Communal crisis is an age-long occurrence just like tribal conflicts. The most intriguing of all is a worst case of intra-communal schisms occasioned by in-fighting and egocentric dispositions amongst components of a classical community like Nkwerre. It is so worrisome and apparently ironical to be confronted with such an embarrassing crisis situation within a sterling autonomous community of Nkwerre’s standing especially when the man at the helm of affairs in the Imo State peace and conflict resolution, Engr. Peter Ohagwa the special Assistance (SA) to the Imo State Governor on Peace and conflict resolution hails from an enclave like that now on the verge of utter disintegration. Nkwerre Autonomous Community is highly revered among the comity of autonmomous communities both within the immediate Nkwerre LGA, across the entire Imo State and beyond. The Nkwerre that is long reputable for being highly dignified, fraught with peace loving, intelligent and influential human beings was hitherto defined as a conjugation of twenty (20) villages (hence the surname Nkwerre Ohuebe) now metamorphosed into a constituent of thirty one (31) villages precinct surrounded by five neighbouring other autonomous communities that made up the Nkwerre Local Government Area of Imo State. In fact, history has it that before Nkwerre became twenty autonomous villages as a constituent; she was made up of fourteen (14) autonomous communities until the compliance with the dynamism of life drove the two distinct leadership institutions available in Nkwerre Kingdom (i.e. the traditional stool and the Nkwerre Aborigine’s Union – NAU) to unanimously create additional six (6) villages out of the 14 to up grade the town to a 20 village status after which it was called Nkwerre Ohu ebe. For the purpose of this topic much emphasis will focused on the unfolding conundrum where the erstwhile sacred Nkwerre is gradually yielding to the hurricane of balkanization of ancient Kingdoms blowing not just across Imo State alone but the entire landscape of Nigeria generally and Igbo land in particular. While we acknowledge that this ill-wind is not only blowing the side of Nkwerre Kingdom alone, it is worthy of note that a few autonomous communities in Igbo land today had succeeded in vehemently resisting the pressure of the ever growing quest for autonomous communities. Prominent among such conservative communities and kingdoms is the great Onitsha people and their famous Obi that still rates high among traditional institutions in Nigeria. Other areas like the imperialists Aro Okigbo, Oguta Amaeshi, Eze Nri etc strive hard to sustain their sacred traditional stools in defiance of the rising tide of inordinate quest for balkanization. Only a few of these among Igbos resisted the evil temptation of bandwagon to save the face of the Igboman among the comity of tribes in the Nigerian Nation State. In the Northern and Southern Regions the traditional institutions are highly conserved, revered and sacrosanct. Truly, most emirates and kingdoms in Hausa and Yoruba Lands remain intact and untouchable in the face of dynamic cultural and political transformation sweeping across Nigeria. A scan across the horizon of Imo State reveals that since the inception of the administration of Owelle Rochas Okorocha with the introduction of the obnoxious community governance council in the 27 LGAs of Imo State, a good member of inter-communal and intra-communal conflicts have been triggered off by an apparent incessant demand for more autonomous communities. Only few out of the extant 630 autonomous communities are approximately enjoying peace. The rest are enmeshed in protracted crisis either between the traditional rulers and town union presidents. It downed on imolites that the so called fourth tier (CGC) has the latent agenda of subverting the town unions by completely eroding the powers of the town union presidents that were hitherto useful checks on the excesses of the traditional rulers. This strange situation has ignited clashes of interest in most autonomous communities including Nkwerre. Meanwhile, it is rather preposterous that an Nkwerre person presently seating in authority as the SA conflict resolution Engr. Peter Ohagwa who was also a one time town union president having been the President General of Nkwerre Aborigine’s Union would catalyze the process of peacemaking in Imo State. While his own domain is seating on the Kerg of gun powder. However, it is an imperative that an approximate peace be sustained in Nkwerre town from where the Chief Imo State peacemaker hails.
Historically, Nkwerre has four clans to include; Nnanato, Amanano, Onusa, and Nnanano from where the constituent present 31 villages derive and rally around as one and invisible autonomous community, under the rulership of one and very powerful traditional ruler known as Eshi. As usually applicable in most Autonomous Communities, Nkwerre has two distinct traditional institutions as the Traditional Ruler the (Eshi of Nkwerre) and the Nkwerre Aborigine’s Union (i.e. the town union) headed by a duly elected President General. Reliably, it was gathered that for over a period of about thirty (30) years, these two institutions have been battling for supremacy. The former claims to be older and therefore supreme whereas the later believes strongly in its supremacy as the King-Maker. This is the bane of the Nkwerre people long known for affluence and integrity but recently nabbed in the throes of inaction and public ridicule especially by the immediate surrounding, smaller but impecunious neighbouring communities. Now that the big masquerade is being dragged to the gallery (dancing naked), it behooves the elite of Nkwerre town particularly and the common public to take their destiny in their hands or end up as a laughing stock before their minions within the vicinity. This is to suggest that something seriously be done to redeem the fast waning integrity of Nkwerre. To this end, all stakeholders in Nkwerre need to come to a round table to review the various nagging issues accountable for the friction which is now degenerating into a blatant quest for division. Both the Traditional Ruler (the Eshi of Nkwerre iv) and the President General of NAU should shield their swords and resort to the negotiation table. It is advisable that the Eshi of Nkwerre in the saddle be not overconfident in his widely acclaimed wisdom, sagacity and preciosity to take a stiff-naked headstrong stance on r sensitive issues. Also the PG of NAU should mellow down to re-align with the Eshi for the interest of peace in the land. Actually, what is going on in that town is what the great scientist Isaac Newton decried long ago when he said that most crisis in this world are brewed and fuelled by the fact that; “We build too much walls and not enough bridges”. The situation in Nkwerre is caused chiefly because there is a gap that needs urgent bridging in lieu of walls erection. This is not to insinuate that it is strange for people to seek for autonomy and freedom from perceivable oppression. If it is necessary, let caution be taken as to not fall into the avoidable pitfalls that will make it open to further recurrent demands for autonomy escalated unto a vicious circle. If nothing is done decisively to forestall this ugly trend, even after a successful balkanization, the splinter units will eventually head for more crisis unto a recurring decimal. Pertinently, if the fault was traced to a weak Town Union leadership interfaced with a stronger Traditional Ruler, the peace brokers should seek to balance up by strengthening the NAU leadership to equate the all time powerful traditional ruler. Recently, a spcial peace and reconciliation summit personally facilitated by the veteran Ambassador Godwin A. Onyegbule has called the Nkwerre people for a truce. This convention specifically to sue for peace in Nkwerre could not have come in a better time than such auspicious periods when the great town is mourning the duo of her prime illustrious sons; Chief (Sir) John Richards Anyaehie (JRA) and Chief (Sir) Emmanuel Osigwe Nwaogu when very many people returned home.
It is in the interest all stakeholders and the peace-loving people of Nkwerre Town to embrace peace and take advantage of this peace summit to reconcile every dissenting views and re-unit Nkwerre for a better tomorrow. Acceptably, sometime last year (2013 summit) a convention of Nkwerre people both at home and the Diaspora was held to identify the source of this shameful disagreement among Nkwerre in the same realization that there is a lot of strength in unity. Undisputedly, the people of Nkwerre and the town as an entity is not held in honour only because it boasts of abundant human/capital resources and influential personalities, rather, because of the strength in unity that makes them thick. This is true, because, the surrounding communities are not in awe of Nkwerre, because of her influential persons, since in the recent times influential people have equally emerged from the suburbs and very remote areas formerly held in disrupt for timidity and backwardness. Surprisingly, if not comparably, more influential people have sprouted out of the interior areas recently than ever. For instances, the Governor of Imo State in the saddle hails from Ogboko which is the hardcore of the people that used to be derided as timidity typified (” the were ridiculed as “big hoe farmers and firewood hewers”) Nkwerre people christened them “Ndi Uhuala”; and neigbouring communities now parade top quality men like high rank commissioners and powerful members of State / National Assemblies. Therefore, Nkwerre people need to look inwards and get their acts together instead of clamouring for dichotomy. The leadership of the NAU and Eshi of Nkwerre must not renege on this pursuit of peace by endeavouring among other things to eschew selfishness, arrogance and egocentrism. While underscoring that Nkwerre people are innately proud (given to much show off), decent and industrious, it is wise not to lose sight of the fact that, “pride goes before a fall”, as sages would have it.
Admittedly, power and its trappings are potential sources of pride, but let those who had power in their hands not be carried away by the euphoria when in the actual sense, a dint of tragedy lurks around when eventually detractors are ready to exploit their evil genius to set confusion and fire in a peaceful environment. It is ear- tingling and despicable for Nkwerre people to be black mailed by an outsider whose selfish interest can best be served only by destructive instigations through unfounded gossips and political propaganda. The earlier such rabble rousers are discovered, disregarded or discarded the better for Nkwerre which a total avoidance or repudiation of such agents is quite a good riddance. Conversely, should the highly revered Nkwerre people now condescend so low as to be manipulated by an externally intangible forces, grief awaits them of which shame remains the ultimate painful portion to be inherited out of such recklessness. God forbid! (Tufia kwa!!!). This is a clarion call to the amiable and peace-loving people of Nkwerre to rise up to the challenges and put the devil to shame. If they will eventually split into autonomous communities as time goes on let it be championed by Nkwerre People, unanimously agreed by the people through a consensus or referendum organized by the people for the people (no external influences) but with enviable amity. The prestigious and much coveted stool of the Eshi is rotational among the four clans, so let those clans not in power at the moment refused to be used for evil as agents of discordance such that in their turn peace will reign. The incumbent Eshi of Nkwerre, HRH Eze Chijioke Okwara (Kamgbe Eshi (iv) and Nze Samuel C. Akano (the P.G NAU) should reconcile whatever differences to keep Nkwerre in Peace, no more hairsplitting, no more racour, bickering and bitterness. Nkwerre is one and invisible, these, are the desiderata of the peace submit. With any substraction from unalloyed unity, Nkwerre is bound to loose the treasured characteristics luster.May God help Nkwerre, Amen.
