Good point. In any event, words acquire and retain meaning only in their context. The context of a word like king, or priest, seems overdetermined in English.
We code switch in Africa all the time, so oba can still be used, even if its meaning morphs with time, like all words
ken
Kenneth Harrow
Professor Emeritus
Dept of English and Film Studies
From: usaafricadialogue <usaafricadialogue@googlegroups.com> on behalf of Toyin Falola <toyinfalola@austin.utexas.edu>
Reply-To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Date: Friday 1 June 2018 at 21:39
To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Death of Monarchism
Sure...
But it is even far more complicated as words travel, even within the same culture group, to acquire different meanings over time. The Bible, for instance, has changed the meanings of many words wherever it is introduced to. In incantations, for instance, we generally do not know what many words mean, as in speaking in tongues in Pentecostal churches.
TF
Sent from my iPhone
On Jun 1, 2018, at 8:31 PM, Kenneth Harrow <harrow@msu.edu> wrote:
Obi, I wonder if we are locking ourselves too tightly into an English vocabulary in describing igbo institutions? King seems quite differen from oba, say; priest is not really the same. Words like these don't translate very accurately, so why not simply use the igbo ones?
ken
Kenneth Harrow
Professor Emeritus
Dept of English and Film Studies
From: usaafricadialogue <usaafricadialogue@googlegroups.com> on behalf of Rex Marinus <rexmarinus@hotmail.com>
Reply-To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Date: Friday 1 June 2018 at 19:25
To: Windows Live 2018 <yagbetuyi@hotmail.com>, usaafricadialogue <usaafricadialogue@googlegroups.com>
Subject: Re: Fwd: USA Africa Dialogue Series - Death of Monarchism
I meant to say that what Achebe demonstrates with Ezeulu is the idea of "Ezebuiro" - his discourse of the antinomy of kingdoms among the Igbo. Ezeulu's status is not of kings. He is not a priest-king. He is a "highpriest" doing the bidding of the gods on behalf of the people. But the people made the gods, and a god, and the people must be one. The Igbo say, if a god becomes too arrogant and impulsive, we show it the tree from which it was carved. Period. It is the theory of power. Ezeulu did not fully understand this, thus his tragedy.
Obi Nwakanma
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Rex Marinus <rexmarinus@hotmail.com>
Sent: Friday, June 1, 2018 11:09 PM
To: Windows Live 2018; usaafricadialogue@googlegroups.com
Subject: Re: Fwd: USA Africa Dialogue Series - Death of Monarchism
Yinka, I think you have completely misread Achebe in Arrow of God. What Achebe demonstrates with Ezeulu, who is not the status of a king, it is in fact, the high priest's resistance to the idea of making him a king! His rival, Ezeidemili, priest of Idemili of course, ironically mocks his pretentions to absolute interpretation of the will of the gods. In the Igbo idea, Ezeulu has his place as the mediator of the moral order of the world. When it comes to do the work of the gods, he is Ezeulu, and when the gods are not in their season, he is anoter ordinary citizen of Umuaro. The fight ultimately is between Umuaro and Ezeulu, and the people's will triumphs, against the background of shattering change constructed as the rupture in agnatic time in AOG.
And you are wrong, Theocracy is not a prelude to monarchy in the evolution of systems. In any case, the Igbo is not a theocracy. It is the government of the "Umunna." And the Igbo in fact had ritualized the end of the monarchy long before, dramatized in the Ozo rituals, and found in the ancient fable of Kamalu N'ozuzu, who took the title of "Amadioha." So, there may have been a time, long past living memory, when there may have been kings in the Igbo world. But after Amadioha, the Igbo made a covenant of peace; enacted a compact that forbade the making of kings and the creation of a central dominating ethos or power, subsumed the idea of a single dominating God, to the principle of "Chi Awu Out" - the idea that the divine is individuated, and each human carries a unique piece of the divine; the idea that men can take any titles they wished to take, for as long as they did the rituals of "Oha." But no man could take the title of king, unless they basically, as final rites, defied gravity.
This story is so well preserved in the story of Amadioha and of Anukili n'Umuguma. They Igbo had transcended, according to their story, the stage of the monarchy, and established the law of the republic, in which all men are born free and equal, and were endowed with purpose by their individual "Chi." To cede that "Chi" to another - by saying "Chi wam" - is considered the highest "nso" against the divine agent.
On a different note, we read in Ayandele's history of the Yoruba that following the 100 years civil war with the collapses of the Oyo Empire, the Yoruba were moving very rapidly towards republicanism by the 19 c. until that move was halted by British colonialism. The Ibadan are evidence of this evolution in Yoruba political sociology. Biko Agozino is thus right. Indeed, if we go through the Ifa, we recognize that the fight between Obatala and Oduduwa, was a fight in which Obatala and his followers resisted the imposition of the monarchy, and the rituals of Obatala to this day, affirms it. The modern, liberal Yoruba rejected the monarchy and saw it as a draw-back to Yoruba modernism and progress. Another half embraced it as the basis of group cultural and political mobilization. That half of the Yoruba apparently includes you. Monarchists, like you, must understand that it is the kind of right wing culture that limits the rights of man, that has also upended, because it is the current ethos of Nigeria, this feudal-monarchical subculture, on which a kind of hybrid democracy is imposed, that has resulted in the under development of Nigeria. It has alienated the public. It has concentrated power on a very narrow, self-regarding, and presumptuous elite, who consider themselves above the law of the land. We strive towards the equality of man: that is wat the republic promises - all men are born free and equal, there is none greater than the other. Each person brings their talent to the service of the greater good, and there is none of whom the gods ordained by birth to eternal or permanent rule. Igbo forbid that kind of presumption.
Obi Nwakanma
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Windows Live 2018 <yagbetuyi@hotmail.com>
Sent: Friday, June 1, 2018 6:40 PM
To: usaafricadialogue@googlegroups.com
Subject: Re: Fwd: USA Africa Dialogue Series - Death of Monarchism
Obi
Thank you for this intervention. We cannot claim as Biko did (rightly) that the Yoruba was not always monarchical but evolved the institution over time (as most civilizations did) and not want to extend the same courtesy to the Igbo. China Achebe reminds us in Arrow of God of a similar state of becoming among an Igbo group with the story of Ezeulu and and Umuaro. I have said before that in many early civilizations the stage of priest-king is often the prelude to full monarchical. You just confirmed that.
Many commentators on Igbo essentialist republicanism do so from a pro-marxian mindset handed down from the Marxist heydays of the 60s and 70s.
OAA
Sent from my Samsung Galaxy smartphone.
-------- Original message --------
From: Rex Marinus <rexmarinus@hotmail.com>
Date: 01/06/2018 19:09 (GMT+00:00)
Subject: Re: Fwd: USA Africa Dialogue Series - Death of Monarchism
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Dear Okey Ukaga,
I would like you to tell me which communities among the Igbo had kings and Queens before the arrival of the British. First, you must know that "Eze Nri" was not a king. He was more like a "High Priest" with no monarchical powers until the British encountered Obalike. Igbo theocracies had many "Eze Mmos"/ - high priests who had ritual authority, but not monarchical power. Often people cite the "Obi" of Onitsha. But the Obi of Onitsha was actually not a king until the British arrived. He was at best, the head of the "Agbala Nze" - the guardians of the land, or the Onitsha agnacy, represented by the oldest title holders of each clan in Onitsha. The "Eze Aro" - is actually also not a king. The "Eze Aro" - is a cognate council of three - and not an individual. When the three gather, you have the "Eze Aro." It would, in current terms, be described as a committee of three heads of a mafia system of trading houses or clans. I have used these three as an example. But I'd like to know which place in Igbo land had a sustained system of monarchs before 1895/1900. The Igbo authority system is wide and recognizable. The true leaders of the Igbo are the first born sons of the land meeting in a council. They are also often men of titles, each with their individual ofo. When the ofo is placed equally on the ground, the authority of the clan is established. Perhaps you have a different example, and I shall be very happy to learn. I salute you.
Obi Nwakanma
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Okechukwu Ukaga <ukaga001@umn.edu>
Sent: Friday, June 1, 2018 3:54 PM
To: usaafricadialogue@googlegroups.com
Subject: Re: Fwd: USA Africa Dialogue Series - Death of Monarchism
When Biko talks about his neck of the woods, I hope he and readers take that to mean his village or town and not the entire Igbo land as their are Igbo communities like Nri with kings/queens dating back hundreds if not thousands of years before encountering the British and Obasanjo. This is the fact despite what folks like Biko and Kadri would want us to believe. Further, given what democracy had done to (not for) Nigeria, I am not sure that it makes sense to defend democracy anymore. It is certainly not better than the traditional systems of government we had before..
OU
OU
On Jun 1, 2018 7:40 AM, "Windows Live 2018" <yagbetuyi@hotmail.com> wrote:
No! It is not a matter of 'you dey craze '. In your Nigerian neck of the woods it is a restoration of status quo ante , in mine it isn't. I mine the status quo ante is moarchical. As to my American experience Nigerians are not bound to see their country as the clone of America or existi g at the pleasure of America
I don t understand what you mean by the British instructi g Obasanjo to impose anythi g. Your use of the word ' force' betrays your mindset. It's a question of mind set. Your mind set is conditioned by your Igbo background which finds fulfillment in the American system. British system (and Yoruba world) view demonstrates that monarchies is NOT inconsistent with democracy
What you calm 'for ce' is the Dr.and of texted tradition subscribed to by esi bimself o ly to use the excuse of the colonial condition to wriggle free from his obligations.
To the Yoruba elders in the play that is shameless sacrilege! It's somewhat like Jesus quoted as saying that the moment of his sacrifice passing over him so he could avoid death then realising his folly and saying 'father thy will be done'; it is a bit like Aare Abiola quoted initially saying 'I can't die because of June 12' and then realizing the time to prove he was indeed a true Aare Ona Kakanfo had come, updating his WILL ( realizing he might never come out of captivity alive) and giving himself up to the Abacha goons.
The only word to describe Eleshins act is treachery. Monarchism is alive and kicking in most of the North through the emirate system and all of the South West (more than 3/4 of Nigeria.) How can it be on its way out?
OAA
Sent from my Samsung Galaxy smartphone.
-------- Original message --------
From: 'Biko Agozino' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com>
Date: 01/06/2018 12:21 (GMT+00:00)
Subject: Re: Fwd: USA Africa Dialogue Series - Death of Monarchism
OAA
Institutions are made for the people, people are not made for institutions. If the people do not like an institution, they have the power to dismantle it and reconstruct preferred institutions. If an institution does not like the people, it has no power to dissolve the people and elect new ones. Africans yearn for democratic institutions and not for nonarchical ones.
By some kind of coincidence, Soyinka published Death and the King's Horseman in 1976, the very year that Obasanjo obeyed the British instruction to impose traditional rulers across the country. Prior to that my people had no traditional ruler and not long afterwards, the traditional ruler abdicated under the pressure of traditional democracy. Thus the people were there when the tradition was imposed and the people will outlast the tradition.
That was the point that Soyinka made in the play by sparing the life of Elesin while highly educated Yoruba men and women cheered him on to commit death. Elesin outlasted the King and the monarchy was almost ignored in the drama.
Now, whatever the tradition you follow, I am sure that you will agree with Soyinka that any tradition that forces a man to commit ritual suicide in honor of a dead king is not worthy of support especially not by highly educated Africans. That is the hegemonic message in the play. Would you disagree even after living in the US for 30 years? You dey craze?
Biko
On Thu, May 31, 2018 at 1:29 PM, Windows Live 2018
<yagbetuyi@hotmail.com> wrote:
EDITED
Sent from my Samsung Galaxy smartphone.
-------- Original message --------
From: Windows Live 2018 <yagbetuyi@hotmail.com>
Date: 31/05/2018 13:46 (GMT+00:00)
Subject: Re: USA Africa Dialogue Series - Death of Monarchism
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Biko
I'm familiar with your (and IIgbo position )on .monarchies. Alas it is still with us! Some have put in reforms. What you represent as Soyinkas position is actually Fagunwas position in The Riddle of the Divine (Adiitu Olodumare) based on his adoption of Christian (colonial ethos.
It was perhaps Fagunwas position that was the motivation for Soyinkas more nuanced position. Fagunwas position perhaps underlined the end of the practice in Yoruba land so cows are now substituted symbolically in a move that mirrors end of Jewish child immolation symbolized by Abrahams injunction to spare Isaacs life and sacrifice a ram instead.
My most robust defense of the Kings horseman came in a paper I wrote in 2001 and I reoresent the points here. It is perhaps a similar mindset that informs Soyinkas position in ElesinOba: It is a well known axiom that the older generation makes wars but it is the youths that die in them in large numbers being mobiluzed by naive notiins of service to the fatherland. The Europeans have waged senseless wars since the middle ages in which hundreds of thousands iof the youths are sent to certain death knowing fully well that half of them will not come back alive and Reason did not prevent them from continuing in this past time till the Iraq invasiion.
Now a culture appoints a dignitary as the internal equivalent of the Aare On a Kakanfo as the head of the internal intelligence and security network who enjoys similar opulence to the king and sees that the king is not sent to an untimely death by his internal enemies. The dignitary understands this position and is ready to accompany his benefactor to the Great Beyond and western barbs and snipers shots are aimed at the system. Between the lives of countless youths who represent the future being sacrificed on the battlefront and the life of a spent man who originally entered a pact to follow his benefactor to the Great Beyond which is more odious?
Princes and princess are not paid frrom public funds. They have their day jobs. So more than teachers it is them whom we can speak of as having their rewards in heaven for the unpaid public services they render. Some of the opulent princes who make it to the throne like the last Ooni Sijuwade and the Awujale actually enrich their kingdoms with their business connectiins and their personal riches Some actually promote your academic class by endowing a Chair with part of their personal wealth. The institution will surely outlast you and I
OAA
Sent from my Samsung Galaxy smartphone.
-------- Original message --------
From: 'Biko Agozino' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com>
Date: 28/05/2018 00:09 (GMT+00:00)
Subject: Re: USA Africa Dialogue Series - Death of Monarchism
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OAA
You are entitled to your opinion about the meaning of Soyinka's work to a monarchist like you. However, there is nothing in the opus of Baba Sho to support the burial of a living man as human sacrifice to a dead king. Such human sacrifice remains part of what he called the Open Sores of a Continent.
It was not the meddlesome colonizers that wrote the script with which Elesin renounced the tyranny of ritual suicide. Everything that Soyinka wrote was a challenge to arbitrary rule and monarchism and a plea for equality.
Agreeing to meet with the young Ooni is no endorsement of monarchism for it is doubtful that Soyinka will lie down on the floor as a mark of respect to the young man.
I would prefer to see all traditional rulers deposed and replaced with elected town mayors and town councils with term limits. This is not just the preference of the Igbo who proudly declare that they know no king and that all heads are equal, it is the expectation of the republican federalist constitution with no room for natural rulers who fight and kill brothers to ascend the throne, as in Black Panther, instead of seeking the electoral mandate of the people.
I also admire the Cultural Studies contributions of BJ but I was surprised that he did not highlight the most radical thrusts of the play - resolute opposition to human sacrifice and to monarchism as Williams and Hall would have done.
Biko
On Sun, May 27, 2018 at 6:14 PM, Windows Live 2018
<yagbetuyi@hotmail.com> wrote:
Biko.
I am lost in your connection between killmonger in Black Panther and the death of monarchies which has not delivered on the provocation in the title and the little excerpt shared with non members of Facebook on this forum. I'm guessing I'm one of the implied targets of the piece ( The Yoruba say ' Bija ba jo teni ta o le fohun... )
Many people quote Soyinka out of context but it may interest you that only a few months ago he let it be known that he was due for an urgent summit with the much younger Ooni of Ife. That was not the action of a person dismissive of monarchies. I will align myself with the summation of Biodun Jeyifo with whose highly perceptive critical judgement I have been privileged to be associated for more than 40 years.
Death and the Kings Horseman appears to be Soyinkas seminal statement about the meddlesomeness of colonial officials in matters they did not even begin to comprehend. That he strove to stage it in America means he wanted the American world to know that there are other effective modes of governance in Africa other than than the presidential system.
Iranse ni mo je. (I'm only a lowly prince, the messenger of such Principals as the Alaafin, the Ooni and the Council of Obas). When I left Nigeria more than 30 yrs ago my fathers only injunction was: 'Remember whose child you are.' Like the college pastor of the college where I taught in the US puts iit in another matter. It was like a young maidens apparel : long enough to cover the essentials brief enough to leave out the irrelevancies.
HRH OAA.
Sent from my Samsung Galaxy smartphone.
-------- Original message --------
From: 'Biko Agozino' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com>
Date: 27/05/2018 19:05 (GMT+00:00)
To: Usaafricadialogue <usaafricadialogue@googlegroups.com>
Subject: USA Africa Dialogue Series - Death of Monarchism
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Biko
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