I have been contacted many
a time to expatiate on the cultural
concept of “Igbo kwenu.” In other
words, what does "Igbo kwenu"
mean? Why are none Igbo culturally
oriented and speaking peoples
identify the Igbo themselves with
that phrasing “Igbo kwenu”? When
the Igbo say in a gathering “Igbo
kwenu,” what exactly are they
referring to or echoing out? Whose
voice or voices are embodied in the
philosophy and culture of “Igbo
kwenu”? Of what origin has the
concept of “Igbo kwenu”? Are
there other societies known to the
Igbo that share the same collective
wish to agree or disagree in a
political or communal discourse of
that nature? Why are the Igbo
people of Southeastern Nigeria
sensitized with such an unshared
cultural identity and
representation?
In the referred article above, I
had posited the meaning of “Igbo
kwenu” in the following statement
and explanation: So, it took Igbo
kwenu. That is, invaluable time,
determination, imagination,
originality, mobilization, resources,
and efforts. To begin with, the
Igbo typically say that “gididi bu
ugwu eze” (sound of the foot in a
stampede or row is a mark of
strength and honour to a king).
To explain the cultural logic and
symbolism of “Igbo kwenu” may not
be as simple as it may look. I will
therefore attempt and situate the
concept of “Igbo kwenu” in the
context of cultural identity,
belongingness, solidarity and
contribution to one’s society.
THE PHRASE “IGBO KWENU”
A common linguistic analysis may
help us to understand the phrase
“Igbo kwenu.” Here we have two
words: ‘Igbo’ and ‘kwenu.’ The term
“Igbo” refers to Igbo people – men
and women of all ages of tradition
and modernism. On its own, “kwenu”
as a word refers to agreement,
endorsement, solidarity, unity,
bondedness, strength, collective
will.
The conception of the idea to stay
together as a community and act as
one is very important for the Igbo.
The Igbo see the fact that to stay
united in a direction or course of
action will bring a shared honour to
them. Therefore, they value
strongly to come together. Coming
together is deterministic and
central to all else. In gathering of
all sorts, namely marriage, rituals,
celebrations, age grade meetings,
war, wrestling, hunting, and village
political affairs, the Igbo assert
their emotions and psychology
together through calls to order of
solidarity such as invoking the “Igbo
kwenu.” Today, the Nigerian
political class come up with all sorts
of slogans not far from the
culturally enhanced idiom of “Igbo
kwenu.” When someone is to speak
to an issue, he will call to order the
gathered Igbo to listen to him
through the application or summon
of “Igbo kwenu.”
Traditionally, when a person among
the gathered group intends to
speak and has masterly and skilfully
summoned attention with “Igbo
kwenu,” he is automatically granted
audience. "Igbo kwenu" is a supreme
call to attention and order to speak
in a culturally appropriate way. Once
the “igbo kwenu” is announced and
responded to, all ears will listen, at
least momentarily to the person
who surely will stand out and speak
to them. His idea, point of
information and facts, contribution
and oratory skill will determine how
much attention he will command.
The Igbo can be noisy in public
meeting sessions. Being noisy while
discussing public affairs is not
easily understood by the non-Igbo.
Speaking out loud and clear is a well
cherished Igbo cultural feature. It
is not merely seen or viewed as
shouting or yelling, rather as a form
of strength of communication and
emphasis.
CULTURAL ORIGIN OF IGBO
KWENU
To trace the cultural origin of “Igbo
kwenu” is a search for meaning and
point of departure. It can be
clearly said it is history of a culture
in an unwritten form whose parts
make up the whole. Like the history
of the origin of the Igbo people of
Nigeria, Igbo culture is attached to
the shared meaning of Igbo life
historically. There is no beginning
and there is also no end in the
dynamic relationship between
ideology and realism. An inquiry into
knowing and connecting the dots of
the origin of the idiomatic notion of
“Igbo kwenu” is hard to excavate
and pin point to a specific historic
and linguistic moment. Legends and
creation myths told nothing to our
common sense understanding about
the first application of the phrase
“Igbo kwenu.” Yet important
information gathered suggest that
Igbo language, philosophy and
manner of communication evolved as
a collective praxis in charting their
ways and transmission of life
curiosities.
Some related stories asserted that
the Igbo as a whole like to think
and speak to and of things in a
dynamic sense. There is an
indication also of the fact that the
Igbo reinvent any of their agreed
upon matter of importance. As such,
the “Igbo kwenu” concept captures
their before, now and ahead of
their time and events. Put
practically, “Igbo kwenu” cuts short
the form of saying - Igbo kwere na
ihe ha kwuru (The Igbo believe in
what they have agreed upon to
think, say, and do). Classically, there
is no record of history exclusive to
the origin of the idiomatic
connotation of “Igbo kwenu” this
writer came across in the search
for knowing. Made to believe is that
the phrase “Igbo kwenu” is aligned
to Igbo language process on
solidarity register and shared
meaning of holding to what is
agreed upon. We can deduce that
“Igbo kwenu” is a psychic of a
collective voice, the oratory skill
and community action. Its origin and
continuity have endured so much so
that the significance of “Igbo
kwenu” has become a norm in
gathering of the Igbo for Igbo
affairs.