REFLECTIONS ON THE WAYS OF ND’ EHUGBO (AFIKPO)
(By G A Agwo)
MKPU IKWE MKPU IKWE, ANARI OGO
(The rejected scrapings from a mortar are now assuming the reigns of the land)
Originally published in AFIKPO TODAY magazine: Vol. 2 No. 8 (Jul – Dec 2003)
For the benefit of non-Ehugbo (Afikpo) indigenes, mkpu ikwe is the name given to scrapings of food after the main foo-foo has been removed from the ikwe (wooden mortar), otherwise known as “ihe akpufutari n’ ikwe” a.k.a ekpukpu ikwe just to keep it clean. Such stuff scraped out from the crevices of the mortar with akiriso (oyster shells) were usually thrown out to domestic animals or thrown into the dust bin. It was not fit for human consumption.
This term “mkpu ikwe” was used in describing especially girls who were not marriageable at the time their age mates must have become wives and mothers. They were left-overs, socially despised and open to public ridicule.
To reduce the humiliation, the ‘mkpu ikwe’ parents would “make them women” (mebe wo urukpo). Such women had second hand values as any men who married them were relieved of the normal Ehugbo marriage rites, including bride price.
With time the description came to be applied to the menfolk as well. Conventionally, any adult, man or woman who is not living up to the community’s expectations or at home with the customs and traditions of Ehugbo is an mkpu ikwe. They include those men and women who are not taken seriously. In this category are those Ehugbo indigenes who, by choice have only acquired smattering knowledge of the customs and traditions. Some still maintain dual nationality, and, therefore, are just partial stake-holders in what makes Ehugbo, truly Ehugbo. The Ehugboness in such citizens is just hanging. They cannot correctly interpret “nsumini” Ehugbo. Usually, such people are more for who is talking and not how right that person is with regard to the norms of Ehugbo land.
Regrettably, partisan politics has made some, otherwise, patriotic and bona-fide Ehugbo indigenes join the mkpu ikwe group, having mortgaged their original love for Ehugbo for money. Money is now everything to them. They no longer care about what happens to our beloved town, Ehugbo.
Most unfortunately, many of the current members of the Esaa and Eto age sets are at best Esaa ya’ Eto uzo (kahi wa) – coming back home at very old age. Most of them lived their youthful and, even, old age life outside Ehugbo and are only qualified to be called Esaa and Eto by mere age and nothing else. It appears that the last generation of true Eto yaa Esaa Ehugbo kpomkwem is on the way out. Ceremonial traditional council of elders may probably continue, but most of those in the council are now Esaa uzo “Ekahi wa” from everywhere outside Ehugbo. Even, some Oniikara need tuition on the Ehugbo customs and traditions from their Isi Elia children resident at home.
The writer is an ardent believer in the Ehugboness in us without compromising his Christian faith and living. He is a firm advocate for necessary changes with the times. He strongly feels that those who claim to be the custodians of the law of the land should, therefore, be knowledgeable enough in order to guide others correctly. If some people can no longer correctly interpret their own customs; no longer behave as their own people and become irrelevant in their fatherland, then such people are as good as “mkpu ikwe” (rejects).
In summary, most of the traditional elders and supposed opinion leaders at the helm of affairs in Ehugbo presently qualify to be called mkpu ikwe, kpom kwem.
The Englishman would ask: “What do you expect from a cow but a kick?” Of course, nothing else. Conversely, what useful directives and honest leadership do we expect from mkpu ikwe (rejects) who are unpatriotic, selfish and “foreign indigenes?”
If we do not now “look into the shoulder bag with the eyes of the elderly”, we shall sooner than later fall off through the opening in the bag. Let us reflect soberly on the mkpu ikwe problem in Ehugbo.
