By Edet Okpo
It was a popular quote by a former American President, Woodrow Wilson and recent happenings in Oro Nation that perhaps sparked my interest in this article . Woodrow Wilson had charged his fellow compatriots: “We cannot be separated in interest or divided in purpose. We stand together until the end”.
The need and call for Oro Unity has never been demanding and necessary as vicissitudes of the moments have warranted. Apart from individual idiosyncrasy and preferences, there is nothing Oro Nation as a genealogical bloc of Akwa Ibom State and ethnic twig of Nigeria’s minorities does not have in common, to make it truly great.
Oro Nation’s pathological, regenerative and inherited shared cardinal ideology for unity and growth is expressed in “Afangki”. This mantra has mutated or transmogrified to “Afangkism” as a school of thought that every aborigine of Oro freely endorses as article of socio-cultural membership.
Those curious about Oro Nation’s linguistic culture must have wondered over time about the nitty -gritty or essence of “Afangki” or “Afangkism” to the Oronians. The curiosity may have need for two principal reasons. One, the innovative combination of the vernacular part ‘afang’ with its anglicized component “ism”, which automatically makes the word takes on the garment of a creole or patois. Two, the fact the word cannot be found yet in any known dictionary of contemporary interest. Interesting? Yes., it is another unique property of Oro Nation. But Afangkism means a lot to those who understand; it carries a big message from and to those who appreciate and utilize it; and transcends the immediate to the deferred. With its etymology still seeking a space in modern linguistics, Afangkism fundamentally operates in the semantic domain of cognate nouns expressing common sense of direction, unity, oneness of purpose, activism, altruism, pacifism and clairvoyance in a disparate and within which Oro Nation has subsisted over the years.
More pointedly, Afangkism is an indigenous and ingenious philosophy that goes beyond personal idiosyncrasies and values, engendering unity but endangering implosive division amongst the quintet that forms Oro-Nation as a distinct but homogenous tribe in Akwa Ibom State. The five local governments speaking and understanding Oro include Oron, Mbo, Okobo, Udung Uko and Urueoffong/Oruko. Except you have come close enough to be curious, you never may know that there are other dialects or variants of the Oro spoken in Oro Nation. But while those ones remain respectfully useful where applicable, Oro is understood wherever you go thereof. Afangkism strengthens this oneness and serves as a catch word that easily reminds one of identity and philosophy.
It would appear that because of a lacuna that has been allowed to exist, mostly likely courted and wooed by politics, this unity was threatened by some impetuous personal goals and ambitions offered by time and opportunities, which in turn assumed the propensities of individualism that is antithetical to collectivism which Afangkism promotes. This, as apparent as it is obvious, has acted to the detriment of corporate existence.
Elders, pillars and pundits from Oro Nation were quick to postulate that the people will go nowhere if their corporate destinations were infected with the crab syndrome or where factions are created whose antics for survival could easily be likened to William Shakespeare’s Comedy of Errors.
Our elders must be willing and ready to trace where the rain started beating us; glean opinions on the way forward and relate intrinsic issues that should affect contemporary times and needs; and then be consistent in exchange of ideas. But it is necessary and discreet that the diagnoses and prognoses begin from within. Today, we have different factions of political leaders in Oro Nation, with some, even at old age still sowing seeds of discord and creating more enemies than friends. Is it not an act of witchcraft for one to lobby, sponsor people to ensure your sister or brother’s name is removed from the list of political appointments ;because he or she is your political enemies?
In other ethnic groups, stars, talents, brilliance and boldness are celebrated and well mentored by political leaders who believe in the future of where they come from. In our own clime, such virtues constitute a threat to the political survival of some political leaders . Oro, where are we heading to? Extinction or self-aggrandizement?. We are no more speaking in one voice and our enemies are taking undue advantage of this weakness of ours.
Some of the leaders of Oro believe in the politics of self-aggrandizement, push -him- Down syndrome, character assassination and political vendetta.
The holy scripture says in Proverbs 3:27. ESV “ Do not withhold any good from those to whom it is due, when it is in your power to do it.” A time will come when the rights and privileges of individuals withheld by some political leaders will torment them like excessive drinks tormenting a drunk.
I grew up to learn from my parents and some patriotic elites from Oro that” onwi Oro etiekid ubara oyo ekeu “, meaning an Oron person cannot witness or partake in the spilling of his brother’s blood.
Regrettably, in this generation, we are known for the role of Judas Iscariot in the political arena just to gain cheap and miserable political favour.
I cannot remember any time Oro political leaders or the so called Oro Advisory Council gather critical stakeholders of Oro extraction to meet a Governor of their own State as “ ekwe” to make quality demands and attract positive dividends of democracy to Oro as people who contribute reasonably to the economic well-being of the State.
What we see now in Oro are few self-centered individuals whose only appointment with the Governor if at all there has been any , is for their selfish gains.
Sadly, Unity is far from Oro Political leaders. Afangki is now an anathema in Oro Nation. Those elected into political offices have forgotten where they come from and their main concern is how to secure second term in office (s).
Political appointees are the worst. Their major concern is how to remain permanently in power and even prefer to die in the hands of government and be buried by Government.
Some of Our political leaders don’t believe in mentorship of young Ones. That is why you have a good number of well educated Oro Sons and daughters being used and dumbed by these fair weather politicians and some times through peanuts at them.
Oro Nation and internal leadership crisis – what is the way forward? Afangkism should be a tonic to our activism and proactiveness.
With Afangkism, greater interest will also be shown in what Oro Nation stands to gain from the government and what has to be done for the collective good of Oro.We need more insights and answers from those whom we trust and who can be bold and articulate to show direction.
The cardinal summation however is a wake up call to review our standings, strengthen corporate bonds and re-strategize to stay relevant.
But if Afangkism is in force and fully on course, the leadership of Oron Union should endeavour to initiate discussions and pilot opinions on how better or best our common goals could be expressed in the political equation of the State.
In spite of the tantalizing fineries and niceties any transient office(s) may offer at the moment to individuals, Oro people must abhor the boomerang politics of self-glory and preservation that most often has led to sabotage against the best collective aspirations of Oro Nation. In reechoing President Woodrow’s postulations, J. K. Rowling once said, “We are only as strong as we are united, as weak as we are divided”. Afangkism must be at work and be seen and felt to be at work. That way, we can say the philosophy has empirical meaning for all of us.
***Edet okpo is the Editor-in-Chief of the Scorecard Magazine, ( a medium that promotes transparency, accountability and impact in governance).***
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