By
Obododimma
Oha
Akonauche
(sometimes written as “akonuuche” to reflect what, in phonology is called a feature
smear, the attribute of one sound affecting the sound of its neighbour) is an Igbo
compound word formed from “ako” (being wary, cleverness, discerning, cautious)
and “uche” (thoughtfulness, wisdom, etc.). Both are obviously relatives, and,
in recognition of this affinity, the Igbo put them together to form a mega-term
that we can translate as a soundness of mind from which somebody critically
looks at an issue and makes the right choices. We called it a mega-term, or, as
recognized in linguistic morphology, a superordinate where we could locate such
terms as amamiihe (wisdom), nghota (understanding), itughari uche (reasoning), etc. Where akonauche
is used, we should look out for other related words – its close companions --
that may be used for textual cohesion. Sometimes, akonauche may not be specifically mentioned, but these related
terms signal that the text is talking about it through webs of relationship.
Another noteworthy
issue is that akonauche may be narrativised
to us through its trajectories, even abuses and impossibilities, like the
tortoise going round collecting all wisdom in a calabash, with the selfish
intention of hoarding them and being the only wise person around. The futility
of this exercise is shown at the end of the narrative where tortoise, unable to
cross a branch with the calabash of wisdom on his head, is given the helpful
advice by a passerby, when he thought he had collected and stored all the wisdom
in the community and should be wiser! We also see the pragmatics of akonauche in its use and experience in
the narrative of nwa ebulu ako, who
is asked to tell the number of times an experience can make him have amamiihe. Question and answer are important
in also making us pupils who attempt the question and wonder whether we are
right after all! We are also on test in the understanding of how akonauche relates to experience.
We live in an age
when things are simplified and compound or complex forms may be given short
versions. The term akonauche is
sometimes clipped in Igbo discourse and used simply as “uche” (even though the
word “uche” also exists as a free morpheme used in the language). In that case,
it is assumed that the interlocutor has competence enough in the language to
recover the removed part, “ako+na.” Oh, what is the point giving limbs to this
word? Many limbs would make it redundant and monstrous! Uche tells us the person is just not talking about the possession
of wisdom or not caution or cleverness is entailed in it. Otherwise, how can
one be wise if one is not equally cautious? Don’t be fooled by the fact that
the two words have been conjoined with “na” (and).
Now, where is ako; where is uche? I have stated that the clipping as a morphological transformational
process removes “ako+na” from the structure but “uche” is still there; the
trace is there and we can fill the blank spaces.
The next thing to
worry about is whether akonauche
actually manifests in the utterances of people these days (on social media and
in real life). If all humans have the faculty of akonauche, differently distributed in people – obu si na ike di n’awaja n’awaja (obu the bird said that ability is
variously distributed) and in families (which is one reason the Igbo carry out iju ajuju or making enquiries before
contracting a marriage and if akonauche
is something we can acquire, activate or
boost from the various interactions we have in our community, is there enough
evidence that people are critical enough and are making the right judgments –
or do the leave the thinking to others and relying merely on their own akonauche? How many times does
experience teach them, or does it teach them at all? As that related Igbo
proverb puts it, otu osisi o na-adu ha n’anya
ugboro abuo? Do they allow one stick poke into their eyes twice? I hope
that the first poking has not caused them to be blind.
I have the feeling
that the number of times the same stick pokes into their eyes may be dependent
on the lens through which they look at reality. They may be looking at
situations through the lens, through the eyes of other people – assuming the
first poking blinded them or forced them to look at situations, not with their own
eyes, bought through the eyes of others. Obviously, they are being led like
goats or sheep to the slaughter and cannot as much as resist. When they are
slapped on this cheek, they turn the other one. When both cheeks have been
sufficiently slapped, they should turn their buttocks and receive the blows!
Where is ako; where is uche? They are either on vacation or have taken to their heels. I
thought that humans were thinking creatures, that thinking separates them from
animals! Lower animals should forgive me. Not all of you are “lower”? after
all. In some contexts (especially higher institutions where things are
upside-down, have you not noticed that while dogs and goats get out of the way
when vehicles are approaching), book people don’t! They are too big to keep
safe! They have to demonstrate their “bigness” (of people who are learning a
lot from the books) by refusing to leave the road! And I still ask: where is ako; where is uche?
There are other strange
situations one can cite. All to show that akonauche
agbaala oso (has taken to its heels) in the affairs of humans and/or is
fast dwindling in some contexts on this planet. Where, my sister, my brother,
is ako; where is uche?
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