this not be tantamount to committing suicide?
Why should these ethnic nationalities listen to anything said by those that have failed their peoples?
Does common sense not demand/dictate that we get our house in other before we tell others how to re-order their house?
Will taking the advice of those that have failed their peoples not same as continuing with the failed state and banana republic Nigeria? TUFIAKWA!!!!
This unequivocally strengthens the most important principle of this movement:
Every ethnic nationality must speak for itself; rule itself; control 100% of its resources and grow at its own pace!
The same analysis above must be applied to Ibo/Igbo land. In Ibo/Igbo land, every polity, be it Ikwerre, Agbor, Onitsha, Orlu, Awka, Nsukka, Afikpo, Wawa, Oguta, Ukwani, Ngwa, Asaba, Ogidi, …, must speak for themselves; rule themselves; and control a substantial portion of their resources; thereby strengthening competition and hastening the growth of Biafara as a major world player. The implication is that the unity we demand is not the unity built on dependence (Nigerian form of unity) but the Biafara/Biafra form of unity based on the maxim, that every ethnic nationality or polity must stand on their own feet and not become a parasite on others. A side benefit of this strategy is that the Messianic behavior of the Igbo/Ibo that seeks to convert those who serve into dictators is suppressed.
(2)
In the first part of this essay, I set the table for this discuss.
Since I did not lay my cards on the table, my usual modus operandi from the inception of this movement in1996, I will do so now. This hopefully makes it possible for those who have alternate views or agenda to better marshal their thoughts and prepare for what we all agree is an ideological war; and for some, a war to continue with the current status which benefits them even at the expense of OHA (the people).
My aim is to:
Begin to help rebuild and address the trust issue between Ibo and her brethren, the seeds which were unfortunately put in place by the actions of the great Zik;
Make it impossible for any dictator to once more hold sway over Ndi Igbo/Ibo and brethren, and in the rare case it happens limit the power of the dictator to the boundaries of his town or village;
Create an enabling environment for each ethnic nationality or nation-state to speak for itself, rule itself, control 100% of its resources and grow at its own pace;
Promote competition between the nation-states and the polities within each nation state, which will hasten the pace of development, with the status of a world power as the end result;
Make it virtually impossible for anyone or group to hijack this most noble cause for their selfish intentions;
Promote an Oha (people) that understand her responsibility in maintaining her God given supremacy (Oha Ka – The people are supreme) and hold all who wish to serve to the highest standards;
ETC.
It is important that it be stressed that every Ibo/Igbo, be it Ibo Biafara/Biafra or Ibo Nigeria are equally invested in this movement. No one is more Igbo/Ibo than the other. The solutions we seek will affect every Ibo/Igbo, hence it must be a collective project. If we are reluctant to surrender our livelihood or even our life to any person, why should we surrender the lives and livelihood of our children and their children’s children into the hands of another, no matter how wealthy or brilliant they purport to be? Why is it that those whose fore-parents bowed down to no one but Chi Ukwu are now willing to throw away the gift left them by their forbears? Why is it that a nation that calls itself Ndi EZE (kings and Queens) are ready to submit their sovereignty to the hands of any fool that shows up? No person born of a woman has all the answers, no matter how brilliant, but collectively the solutions present themselves – thus our fore-parents in Ohacracy laid the foundation of the path we must now follow if we are to achieve our dreams. The Messiah that we seek must be the image we see when we look into a mirror – each individual must step forward to contribute his/her quota; we thus move closer and closer to our goal, this must continue to be our mantra.
I am reminded about an event at the early years of this movement. A conference call had been scheduled, one of the many, to create an unworkable idea – an umbrella organization where the member organizations are not independent but subject to the whims and caprices of the central ruling body, instead of a loose body with independent and equal members. One of the brethren who called in requested that a special position be created for him, an idea that was anti Ibo/Igbo or at least anti our vision. The request was denied; and that was the end of the coalition.
Our organizations and in fact members organizations of this movement, unfortunately, are populated by brethren who mouth the Igbo/Ibo way of life or philosophy but once they are in position of power revert to the Nigerian way – dictatorship, or brethren who will hold onto power as long as possible, or demand total control of the unfortunate organizations they head. Take a look at the leadership of your organizations; is this what you bought into?
What does Ohacracy demand of Igbo/Ibo Leadership?
Below are quotes from a book I read that seeks to explain the failure of Igbo leadership beginning with Zik to the current pretenders who call themselves Igbo leaders, in the hope that Oha will never again subject themselves to charlatans who call themselves leaders or self proclaimed Messiahs.
“The data confirm that credibility is the foundation of leadership. But what is credibility behaviorally? How do we know it when we see it?
We’ve asked this question of tens of thousands of people around the globe, and the response we get is essentially the same, regardless of how it may be phrased …. Here are some of the common phrases people use to describe how they know credibility when they see it:
• “They practice what they preach.”
• “They walk the walk.”
• “Their actions are consistent with their words.”
• “They put their money where their mouth is.”
• “They follow through on their promises.”
• “They do what they say they will do.”
… A judgment of “credible” is handed down when words and deeds are consonant. If people don’t see consistency, they conclude that the leader is, at best, not really serious, or, at worst, an outright hypocrite. If leaders espouse one set of values but personally practice another, people find them to be duplicitous. If leaders practice what they preach, people are more willing to entrust them with their livelihood and even their lives.
…..
Far more insidious than any of these potential problems, however, is the treachery of hubris. Its fun to be a leader, gratifying to have influence, and exhilarating to have scores of people cheering your every word. In many all-too-subtle ways, its easy to be seduced by power and importance. All evil leaders have been infected with the disease of hubris, becoming bloated with an exaggerated sense of self and pursuing their own sinister ends. How then can we avoid it?
Humility is the only way to resolve the conflicts and contradictions of leadership. You can avoid excessive pride only if you recognize that you’re human and need help of others. … Exemplary leaders know that “you can’t do it alone,” and they act accordingly. They lack the pride and pretense displayed by many leaders who succeed in the short term but leave behind a weak organization that fails to remain viable after their departure. Instead, with self-effacing humor and generous and sincere credit to others, humble leaders get higher and higher levels of performance.”
Leadership Challenge
Kouzes & Posner
If the leadership does not meet the above criteria, you have been sold a bill of goods. This is definitely not the Biafara of our dreams, and they can only lead Oha in one direction – actualization of a banana republic or failed nation.
Zik’s snafu.
The enemies of Ndi Igbo and their brethren have continued to remind us of one of the many gaffes by the great Zik. Alhaji Magaji Dambatta, Chairman, Board of Trustees, Arewa Consultative Forum brings it to the fore in the article below:
“Having hinted about the failures, there are, however, some great benefits of working with leaders at that tender age. It was a proud situation to be in. I worked closely with all the leaders of the NCNC to which I belonged. Dr. Nnamdi Azikwe, Mbonu Ojike, among others, took me under their wings. Ojike particularly, was my mentor, until he died. K. O. Mbadiwe, Eyo Ita, Margaret Ekpo, Dennis Osadebe, T.O.S. Benson, Kola Balogun and the lots were there for me. I was a proud member of the caucus of the group. Interestingly, these men were highly educated and exposed to the world, as most of them were trained abroad and they knew the ways of the white man.
Problem of tribalism
Well, there was tribalism all over the place. It manifested in the North, in the East, and in the West. The problem with the two leaders, Awo and Zik, was that none of them was willing to submit himself to the other or to follow the other, because each of them had his own constituency, his own platform, based on the regions he belonged to. Regionalism was essentially a system that promoted inwards, instead of outward towards the whole nation.
We believe that the colonial administrators instigated tribalism deliberately in order to either continue ruling us or to show our failure after they had left. We played into their hands. Initially, the NCNC was the only nationwide political party. It had supporters from all parts of the country. Its members were in all parts of Nigeria. But with 1951 elections, tribalism began to set in. Dr. Nnamdi Azikiwe and other members of the NCNC won elections in Lagos and part of the Western Region, to Western Regional House of Assembly. The NCNC had majority in the Western House of Assembly and had the same majority in the Eastern House of Assembly.
But you can see how tribalism played its hand, when many of the NCNC members from the Western Region were won over by the Action Group, led by Chief Awolowo. Dr. Azikiwe and other members suddenly found themselves in a minority party, to the extent that Azikiwe was pushed into leaving the Western Region back to the Eastern Region. He went back to his enclave, instead of staying put as a national figure, with or without a seat in parliament. When he got back to the East, somebody resigned. He contested and was given a seat.
That itself did not help the NCNC at that time. Prof. Eyo Eta, at the time, was the premier of Eastern Region. He was an Ibibio man and when Zik went to contest the seat, it was obvious that Eta could not continue to be the premier. That was how tribalism played its hand. From then, it was West for Action Group, East for NCNC and North for NPC.”
DAILY SUN
Nigerian nationalists fought for independence without vision of what to do with it
From DESMOND MGBOH, Kano
Thursday, May 1, 2008
One can only scratch one’s head in amazement as to why the great Zik had to be the leader in regions when he was already a national figure? Could he not have directed the policies from behind the scene? Could he not have elected a Yoruba to rule in the West, while leaving Eyo Eta in place as the leader in the East? Why look for a regional office when you consider yourself a national figure? Was the interest of the great Zik or that of the nations he led uppermost in his mind as he struggled to reach or make this most important decision, a decision that even today continue to bedevil the South?
On the same vein, Ojukwu’s mega errors are legion; a lot has already been written on him as he continues as a controversial figure; where does one start, before, during or after the war? This is summed up by the president General of Ohanaeze below:
“It is sad but instructive irony that Lieutenant Colonel Odumegwu Ojukwu, one of Africa's one-time most brilliant political promises, was the man that led his own people with such a lack of ingenuity into what was clearly a foreseeable disaster.”
Maazi Ralph Uwechue (President General of Ohanaeze)
Since Igbo/Ibo leadership exhibit Messianic complex coupled with selective amnesia, a disease that has led to some of the boneheaded decisions that have led to the death of millions of their brethren, in fact to the near extermination of the Ibo race and the current status of Igbo/Ibo as a slave-nation, it must be our goal to make it impossible for any self-styled Messiah to impose himself/herself on Ndi Ibo, succinctly stated, to make sure that Ojukwu will be the last dictator that will ever hold sway over Ndi Ibo/Igbo and other ethnic nationalities that will in due time throw in their lots with the Ibo/Igbo.
The goal:
An Igbo nation that within five years after retaking control of Igbo political space will be on its way to becoming an advanced nation and a world power;
• An Igbo nation that is technologically on par or more advanced than any other nation in the world, and a beacon of hope and inspiration for all black nations worldwide;
• An Igbo nation where its citizens are amongst the best/highest paid around the world;
• An Igbo nation where the leadership are once more servants of Oha (the people) and step down if and when Oha is unhappy with their services;
“IN IGBO SOCIETY POWER BELONGS TO THE PEOPLE. Ndi Igbo elect their own leaders and tell their leaders what to do and how to lead them. Ndi Igbo have never accepted "rulers", not even when the British imposed warrant chiefs on them.”
Leadership Series
Ekwe Nche Research Institute/Organization
• An Igbo nation where the government is built on OHACRACY – the Collective Leadership form of democracy;
“The Igbo believed a thousands ago, and today, that political power and the economy should be controlled by “all the people”, to avoid injustice. No one man can be father of all - OTU ONYE ANAGHI AWU NNAM OHA!”
World Struggle for a Just World
By Maazi Chidi G. Osuagwu, Phd
• An Igbo nation that respects the human Rights and religious freedoms of her citizenry;
“The ancient Igbo contemplated this phenomenon of worldview and concluded that there is no universal worldview. Uwa Awughi Otu! Different men, different worldviews! One man, one worldview! Those who claim to share God’s view on the world would be considered mad and allowed to be by the ancient Igbo. The Igbo do not trust the individual mind, which they hold, is subject to illusion ‘agwo otu onye huru n’agho eke!’ Based on this profound conclusion, ancient Igbo civilization had granted man such far-reaching fundamental freedoms that still appears strange or incredible to many other peoples.
Freedom to be, ONYENANKEYA!
Freedom to a world frame, ONYENUWAYA!
Freedom of thought, ONYENUCHEYA!
Freedom of religion, ONYENACHIYA!
Etc.
…
The Igbo and all Eastern Nigerians, who indeed share the same cultural framework, do not want an unjust society - Whether it is called Biafra, Nigeria or “British” is not the issue. They just don’t want an unjust society. They do not subscribe to a society that subscribes to Joseph Stalin’s dictum, “it matters not who cast the vote, it does matter who counts the votes”. Eastern Nigerians would want a society that ensures that the counter is not Mr. Tortoise. They just lack the skill in enduring injustice as some others because of their peculiar worldview and history. In any case they don’t want injustice in a community of which they are part. Any community that plans to have them, as members, must be prepared to be just.”
World Struggle for a Just World
By Maazi Chidi G. Osuagwu, Phd
• And other listings that we come up with that will help create the nation of our dreams.
“The Igbo mind dreams of a humane and pure society like ancient Biafra - A return to an ancestral dream society. The reason for such a dream is that the Igbo still live with the worldview and philosophical foundation of such a society.”
World Struggle for a Just World
By Maazi Chidi G. Osuagwu, Ph.D.
(3)
Currently in the Biafara/Biafra movement, there are two philosophies that I am aware of, one is based on Ahiara Declaration. No matter how brilliant it might be, it remains untested since it was never put in place, and hence any kinks and warts it might have are yet to be worked out.
The other philosophy on the other hand is based on the tradition, culture, philosophy and way of life of our ancients (with modern day modifications where necessary), a well tested path, a way of life that every Ibo/Igbo at least has some familiarity with, no different from the path followed by other nations who embraced and built on their culture, tradition, philosophy and way of life producing results that helped catapult these nations to major worlds players, and can only lead Ibo/Igbo to the same results as these nations, for example US, Canada, Japan, China, Israel, India, ... .
It is important that we continue to remind ourselves that this is a personal investment by not just each of us individually but also by our children, their children’s children, and generations to come. It is within our power to either build a nation that generations to come will point to with pride or we bequeath them a banana republic no better than the abomination and failed state, Nigeria.
Trust but verify, a concept that our fore-parents worked into their philosophy of governance (Ohacracy) must continue to be our watch word.
“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.”
http://magazine.biafranigeriaworld.com/ekwenche/ekwencheleadershipseriesmonograph.html
Our fore-parents took this concept into consideration as they designed one of the greatest forms, if not the greatest form of governance, Ohacracy, that the world has ever seen or will see. The above quotation from the Leadership Series shows their ingenuity in solving a challenge that they knew would present itself from time to time. Maazi Osuagwu (Dr.) in his masterpiece again re-emphasized the same point.
“The Igbo do not trust the individual mind, which they hold, is subject to illusion ‘agwo otu onye huru n’agho eke!”
World Struggle for a Just World
By Maazi Chidi G. Osuagwu, Phd
I will conclude this essay with a quote from one of my write-ups that encapsulates my methodology:
“Must clearly define, research, understand and agree to both the existing situation (the beginning) and the desired goal(s) (end point), with the openness and ability to use situations that arise (midpoint) whether positive or negative as instruments in accomplishing the set goal(s) without allowing oneself to be bugged down by these intermediary events (we have no control over these events), with the understanding that we are all tools in the hands of "Ama Ama Amasi Amasi - The Unknowable and Unfathomable One", and victory is already assured as long as we stand immovably on the TRUTH no matter the consequences. With the understanding that the ‘rule of law’ cannot be breached, neither is there place for ‘sacred cows’, or the ‘unequivocal supremacy of OHA’ questioned.
Subscribe, believe, understand and must at all times embrace the mantra that there are no messiahs out there but the image we see when each of us looks into a mirror – 'Collective Leadership' and 'Collective Responsibility', each individual contributing his/her quota to the greater good.
Always understand that all praise and glory must at all times belong to Chi Ukwu, the "ALL POWERFUL ONE" alone, for it is HE/SHE that has given us victory!”
Maazi Nnaemeka Mene Onumonu-Uzoaru
Ancient Igbo/Itsekiri (in training) Analyst, Strategist & Long Range Planner
Oha Ka (The People are SUPREME)
(2) From the Archives - ‘The Igbo Way: Retracing our Steps!’
“In the above system, Biafara can never have a head of state as in the image of the Western Nations, but it will have - 'a Council of States.”
The Igbo way: Retracing our steps!
NNAEMEKA MENE ONUMONU
Saturday, May 1, 2004
“In the circumstance, Your Majesty, I no longer wish to wear the garb of the British knighthood. British fair play, British justice, and the Englishman's word of honor which Biafra loved so much and cherished have become meaningless to Biafrans in general and to me in particular. Christian Britain has shamelessly let down Christian Biafra.”
In these immortal words from one of the great sons of Africa, Dr. Akanu Ibiam has forever established and entrenched a moral yardstick which present and future generations of Ndiigbo must inculcate and utilize to defend our honor and dignity in face of overwhelming odds."
From: Text of Protest Letter of Maazi Akanu Ibiam (Dr.)
[KWENU.com]
************
Eight years ago, when we embarked on this most important journey to actualize Biafara, since Igbo had just survived near extermination, it would have been foolhardy to ask Igbo to support an armed struggle. The only condition we felt to get Igbo to even listen to any form of reason and hopefully get Igbo to come on board was to strongly suggest that the struggle would be PEACEFUL, this was also in line with my believe, since I have seen enough death and was not ready to contribute to the death of even one more person. I also understood that when this Movement became violent, this would signal to me that my job was done and imply that it was time to call it quits, wash my hands of the affair, not look back and move on. If I cannot give life, why should I take it?
Does it then mean that this movement should never become violent if that is the only way forward?
Far from it, but it is important that some conditions be set and implemented before we ask any of our brethren to make the ultimate sacrifice.
Allow me to point out that even at present, more than thirty years since the end of the Biafra/Nigeria war, the Biafran veterans who gave their limbs (body parts) so that Igbo might live continue to beg, an abomination. It is also important that we ask what provisions we have made for the families of our brethren who have lost their lives since the inception of the New Biafara Movement?
Until we put our money where our mouth is and make provisions for the veterans who gave their body parts that Igbo might live, for the families of those that have made the ultimate sacrifice (New Biafara), for those that might make the ultimate sacrifice, I for one will be amongst those completely and totally opposed to violence.
Hopefully if and when that time ever comes, Igbo would have come together as one, Igbo Diaspora would finally start playing her part, provisions would have been put in place for the families of those that have and will make the ultimate sacrifice, and this time Igbo would have the right leadership in place -- Collective Leadership.
I do understand and continue to be reminded that, you have to spill blood for freedom, but the way I see it, enough blood has been shed, since the blood of THREE MILLION and counting of our brethren have already been shed, and more importantly, this revolution belongs to YAH, it is YAH's fight and we are just tools in His/Her hand -- All Praise and Glory to the Mighty Yah! If YAH has ordained that we be free and if it is His/Her will that it be peaceful, no power on earth or in heaven can prevent it. And if we refuse to do Yah's work, Yah will bring in others to do what has to be done!
We figured that it would take Ndi Igbo two years to Peacefully Actualize Biafara, we are now in the eighth year.
We did not understand or realize how far gone and psychologically how damaged Igbo had become, there were very few real Igbo men around, very few men with balls, Igbo had become a nation of compromisers, who were even ready to compromise any and everything that our fore-parents held sacred, Igbo had become a nation of traitors and cowards; A nation where the leaders had become traitors and sellouts, a bunch of self-centered fools who were only interested in selling Igbo to all comers. Igbo had now become a nation of praise-singers, back stabbers, cheats, 419-ers, liars, a nation that now worshiped wealth, where its tradition and culture had been turned upside down - A DEFEATED NATION.
Most importantly, Igbo had lost faith in herself, and had forgotten that to Chi-Ukwu, Chi-ne-Eke, Yah, Yah-Nwe, Yah-Nwe-Uwa, nothing was impossible, and that only YAH could decide how long this struggle would last.
The actualization of Biafara was just a very small part of our mission, more important was the type of country we left behind for the generations to come, this Umu Igbo would decide if this revolution was successful or no! Three hundred years from now, will this revolution be considered a success?
Either we deliberately plan for the Biafara we envision or we leave it to chance. If we leave it to chance, your guess is as good as mine!
Since no one knows tomorrow, it is important that I put down some of my interpretations and understanding of the many discussions, meetings and research that I was involved in or read of as a member of Ekwe Nche Research Institute.
The research by Ekwe Nche, has led me to the conclusion that as long as we follow the footsteps of our fore-parents, victory will continue to be ours. The problem is being able to understand what they continue to try to impart to us. Luckily they left us their philosophy, sayings and way of life. Our mission then is to try to interpret what they meant and fit them into our time.
If we are agreed that we can actualize Biafara -- Peacefully, the question then is how?
And more importantly what type of country do we hope to actualize, how much better will it be compared to the abomination Nigeria or to any other so called developing or banana country?
If we cannot actualize the most democratic country on the face of the earth and a world power to booth, a civilization unlike the present western civilization, a civilization that is based completely and totally on TRUTH, a civilization that is based on the philosophy, culture and tradition of our fore-parents, where there are no sacred cows, I submit we will have failed in our mission. Igbo gave the world democracy, a subset of OHACRACY. If our fore-parents were that advanced in their thinking, it will be an insult on their memory if we cannot or refuse to do either better than or at least learn to be as good as they were.
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.”
Leadership Series, by Ekwe Nche Research Institute.
I am reminded of the many discussions we had with Maazi Hal Seiber, as we drove to and from South Carolina during "Igbo Landing - 2003." He had spent more than 20 years of his life researching "Ebo Landing - St. Simons Island, Georgia." If not for the work of this elder-statesman, the misconception that "Ebo Landing" was an all African and not an only Igbo affair would have taken root.
In one of these discussions he made a profound statement, "Igbo should go back to her village democracies," he said. How else could any describe Ohacracy, from which the contaminated form of Ohacracy - democracy, is derived. Ohacracy is the actual bottom up democracy or government of the people, by the people, and for the people. A system of government that our fore-parents perfected thousands of years ago!
One is reminded of the ease with which the British were able to conquer both the Yoruba and the Hausa-Fulani. All they did was to identify and defeat the head or heads of each nation. But when they came to Igbo land, they were confronted with a civilization they did not understand, a nation without an identifiable head, independent nations within a nation, a nation that had been practicing democracy for thousands of years before the Western world knew or understood what it was, a nation of kings and queens.
It is important that we research and refine this system that our fore-parents left us. In the above system, Biafara can never have a head of state as in the image of the Western Nations, but it will have, "a Council of States," and also since our forefathers said, "Igbo na-asu n'olu n'olu; ma ha kwaa ukwara, o buru ofu " [ The Igbo speak in different dialects, but when push comes to shove they become one], a suggestion might be that representatives to the "council of states" come from each area with common dialect (dialectic representation), for our diversity must continue to be our strength!
By using a dialectic representation, the different dialects are guaranteed to last into the foreseeable future! For example, the Ikwerre dialectic group, the Oguta dialectic group, Onitsha dialectic group, Ndokwa dialectic group, Owerri dialectic group, Ngwa dialectic group, Asaba dialectic group, Abagana dialectic group, etc, will each send a representative to the ruling body.
This will practically make it impossible for anyone to find a way to elect or impose themselves on Ndi Igbo (Dictator). This will also make it close to impossible for those who choose to serve Igbo to huddle the stringent conditions that Igbo has put in place for their representatives. This will also kill the debate on who should be the head of state of Biafara even before it has been actualized.
Until people like Maazi Akanu Ibiam, a great Igbo son, who placed Oha (the people) above all else, are common place and not the exception, a "council of states" will prevent any sweet-talking 419-er from hijacking this revolution or the government of Biafara that belong to OHA and OHA alone!
It is important that we put conditions in place that will guarantee the survival of Igbo as one of the world powers for at least the next thousand years.
If we agree that other non-Igbo nations will govern themselves, why should the same conditions not be made available to the Igbo groups?
One of the most important lessons I have learnt in this journey is that Ndi Igbo exhibit "Messianic Complex," which leads to the refusal to listen to or consider the advice, suggestion, or ideas of others and more importantly the feeling that they and they alone have the answers and solutions to all problems, and even to the present day have led and continue to lead to their refusal to develop thinking-houses.
Although well meaning, unless humbleness is part of their make-up, it could lead to major disasters. This might explain some of the missteps that continue to follow Igbo leaders, even as far back as one can remember. One then starts to appreciate the genius of our fore-parents in understanding that COLLECTIVE LEADERSHIP was and is the only form of leadership that could keep this complex in check. Every time Igbo has stepped out of that mode of Collective Leadership and elected or selected "A LEADER," the result has been disaster.
It is therefore important that no one, no matter who they are, how well-meaning they might be, or what they consider themselves to be, convince Igbo to make a Messiah out of him/her, thus giving the praise and glory that belong to only YAH to them.
No dictator must be allowed to steal this revolution from OHA.
No two revolutions are the same or identical, therefore in a way we are breaking new ground. The question again is how do we peacefully actualize Biafara? We cannot over-emphasize the obstacles that abound in this process:
1) Igbo land is occupied land.
2) The leaders of Ndi Igbo have joined the enemies of Ndi Igbo.
3) Igbo has no friends.
4) The enemies of Igbo are legion.
5) Igbo at present does not speak with one voice.
6) It is profitable to be a traitor in Igbo land.
7) The Igbo slave masters have installed Igbo traitors as leaders over Ndi Igbo.
8) Feudalism has been introduced and taken root in Ala Igbo.
9) The culture and tradition of Ndi Igbo have been turned upside down.
10) Because of the traumatic defeat and near extermination of the Igbo race, the confidence of Igbo in herself has been shattered.
11) Etc.
Despite all these presumed difficulties, the solution remains very simple: “mara onwe gi - Igbo, know thyself”. Herein lay the solution. We must all retrace our steps; we must all (bar none) relearn how to be Igbo, think like Igbo, act like Igbo.
Our fore-parents left us a road map, we must follow that road map, a road map that is based completely and totally on truth -- Eziokwu bu ndu (truth is the foundation of life), and the rule of law. OMENALA Igbo must once more become the law of the land. And most importantly, we must once more become a spiritual people, not a religious people!
It is also important we be reminded that Oha (an enlightened OHA – the people) hold all the cards. The only way we can release that power, the gift from Yah to His/Her people - Umu Chukwu, is to have an enlightened Oha, an Oha that understands its relation as part of the Collective, an Oha that once more turns her face to Yah, just like our fore-parents before us.
Until we help OHA in every nook and corner of Igbo land or wherever there are Ndi Igbo form their own organization and start to study how to become Igbo once more, using the Leadership Series as an introductory study guide, we will have failed in our mission.
Let the march to BIAFARA, the land flowing with milk and honey, the pride of the Black World continue.
Maazi Nnaemeka Mene Onumonu
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