By
Obododimma Oha
The traditional Igbo society is one that is founded on the inspiration received by watching or observing others in the society. In other words, the importance of other people is significantly registered in our lives, through looking at others' lives to emulate them or to avoid being like them. In that case, others are important to us and it is good that our paths crossed. The crossing of our paths is something valued in Igbo life and at various levels. One tries not to fall behind one's peers. The Igbo call this idea of trying to measure up as "a dị ka ibe" ("being worthy like other people" ). It is not that others are entirely good, but one should model oneself after what is good and try to compete with others over goodness.
But the Igbo also warn that in pursuing "a dị ka ibe," one should not execute the project blindly as to actualise the idea of "nne ewu nụ na ibe ya amụọla, ọ mụọ n'akaghị aka" (when the pregnant goat learns that its peer has littered, it goes into premature labour).
Competition is good for progress in society but should not be suicidal or out-doing the other pursued at all means. So, if the other fires ten shots, I fire twenty, just to be praised for being wasteful and stupid? If the other farts twice, I fart four times to show that I have more gas inside me! A dị ka ibe is not wastefulness or stupid participation in recklessness!
If Unoka sits at home and plays his flute, expecting food to fall from the sky, when his peers are in their farms with hefty hoes, let his visitor please seize the stupid flute! As with individuals, so with countries. Nobody goes to the moon or International Space Station by wearing overflowing nightgowns, or launches a satellite by beating his hairy chest, announcing that he is the only giant! It is not through masquerading and deceiving populations into living in fear that deep space is probed. Further, no one can manufacture the tablet that I am using in typing this article by only sagging his or her pants and playing very loud music with earphones plugged!
A dị ka ibe! So the presence of the other energizes us! The presence of the other accuses us and causes us to think about ourselves and our relevance to others. In that way, we are being told indirectly to rise and use a good example. Others who are just like ourselves are not a good example, but a bad one. That is why it is not good for all to be the same!
Ima aka (comparing lengths of hands, literally speaking, or slapping of hands to signify a contest beginning) is greatly misunderstood and is killing the Igbo society! The pregnant goat hears that its peer has given birth and goes into premature labour! Is it the wastefulness, to appear greater? That could annoy the spirits for it is the wrong image of life and does misdirect life!
Ima aka does not mean that we all have to cut and bring all our hands for the judge to measure and decide which is longest and deserves to be worshipped. Ima aka does not mean taking all the glory from society, instead of giving that glory to it! Ima aka is unhealthy competition if it is seen as the essence of life in society. Ima aka leads into stupid championship if it is not designed to encourage a sense of industry.
Our roads have crossed in life, not for us to measure the length of hands, but to tell Unoka to do something else after playing his flute so that his stomach would not start swelling up later.
Ima aka is ideal theory of using one's peers as model, instead of thinking that one tree makes a forest. Ima aka tells us to look around and think deeply. In ima aka, one is compelled to compare not just Mr. X and Mr. Y, but the past with the future, a government with a government, a marriage with a marriage, a culture with a culture. Ima aka calls us to see relationships and to compare situations. But above all, it tells us that our achievements are our choices.
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