PART 1
PREAMBLE
A few days back, I weighed in on the subject of asserting our rightful position in the midst of the misleading contrary claims by some misguided individuals, of ‘Ndokwa’ premier status over our authentic Ukuani ethnicity. I had then promised to expand the scope of our discourse by proposing some helpful measures. In furtherance of that, I’ve laid out a broad outline of the considered issues in proper perspective.
ISSUES
Since the debates/ arguments on our ethnicity gained momentum in recent times, some of us have on a number of instances contributed to the robust dialogue.
Incidentally in the course of these interactions, reactions from some stakeholders have betrayed a worrisome reality. And that is the fact that our Ukuani essence is facing an existential threat.
An objective analysis of the current dynamics indicates the existence of three distinct categories of interest groups within our enclave. They comprise the following:
Group I — the knowledgeable, firm believers and astute defenders of the status quo;
Group II — the quasi-knowledgeable, recalcitrant and mischievous Ukuani resistants;
Group III — the indifferent, fence sitters and gullible younger demographic.
Now let’s consider the characteristics of the different sets.
GROUP I:
The people in this group firmly believe, unwaveringly uphold and stoutly defend Ukuani ethnicity in its totality as markedly distinct from Ndokwa. Though resolute in their promotion of Ukuaniness, the members of this group are ostensibly facing an uphill battle of substantiation being waged by the second and third identified groups.
GROUP II:
This particular group consists of those who are stiffly against upholding our Ukuani consciousness and validity. They are the ones who tout unverifiable and often misconstrued historical references to push their flawed narrative in order to create their contrived ‘alternative facts’. Most people in this subset are notably indigenes of the Ndosumili part of our enclave. Their resistance is ingrained in their unfounded perception of a seeming endangered self-worth within the larger Ukuani geopolitical structure. One wonders where they got the idea that the rest of us have a sinister plot to annex them (Ndosumili)! Their dissembling stance is a veritable obstacle to a positive development in the Ukuani consciousness dialogue.
GROUP III:
The members of this group are the decidedly nonchalant, apathetic and those who are selectively ignorant of their historical origin. Some are genuinely unaware of their ancestry but do not care. These ones are unwilling to tap into the available knowledge source of their heritage for their own cultural awakening and necessary proper grounding. Among them are predominantly the set born post-1976 when the local government reform dealt our ethnic bloc a blow and set us on a spiral that has left us struggling to save, affirm, assert, validate and uphold our authentic aboriginal credentials. Apparently they did not benefit from the history lesson (oral or recorded) that was availed some of us.
Actually, it is the individuals within Groups II and III that identify us as Ndokwa people, Ndokwa ethnic nationality, Ndokwa nation, Ndokwaland, and also use the term Ndokwa ethnicity.
An obvious misnomer, this is, which if allowed to gain currency, can obliterate our history. This is the cause of the muddled and oftentimes discordant discourses both formal and informal that so far have not produced a desirable outcome.
Of truth, it cannot be overstated that Ukuani consciousness is waning. And it is due to the sustained subliminal attacks and long-term erosion of our credibility and uniqueness by these selfsame Ukuani ethnicity deniers. Unfortunately, these assailing forces on our collective class consciousness either deliberately or unwittingly fail to appreciate the negative effects of their untenable narrative.
While it is easier to tackle the “opposition forces” or purveyors of “anti-Ukuani” sentiments, our impassive kith and kin pose a greater challenge to the critical push for proper and enduring framing of the Ukuani story. As Brother Onefeli stated, “it is difficult to rouse somebody who is pretending to be asleep”.
In light of this realization, we all must agree that the time has come for all concerned Ukuani indigenous people to own the cause and bring the Ukuani consciousness discourse from the fringes to a mainstream Ukuani Agenda platform. Enough of the Whatsapp, Facebook, or other social media debates. As a matter of fact, it is observed that the stance of those of us preaching Ukuaniness has been reactionary whereas we are expected to lead the crusade and promote the reclamation of our true ethnicity and elevate it to its prime position and acceptance in the country. And failure to collectively address these issues portends dire consequences. God forbids!
Therefore, what is the action plan now? The way forward has been mapped out and will be presented in Part 2 of my write-up for your general consideration and necessary direction.
Thank you.
Mercy Almona-Isei.
Proudly Ukuani!
