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The Contemporary Emerging Culture of Ndi-Aririo As Against Ndi-Ogbenye in Igboland a Critical Analysis

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The Contemporary Emerging Culture of Ndi-Aririo As Against Ndi-Ogbenye in Igboland a Critical Analysis THE CONTEMPORARY EMERGING CULTURE OF NDI-ARIRIO AS AGAINST NDI-OGBENYE IN IGBOLAND A CRITICAL ANALYSIS Jude I. Onebunne Abstract In Igboland, the concept of community is very unique and basic. The crux of this idea of communal living is implicated on the help and service we render to each other especially Ndi Ogbenye as a result of communalistic responsibility which we owe as we participate in the community well expressed in the principles of communalism. The idea of community is therefore based on the critical appreciation of belongingness as the African Metaphysics of To Be that necessitates community sharing thereby making the idea of begging and Ndi Aririo (beggars) foreign and odious. Ndi- Ogbenye (the poor) in the Igbo worldview are people perceived as the responsibility of the entire community. They are seen as Ndi-Ogbe-N’enye (let the community provide). This practice was used by the Igbo people to foster love, unity, communitarianism and communalism against different forms individualism. Ndi-Aririo on the hand are simply and properly understood as beggar who depend solely on others for survival and can be seen as the opposite of Ndi Ogbenye because of the total dependence on the community for everything. This paper critically analyses the contemporary influence of ndi-aririo which has affected the formal understanding of ndi-ogbenye in contemporary Igbo land. This study is a concerted effort to identify, articulate and highlight the existence, the causes and effects of Ndi-aririo as against Ndi-Ogbenye in Igboland. The paper concludes that for proper participation in any communialistic society, ndi-ogbenye as a concrete and existential part of belongingness in the community of human is an acceptable concept in the Igbo African society, while ndi-aririo are complete thorns in the flesh and therefore should be criticized. Keywords: Ndi-Ogbenye, Ndi-Aririo, Igbo, poverty Introduction The concept of Ogbenye in the Igboland is as old as the tribe itself. It is an age-long practice used in assisting and fostering love, peace, unity and belongingness in the Igbo community. Suffice to say that the concept of Ogbenye in Igboland has been used over the years to maintain the extended family line. This is because, this practice was used among the Igbo people to render help and provide for their brothers’ widows and other relatives who are not up to the level of the others in the family. Through this means, we encountered families covering up for families such that none went begging or borrowing. As a tribe that appreciated and extolled communalism, it has therefore 36 Nnamdi Azikiwe Journal of Philosophy, Vol. 10 (2), 2018 been a general belief among the Igbo people that all fingers are not equal and that life can be well lived when we cover up for others. Through this means, the Igbo society has been sustained and enriched more through the extended family system. Ndi-Ogbenye etymologically comes from the three Igbo words: “Ndi” which represents, the people, the family, and by this the extended family, “Ogbe” meaning community, clan, kinsmen and “Enye” which is the act of giving. Ndi-Ogbenye therefore means “Ndi-Ogbe-n’enye” which can be transliterated as those who are sustained through the help of the community. On the other hand, Ndi-aririo is a concept that represents a set of people who depend, pester and acts as parasites to the community. This group of people depend solely on the community without making any input in the sustenance of the community. This complete and total dependency is totally unacceptable because no Igbo person is seen as a beggar but can be given alms when he has nothing. In the contemporary Igbo society, the reverse is now the case. Ndi-aririo has dominated Ndi-Ogbenye thereby defeating the general belief that an average Igbo person is industrious, independent and smart. Sadly, the concept of “Ogbe-n’ enye” has been hijacked by Ndi-Aririo which is a total contradiction from Ndi-Ogbenye. Ndi-Aririo is seen as thorns in the flesh in the community. They depend totally on the community for survival while making no effort to become independent themselves. They neither contribute anything even their time, energy nor assist those who have enough during the harvest period. More so, what is been given to them is often squandered immediately without savings or making plans to invest what have been given to them. Ironically, Ndi-aririo easily fern annoyance when what they request for is not given to them as though they share ownership with the rightful owners. They see the alms rendered to them as rights instead of privileges; hence, they deserve whatever they ask for. Ndi-aririo is the destroyers of law and order. They equally breed disunity in the community. This is because; they sow not but want to reap bountifully. They are oft en greedy, selfish and are never contended with what is been given to them. Ndi- Aririo also sees those who refuse to give them as enemies, wicked and heartless forgetting that they had not played their roles well. This new trend of Ndi-aririo as against the long established practice of “Ndi-Ogbe-n’enye” is the onus of this paper laying critical emphasis on the negative impacts of having Ndi-Aririo in our communities which include; producing people with tainted images who are equally seen as weaklings, distorters’ of law and order, breakdown of cultural norms and communal unity among members of the community and breeding a lazy generation. The Igbo People The Igbo people are located in the South-eastern part of Nigeria and are one of the most highly populated groups in the Southern Nigeria. Their culture is diverse in nature. A lot of this diversity stems from the fact that the Igbos are divided into Eastern and Mid-western region by the Niger River. While trying to trace the origin of the Igbo people, Nwala (1985) observes that: The Igbo form one of the largest ethnic groups in Nigeria. Like their neighbours, they belong to the Negro 37 Onebunne The Contemporary Emerging Culture of Ndi Aririo … race in Africa, and speak a language that belongs to the Kwa group of languages found in west and central Africa. Their language is Igbo with many local dialects (p.15). Culturally, the Igbos accord a lot of respects to the male head of the family, and also to the elderly. It is ingrained in children from an early age to always respect their elders. In Igbo land, one’s social status is depends largely on wealth and sometimes the number of titles one has been able to acquire. The Igbo people classify members of their community into three groups; the “nnukwu mmadu” who are the rich, the “dimkpa” who are the middle class and sometimes warriors and the “Ogbenye” who occupy the lowest social strata. This classification is vastly similar to most classifications around the world. Also, Igbo people hold birth and death at a very high esteem. When a child is born in Igbo culture, the members of that particular community throw a naming ceremony with the umbilical cord of the child buried under a tree approved by the mother. This tree that harbours the umbilical cord of the child is believed to grow in accordance with how successful the child becomes. Death on the other hand is equally used for commemoration as opposed to the time of sadness. The Igbo people also use music to the foster unity and communalism in the communities. This was performed during hunting expeditions, moonlight tales, naming ceremonies, death ceremonies and festivals. Music added beauty and colour to virtually every occasion the Igbo people perform. With the help of various handmade instruments such as “opi” (flute), “ubo-akwala,” udu” (a pot-like instrument) among others. Ndi-Ogbenye in Igbo Worldview Ndi-Ogbenye is an Igbo concept which is loosely translated as “Ndi-Ogbe-N’enye.” Ogbenye is a word in Igbo language which means the poor. Ogbenye is a powerful concept in Igbo land used to sustain the unity and preserve the peoples’ cultural identity. Cultural identity is built through “the sharing of common history or common culture, common pride in the past, and in some, the sharing of a common passion. These societal bonds fruitfully achieved through one of the strategies which provides for the poor and incapacitated can help to stabilize communities and ease the psychological, economic and even social unrest that may arise if these Ogbenyes are not taken care of. For instance, the Mexico PPA notes the paradox that while indigenous communities of Oaxaca have the least materially, they are happy and less fearful than non-indigenous poor people because they have a range of “traditional communitarian institutions which provide them support in times of need.” This practice was highly appreciated by Igbos in the pre-colonial era. Through this means they had people that attended to the aged, widows and widowers, and the physically challenged. Young people were advised by their parents to fetch water and firewood for the aged and through this means, Igbo communities were sustained with the haves living side by side with the have-nots. Cultural identity is maintained through rituals, celebrations, and festivals and poor people frequently mention participation in these events. The significance of this cannot be overstated: for many poor people, social solidarity is one of the most 38 Nnamdi Azikiwe Journal of Philosophy, Vol. 10 (2), 2018 important assets available to them. To maintain this solidarity and the emotional and physical security it provides, people are willing to make considerable sacrifices and will readily divest themselves of a wide range of material assets to ensure that these social bonds are preserved.
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