In this essay we will take time to clarify some areas that seem
to confuse some people in the on-going Biafra separatist movement in Nigeria .
Over the years, as will be expected, the move for the independence of Biafra has undergone some transformations. These changes
seem to have created a sort of mixed messages in the minds of both observers
and participants. So, at this point it is really important that we try to
clarify some of the seemingly ambiguous aspects of the movement.
It is a fact that for some of the participants, those involved in
the struggle, many are finding it difficult to come to terms and accept the
obvious realities of these changes when they seem to go against some of their
assumed or preconceived notions of what the struggle should be about. This is
understandable. But in spite of the genuine appreciation of the position of
these colleagues it will be foolish if we should ignore the prevailing obvious
new realities and facts as they concern the movement. We can only ask that such
individuals will be humble enough to find the sincerity and courage to
acknowledge these truths and incontestable facts when they are revealed to them.
Right
from the onset we take it for granted that all of us who are involved in this
Igbo independence project are concerned with the noble idea and task of
establishing a functional and viable society or country. With that in mind we
will take it that none of us in this movement is in it for the vain pursuit of
an imaginary kingdom based on the fancies of some unrealistic “
Igbo is a
distinctive language, an ethnic nationality of 50 million, a people with
definitive unique identities; a linguistic, cultural and worldview that cannot
be confused or mistaken for something else by anyone. This exclusive way of
life makes them who they are: Igbo.
In this
regard therefore, it is necessary to state plainly that the current non-violent
move (starting from the later part of the 1990s to the present, 2018) to
separate Biafra from Nigeria as an independent state is exclusively an Igbo
project. It is an effort by the Igbo collective to establish a new country
exclusively for and by themselves. And we must quickly add that this desire is
just, legitimate and altogether wholesome.
Igbo people
in Nigeria
have specific autochthonous lands which they have always occupied from
antiquity. In these lands, from primordial time the Igbo have always existed
there and passed them on from one generation to the next until this present
time. It is the Igbo in these lands so described that want to separate their
lands from Nigeria
into a new modern country with a sovereign independent status.
It is in
this fundamental fact that the key to an unclouded understanding of the scope
or dimensions and the identities of the new Biafra
and its people lies. This fact clearly defines the contrast that exists between
the 1967 Biafran struggle for independence and the current Biafran independence
movement. The two may sound alike but there is an unmistakable difference
between them. In the 1967 Biafra , the lands
and peoples of other ethnic nationalities other than the Igbo were included in
the physical geographical map of the Biafran country. Indeed some Igbo lands
were excluded in the map of the old Biafra .
But in this new Biafra it is only the Igbo
ethnic nationality and their lands everywhere that make up the new country. As
we go on with this discussion, this position of an Igbo-only Biafra
will be further explained.
Relevant
changes are often necessitated by prevailing circumstances, new knowledge and
newly emerging truths. For the benefit of some of our colleagues in this
liberation movement we understand that sometimes it is difficult to embrace
necessary changes. Most often it is time that is the primary agent of these
changes. In Stephen Hawkins’s A Brief History of Time he talks
about how difficult it was for him at the initial stage to convince the
scientific world to believe in his Big Bang Theory and how even more difficult
it has been for him to dissuade the same group of scientists from believing in
many aspects of the same theory. But the truth is that new knowledge and truths
will sometimes emerge to supplant former truths or ideas. It is therefore, not
a sign of inferior intelligence or inferior moral standards to review or change
one’s positions based new knowledge and truths. Time and the people themselves
must always continually determine and create their own realities based on their
prevailing circumstances. And it will always take the painstaking reflective
patience of the sincere and honest individual to find enough courage and
boldness to accept new truths and new realities as they present themselves.
Alternatively,
putting it more bluntly, we must say that it will be a fatal mistake when anyone
especially those in the center of the Biafran movement try to ignore or pretend
that nothing changes with the passage of time or that such a fundamental
reality on which hinges the total essence of the independence movement will be
sorted out later on.
The Circumstances That Produced The Two Biafras Are
Not The Same
We need to make it clear that though this generation of Igbo
people take a part of their inspiration from the just and courageous actions of
their forebears who rightly fought to be free as Biafrans, but the truth is
that the Igbo of the on-going Biafra or Igbo independence movement also have
their own unique reasons for embarking on this new project of freedom.
Therefore this new business of Biafra or Igbo
independence movement is exclusively the project of the present generation of
Igbo people and will be fought and won on this generation’s terms and
conditions. The old truism that says that every new generation must fight their
own battles and win or lose their own victories could not be truer elsewhere
than in this instance.
Briefly,
we must mention here, by way of explaining some of those reasons that
differentiate the old Biafra from the new: In
the past during the 1966 Pogrom the Igbo were not the exclusive victims of the
Nigerian government-sponsored killing of unarmed citizens. The other
neighboring ethnic peoples or most of the other people from what was then known
as Eastern Region of Nigeria were also among the casualties in the killings.
And mostly it was the Pogrom that led to the declaration of an independent
state of Biafra from Nigeria
with the geographical map of the old Eastern Region serving as the new
country’s physical boundaries in 1967. That country of Biafra
existed from mid-1967 to the second week of January 1970. Another important
point to note here is that the old Biafra was
declared along the then existing Eastern Region administrative territory as
established by the British colonial administrators. The boundaries and
identities of the people of this new country of Biafra
will be determined by the indigenous people, the Igbo by themselves and for
themselves.
Just
like the presently contested one Nigeria , the old Eastern Region of
Nigeria was an arbitrary creation of a foreign colonial power without any due
consultation with the natives or consideration of the differences that existed
among the native peoples who would be compelled to deal with the consequences
of the actions. As it is in Nigeria, the old Eastern Region was made up of
peoples with incongruent and irreconcilable worldviews and national aspirations
who were forced by the force of colonialism to mix together their fortunes and
destinies in one political and administrative structure without the benefit of
a commonality of cultural and historical antecedent or heritage which serves to
bind a people together and enable them to live in harmony and a
progress-promoting environment.
The New Biafra
Due to
the continued mistreatment of the Igbo in Nigeria starting from 1970 when the
Biafran-Nigerian War ended; the well-documented and publicized marginalization,
persecution and complete exclusion of the Igbo from Nigerian commonwealth and
all the affairs of the Nigerian state, a group of Igbo people (known as
Ekwenche Research Organization in the United States) decided in 1996/1997 to
revive the quest for the independence of Igbo people from the Nigerian state.
Over the years this quest has evolved but its core agenda remains the same –
the determined separation of the Igbo nation and land from Nigeria .
It
is important that no one should miss or mix up this fundamental agenda because
that is what gives the movement its nature, structure and dimensions. Except
the Igbo, this new Biafra has nothing to do with any other ethnic groups in Nigeria ,
for obvious reasons.
Generally
speaking, though the Igbo are adventurous and outgoing but they are not known
to be imperialistic or to covet the fortunes, stations or places of other
people. It is this national trait of the Igbo, which informs the continued
survival of the Igbo practice and reverence for Ikenga Igbo – a belief in the
supreme importance of individuals’ personal achievement. The Igbo thrives better
when they have the exclusive control of their own space and destiny.
Just
as we the Igbo are not interested in the possession or in the sharing of our
neighbors’ good fortunes as a result of common citizenship of the same country,
we are not pretending to being the redeemers or saviors of these our neighbors
either. The Igbo believe that each of their neighbors is capable in their own
rights to save, determine and pilot the ship of their own state and destiny by
themselves and for themselves.
In Nigeria the
only group of people who is resented, despised, hated, persecuted, and
generally considered as the pariah of the state is the Igbo. Just one recent
example will suffice here. On June 6, 2017 a group that goes by the name Northern
Youth Coalition held a press conference in Kaduna and issued a three-month quit notice
to all Igbo people living in what is traditionally known as the northern
region. This area covers about 70% of the physical map of what is known as Nigeria . https://www.premiumtimesng.com/news/top-news/239119-quit-notice-igbos-stands-northern-youth-coalition.html
The
quit notice which was backed by the government and people of the north is quite
explicit and specifically issued to the Igbo people. In the document that the
group read at the press conference it explained clearly why the quit notice was
exclusively for the Igbo and not inclusive of other ethnic members of the
Nigerian union.
For
the sake of emphasis it needs to be repeated here that over the years that the
non-acceptance of Igbo people in Nigeria have remained a consistent systemic
and systematic program of both the government and the private citizens of Nigeria.
This program is not lost on Igbo people therefore, the people have made an
immutable resolve to move out from Nigeria and form their own separate
sovereign independent state. This resolve is also based on the universally
accepted principle of Self Determination as the right of all peoples
everywhere.
We
need to remind our readers that we believe in the unity of all human peoples
everywhere but we are aware of the fact that not all forms of unity are good
for all peoples everywhere. Without looking far to illustrate this point we can
only invite our readers to take a quick look at the disastrous unity of one Nigeria . From
the Nigerian example it is very clear that the only unity that succeed are
those that are based on the understanding that such a people that are being
united have a unified sense of purpose, that such a people are united in the
common pursuit of unified national aspirations, and yoked together in their
common cultural ways and worldviews. With this conviction that not all forms of
unity promote strength, harmony and progress, Igbo people categorically reject
any unity that is just for the sake of it. In our opinion, nothing can be
weaker than all forms of unity that lark the basic ingredients that foster
harmony and progress but instead promote resentment, hatred, death and
intolerance.
It
is for this reason that we know that any new Biafra that will not take these
historical facts and realities into consideration is equally doomed from the
start just like the one Nigeria
which we are fighting to be extricated from.
At
this juncture we need to reassure all Igbo neighbors who are living in the
contiguous lands around the Igbo, that we recognize the fact that they too may
have their own issues or misgivings about the Nigerian union but we also know
that just as it is in the real world, each group has their own unique
challenges which is peculiar to them. We also know that just as it is only the
one who wears the shoe understands where it pinches, the Igbo do not pretend to
know or have the answers to their neighbors’ challenges as it applies to them.
As good neighbors, the Igbo are always willing to work in partnership with
their neighbors to achieve certain goals such as working jointly together to
collectively extricate themselves from Nigeria . Working together in
projects of this nature does not mean that other ethnic nations should subsume
their unique national identities in the Igbo identity. Should the need arise
where the Igbo neighbors will fight alongside the Igbo to win freedom from Nigeria , it
will never result in what some misguided individuals erroneously refer to as
the “United States of Biafra.” The present Igbo independence movement is not
pursuing any such thing. Despite its faults this present generation of Igbo
cherishes with pride their unique Igbo identity which they are prepared to own
and preserve while working on continually improving and modernizing this their
collective heritage to remain relevant and to continuously conform with the
universal global standards.
It
is in this light that we want to state plainly that this new Igbo-only Biafra will not be a closed society. Although the country
will be an exclusive Igbo society and a sovereign country but it will also be
an open society that welcomes all-comers from everywhere, without
discrimination. For the purpose of emphasis we need to state that this Igbo
country will especially be more open and welcoming of those who are mistreated,
persecuted or pursued from anywhere. So long as all intending immigrants are willing
to come in and be assimilated and ultimately become Igbo by practice and
identity, they will always have a home in the Igbo country.
With this
understanding it becomes clear that the kind of an Igbo-only state that we are
talking about here does not mean a closeted extremist or intolerant state. No,
it means a state where an oppressed and persecuted people can be and have their
lives and properties and rights protected by a sovereign national power. In
this Igbo state all people from anywhere in the world who are escaping
oppression, persecution or any such thing can come there and find a home and
refuge without discrimination. In this state – an Igbo state, people of all
colors and persuasion can come to this state to dream, achieve and prosper without
any hindrances so long as they keep the laws of the land and respect the rights
of fellow citizens. It will be a state administered under a continually updated
set of predictable rules, regulations, laws and order. It will be far removed
from any state where the whims and fancies of one person or a few clique of
individuals prevail.
There
will never be a reason to exclude anyone who comes into the Igbo state who will
be willing to live and abide by the norms of their host society. Igbo
ways and ideas are in full conformity with the universal standards and practice
and all Igbo everywhere own and identify with them with pride and are ever
willing to work hard at the protection, preservation and advancement of this
their Igboness as a collective bequeathal to subsequent Igbo generations.
Lastly,
we want to reassure all people everywhere that this pursuit to establish a safe
haven (a sovereign state) for the Igbo who have always suffered resentment,
persecution, discrimination and hatred in the hands of their neighbors is a
just and legitimate venture and should be supported by all well-meaning
individuals, governments and groups everywhere.
*Osita Ebiem is a commentator on public
issues
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