The Tragedy of the Igbo Intellectual

Wake up everybody No more sleeping in bed

 No more backward thinking Time for thinking ahead

 The world’s change so very much 

For what it use to be 

There is so much hatred War and poverty

 ----Harold Melvin and the Blue Notes

 If you fast-forward the Kenneth Gamble-Leon Huff production on The Sound of Philadelphia Records label released by Harold Melvin and the Blue Notes with that powerful voice of Theodore Pendergrass way back in 1973 now, there will be a whole lot to tell the world has not gotten any better based on if one should ask me coming that afar thirty-something years ago when technology had just begun in making life better from every aspect of society. 

We haven’t seen much change over the years because the entire world is still compounded by the same old problems; problems now worse than ever seen before. Thirty-something years ago when the Blue Notes envisioned a fragile world if I still remember, was after the pogrom in a fast pace, took place in Nigeria when pregnant women were eviscerated and disemboweled and the world looking the other way as if nothing happened which is reason enough the Igbo intellectual is seen as lacking a sense of belonging in taking the lead putting into perspective all that happened during the pogrom and the ominous consequences that followed. 

On the other hand, it had been presumed what happened over forty years ago should be forgotten by moving on and I will be coming to that in a minute. Perhaps I may not have a problem with such gruesome acts of unnatural taste committed against humankind for the fact Igbo people as one observer noted are just “stupid” because if you walk into any bookstore today some Armenian who wasn’t born during the Armenian genocide of 1915 has written a book provoking greater popular outrage around the globe; one Jew born about twenty-seven years ago and has learned from the Synagogue that to forget is to proclaim Hitler innocent has compiled a book on a witness to the truth – the Holocaust; a South African who found his way escaping Apartheid to the woods around Mississippi has jotted down his experience of injustice; a teenager somewhere in the Lebanese community in Michigan is writing about the Beirut massacre of 1982; a Brit having no clue of 17th Century England has written a detailed account on the Gunpowder Plot orchestrated to bring the British empire to its knees during the Elizabethan era; a Chinese immigrant whose forebears were demolished and plundered writes about the Nanjing massacre; a Cambodian puts into perspective the Cambodian genocide of the 1970s; a Balkan writes about the Bosnian massacres of the 1990s; a then seven-year-old is reflecting and piecing together the Rwandan genocide of 1994 and a curious minded being documents on the death of Anne Frank and the Concentrations Camps, and construction of the Holocaust museums as the list goes on and on. 

But nowadays, encounter an Igbo anywhere especially at a beer parlor, isi-ewu joints and places like that, the theme of such forums would sound much normal as in any regular bar – hanging out in those Armani suits and spewing out nonsense on the grounds of alcohol and loose women being involved. The irony though is that none comes out with something of substance, some kind of brilliant and meaningful stuff even though altered minds in an environment alcohol and women are involved can still have decent debates and argue intellectually. My point here is precisely about we who have embedded ourselves into the American social system which is unlike any other in the world, a nation that has emerged from nations all over the world, and a nation pragmatically created, never seen before to have not taken advantage like other immigrants in building community and being concretely part of a system where collectivity ultimately leads to utopia. 

My attempt here is a studied survey based on different accounts regarding the Igbo guardian, the so-called “intellectual” and how it is today a tragedy. Is there an instance where some thought has been put in place how we explored the shores of America over forty years ago like our other immigrant counterparts and yet have nothing, absolutely nothing to show for it? Has anyone thought about what would be the position of our children fifteen years from now in a faster changing environment resourced through community, put it this way, a historic problem that absorbed so much effort to resolve and finally brought about change by electing a second generation immigrant Barack Obama president of the United States? And did anyone think about how we could have established ourselves here in Diaspora as a powerhouse in every aspect, in such a way we could influence the “power brokers” in our native land permanently putting to a stop riff raffs running the show? Has anyone reflected, studied and investigated the most blood soaked event in its era where our women were raped by Islamic hoodlums who were also nihilists, killed en-masse infants and children; and then murdered our men in the most brutal of circumstances in an attempt to wipe out a specific ethnic group which amounts to genocide by any accepted definition? Besides a very notable few like scholar Herbert Ekwe-Ekwe whose extensive and exhaustive writings on the pogrom and Biafra is out there; Oguchi Nkwocha as a vivid witness who consistently maintained his ground on the status quo in evaluating and studying the ominous consequences of the pogrom; Emeka Amanze whose movement is quite revealing on a sorry state of the Igbo nation and lessons learned during the pogrom; M. O. Ene’s unrelenting effort and the book Jaundiced Justice, and most recently an inspiring novel Half of a Yellow Sun by Chimamanda Ngozi Adichie who wasn’t yet born during the said conflict, no Diaspora Igbo has emerged to author an analysis regarding the atrocious nature of what the Islamic Jihadists deliberately did to the Igbo people in a “premeditated and diabolical act” programmed to wipe out the Igbo nation from the face of this planet. 

 The Diaspora Igbo intellectual’s inability to deal solidly with home-abroad realities is characteristic of the peculiar failure of the Igbo intellectual and so also is a failed leadership back home resulting to being compelled to give up and quieted in exchange for cash and other treasures by gangsters who overnight hijacked and destroyed every aspect of Igbo ideals. Since the Igbo intellectual has been flattened and cannot deal adequately with a hijack of Igbo ideals on moral grounds by a group of imbeciles and thuggish elements who are now thriving on a confused and chaotic Igbo nation, the option left for the Igbo intellectual becomes obvious which is ultimately succumbing on the basis of being vulnerable and gullible. 

A situation like that is a dangerous one especially in a society that is still on its path for a structure required to make the availability of social programs a basic as in all civil and organized societies. It is only in banana republics checks and balances are negated to track the records of public office holders; and the trouble of the Igbo intellectual, in this case, is abandonment of responsibilities because the Igbo intellectual is no longer interested on the welfare of the people supposedly to be guided, thus relying heavily on individualism and bent on a selfish gain based on what his surroundings are feeding him.

The following statements are typical confessions one hears constantly from supposedly Diaspora Igbo intellectual: “Look, our mates are now running the show in Igbo land and they are chopping. I have no choice than to join the bandwagon.” “Did you hear he has been appointed as assistant to the local government chairman? I just spoke to him on the phone not too long ago and he was full of life because he is now chopping, talking big and things like that.” Or “I have been dreading in this country for too long with nothing to show for it but bills and all kinds of troubles including my marriage which seemingly is heading to Splitville. This country has been a nightmare. I have to go so I can join the chopping class… Naija money still dey nyafunyafu… make I go join them before the scramble and grab is over. Make you dey there now.” Even, “In Nigeria you are served like a king with the women kowtowing and you can have as many women as you wish, and as long as your pocket is loaded you’ve got it all, and that’s the way it goes.” And listen to this, “I am building a castle.” Yes, of course, the castles on dusty alleys with no street numberings, serfdom, servitude, coercion and prostitution and all that amoral in this modernity for a people who once were top notch in utopia and republican ideals in an about face paved way for ndi gburu ozu, the money bags who destroyed every aspect of Igbo values and cultural relativism. It is hard to believe running into an Igbo intellectual is like meeting a generation of airheads who have no clue the importance of determining their contribution to creation and why they are in this universe, in the first place. It is also disturbing that the Igbo intellectual from every scope rejected Igbo values for materials not necessary in establishing a profound leadership based on the concept of how it all began when our forebears had the vision of what the Igbo should be in today’s society. 

The pragmatic and egalitarian Igbo envisioned by Michael I. Opara, Mazi Mbonu Ojike, Francis Akanu Ibiam and other great Igbo visionaries of the time which was drawn from the Igbo guardian and the days of the Igbo Union, and its principles of making the Igbo nation the best it could be to parallel the Western Hemisphere in all standards of social programs and infrastructures distressingly vanished overnight because the Igbo intellectual succumbed to the ways and means of Omemgbeoji 1 of Igbo land, the societal nouveau riche whose elevation to prominence is questionable and whose socio-economic status shouldn’t have arrived had the Igbo intellectual been firm keeping his composure and principles been respected for the fact the social programs are all out there for all and sundry to see as evidence of good leadership; and as beneficiaries of a sound socio-cultural and political order, no question, the sudden eruption of empire and an ensuing anarchy wouldn’t have also arrived. 

Under normal circumstances, such titles as Eze Igbo Gburugburu should be done by merit based on community service – building of schools, offering free education, equipping the libraries, providing basic amenities (water and light), providing healthcare by way of dispensary facilities, abundant food by helping farmers through some kind of subsidies and creating many other provisional social programs including parks and recreation. And as a result of failed leadership, the young intellectuals have been asked to take over the mantle of Igbo leadership. Chukwuemeka Odumegwu Ojukwu at the 2000 World Igbo Congress Convention held in Dallas, Texas, speaks: 

I am now an old man. I have done mine. I have not seen who will take that baton from me. I was 33 years when I did it. That the old did not agree to hand over power is not true. Come and take the baton. If we refuse to give it to you, grab it by force. You Igbos abroad are the window of the world to us. Don't turn your back on anything Igbo. Come and join. Our time is gone... My people, I will not lie to you. We came from home, we laugh and embrace, but I can tell you that big rain is falling. Our land is not good. Our condition is like a war. Nobody loves Igbos. The person who is scared of you will not love you. But we are not loved is Nigeria's problem not ours. If they love you, it is good. But the greatest is to be feared. We want to be feared. 

But what can be expected of the young intellectuals when the old intellectuals such as Okenwa Nwosu who runs the Physician Omni Health Group in Maryland write articles that do not reveal the issues of their own political and cultural history? What can be expected of the young intellectuals when Kevin Osondu, the first black man, I repeat, first black man to earn a PhD from the State University of New York at Buffalo way back and nobody knows much about him? What can be expected of the young intellectuals when the old ones have lost every sense of purpose in keeping the Igbo ideal intact for generations to come? What really can be expected of the young intellectuals when a confused bunch of old intellectuals parleys with demonic gangsters in the likes of Orji Uzor Kalu who in broad day light took Igbo assets hostage and courageously on the humbleness of a paralyzed Igbo intellectual, got away with it? And what can be expected of the young Igbo intellectual when the old Igbo intellectual has shown nothing other than have outsiders in the likes of Nowamgbe Omoigui write its history while Appalachian State University political science professor Emmanuel Ike Udogu is writing on Nigeria fiscal economy and political compromise in Nigeria in the Twenty-First Century: Strategies for Political Stability and Peaceful Coexistence and photo journalist Ike Ude writes on Style File: The World’s Most Elegantly Dressed? For some reason, while combing through Ude’s new book, I decided to give him a call to find out what drove him into writing a book on style and furthermore to find out a little bit about him. Ude was born in Okigwe and grew up in several Northern cities before the Civil War. After the war his parents relocated to Enugu where his father worked for the Nigeria Railway Corporation. He sojourned to the shores of America in the 70s and began what would be a long journey. In Style File: The World’s Most Elegantly Dressed, Ude, without a doubt, displayed a symbol of excellence on style of which he eloquently illustrated the fifty-five people in this world he mostly admired and considers to be stylists in their respective rights. Ude’s work, an impressive list which includes a handful of designers like Oscar de la Renta, Christian Louboulin, Carolina Herrera, John Galliano, Barnaba Fornasetti; journalists in the likes of Vogue editor-at-large Andre Leon Talley and Hamish Bowles; and photographers such as Coreen Simpson, Francesco Scavullo and a touch to the Motown look. Ude’s work also includes celebrities and the creative types ranging from perfumer Frederic Malle and actress Isabella Ferrari to burtesque dancer Dita von Teese. Malian-born photographer during the colonial era, Seydou Keita, made the list, too. Sculptor Andrea Logan, vintage couture dealer Didier Lindot, and London-based fashion designer Amechi Ihenacho whose 18th Century outfit graced the pages with biographical datas. In all the occasions I spoke with Ude and in my attempt to pick up some understanding regarding his awareness toward a failed Igbo leadership, his interest in anything Igbo seemed to have waned and for the record he never talked back to me in Igbo despite my approach in many instances where I spoke Igbo fluently. As the case has been, Ude’s taste for style and perhaps neglect of his cultural heritage may be two different things and as a matter of choice, but a society whose cultural background is lost definitely has no place in history. In any society and as in the case of Diaspora, it is the intellectuals who come to the fore as the molders and shapers of what is now vital and relevant in terms of social, cultural and political opinion. It is the intellectuals who give form and content to mass liberation movements that change society. It is the intellectuals who, because of their déclassé position, can see objectivity and clearly which way class forces are actually moving or aspiring to move, and which classes are advancing or retarding that advance. It is the intellectuals who detect and resolve conflicts in its community by recommending patterns from around which such problems would not be repeated again. 

To be Continued.