ịgba izu in Igbo Discourse

by

Obododimma Oha

ịgba izu (roughly translated as private discussion, not exactly a consultation of an individual who is an authority) is a very good example of a location of a discourse-within-another-discourse in Igbo culture, whereby this additional discourse may provide a solution to difficult areas arrived at in the main discourse. In other words, ịgba izu is a kind of satellite of the main discourse. Some interactants who have interest in the issue at stake are allowed to meet separately for a private discussion, to decide what concessions they can make or what they can accept in the main discourse. Thus, if it is a kind of consultation still, what they are consulting is their collective interest, to reach an agreement about it, in relation to how it has featured in the main discourse. One may not entirely be off the mark in calling it a kind of conspiracy or discursive politics. But one good thing is that this kind of conspiracy is granted or legitimized in the main discourse. Further, it accommodates or tolerates only those affected. Those not involved are treated as “spies” and not allowed in the discussion. In other words, the discussion is respected as being independent of the main discourse as long as it lasts. Once it is mobilized in the expression, Jeenụ jee gbaa izu (Go and have a private discussion), it becomes legitimized and is not regarded as an illegal plot as such. Or, individuals affected may directly request an ịgba izu. Of course, there could have been “meetings before the meetings” or ịgba izu before the main discourse, just  as there could be ịgba izu or a private discussion after the meeting. The interesting thing is how these are networked and used as deciding points in the main discourse.

What is very crucial is the privacy of ịgba izu. In that case, just as not everyone may be allowed into the discussion, not everything can be said in the open. And why is this so? The Igbo say that okwu na-asọ anya (A talk must show a consideration of the right context in which it is to be brought up). Some Igbo dialects would say, ụka sọ anya. In that case, ụka or okwu (talk, discussion)  is not for every ear (not for every anya or eye!) and so is one manifestation of communicative competence in Igbo discourse. One is expected to know what to say and what not to say in the presence of some people. For instance, an idiot would just go to the social media to broadcast secret plans of a group, a church, a profession, etc. Commonsense demands that we should have and know how to apply our "brakes" in talk.  That should be part of our pragmatic competence in the language and culture! Nowadays that "reptiles" prowl about on social media platforms, one should know what to write and what not to write. Oh, your mobile phone conversation? Or do I mean talking about your private matters on a megaphone? Shout, scream at a cash point that you are withdrawing or sending ten million dollars! Some people are listening! Those who just go to Twitter and Facebook to advertise their movements, new dresses, and jewelry, should know that they are helping kidnappers and thieves who are busy doing research! 

Igba izu also throws up an ironical case of using secret talk to handle problems in an open talk! Also, one who says what one should not say before certain people present may be regarded as

1. Not well brought up or not well trained;

2. Mentally ill;

3. Compelled to say those things by forces we can’t see;

4. Making a confessional statement; and

5. Unfamiliar with public talk.

ịgba izu makes discussions or discourses that have come to dead ends have an opening. In other words, they are opportunities when there seem to be none. When people argue and argue endlessly and it seems that they have matching rhetoric (for and against), ịgba izu, in order to make concessions, may be the last option. If the ịgba izu is not allowed, then they have to come back another time and continue arguing, offering strong points from their hearts. But that return match hardly arises. ịgba izu which may be followed by another ịgba izu should offer a resolution.

One thing that particularly excites me about ịgba izu is that it is the solution to a problem or deciding an answer to give to a difficult question. It presents a collective answer. But, of course, there could be disagreements in it, just as there are disagreements in the main discourse. It would be shameful if it is made open that there has been such a disagreement. That disagreement, too, needs to be kept secret.

One issue this brings up again is the need to be educated in the way of managing talk in the culture. It is not enough and not even right for curricula on talk to teach talk from Western cultures to pupils from non-western cultures, citing Aristotle and Quintilian, as if they provide the norms for every culture. Perhaps one can still locate ịgba izu in the Roman tradition, but there could be still be differences.

Another thing is that this ịgba izu tradition of talk is not all available in the school design of learning, especially in the so-called "postcolonial context." One can easily learn it by being exposed to discourses involving ịgba izu through town union meetings, ụmụnna meetings, age-grade meetings, etc. These are also classrooms and any member of the culture who misses them has missed important classes!