Political Agenda For Mbieri

By

H.U.C Chukwudire (ksm)

A paper presented at the “Mbieri Conference 2007”, held at the Mbieri Renaissance Club Hall, Mbieri; January 1st and 2nd 2007.

Introduction

I am called upon to discuss the topic, “Political Agenda for Mbieri”. I accepted and that is why I am here. It is not just that I am here, I have already started to discuss the topic.

I am convinced that every true son, daughter or wife of Mbieri a who has attained some political maturity have some idea about what should be the political agenda for Mbieri today. Since I am selected and given the task to lead the discussion, I have to start somewhere and somewhere. My duty is to provoke thought among you.

For the purpose of the discourse, I have the following subheadings to guide me.

I. My understanding of Political Agenda II. Concept of Human Behaviour and its influencing factors. III. Some proverbial statements and their possible influence on Mbieri Character. IV. Mbieri and Mbieri People-Yesterday V. Mbieri and Mbieri People- today VI. Mbieri –tomorrow: The way forward. VII. Conclusion.

1. POLITICAL AGENDA FOR MBIERI

The word politics refers to what politicians do. A politician is one versed in the science and art of government, on engaged in political life of statesmanship. Politicians are characteristically interested in party politics and authority sharing.

Politics is a game of a kind and has its rules, procedures and characteristics. It is a clean game when played according to defined rules but dirty when politicians with dirty minds abuse the rules and share money. One of its characteristics is that it is a game of number. A politician with large follower-ship is likely to win a contested seat at any level of government. Another character is that in clean politics, there are no permanent friends or enemies. Politicians are harlots of some kind that is why they jump from one political party to another, in pursuit of their objectives. Because of their selfish agenda and the uncertainty of election results, it is not advisable to put all your trust on a politician or a particular political party. Politics is a game of chance.

The word Agenda, on its part refers to “things to be done”. It refers to the programme of business for a meeting. Political Agenda, therefore, implies things to be done or course of action within a political framework.

To talk about political Agenda for Mbieri is to consider what Mbieri and Mbieri People should do to respond to the political needs and aspirations of the people which will ultimately ensure socio-economic development of Mbieri and social welfare for the people.

2. CONCEPT OF HUMAN BEHAVIOUR

To be actively involved in politics including mapping out political agendas for a people involves a lot of activities, some of which people can easily see and others not easily noticeable to the human eye. In short, political behavior occurs in several ways. The question then is what is behavior? The discipline of psychology within the broad area of social sciences is concerned with the behavior of human beings and even animals. For psychologists, behavior is what people do; what people do may, for the purpose of this discourse, be grouped into three domains of areas of consideration.

First, man thinks, reasons and engages in various forms of intellectual activities. This, in this Forum, we are thinking about the fate of Mbieri in the Politics and governance of the day, whether at the level or the level up to the national level. How far have we fared in the last 8 years of civil administration in Imo state? Look at all the roads leading to Mbieri. See how deplorable they are! Any state or Federal Presence in Mbieri? We can simply ask why all this, and go no further!

At the second level of behavior, we consider affective correlates such as feelings, emotions, interests, and attitude. The way most Mbieri people feel about the present Imo Stat government is largely influenced by what they think and know about the Government attitude towards Mbieri and her people. At the third level of behavior are the overt or observable actions. The thoughts and feelings of a person which are largely unobservable can be translated into observable actions.

If we combine the three levels of behavior-thinking, feeling and acting, we arrive at a situation where one influences the other. For instance, if Mbieri people think and seriously come to the conclusion that Mbieri has been marginalized in the outgoing Government of Imo of State, our feelings and attitude towards the government operatives are boud to be negatively affected. Outwardly most Mbieri people are likely to orchestrate the failures of the Government more than its achievements. In a way, this may affect the voting pattern of the people during the expected 2007 elections.

In summary, while we consider what should be the political agenda for Mbieri (in the future) we should consider thoughts, feelings and actions that are functional, goals-oriented and good enough for Mbieri.

3. FACTORS THAT INFLUENCE HUMAN BEHAVIOUR.

Factors which influence or determine human behavior may be grouped under Biological, Enviornmental and Supernatural. (a) Biological/hereditary/genetic factors. These are those characteristics offspring usually inherit from their parents. They include intelligence, body physique, temperament….and diseases like diabetes, asthma, high/low blood pressure and cardiac problems.

We can refer to this group as “what comes from blood- (Ihe sin’obara/aburu.)” For this reason, a snake must produce long replicas. People are often dismissed with a sweeping statement”. Leave him, it is their characteristic behavior”.

Let me ask my listeners, do Mbieri people have characteristic bahaviours”? If we do, the functional and still relevant ones should be upheld and reinforced while obsolete ones should be discarded and expunged form Mbieri culture.

(b) Environment/Interactional factor: Factors in this group include the effect of socialization, acculturation, traveling, meeting and association with people within and outside Mbieri.

We may refer to these factors as “Ihe sin a Mmekorita mmadu na ibe ya” As we interact across our geo-political and socio-cultural boundaries, we should copy and emulate what is good and commendable and drop what will not be helpful to us as a people. Mr. Hegoat (Nwamkpi) under scored the importance of traveling when he confessed that but for his visit to his maternal home, he would not have learnt how to curve the upper lip when sucking the mother’s breast. (c) Supernatural/Spiritual/beyond the world factors. Obviously some human conditions and experiences are explainable in terms of forces beyond human control. Either good and bad angels or spirits affect our life experiences and some ways. The bad omens are blamed on the devil.

It is a matter of belief system. However, we can refer to those supernatural forces as “Ihe sin a chi”.

My purpose in this segment of the discourse is to establish a case that genetic, environmental and spiritual forces can influence human thoughts, feelings and action tendencies. They can alter the fate of an individual or a community of people. The critical question is what options are open to us? What do we select and what do we reject?

In our corporate existence as Mbieri people we should combine the first, heredity (Ihe si n’obara) with environmental factors (Ihe si a mmekorita) to forge ahead and deliver Mbieri. We cannot remain dormant, waiting for “Ihe sin a chi” to take all vital decisions of life for us.

We have to have a new beginning, decide to move ahead as one people. Whatever comes our way, we give it a critical look. We have to start from within Mbieri to purge ourselves.

To conclude this segment, it is my thesis that Mbieri people are naturally blessed with high level intelligence which we apply in different spheres of life: Industry, commerce, academics, governance, marraiage etc we should, at the same time look around us, watch our neighboring communities to find out what makes the tick, copy and adapt attributes that have made those communities succeed as a people over the years. We started the race of socio-economic transformation of our community long before some towns woke up from their slumber but in the process some of them overtook us. This is an irony of history and development. Like

The sea breeze singers would say, “anyi abiakwala ozo”, this time to plan not only to catch up with them but reposition ourselves into where we ought to be.

4. SOME PROVERBIAL STATEMENTS FREELY MADE AMONG NDI MBIERI.

I wish to draw our attention to a few proverbial statements which are freely and fondly made among Mbieri people. The essence is to see if and how the statements affect or explain some of our behaviours as a people. Let us recall that a prverb is a short familiar sentence expressin a supposed truth or moral lesson. It is therefore a saying that requires explanation. Six examples will suffice. (i) “Mbieri gba oso mmiri mgbe o machara he ahu” Literally, Mbieri people stay in the rain until they are fully soaked before looking for a shelter. How true is that? This statement seems to indict us on our characteristic slow and lackadaisical approaches to issues of concern which demand priority attention. Anyway, it is better late than never. Even the late realization of being soaked in the rain has its merit in the sense that self-consciousness is infused in the sphere of reality and situational analysis. (ii) Mbieri buru azu, haanaghi ekwe ekele. Literally wheb and Mbieri man who sells fish buys some quantity for sale. He does not hwce any thought or time left for exchange of greetings. The proverbial fish seller is so committed to his sales, his duty, concern for his profit etc that he hardly can think about other things and other people at that moment. In real life Mbieri people especially of old, were committed public and civil servants,

Good house wives, dependable house helps, friend and neighbors. We performed and still perform our tasks including holding public office as individuals, often hiding our identity as Mbieri man or woman. The typical Yoruba, Mbaise, Obowo or Orlu “We” mentality is not with us. That mentality did not yield much dividend in the past; so, it should be discarded in our quest for improved Mbieri for the future. (iii) Okirika gbuchaa azu, Mbieri amia ya. As great travelers and traders in Port Harcourt in those days, our fish business brothers and fathers used to smoke and dry the fish harvested by Okirika fishermen.

You may say that the above statement anchored on “division of labour”. Right but when will Mbieri people begin to fish for other to dry, in exchange? The association with fish drying in Port Harcourt led to many pf our fathers trading in fish. From there we started to sell George wrapper, Okporoko, singlet and pants, Ulari (headtie), ola nti (earrings) and similar “don’t dirty” businesses. (iv) Ihe Chi hotere (any how philosophy) One Mbieri man bought a lorry and inscribed at its side “Ihe chi hotere”. Does this suggest lack of a strong will to preserve and make success? Must we resign to fate ( Ihe sin a chi philosophy) Has this affected our attitude to communal responsibility, what belongs to all? (Ejighi ihe kporo ihe mentality). (v) We hace already pointed out that we should adopt ihe si n’obara/aburu and “ihe sin a mmekorita mmadu”

Philosophies for our future progress. Ihe chi hotere philosophy and attitude should be expunged from our psyche and culture. (vi) “Eri m nga gi” (Do you feed me)? Mentality. The unfortunate statement of pride “Did you feed me?” “ has over years punctured our interpersonal relationship. Hence our people, big and small act more as individuals rather than as groups or one people. The result is that we struggle as individuals (big alene), succeed or fail as individuals, without resource to group affinity and solidarity. How many of us ever remember to sent letters of congratulation to those given public appointments? And how many of those so blessed and elevated ever remember to assist fellow Mbieri people? Some when they do, do not look beyond the frontiers of their immediate family or village; yet we address ourselves in public as “Ogu ofo na asato”

4. THE NAME MBIERI NWAOTUOKE. Our ancestral father was Maberi, described by his neighbour as a certain man “Otinwoke .o” The Nwaotuoke seems to be an adjectival or descriptive phrase. As one stranger who arrived at the Orie Mbier environ, Mbaeri struggled as a person to survive and true to his name he was not swallowed up.

May be the influence of this name has made Mbieri people great travelers, people who act on individual capacity most of the time; we are not community- inclined people or people who take Ogbako

Umunna (meetings) seriously. We are not as people, good at attending meetings. This partly the reason why we are not very good politicians.

May be the name Mbieri Nwaotuoke should be modified to read Mbieri Umunwaotuoke. The addition of the prefix “Umu”, may in due course modify out thoughts and feeling so that we begin to act as children of one great ancestor and no more as individuals. Mbaeri was one person originally but Mbieri (a corruption of the name) signifies the people or descendants of Mbaeri, now a clan.

5. MBIERI YESTERDAY We can refresh our thought briefly on the socio-political history of Mbaeri which covers a period ver 100 years. Before the advent of British which covers a period of over 100 years. Before the advent of British ruler in Nigeria Mbieri constituted 28 villages; hence the cultural symbol and greeting pattern of “Ogu ofo…..na ofo asato”.

However, in the course of time and as a result of “migrations, merfing, absorptions, wars and other human factors, the original 28 communities metamorphosed into towns. (The list is obvious). The administration of Mbieri clan was essentially in the lands of Ndi Nze na ozo and Opara Umunna. Each town/ village had its own cultural/political union that had the responsibility to raise funds for community social welfare, among other duties.

The situation continued at Mbieri level when in 1963 Chief B.A Ngumezi of Amankuta was appointed as a 3rd class Chief representing Mbieri at the Eastern Nigerian House of Chiefs. After the Nigeria-Biafra was war over the second Eze of Mbieri emerged in the person of Eze S.U. Achuko, Eze Ozuzuoha II of Mbieri.

Parallel to and in close functional relationship with the Eze was the president of Mbieri Development Union (MDU). The MDU had a working Constitution launched in 1985.

Working in close association with the Eze and NDU were also a few very virile social groups like Mbieri Youths, the Renaissance club, Udodiri Mbieri, MDU Women Wing, Mbieri Progressive Association (with constitution released in 1983). In relationship with Mbaitoli; the colonial administration had by 1933 identified two major socio-political groups that meade up the administrative structure called Isu, but wrongly included in the Uratta group in the then Court Area. The two Isu Groups according to Meek 1933, were (a) Ikeduru (now Ikeduru Local Government Area) (b) Mbieri Group The Mbieri group, for purposes of administrative convenience at the time, absorbed the smaller communities in its area to form Mbaitoli Federated County Council (1955). The native Administration was known, called and located in Mbieri was the father/ bigger brother and land lord of Mbaitoli. On 1982, Mbieri became a constituency with and Ifakala autonomous communities for election into the Imo House of Assembly.

So far far Mbieri, as presently constituted, is the largest single clan in the old Owerri Division, being homogenous and contiguous. In terms of population, Mbierii compares favourably with some existing LGA in Imo State such as , , and Obowo; others are Ukwa and Ohafia, both in Abia State. Some of these five LGAs are even agitating for a split. Yet Mbierii is still a clan under Mbiatoli LGA. You can see that Mbieri is over qualified to be a Local Government in Imo State.

6. MBIERI TODAY Mbieri has in thelast ten years become politically more conscious. While Eze S.U. Achuko, the 2nd and last Eze Ozuzuoha was still alive, he had by 24th August 1994 appended his signature, along with seven other eminent sons and daughters of Mbierei, for the creation of several autonomous communities out of Mbieri, in preparation for the eventual creation of Mbieri LGA out of Mbaitoli LGA.

The move to make Mbieri a LGA was somehow halted by some dissdents and enemies of progress in Mbieri. While the struggle goes on, we are reaping the gains of having several newly created and recognized autonomous communities such as Amaike, Awo, Ihitte, Obi-Mbieri, and Umueze. A few others await clarification. Today Mbieri goes under the cloak of Mbaitoli East Development Area with a non-Mbieri person as the chairman, In the recent past, Mbieri indigenes, within the context of Mbaitoli have held offices as chairmen of the LGA. Such sons of Mbieri as Mr. B.A. Nnodi, Chief S.C. Ekeanyanwu, Chief Onii Egbunine, Mr. F.U. Ozuzu, Mr. ABU,

Anuforo (not Moses Anuforo of Ogbaku) and currently Chief Osita Opara were chairmen at various times. I ask Ndi Mbieri, what can we say that we have gained, as a clan under the leadership of these eminent sons of Mbieri. My answer is, not much.

What have we gained from the present Government of Imo State? Is it a crime that our son Chief Bar.Humphrey Anumudu contested for the guber seat in Imo State twice and is still bidding for the third time? Because we do not have a strong and virile consensus political forum, we have missed so much in the Governments at Nwaorieubi and Owerri. Our superior numerical strength in the Mbaitoli LGA and the galaxy of eminent sons, daughters and wives we can parade, notwithstanding. Because of the divisions, infighting, unhealthy rivalry among us, we cannot speak with one voice on socio-political issues that concern us as a people. We are not represented, not respected, not to talk of feared by even smaller groups in our LGA. Mbieri clan is taken for granted! Thus political juggernauts have had to infiltrate from neighboring communities like Ikeduru, Orlu, Ubomiri, and Uratta to dictate who in Mbaitoli should be given political appointments in the Imo State Cabinet. We are proud by nature (Eri m nga gi philosophy). We are not docile and subservient people who can go on their knees or with a cap in hand, running after people we think matter in Imo State or Nigeria, for political patronage.

The implication of this ethnic characteristic is that our brothers and sisters from other eight towns that make Mbaitoli, who are more bullible and subservient, benefit from the infiltrating political over lords. Just cast your mind behind to see how Mbaitoli shares from Imo State Government have ben steadily given to other communities at platter of Gold.

7. MBIERI TOMORROW To think about Mbieri Tomorrow is to like for a way forward. We have to think about political agenda for Mbieri. (a) As a clan: With several autonomous communities and attendant implications, we must look inward, start to unify the clan politically, and have tested leadership. (b) As a clan under Mnaitoli: Other towns/clans in Mnaitoli hace used their outside connections to marginalize Mbieri in Mnaitoli. Mbieri is more than qualified to be a Local Government. This must be pursued with vigour. Even if we are presently called Mbaitoli Development Area, the interim administration must have Mbieri character. And indigene of Mbiere should be the chairman, more so as the current chairman of the LGA, Chief Osita Opara of Mbieri is bowing out by May 2007. Mbieri as a political Community in Imo State. Every Nigerian has a right to exercise his political right and freedom, to vote and be voted for. So, if any Mbieri son/daughter/wife qualifies, the person should seek the support of our people. He or

She should be supported and encouraged to succeed. Where he/ she succeeds, he/she should not forget obligations to the people, particularly regular consultation and sharing of amenities. Where the person fails to make it, neither he/she nor Mbieri people should be punished for exercise in democracy be any Governor or President. If we are politically united, we should be able to ask questions and insists that we be listened to whether at Nnaorieubi, Owerri or Abuja.

Political Consciousness across board: Mbieri people are traditionally not meeting- going conscious people. We should re-dress our steps and become born again politically. As we recommended a consensus political structure in Mbieri, a virile organ fertilized with new generation blood and anchored in experience and tradition, the political consciousness should cut across various noticeable groups among Ndi Mbieri-Intelligenitia, public/civil servants, business people, our people overseas, students in colleges and tertiary institutions, our daughters, religious groups etc.

Regular, may be yearly socio-political lectures/discussions to embrace all and sundry, should be organized to continue to create awareness.

8. CONCLUSION Given the traditional characteristics of ndi Mbieri, the fact that with all the wonderful intellectual and financial adornment God has made available to us, plus our numerical strength within Mbaitoli, we still

Lack much that should be desired, our political agenda from 2007 should be to look seriously inward to (i) Unite various factions in various villages/towns for peace and progress to reign. (ii) Form a strong central political forum in Mbieri which will cut across groups and speak for Mbieri (iii) Select tested men and women to give us political leadership (iv) Pursue the creation and recognition of more autonomous communities in Mbieri-as divided of democracy. (v) Work out the modalities for reinforcing the voice of our yet to be established political forum. (vi) Continue with vigour at the proper time, the struggle for Mbieri Local Government. (vii) Encourage our youths to become concerned with Mbieri Political education in order to know where their currently serving parents and elders are likely to stop so that they would know from where to begin. (viii) Strive for Obi Wuru Out in Mbieri, for United we stand erect and bold. Unity and peace in Mbieri Nwaotuoke are a sine qua non for the development of Mbieri. Long live the united peaceful and progressive Mbieri Nwaotuoke.

H.U.C. Chukwudire 02/01/007