IGBOZURUOKE FORUM

Recently, the social media was agog with the plight of a nonagenarian, Mrs. Mgbokwa—or is it Mgbakwo—that is better known in Igbo names. The story is that the step sons of the first wife of the nonagenarian widow’s husband pull down a building that is nearing completion and being built by another step son from her late husband’s third wife.

For now, it would appear, the three siblings who pull down the structure have committed an offence—in fact, a serious crime,  moreover, as it involves the destruction of a house being erected for a poor old widow by heartless Igbo men. Sadly, what appeared as a good deed has suddenly turned to an unpleasant situation, where both the informed and uninformed are now feasting on, in the media. The press, especially, the social media is excited, as commentators in all nooks and crannies of Nigeria are shouting at the top of their voice—how Ndi Igbo have once again applied their obnoxious and antiquated tradition to oppress an old poor widow.

Expectedly, and not to be outdone, the Anambra State government of Willie Obiano, has quickly dispatched a delegate to visit the scene, comfort and reassure the old widow. Good move by a governor, but how fast has he and his assistants been meeting the same result to tackling other matters that have continued to beg for attention. Regrettably, the governor may have already started fastening the cart before the horse in this matter as he ordered the construction of the building to resume without a diligent assessment of what led to the destruction in the first place.

Taking the argument further, pulling down a building under construction in Igbo land, could be as a result of three things: In the first instance, the owner of the structure may have become a persona no grata due to crimes he or she has committed, thereby, debarred from living among the people. Secondly, if the land on which the structure is being erected, has being designated for another reason, by a community yet the rightful owners disagree and start a structure, the house could be pull down, since its designation and reservation were in the best interest of a majority of the community. In last example however, strenuous efforts would have been made to assuage or persuade the owners to no avail. The final reason that is common is when a structure in question or the land on which it is being erected is contentious and in dispute—a likely scenario in this case.

In his reaction, the benefactor, Mr Linus Okoro, claimed he had an altruistic motive and had begged that the issue to be looked into traditionally and sympathetically initially, but his cousins rejected this appeal as well as the idea of erecting the building. He insisted that he raised the building so that his nonagenarian widow and step mother,  would at least exit the thatched house she had all along lived in and enjoy the comfort of a better accommodation while still alive, having lost her son sometime ago.

Since it is not clear the extent the consultations went among the cousins and kinsmen before Mr Linus Okoro, began the house, one can only assume that either the consultations didn’t go far enough, were ignored or broke down irretrievably that made him to commence the building and the result is what we have just witnessed.

The fact that the three sons of the first wife of Maazi Okoro, proceeded to pull down the building could also be that, either they were not properly and respectfully consulted or that they were against the building being erected for reasons best known to them. Whatever the case may be, let’s look at this scenario vis-a-vis the Igbo tradition and common sense.

If the three offending brothers maliciously pull down the building, well, they deserve to be punished severely. This is to atone for the crime they have committed and to serve as a deterrent for mischievous Igbo men who would hind under Igbo tradition to commit atrocities in various communities of Igbo land. However, let us delve into Igbo tradition to explore reasons and possible motives of what could have lead to a partial destruction of the building at Nwafor Okoro’s compound, at Imeohia-Ururo, Umunze of Anambra State.

Land is a scarce commodity in Igbo land, especially in Anambra and some Igbo areas. Traditionally, Ndi Igbo have an age-long culture that determines how land sharing is conducted.

On the issue at hand, let’s limit our inquest to a case of how land is shared for sons in a case like this. As the late patriarch had three wives, if all the wives had sons, his estate would have been shared among the sons based on what the Igbo call Usekwu (the kitchen of a properly married wife). It is important to note that a son or sons of a man’s spouse that is not properly married according to Igbo tradition would not inherit anything of the man once he is dead, unless ones, specifically handed and made known to Umunna (relatives and kinsmen) by the patriarch himself before his demise.

This rule is important and signposts why it is important for an Igbo man to conduct a proper marriage with a lady he takes as his wife.

Another important rule is that the eligibility or legitimacy of an Igbo son is not based on being the biological offspring of a man but the biological son of a properly-married Igbo wife. For example, if Linus Okoro, who started the building that was demolished, is a biological son of Maazi Nwafor Okoro and a mother that was not legitimately married, the former will become an illegitimate son in Maazi Okoro’s compound. On the hand, if Linus Okoro, was born years after the man who legitimately married his mother had died, he remains a legitimate son of Maazi Nwafor Okoro.

So when you hear: “Dead body de born pickin for Igbo land,) that is the case. For this same reason, once kinsmen notice that their brother cannot make a woman pregnant, as long as they can get the required money from him or relations, they would quickly marry for him but secretly assign the newly married wife to a kinsman who will fill the gap, while the impotent husband is still alive. This is an age-long marriage practices that is found in Igbo and Hebrew cultures.

Since the four sons of Maazi Okoro—three to the first wife, one to the third wife are entitled to his estate, traditionally, his estate should be shared between the two kitchens, where the sons emanate from, ensuring however, that the Obi or the house the patriarch occupies before his death, goes to the first son, unless if decreed otherwise, by the late patriarch while still alive.

In this case, assuming the son of the third wife, Linus Okoro, who elected to build the house for the widow, has previously got allocation as part of his father’s estate, would it not be a double portion for him, if he later inherits the property he is now building, after the demise of his nonagenarian step mother; moreover, if any of the three sons of the first wife had not gotten any based on the sharing formula enunciated above. Therefore, If what led to the demolition of the building fits in with above scenario, the siblings who demolished the building are not malicious but fighting for their entitlement.

What should be done now is for a proper arrangement to be made, whereby; the house could reverse to any of the sons who may not have gotten a deserved portion of the father’s estate, once the widow, whom I pray, would have more fruitful years and good health, answer the glorious call. In the same vein, adequate settlement should be made to pacify the builder, Linus Okoro, who is spending his resources to make his old step mother experience better days in appreciation of how she took care of them. This arrangement if applied would create equity, justice and ensure peaceful co-existence among the sons of Maazi Nwafor Okoro.

Igbo culture and tradition do not thrive on sentiment but on strict set rules that ensures harmony, equity and justice if strictly adhered to. The greatest assaults on this noble hand down have always come from Ndi Igbo themselves. Like the Igbo would say: If Mr. Snail abandons its shell because it looks ungainly, it would pay an excruciating host to Mr. Sun.

Ndi Igbo, especially, our womenfolk, should appreciate what they have gotten.

Boniface Alanwoko is publisher/editor-in-chief, Igbozuruoke Forum