The recently held election of the President General of the apex Igbo socio-cultural group, Ohanaeze Ndigbo, is commendable. The catch of the election was the emergence of Senator John Azuta-Mbata, an eminently qualified Igbo of the Ikwerre stock. He is packed full of salubrious credentials befitting of the new helmsman.
Unfortunately, the controversial rejection of Azuta-Mbata by Ogbakor Ikwerre and the sledgehammer it purportedly unleashed on his head for vying for and winning the election is highly despicable. According to them, they are not Igbo, and Azuta-Mbata had no business leading the Igbo. Therefore, he was reportedly stripped of his honours and excommunicated from his Ikwerre community.
The relationship between the Ikwerre, and Igbo communities in Nigeria has been marked by a complex interplay of historical interactions, cultural differences, economic competition, and political dynamics.
However, the Ikwerre, a subgroup of the larger Igbo ethnic group, have a long history of grievances against the main Igbo (the choice of the word, main, does not foist any superiority on any Igbo above another but simply to make the topic easier to understand). These grievances are a complex and multifaceted issue, which is shaped by a combination of historical, social, cultural, political, economic, and religious factors.
The relationship between the two groups has been marked by tensions and mistrust, which continue to impact their interactions and coexistence.
It is baffling that against reason the Ikwerre have consistently pilloried their Igbo origin, especially since the Nigerian Civil War, preferring to stand alone, a quest driven by selfishness and jealousy. This is against credible historical evidence of their primogenitor.
The Igbo are known for their industriousness and entrepreneurial spirit, which has led to their dominance in many sectors of the Nigerian economy. Some lazy and opportunistic Ikwerre, who cannot compete fairly, feel that they are being overshadowed by their Igbo counterparts, delude themselves and deceive others to believe that breaking away from the Igbo could potentially create more opportunities for the Ikwerre people to thrive and prosper on their terms.
It is important to consider the historical ties and connections between the Ikwerre and Igbo. No matter how appealing it sounds, there is no way the Ikwerre can sever their links with their roots and remain the same. Breaking away from their Igbo brethren could potentially lead to the fracturing of decades-long filial bonds and connections.
To effectively address and mitigate the hatred Ikwerre nurse against their Igbo brethren, the Igbo community needs to take proactive and strategic steps to promote understanding, dialogue, and reconciliation.
They should prioritise education and awareness-building efforts. By educating themselves about the grievances of the Ikwerre people, the Igbo can gain a deeper understanding of the root causes of the conflict and develop more empathy and compassion towards them. The Igbo need to engage in constructive dialogue and reconciliation efforts. This could involve establishing a formal forum for representatives from both communities to come together and discuss their fears, and aspirations. By fostering open and honest communication, the Igbo and Ikwerre can work towards building trust, finding common ground, and forging a path towards peace and cooperation.
Furthermore, the Igbo community can promote a culture of tolerance, inclusion, and respect for diversity, the Igbo can help create a more inclusive and harmonious society where all ethnic groups are valued and respected.
That is exactly what it did with the recent Ohanaeze election, which produced an Ikwerre man as President General. This may not have achieved the desired result but the efforts must be sustained.
The driver of the Ikwerre hatred and malice against the Igbo could be a challenging and emotionally draining experience. Envy is a powerful emotion that can lead people to act in hurtful and vindictive ways towards those they perceive as more successful or fortunate than themselves. That is the Igbo experience in the hands of Ikwerre. However, first and foremost, it is crucial to remain calm and composed in the face of the Ikwerre belligerence. Reacting impulsively or emotionally to their negative behaviour will only escalate the situation and potentially make matters worse.
In many cases, envy stems from feelings of insecurity, inadequacy or unfulfilled desires in the envious individual. By recognising the underlying motivations behind their behaviour, you can empathise with their struggles and approach the situation with a sense of understanding and compassion.
At the same time, the Igbo need to address grievances or injustices that may have contributed to the conflict with the Ikwerre. By acknowledging past wrongs, apologising for any harm caused and seeking reconciliation and forgiveness, the Igbo can help heal old wounds and build a foundation for a more peaceful and cooperative relationship with the Ikwerre.
However, the Igbo must also set clear boundaries. They must know that the Ikwerre negative behaviour is unacceptable and establish boundaries to protect themselves from further harm.
The Ikwerre, or rather the sponsors of this revisionist history, should be made to clearly understand their limits. The situation must never escalate to harassment or threats. Although the Igbo need their brothers wherever they are scattered, they must also prioritise self-care and emotional well-being.
The Igbo must do what matters most to them –remain united and thrive. The truth is that the Igbo can do without the Ikwerre but it remains doubtful if the Ikwerre can do without the Igbo. You cannot deny your own blood flowing in your veins and be happy. The consequent bitterness is obvious in the extreme, inexplicable steps the Ikwerre are said to have meted to Azuta-Mbata.
So, it is essential to prioritise self-care practices, such as devoting time to deal with domestic issues affecting the Igbo survival, which can provide physical and emotional impetus to build resilience and cope with the challenges of dealing with an envious brother.
Additionally, it can be helpful to seek support from reliable Ikwerre indigenes, who know their history and are unwilling to let that go because of the machinations of political mercantilism.
The Ikwerre negative behaviour reflects their insecurities and issues and does not define the Igbo’s worth or value as a people. By keeping the larger context in mind, the Igbo can ignore their tantrums and focus on maintaining their integrity and well-being.
The Igbo are prodigiously blessed. By acknowledging and appreciating this fact about themselves, they can foster a sense of resilience and inner strength to navigate the challenges of dealing with their envious Ikwerre brethren.
While there are certainly beneficiaries of this animosity, and actively promote it for their gain.
One of the main beneficiaries is the political elite in both groups. By keeping the two ethnic groups at odds with each other, politicians can exploit this division to secure their power and influence. This allows them to manipulate public sentiment, rally support from their respective ethnic groups, and deflect attention away from their shortcomings and failures.
Additionally, traditional rulers and community leaders benefit from the animus and use it to bolster their authority and influence. By portraying themselves as protectors of their ethnic groups, these leaders can solidify their positions, garner support from their communities, and maintain their hold over traditional institutions.
On the other hand, devious agitators, social media influencers, and other provocateurs use inflammatory rhetoric and propaganda to stoke tensions between the brethren. By exploiting the fear and mistrust between the Ikwerre and Igbo, these individuals manipulate public sentiment, sow division, and further their agendas.
Media members can also contribute to promoting animosity between the Ikwerre and Igbo. By sensationalising reports about conflict, the media can fuel existing tensions, spread misinformation, and perpetuate stereotypes. This can create a feedback loop of negativity and hostility that reinforces the animosity between the Ikwerre and Igbo.
Furthermore, external actors, such as the Nigerian state, may seek to exploit the hostility between the Ikwerre and Igbo for their geopolitical interests. The genesis of this trouble could be traced to the Nigeria-Biafra war, which is still being fought by proxy against the Igbo. By constantly fomenting discord between the two groups, the bid to destabilise the people, sow chaos, and advance the enemy’s agendas is working perfectly.
The Ikwerre have become willing captives of their haters. On this journey to dooms-land, the Ikwerre must realise that the friend that makes them hate their brother is only leading them to the guillotine gradually. By the time he decides to chop off your head, there may no kinsman to defend or mourn you.