Igbo People, Culture, and History

And Okonkwo Goes Viral!

(Pius Adesanmi)--Thank You, Millennials!

Despite sorrow, despite anguish, despite depression over Kogi state, Nigeria, today, I somehow had to find the strength to go and teach that introduction to African literature second-year class.

Discussions came to the cultural and contextual bases of similes, metaphors, and other figures of speech. I take an example from Things Fall Apart:

"During this time Okonkwo’s fame had grown like a bush-fire in the harmattan"

A Shocking Death and the Will of God

Oluchi Anekwe; source: jide-salu.com

(Simon Kolawale)--How do you respond to the electrocution of a promising university undergraduate, a first-class material at that? You can say "it is God's will" — as it is our custom in Nigeria — or you can say that once again, another light has been dimmed in clearly avoidable circumstances.

Oluchi Anekwe, a 300-level accounting student of the University of Lagos, was killed on Tuesday when a naked wire fell on her from an electric pole. Since there was no natural disaster such as a storm, you get the sense that the deadly cable had been hanging dangerously for a while. It was somebody's responsibility, I guess, to maintain those cables. The "somebody" failed in his duty and there are no consequences. Life goes on. We await the next electrocution, the next "God's will".

The Violence in the Sacred

Source: js.emory.edu

(Rene Girard)--“Religion in its broadest sense, then, must be another term for that obscurity that surrounds man’s efforts to defend himself by curative or preventive means against his own violence.... This obscurity coincides with the transcendental effectiveness of a violence that is holy, legal, and legitimate successfully opposed to a violence that is unjust, illegal, and illegitimate….

Religion, then, is far from ‘useless.’ It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor….

[Religious] prohibitions serve a basic function. They maintain a sort of sanctuary at the heart of the community, an area where that minimum of nonviolence essential to the survival of the children and the community’s cultural heritage—essential, in short, to everything that sustains man’s humanity—is jealously preserved. If prohibitions capable of performing this function actually exist, one can hardly attribute them to the beneficence of Nature (that good angel of complacent humanism, the last relic of those optimistic theologies engendered by the deterioration of historical Christianity).

Nigeria, Ethnicity, AND Nationalism

Source: tourbrockersinternational.com

(Pius Adesanmi)--Pan-Nigeria does not ask you to forget your ethnic, religious or other identities. It asks you to sacrifice nothing. In fact, pan-Nigeria cannot even exist as a philosophical concept without those differences.

What I want you to know you cannot even be a good Nigerian if you are not a fantastic Igbo, Yoruba, Ijaw, etc. So start by being very proud of your ethnic and cultural identity and specificity. Then, apply yourself to understanding the history and cultures of your ethnicity’s ancestors.

You see, ethnic hatred in Nigeria is borne out of crass ignorance of the humanism and philosophical generosity of the ancestors of the federating ethnicities.

I have studied the cultures of Africa long enough to understand their deep humanism which should form the basis of an extension of the self into others, a projection into them to respect them in their own distinction and specificity.

So, understanding the story of humanism in your Igbo, Yoruba, Hausa, Fulani or Ogoni history and culture is the road to the pan-Nigerian humanism I envision. Go back to your folk tales and listen attentively to what happened to the tortoise whenever he undermined the dignity of his own people or of neighbouring peoples.

The fundamental humanism in our ancestral stories is what we have not been able to properly integrate into the modern project Nigeria.

Of Mmonwu and Spirits of the Living-Dead

The Ancestors and the Dialogue of Religions

Source: timeslive.co.za

"My father was a man of few words, and I have always regretted that I had not asked him more questions. But I realize also that he took pains to tell me what he thought I needed to know. He told me, for instance, in a rather oblique way of his one tentative attempt long ago to convert his uncle.

It must have been in my father’s youthful, heady, proselytizing days! His uncle had said no, and pointed to the awesome row of insignia of his three titles. “what shall I do to these?” he had asked my father. It was an awesome question. What do I do to who I am? What do I do to history?

An orphan child born into adversity, heir to commotions, barbarities, rampant upheaveals of a continent in disarray: was it all surprising that he would eagerly welcome the explanation and remedy proffered by diviners and interpreters of a new word [i.e., Christianity]?

And his uncle Udoh, a leader in his community, a moral, open-minded man, a prosperous man who had prepared such a great feast when he took the ozo title that his people gave him a unique praise-name for it: was he to throw all that away now because some strangers from afar came and said so?

Those two—my father and his uncle—formulated the dialectic which I inherited. Udoh stood fast in what he knew, but he left room also for his nephew to seek other answers. The answer my father found in the Christian faith solved many problems, but by no means all.”

Chinua Achebe (2009: 37), The Education of a British-Protected Child