By
Obododimma Ọha
An Igbo folktale presents a song by an orphan: It says:
Ụdara m puo!
Nda!
Nwunye nna m o!
Nda!
Gote ụdara rachaa!
Nda!
Rachaa na m enwe nne!
Nda!
Rachaa na m enwe nna!
Nda!
Elu ụwa bụ ọrịrị!
Nda!
Onye nọchaa ọ laba!
Nda.
(My ụdara germinate!
Nda!
My step-mother!
Nda!
Bought ụdara and ate it all!
Nda!
Ate it all for I don't have a mother!
Nda!
Ate it all for I don't have a father!
Nda!
Life is a brief visit in the neighborhood!
Nda!
Whoever comes to visit has to go home!
Nda!)
As in many supernatural tales in which we have magical incidents, she gets instant results as she sings for the growth, fruiting, and ripening of the "ụdara." The same refrain. But what is more interesting is that she uses the power of the word, just as God did during creation! Let this or that happen and it happens.
This should pain and puzzle the step-mother who bought her own "ụdara" from the market. So, that orphan has access to great power? Worse still, the orphan gets her own "ụdara," even the whole tree!
The conflict between them is ripe, too. But what chances has the market over domestic power of the word?
The orphan is already victorious and with her song, summons the spirits and commands what does not exist to begin to exist! She personalizes and commands the "ụdara"! That is difficult to bear. Very difficult.
This is where our use of the story ends. The help of the helpless. Supernatural intervention.
Now, the application. Minority and disadvantaged groups have to hope for this intervention, otherwise, who would give them "ụdara" from the market? They are orphans! Who would take the risk and speak for them? It is about disadvantage and deprivation.
That performance of power in the spoken word reminds me about its use at creation. And God said, "Let there be X" and there was X! Same with "ụdara" in the context of our deprivations!
Who wants to become a target after running his or her mouth about this or that deprivation? Who wants to play scapegoat? Not me. What of you?
So, the"ụdara" story is about growing up and surviving. "Ụdara" will not grow only for that homestead but for every homestead. That you can buy the fruit from the market is even a confession that yours has not grown yet!
The song of the orphan is a disturbing anthem really. The song of the orphan in the republic can make things begin to happen. That other anthem rouses the power in the spoken word.
My "ụdara" also germinating and bearing fruits does not mean having the opportunity also to loot. It does not mean having the opportunity to mistreat the other. It means coming to a recognition that the "ụdara" can also grow and fruit for the other. It means that all are equal.
The song of the orphan makes us think deeper. It is not just the activation or use of power in the spoken word. It is actually an argument. The orphan is making a case for her "ụdara" to grow and fruit, to teach someone a lesson. Her step-mother buys "ụdara" and eats all. Her reason: the orphan has no parents to give her also. This is unjustified and can annoy anyone. So, the orphan's argument stands.
This shows that reason has to be acceptable, not just an appeal to passion. Life is a brief visit and "ụdara" grows for every citizen.
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