Lack of Igbo unity, a self-inflicted problem, has been heralded as the jinx that is holding Igbo down and the accomplishment of fused interests or unity is seemingly thought as a panacea for Igbo socio-economic and political problems in Nigeria.
Unfortunately, lack of cohesiveness within the tribe is a perennial problem that has plagued the ethnic group since the end of civil war with an increased attitude of ‘individual survival of the fittest’—an attitude that has helped to accelerate the erosion of core Igbo values and ethos. Thus, individual success, by all and with any means possible, seems to be approved and applauded to the detriment of collective advancement of the Igbo in Nigeria’s socio-political environment.
Therefore, the clamor for Igbo unity is not new, but it is now more pervasive without any shortage of ideas on how to solve the lingering problem. Perhaps its increasing strident call is largely due to the approaching 2015 presidential election. As a result, the vociferous call for the people to harness common interests grows louder, particularly as each presidential election draws near since 1999 or much earlier.
I recalled vividly when Igbo leaders met in Abakaliki in search of unity. On Friday, June 24, 2005, at the Banquet Hall of Ebonyi State Governor’s Lodge in Abakaliki, Ebonyi State, Igbo leaders of substance met them as the 2007 presidential election was fast approaching.
Though the topical issue was Igbo unity, including the creation of a state from the southeast zone, but the president of Nigeria of Igbo ethnic extraction was a seminal issue that drove the agenda. What became of the resolutions arrived at that meeting should be addressed to the conveners of the meeting for an immediate explanation.
Recently, Dr. Orji Uzor Kalu convened a high level meeting of Igbo leaders called NJIKO IGBO at his residence in Abuja. At the meeting, Dr. Orji Uzor Kalu offered himself to help build bridges between the Igbo and other ethnic groups from other zones, as well as helping cultivate unity among his people. Kalu also laid a foundation for transforming Igbo ideas and objectives into pragmatic and achievable goals in the context of national polity.
This time, “The Committee 21 (C21), a political group headed by Senator Annie Okonkwo, said that Nigerian president of Igbo extraction is “the most singular defining redemption for Nigeria’s political and moral fairness as a corporate entity.” As we wait for the agenda of this group, we should be cautious of uncoordinated interests that may further impede the people’s progress.
Well, with a veiled agitation for Igbo presidency in the recently concluded World Igbo Congress’ convention, speaker after speaker harped on Igbo unity high enough that at a point the din began to lose its meaningful luster. In the context of Igbo problems, we seem to conflate Igbo unity with Nigerian president of Igbo extraction. That’s a mistake.
In any case, lack of Igbo unity glaringly manifested in Jos in 1999, at a crucial time the Igbo needed to articulate and demonstrate unity of purpose, but some key Igbo leaders unceremoniously abandoned Dr. Alex Ekwueme for political expediency. That was the beginning of political exploitation of the Igbo particularly in the presidential election context. The stench of that betrayal may have affected a swath of Igbo leaders to lose credibility when they are talking about Igbo unity. Thus, the Igbo people are presently grappling with the unsavory consequences of the ‘Jos 1999’ action.
The Igbo people are fragmented and segmented based on each segment’s narrow interest. Most often, that interest is often defined based on the vagaries of the sole sponsor of the group. To make matters worse, the increasing erosion of values in Igbo culture and the ineptitude of Ohaneze to serve as the honest rallying point for the Igbo seem to exacerbate Igbo disunity. This is precisely what other groups in Nigeria want—Igbo in disarray.
While various Igbo groups are tilling the ground to sow seeds of unity, there is a gridlock on solution for Igbo unity—the gridlock festered by non-Igbos who stand to benefit enormously when the Igbo are in disarray.
Sad still, we tend to willingly appropriate the authority to determine our future by share selfish activities of some Igbo leaders. Also we have the tendency to put our leaders down; we deride them consistently unlike any other ethnic group thereby minimizing their credibility in the eyes of other tribes. We should learn to wash our dirty laundry in private to avoid being painted with one stroke of brush.
While I vehemently oppose publicly disparaging our leaders, we strive for excellence when we are honing individuals for various leadership positions. Our leaders should imbibe the philosophy succinctly expressed when James MacGregor Burns said, “The ultimate test of practical leadership is the realization of intended, real change that meets people’s enduring needs.”
Among us, leadership struggle should not have a negative connotation. The struggle or contest must be ingrained in competing ideas and issues and not marred with fraudulent activities.
We should work together after a contest or an election to harness and implement the prevailing ideas. No one should be left behind. It is the responsibility of the leader to create an enabling environment where harmony will flourish in the face of constructive dialogue.
We should bear in mind that Igbo affinity should transcend geographic location. It should not matter where one comes from as long as one possesses the skills to lead us, it is incumbent upon us to support the person. We should focus on ideas and issues and not on personality. We should respect the leadership and be good followers.
We can only have one flag bearer at a time. That does not mean that opposition or contrary opinion is unhealthy for Ndi-Igbo. Militancy should never be an approach of choice to demonstrate opposition. If we have the interest of a group at heart, we will not carry actions that would destabilize the group. Constructive criticism must be allowed at all times. However, members of a group must ensure the veracity of their utterances. In the same token, our leaders must know that they are not representing their individual interests, but that of the community. There should be a consequence for them should they fail to represent the interest of their respective constituencies. They have to be accountable!
The quest for Igbo presidency as a rallying call to bring the Igbo together is myopic and artificial—the scheme does not have a core utility. Genuine Igbo unity is a necessary condition for any political emancipation of Ndi-Igbo. Meanwhile, the trajectory for achieving Igbo presidency is currently bumpy, to put it mildly. Igbo unity is essentially critical; it is the rudder that will control the political whims and caprices. It will help the Igbo to navigate successfully the pike-riddled Nigerian socio-political terrain.
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