Money Talks

Onye Ọfọogeri

By

Obododimma Oha

Young men who are very carefree about life are referred to in Igbo discourse as "ọfọogeri" (literally meaning, "It remains a wife or woman.")  However, it means that the referent is

  -- - wayward

  - - - not focused in life

  - - - not serious-minded

  - - - too casual with life.

The literal interpretation is based on an assumption that being married to a woman helps a man to get organized and be focused. So, "onye ọfọogeri" (an ọfọogeri person) is not yet anchored in life and is too carefree. Such a person cannot be entrusted without a serious social responsibility. The fellow is still growing up and needs to see more of life. 

"Ọfọogeri" may be rendered in other Igbo dialects as  "Akaroogeri" or "Efulefu." Some would prefer "iforifo." But the sense is the same. 

Ọfọogeri" may be used as a mere commitment to what is not helpful to the making of a man. For instance, someone could have a passion for accumulating carved objects. This may be called his or her "ọfọogeri." In that case, "ọfọogeri" becomes his or her commitment in that understanding. Poor judgment, you may say. 

In that case, it is seen as "ọfọogeri" to be spending one's money (wasting one's money?) buying and accumulating what is considered "not wealth." 

That means that every individual has their own kind of "ọfọogeri." It could even be the accumulation of books, as in my own case. In fact, I had jokingly told one of my booksellers one day: "If I am dead and buried and my children want to auction my books, I would rise from my grave and shout, leave my books alone! In fact, I don't want to die again!" For some, it may even be the case of taking photographs of every lizard that crawls past and posting them on Facebook! Or, somebody may be too attached to the cellphone and always looking out for an opportunity to have a chat. So, my "ọfọogeri"may even be your wisdom! 

Another thing is that some people even make light the idea of "ọfọogeri," adding another decorative term, "ọfọse" to it. Nobody can tell exactly what "ọfọse" means. They just utter "ọfọogeri ọfọse" without bothering about the meaning of "ọfọse." 

A "special ọfọogeri," but one cannot tell what makes the "ọfọogeri" special. Same for "bad ọfọogeri." Where or what is the badness? So, it is possible that "ọfọse" is a mere embellishment. 

Some more on marriage and "ọfọogeri." The referent is being humored for lacking a wife and being foolishly free or enjoying the freedom of foolishness. In that case, "ọfọogeri" is freedom but it is foolishness. It is considered better to have a source of a headache than not to have it at all or to rejoice that one is free from it! Imagine the fallacy! Having a family to take care of or being married does suggest a headache. It could even be a therapy! But the fallacy is the discursive logic and rules life in the society. One, therefore, has no choice than to run away from being called an "ọfọogeri." 

It should be clear now that "ọfọogeri" is just what a society calls a character it does not admire or desire. Implicitly, it is a society that thinks that personal freedom has to be earned and that observers need to see the extent one has lived, fulfilling responsibilities and performing social assignments. Marriage is one context where one can prove to society that one can be entrusted with responsibility, it seems. 

There is also that assumption that the "ọfọogeri" is just doing things without being focused. That is a statement supporting it being presented as the social undesirable. Maybe the "ọfọogeri" has a different model but that model has no place in a context where responsibility is measured by compliance to norms. Maybe the "ọfọogeri" is just a maverick. 

There are some professions that seem to be marked out for the "ọfọogeri," for instance, music or entertainment . Being a musician was particularly seen in the Igbo local area as being lost in life. The feeling was: how can someone be playing music all his or her life and hope to place food on the table? That should remind us about Chinua Achebe's character, Unoka, who liked playing his flute and played it all his life as his main commitment. Musicians were seen as super "ọfọogeri" who were not rooted and could not be rich in life. 

Next to music as the territory of "ọfọogeri" is professional driving. The professional driver is one public figure who meets various kinds of people. Mainly dominated by men, professional driving in a place like Africa is such that the man meets several women and may fall in love with some. So, at every stopping point, he is likely going to have a lover or a woman who is already his wife! So, professional driving is classified as an "ọfọogeri" business. 

But whether a professional driver or a musician, the "onye ọfọogeri" may live longer and happier, managing to attend to home and societal needs. In fact, some "ọfọogeri" persons succeed in accomplishing what socially approved citizens cannot. 

"Onye ọfọogeri" is just a social label. Times change and attitudes must. 

"Nwamkpi" in Igbo Proverb Lore

 

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By

Obododimma Oha

"Nwamkpi" or "mkpi" (He-goat) features in Igbo wise sayings in some interesting ways. Is it because "nwamkpi", with what looks like a beard, what some call "goatee," looks funny or what? Is it because "Nwamkpi" with its unique aroma, is highly preferred as meat in what is popularly known as "pepper soup"? Here are some of the proverbs :

 1.  Nwamkpi sị na ebe ya jere ikwunne ya ka mụtara ịjaghe ọnụ (The he-goat said it was where he visited his mother's relatives that he learned to open his upper lip).

 2. Nwamkpi sị  na ya ma na amaghị agba egwu, ma erughuru mụbara ya, ya gbaba/ ya awụlibe elu (The he-goat said that he knew that he did not know how to dance, but if soldier ants, beat drums for him, he would start dancing /he would start jumping up).

 3. Nwamkpi na-esu afụrụ ma ajị ekweghị sị hụ ya (The he-goat is really sweating but we can't see it because of hair).

 4. Ihe na-esi nwamkpi n'ahụ dị n'okpuru ya (The smell of the he-goat proceeds from under him).

 5.  Nwamkpi sị na njepụ bụ njepụ (nkwụtọba bụ nkwụtọba). (The he-goat said his slight sexual effort is worthwhile). 

 6. Lee Nwamkpi na nkịrịka ọgọdọ̀ (See the he-goat and rags). 

Two types of featuring are involved : the type that  reports what the he-goat was said to have said and the type in which the he-goat's action is only reported.

The type that reports what the he-goat was said to have said:

This type of reporting that is used as wise saying is normally called "wellerism." The funny idea is that we can learn to be wise from lower animals, in other words, pocket our arrogance. Also, in this reporting of the he-goat, we have rich wisdom about learning from others,  being forced to something by circumstance, and about sexuality.

We just have to learn from others. They are also our teachers, especially elderly relatives. The he-goat learnt to do what his kind naturally does. We can see that this kind of proverb can easily be used to appeal to a situation as being natural. But we can also learn the unnatural!

The he-goat is also reported to have said something about an inevitable circumstance. Natural situation again! The he-goat said that he knew that he did not know how to dance, but must dance when soldier ants beat the drums for him. Beating the drums for him is a figurative way of saying "attack him". Other versions would say, "if there is a drumbeat in his father's courtyard and he doesn't know what to do, he would start jumping up and down." There is obviously an attempt at humouring the action of the he-goat. But we know the animal is in great trouble. It is not a laughable matter! 

The action of the he-goat is also euphemized, in line with this humouring. The struggle against the attack by soldier ants is being configured as "jumping" and "dancing," but we know that this is misleading. 

He-goats like sex, no wonder the he-goat itself has become a metaphor and symbol for a man who likes making love. Not surprised the he-goat has something to say about sex. He is commending himself, saying the effort is worthwhile, even if not thorough! Obviously, this is exaggerated, since the he-goat and sex are linked!

So, "nwamkpi" is stereotyped as a sexomaniac. Who says that sex cannot lead to death? Ask "mkpi." He can tell. Master of "nkwụtọba." 

OK, let examine the actions reported.

The He-goat's actions/experiences:

We are told that the he-goat is sweating, but that the hair it has prevents us from knowing. But why is he sweating? Maybe troubles or problems it encounters. The he-goat should face responsibility and sweat more. This is not "nkwụtọba." This is action and calls for solution, not mere sweating. 

Or maybe he is sweating in his "nkwụtọba." We know how committed he-goats could be to "nkwụtọba." 

In #3, the he-goat is confessing that he, too, is struggling, watchers may not know. That confession is like it. Another person may not know that the person said to be enjoying is also suffering. If we are where we are, we dream of being where we are not! So, the he-goat is right. The he-goat is a philosopher! 

So, I may be sweating, even though I am driving Mercedes-Benz 500 and the air conditioner is fully on. You can come and confirm it. In that case, have I not suddenly put on the skin of "nwamkpi" ? That means that "nwamkpi" is not just that bearded animal on four legs. There are other  "nwamkpi" sweating profusely, even though shielded by hair. 

Oh, that smell! Where is it coming from, now that there is no air freshener around. I suspect that it is coming from under that he-goat. Maybe I got this idea from the link between he-goats and smells. Sometimes, there is that cultural assumption that he-goats are associated with smelling. Is this assumption valid? Anyway, if the smell is assumed to be coming from under the he-goat, someone should do something about it. Maybe a thorough bath and a perfume. 

But consumers of he-goat peppersoup may like that treatment. Anyway, the smell seems to go with mortal liking. So, let's let it rest. 

Then, another unfortunate stereotype in the proverb lore: the he-goat and being in rags. What has he-goatness got to do with being in rags? What does it mean to be "in rags"? Rag represents penury. So, if it is being used in narrating the he-goat's condition, it is obviously a dyphemism and an attempt at showing how bad things are with him. This again may be an exaggeration. "nwamkpi" may not have it that bad. 

To put all together, "nwamkpi" is an interesting character but teaches us. Who says that the bad cannot teach goodness? It is a paradox but we should know that "nkwụtọba" is "nkwụtọba." 

Unam Ikot

 

By

Obododimma Oha

The Ekpo masquerade (sometimes wrongly referred to as "Ekpo Calabar") popular among the Ibibio and Efik of South-Eastern Nigeria is metaphorised as "Unam ikot" (Wild or bush animal). It adopts this apparently offensive metaphorisation and visually redesigns itself to reflect that "wildness" by acting wild and sporting some leaves in the mouth. In other words, it is supposed to be eating these leaves in the bush. But let it hear anyone call it "Unam ikot" and it would teach that person a lesson, unless it is in happy spirits. So, "Unam ikot" when Ekpo" is not within earshot or when one is ready to run. The name ordinarily can be used in insulting someone, just like saying "bushman." But insult is not for Ekpo. And whatever it chooses to call itself is its business! 

Unam Ikot! 

But let us try to placate with other soothing praises. So, Unam the most powerful. Unam the killer of killers. The darkness that moves about in the day. Unam the night and the day. Unam Ikot whose wildness is beyond measure. Unam who makes the wild tame. Unam Ikot! 

I have already pointed out that Ekpo masquerade visually constructs itself as wild. Let us expatiate. It is not normal. It is not human. It belongs to the wild, the wildest of the wild. Then, look at darkened, sooth-stained body. And the awful smell. And the crazy behavior. If these are not enough to construct the abnormal, then the sound added to them would help. The guttural, animal noise issuing out. Does that not frighten you? So, you have the heart? It is Unam Ikot echoing! 

On the road: Unam Ikot is terrible. Sooth-stained body and wildness of twigs and unearthly sound and aggressive swagger. In the bush, Unam Ikot is even the king. Speaking and smelling and eating and moving like the bush. The bush understands that language and steers clear. Sorry, then, for the uninformed road. Unam Ikot rules here and there. 

If you meet Unam Ikot, that Great One may be talking, but don't think it's soliloquizing or phoning someone you cannot see. It may be talking to you or to the road. Listen well and you would realize the addressee. 

Ah, Unam Ikot is carrying and throwing so many rusted cutlasses at passerby. So, Unam Ikot is your terrorist, forest-dweller and manufacturer of fear? But these rusted cutlasses cut through false stereotypes about fear and living in fear.

First, Unam Ikot is not even happy that it has been forced to throw cutlasses. The cutlass is not its usual weapon. It prefers to carry a small bow with arrows. Say you know how to fly without perching and it will show you that it can shoot without missing. 

Anyway, you should know this. Unam Ikot is only staging the fight, only acting. But it is helpful to discern when it is acting and it is living the act. Otherwise, someone can get really injured. 

When they say that Ekpo rules the road, you want to go and try? Maybe to show that you are special. Ekpo rules the road especially when it is special! 

Those that refer to Ekpo as "Ekpo Calabar" are probably preparing to run or asking the masked one to throw rusty cutlasses at them. They are unlucky if Ekpo decides to use bow and arrows. Ekpo owns everywhere. It is a rusty head that does not know this. 

Now, this "Ekpo Calabar" offensive label. It true that that Ekpo can be found in Calabar metropolis but is not the only place that Ekpo emerges and rules the road. It is good to say that Calabar is one place that Ekpo swaggers. What of Ikot Ekpene? What of Oron? What of some parts of Igbo land? A rusty cutlass for anyone who ignores this. You are Unam Ikot! Indeed, the territory is vast and it is only for Ekpo to delimit it. 

He has taken all the insulting remarks on your behalf. Ekpo is "Unam Ikot" on your behalf and bears all your groaning, your anger, and your pains. Ekpo bears all your sounds and smells. Ekpo is your other you that has been suppressed and oppressed. Ekpo is you carrying rusted cutlasses and throwing them at insults. 

Now, who is following Ekpo and collecting for it? That masked being does not need to be followed, does not need supporters. 

Someone is also looking at Ekpo steadily in the eye! Is that how to enjoy the performance? It is that kind of inquisitive looking that caused the monkey to get a shot in the eye.  Looking is a mortal habit and should be done with caution, otherwise otherwise! When you look at Ekpo's eyes, don't you see blood dripping in place of tears? 

Looking for narratives in narrative would not let one enjoy the performance. It is better to look and shift gaze. The performance moves, flows, when you allow yourself to flow. 

Now, Ekpo leads the way. Now, Ekpo is leading and I am just following. It is not easy. Not easy running. Not easy following. One has to run to catch up with space in-between. One has to run to be with. If Ekpo follows and one is running, trouble. One would be forced to run to one's death. So, let Ekpo not command me to start running. It is not easy, honestly. 

Ekpo is the symbol. Ekpo is the meaning. Ekpo is the road to the road. Ekpo is the bush to the bush. Ekpo will not give up easily. 

A Holy Day of Obligation

By

Obododimma Oha

Today is Sunday

And the Sun is rejoicing

A holy day of obligation

Don't cook any breakfast, lunch  or supper

Don't go splitting fuel-wood at all

The axe may cut your foot

And you would fossil eternally

On the moon, a lesson for others

Today is Sunday

For you to die of hunger for Heaven

And do nothing else but watch films about Rapture

Not to think of sweeping your compound

A snake that is disturbed

And wants to prove its presence with a bite

Can postpone its anger

Because it is Sun's day

When the Dog Wants to Get Lost

By

Obododimma Oha

When the dog wants

To get lost, it doesn't listen

To hear the call of its owner

It prefers

To run far into the bush

And away from commonsense

When the dog

Runs wild, checking every anus, 

How can it remember home

Or the dead lizard kept for it?

When the dog wants to get lost

Its  relatives become outsiders

The road to damnation

Must be completed in its estranged head

When the dog wants to get lost

It gets lost

In itself, and does not listen to sounds

What more sense

The dog prefers to die.