REFLECTIONS ON THE WAYS OF ND’ EHUGBO (AFIKPO)
(By G A Agwo)
OTERU GI LAGA N’IBAA NGINI ?
(What Legacies Are We Leaving Behind As We Bow Out?)
Originally published in AFIKPO TODAY magazine: Vol. 3 No. 7 (Jan – June 2008)
“Oteru masquerade, when you return to the village common at the obi ogo, what would you boast of?
Not long ago in Ehugbo traditional education, a very high premium was placed on the Ogo initiation. To qualify as nwoke (man), one had to undergo the rigorous training for hard work, endurance, secret keeping, and maintenance of a rational man’s relationship with the female folks. One of the masquerades that made the initiates at the confinement areas and women at home sit up was the ota eru (the biter) shortened to “oteru”. It was fierce in costume and agility. It was not a masquerade for sluggards and the physically deformed. It had no ears for music nor dancing. The word “play” did not exist in its dictionary. It was identified with barking kwawuu’ kwawuu” kwawuu”’ at graduated but close intervals supported with the hysteric sound of an ikpo (iron wrattle). Surprise was another name for an oteru as it could move in the fashion of ‘superman’ or a gale. Its complementary costume was okpi (a log) usually borne on the shoulder. That was very essential for jumping, hitting or at least scaring people away.
In quelling prolonged noisy quarrels in the compounds, pursuing women who were habitual late cooks and getting the un-initiated alert at all times; the oter was there. Invariably, the women harassed and disciplined would ask the oteru.” Gi laga n’ ibaa gini? (“What will you boast of when you get back). Back at the ogo base, it relaxed and recounted with glee it's exploits: ‘Which boys were taught to be smart and obedient? Which nagging quarrelsome women were forced to take shelter like rats at the approach of cats? Which women who cooked late for boys in training camps were harassed or beaten politely. How be it, the main goal of instilling sanity, honestly and in keeping with the traditional laws of the land was achieved.
In a word, the Oteru Ehugbo was meant to restore order whenever there was a breach of the peace and to really get the boys aware of the need for vigilance any time. It was a reliable, just and prompt judge and a disciplinarian. And it never wavered. It symbolized Ehugbo’s fast and frank dispensation of justice.
I have gone into the above detail for the benefit of those who may not know what the oteru was. But once in a while in the villages they may have heard the expression: Oteru, gi laga, n’ baa ngini? (oteru, when you retire to your base what will you boast of)? Did you really achieve anything positive?
This pregnant question has long become one meant for someone who has played a role in an organization or community set-up. Put another way: On retirement from any public service – can you give an honest account of your stewardship? So as we, the senior Esaa bow out in April 2008 to become Oniikara (elder emeritus), what honest account can we give for our sixteen years of public service at Ulubi Esaa? As a checklist let us recall the following events:
(a) January 2005, our own sons who were in the ruling party quoted government directives out of context and literally forced the Esaa ya Eto to create a precedent of recalling traditionally suspended Esaa and Eto. They interpreted “suspension” to mean “ostracism”. Since then, Ulubi Esaa and Eto became balkanized along political party lines handy for daily “sitrep” (situation report) on the goings on in the Ulubi. Therefrom, they were teleguided through mobile phones given to them thus stunting their original stand on truth at all costs.
(b) Party-Politics- In November 2006, Nde Esaa had to shift Ibuzo Okochi Ehugbo to accommodate a faked visit of the then State Governor, Dr. Sam Egwu, for a political cum religious crusade. The clique knew the truth: it was a political gimmick. Yet a few years back Nde Esaa who supported a mere request from Omezue Francis Azubuike for such a shift for his wedding were penalized. Of course, the traditional time table was strictly adhered to, full stop.
(c) With the express permission of Nd’ Esaa, the Eto spent time and other resources to put up written suggestions on the re-organisation of the traditional council in line with the changing times. At least three times at Ogo Amangbala, Ogo Amachi and Ulubi Esaa when the Eto asked about the proposals they were blackmailed because they suggested updating of the instruments of governance which whittled down Esaa’s extra powers. They preferred personal gains to community good.
(d) Within the past eight years, the senior Esaa in particular, adopted a system of judgment that guarantees playing safe in land cases. It was no longer based on itu aka (citation of precedents) to determine genuine ownership. Jeeja taa erusi (go and swear to the juju) or jerie nri (go and eat “sand seasoned food”). Of course, serious Christians refused that. And most of the people who sit over the cases are practicing Christians!
(e) The Nkpoghoro, Amankwo/Enohia Nkalu/Ehugbo Traditional Council disputes turned a gold mine for the self-chosen representatives of the Esaa Ehugbo group. Each time they met they paid themselves from the general coffer, transport and sitting allowances.
At every succeeding public meeting they came up with frivolous reasons for rescinding previously agreed decisions. Afikpo Town Welfare Association (ATWA) mediating team coughed out ninety thousand naira (N90,000.00) for Nd’ Esaa Ehugbo as a condition for peace. I was there in person. A few days later the clique spent the money on matches and personal allowances and refused to honour their promise. To date, the bulk of Nkpoghoro elders remain banned from the Ulubi meeting at the Eke Market Square.
(f) The Ulubi Esaa clique has conspired to hide the truth. In Ehugbo age-long tradition, all serious matters that need public assembly of men for honest policy decisions were usually held at Ogo Okpota. In apparent fear of being caught in their own snares, Nde Esaa ibe m who have something to hide have bluntly refused to accept convening a meeting at Ogo Okpota. Rather, Ogo Amangbala and Ogo Amachi have become the preferred venues for such assemblies. Yet we claim to uphold the tradition and culture of ali Ehugbo!
(g) The 2007 politicking in Ehugbo will ever remain a very sad chapter in our history. Politics per se is not a bad thing, neither is it dirty. A handful of Ehugbo sons and daughters boasted publicly and eventually carried out their threat of rubbishing a fellow Ehugbo son. And nde Esaa ibe m did not see anything wrong with that unfortunate wedge placed to dismember Ehugbo as a people. Rather they shamelessly played the roles of the proverbial men n’ egbu kpoo n’ ese waa (the sophist who claims the right answer whichever way an argument goes). This is not unconnected with “akahi awa.”
(h) Having lived abroad and out of touch with the customs and traditions of Ehugbo, some of us returned and got drafted into Esaa ruling group. Such people grope in the dark and misdirect the community by a rule of the thumb. “What do you expect of a cow but a kick,” says an English adage. How apt this is of our out–going Esaa.
(i) Uke (fines and penalties) have been hiked up out of proportion mainly for greed. Simple/minor offences now attract hundreds of naira. Five to fifty thousand naira have been arbitrarily imposed. I am ashamed that we have completely mis-interpreted the tenets of fines and penalties. The Esaa Ehugbo even impose higher fines than most government courts.
The poser I have for us the out–going Esaa Ehugbo based on the instances mentioned above is: What legacy are we leaving for the succeeding Ehugbo generations? Like Caesar’s Sina the poet or Sina the conspirator, I cannot exculpate myself from Esaa Ehugbo. However, as a person, in Ehugbo Tradition, I am in the Esaa but not of the Esaa of disrepute. I dare any one to point an accusing finger on my involvement in the wrongs listed or unlisted above. I speak for one or two others (in the minority) of our age set. Ezenze kari ezenze ibie uka y’ onughu, ana emie agaa? (If an elderly person counsels another elderly person and he refuses to accept the counseling, what is the solution)?
Conclusion: By the grace of God by May 2008 I shall recount that we as an age set should not be given a blanket condemnation, but those in our set who fiddled with smelly things, will surely smell/perceive the stench of their mindless actions in handling putrefying matters. Ayi laga, ayi ja ba ngini? This is what we shall say: Ihu ihe ayi j’aba:
“We inherited honesty, courage, straightforwardness, selfless service in the name of patriotism, but are bequeathing dishonesty, cowardice, double talk and selfishness in the name of monetized service ugha, ume ngu, ire esaa, eho bu nkpa). Briefly put, we have sold truth for self–interest and like Idam Okita would say: “Amaghi m ihe n’ ahio m n’ azu,” Nwoke o”
My parting word to the in–coming Ekpuke Esaa: From April, 2000 to date, you have worked with and studied the goings-on in Ulubi Esaa. You know the manipulations therein. Let that bug that stung most of us not get close to you. Dialogue with the present Isi Esaa. As the fountain and interpreters of Ehugbo customs and traditions, tell yourselves and one another, the truth. The Ehugboness in us has to be preserved without prejudice to the inevitable changes imposed by Christianity, Islam and foreign culture. We were born Nd’ Ehugbo before being any other thing. Like Atlas, you need a base before you can carry the world. Ehugbo is our base and last bus stop.
Twist your tongue, cheat and deceive yourself, be apparently rich and popular, the truth is that ali Ehugbo ameghi ejigi haa. Gi mari asu, sua n’ ikwe, gi amaghi asu, sua n’ ali. Oke ebughi n’ali oje bu n’ elu. If you know how to pound, pound in the mortar, otherwise pound on the sandy ground.
By the way, what applies to the out–going elders equally applies to most out-gone and out-going ATWA chief executives. Most of the men who served in ATWA national executive, especially from the post–Omezue Ekoh era to the unfortunate historic “twin presidents” owe Nd’ Ehugbo unreserved apologies for shamelessly shunning ATWA and everything she stands for after leaving office. Are you one of such people? Shame unto you. Ejo umu. However, ATWA and Ehugbo are still on the forward march, your unprintable attitudes notwithstanding.
I pray and sincerely hope that Sir Okole’s team will continue to be Ehugbo servant leaders and remain steadfast until death do us part. Reflect on this.
Finally, the most wicked cuts were those made by about ninety-nine percent of our out-gone chairmen, vice chairmen and legislators, from the Local Government Councils through the State House to National Assembly levels. Unlike the Council of Elders and ATWA officers who had no official remunerations, each of those politicians was unreasonably over–paid from our taxes. In addition, they callously preyed on public funds allocated to us for development projects. They under developed us for their own selfish ends.
Now that they are out of power, what have their selfish exploits come to? Wo banua mba agha wo! Oteru, gi laga n’ I baa ngini.
Dear readers, reflect on these issues raised above.
