Explore how political interference is eroding the dignity and autonomy of Igbo traditional institutions. This article examines the impact of government actions on Igbo culture, values, and the role of traditional rulers in southeastern Nigeria.
To the Igbo man, it is very clear that the Supreme Being call Chineke, creator or God who creates, the maker of man as well as the author of other things in this world is the source of all things. Examination of Igbo theophoric names like Chikendu, God created life; chinwendu, God owns life; Chinaemeze, God makes king, etc; all of the above points to one direction that the Igbo man believes that each and every faculty and talent of each and every person is given to him by God.
In the entire spectrum of creation, the Igbo man believes that man occupies a special dignified status in cosmic scheme of things. This belief is evident in the name mmadu which means “the beauty of life-man”. Thus the Igbo man recognizes that man is a dignified, noble cum rational being. The maintenance and sustenance of the dignity of man has over the years been the motivating philosophical cum metaphysical factor which has led to the survival of the Igbo as an ethnic group with common destiny and purpose. This argues for the reason behind the ambition of every Igbo man to make a mark in political, social, economic and religious spheres.
Again, the commercial and entrepreneurial endowment cosmically and ontologically given to the Igbo man is as a result of the eternal choice made by Chukwu Okike Abiama before the recent recreation of Adam and Eve. Yes, in Igbo cosmology, wealth and material achievements aren’t just economic necessities but also carry significant social and eschatological implications. Not every Igbo man came from Adam and Eve because Igbo as an advanced extraterrestrial God, was uncreated thus he planted some indigo beings who have continued the process of celestial expansion in Igbo race. This aspect of discussion is not my major concern in this article, but it becomes very necessary to invoke it here because the Igbo man is gradually losing his values, spirituality, traditional identity and celestial essence.
Igbo people believe that character is the fundamental index of dignified living. In the word of Mahatma Gandhi, “A man of character will make himself worthy of any position he is given”. This is core Igbo philosophy! No wonder Isu-Okporo people of Imo State often say “agwa wu mma”, good character is beauty. As a result, a cultured Igbo person has respect for title holders like chiefs, Nze and Ozo. Above all, the custodians of our culture and tradition called Ndi Eze are highly respected and honored by every Igbo person.
Today, out of Ignorance, some of our people try to achieve this noble ambition of upholding the dignity of man by employing some repugnant methods to the consciences of today’s Igbo enlightened mind. This has led to the desecration of our values. The government is not out of this manipulation and hoodwinking dexterity. Our people must be protected against government high –handedness because government always has the propensity of trampling on the right of the citizenry –by using vindictive tendencies as epitomized in the indiscriminate dissolutions and suspensions of duly recognized traditional rulers from time to time.
A good conscience is the reason for justice. According to Plato, “The good man, being temperate and just, is happy and blessed, whether he is big and strong or small and weak, rich or poor…Doing wrong must be avoided with more care than suffering it…You will suffer no harm from it if you really are an upright man and true, pursuing virtue…” Here Plato is saying that virtue is a thing that must be sought after. Good life is rewarding than the consequences of doing evil. Dignified life is worth living; life without dignity is positively fruitless. In the light of this, the Igbo man has respect for his tradition and culture especially when it has to do with ndi eze who are the custodians of Igbo traditional institutions.
In Igbo culture, traditional institutions like the Eze (King or traditional ruler) are integral to the community’s governance and cultural identity. The appointment of Eze is typically governed by traditional norms, customs, and practices specific to each community. External interference from the government in the appointment process can be seen as an erosion of these traditional institutions’ autonomy and a disregard for cultural practices.
In accordance with the principles of dignified life in Igbo cosmology, traditionally, the selection of Onye Eze (the tradition ruler) is by his people and recognition is by the government. Today, the traditional rulers in Igbo land live at the mercies of the state governors. Any traditional ruler that gives support or attends any function organized by a person or group of persons perceived to be political ‘enemy’ of any sitting governor, such traditional ruler, will either be suspended, denied of his rights or be tactically dethroned. A traditional ruler becomes more effective only when he romances with a serving governor; this is an abomination that makes desolation and despondency.
The above reminds me of the administration of Owelle Rochas Okorocha who dissolved and consequently suspended the 106 created autonomous communities and their traditional rulers. Chief Okorocha claimed that the creation of the autonomous communities did not follow the due process as prescribed by law. However, it’s on record that many of the then newly created autonomous communities concluded all the processes required by the law during the Achike Udenwa administration.
The Ohakim’s administration consequently applied delay tactics by subjecting them to another review, for which they paid a lot of money. Then the Imo House of Assembly took all the necessary steps in accordance with the Imo State Traditional Rulers and Autonomous Communities Law No.6 of 2006 to rectify the process. Thereafter, the names of the created autonomous communities and their Eze’s were published in the Imo State Gazette. As a result, the then governor Chief Ikedi Ohakeim gave the traditional rulers their staff of office.
It is still on record that after Chief Okorocha was satisfied either by his investigation or otherwise, the traditional rulers were recalled. The big question has always been, why is our traditional rulers treated with indignity and humiliation especially in the Southeast? I can’t forget in a hurry how some prominent traditional rulers were invited by the previous administration and they were under the sun without food for hours. The traditional institution should be treated with a recognizable degree of respect and dignity. A sitting Governor may invite a traditional ruler in his office by 10am and will not eventually attend to him till the following day, if he will even be remembered.
What is wrong with us? Does becoming a governor mean that one should ignore the dignity and honor attached to our traditional institutions? The traditional rulers on their part are not helping issues at all. The way and manner these autonomous communities are created leaves much to be desired; every community in the Southeast especially in Imo state wants to be autonomous. I visited a particular community in Abia state and I was shocked and bemused to discover that in less than half a kilometer, I saw two small autonomous communities which if both are put together, may not be fitted for one autonomous community. The same is applicable to so many communities in Igbo land. This is as a result of colonial influence, a system that drove us further apart rather than bringing us together, yes, the colonial system of administration polarized us instead of uniting us.
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