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Igbo
Day’ has been described as “a cultural necessity, which
the course of our history, the tragic logic of recent events, and
the imperatives of group survival demand”. This statement
was contained in a bulletin, issued by the Ohanaeze Ndiigbo, which
called for the debut of ’Igbo Day’ celebration worldwide
on May 29, 2000. The theme of the observations will dwell on “the
indestructible verve of the Igbo character”. The concluding
session of ‘Igbo Day 2000’, billed for September 29,
will include “final honours to the dead and projects that
express our determination to sublimate the repressions of the past
and move with renewed strides into the challenges of the twenty-first
century”.
Establishment of an ‘Igbo Day’, though desirable conceptually,
ought to have been preceded by deliberate analysis as to how to
best attain envisioned goals without adversely affecting the strategic
interests of Ndiigbo in the long run. The proposed ‘Igbo Day’
has been portrayed as a conduit for addressing the recent sociopolitical
history of our people within the Nigerian context and also as a
showcase for resurgent Igbo nationalism. Because of the implications
of the latter, it would have been more prudent to deeply reflect
on the choice of terms, such as ‘Igbo Day’, so as not
to unduly encourage the stigmatization of Ndiigbo who do not belong
to the Southeast and those who reside and work regularly in other
parts of Nigeria. How are these kith and kin of ours supposed to
celebrate their own ‘Igbo Day’ without negating their
immediate self-interests or even personal security?
Option 3B foresees an Igbo society that is determined to regain
its former respectable status within the context of one united Nigeria
even though the ultimate objective will be the consolidation of
a regional economic and political power base in the East in the
coming decades. The question is this: Will the declaration and observance
of ‘Igbo Day’ by Ndiigbo alone accelerate or retard
the superior strategy of mobilizing the necessary resources within
Nigeria for speedy development of the East? How will our neighbors
and partners in the Niger Delta and the Southeast coastal area view
what can be termed a flaunting of Igbo nationalism by their much
resented and often despised big brother?
Observance of a nationwide holiday, rather than an ‘Igbo day’,
appears to be a more meaningful and appropriate way to properly
address the objectives that have been outlined by Ohanaeze Ndiigbo.
May 29, 2000 is a Monday, which is a normal workday for Ndiigbo
and other Nigerians. Shall we assume that Ndiigbo, irrespective
of their means of livelihood, can safely and conveniently observe
the ‘Igbo Day’ even if it means not reporting to their
jobs on that day?
The Ohanaeze bulletin on ‘Igbo Day’ should simply be
seen as a declaration of intent or viewpoint. The essence of that
communication ought to be contemplated in some detail by capable
groups that will, in turn, liaise with the Ohanaeze to collectively
advance the cause of our people. In the spirit of ‘Option
3B’, Igbocentric groups must continue to seek for the official
declaration of a NATIONAL MEMORIAL DAY, a holiday which the entire
country will utilize to honor and commemorate the Civil War and
the circumstances that preceded or followed it. Honoring and celebrating
the Biafra War is akin to the celebration of Igbo historical heritage
without shouting it from the rooftops. When such holiday is declared,
which is expected to be soon, Ndiigbo can modify their own observances,
in camera, to suit our unique cultural and historical experiences.
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