By Dan Amor
For those of us who were born during or after the Nigerian Civil
War, Chief Uche Ezechukwu's Monday
column on the 50 years of the assassination of Nigeria's first military head of
state General JTU Aguiyi Ironsi, provides an illuminating pathway to the
events that led to the war. No nation among the third world countries makes a
stronger claim on the interest and sympathy of Africans than Nigeria . What Nigeria
has meant to the black continent and to blacks across the world, makes her
future a matter of deep concern.
*Chukwuemeka Odumegwu-Ojukwu taking the oath of office as the leader of the Republic of Biafra in May 1967 |
In fact, the true
story of Nigeria
must begin with the foundations of the nation – its geographical and economic
character; its social-political and religious influences and the psychology of
its peoples. Besides the existence of multi-ethnic nationalities before the
fusion of the Northern and Southern Protectorates in 1914 by Lord Fredrick
Lugard, a British imperialist military commander, and the almost 100 years of
British colonial rule, the great period of post-independence crisis – 1960-1970
– must be vividly delineated for posterity. The death in November 2011 of Dim
Chukwuemeka Odumegwu-Ojukwu who has come to symbolise that great epoch of epic
struggle brought to the front burner of national discourse, the issues and
convergent forces at play in the Nigerian Civil War. But recent developments
point to the fact that our leaders who prefer to learn their geology the day
after the earthquake would want history to repeat itself.
Unfortunately, rather
than telling in bold dramatic relief, the tragic and magnificent story of what
brought about the war and its aftermath, some commentators have elected to
mislead the reading public on who actually caused the war. Some have even
pointedly accused Chief Ojukwu of having masterminded the war in order to
divide Nigeria .
What can be more mischievously misleading than the deliberate refusal to allow
the historical sense transcend the ephemeral currents of the present and reveal
the spirit of a people springing from the deepest traditions of their tragic
experience? How could one begin to appreciate a legend who continued to be
astonishingly misunderstood even when the realities of the factors that pushed
him to rise in defense of his people are damning on the rest of us forty-nine
years after his action? Why is it so difficult for us to appreciate the fact
that Ojukwu has come to represent, in large and essential measure, not only a
signification of heroism but also a courageous attempt to say no to an emerging
oligarchy which was bent on annihilating his people from the face of the earth?