IGBO KWENU

[Nnamdi Oziri]

Igbo ekelem unu!

Apart from using the Kwenu as a signal to gain audience attension, Kwenu in
the real sense means greetings from the speaker to the audience.
It does not make a difference what the occassion is all about. It can be
used both as a rallying cry for action. For instance in Achebes 'things
fall apart', when one of the daughters of Umuofia was killed, the eldest of
Umuofia used this expression- Umuofia Kwenu to begin his address.

Kwenu can be added any prefix when addressing any crowd. One can say Igbo
Kwenu or Imo Kwenu or Nigeria Kwenu. For instance in our past naming
ceremony we even made most of the umu Amaerika in our mist to feel welcomed
by also saying Amaerika Kwenu. Such greeting make everyone feel welcomed
and of course feel that he or she is a part of the on going occassion.

Igbo Kwenu and Igbo Kwe are realy similar, the first being the long form
used in formal occasion while the later is the short form, Igbo Kwe is use
more as atriumphant expression of victory. It may be an occasion of victory
for instance when during the 96 Olympics when the Nigerian Green eagles won
the world cup.
It did not make difference which ethnic group one may come from Nigeria.
The chanting and response of Enyi mba Enyi follows such a jubiliant cry of
Igbo kwe or Nigeria Kwe.

Ndewonu.

Oziri

>Umu Igbo Ibem:
> You would have received the following posting earlier than
>now if I didn't make a mistake on the address. I am sending it again with
>minor corrections.
>
>Ndewo nu.
>
>
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>>From: njo...@wku.edu
>>To: EN...@SHU.EDU, IOKO...@CI.TACOMA.WA.US, IGBO...@MCVEELEY.CC.UTEXAS.EDU
>>Message-ID: <009B400B.F...@wku.edu>
>>Subject: More on the Meaning of Igbo Kwenu
>>
>>Ndi Igbo Ibem:
>> M. O Ene (MOE), before commenting on my simple interpretation of the
>>possible meanings of Igbo kwenu, expressed his surprise "at the paucity of
>>our knowledge about Igbo literary legacy and cultural heritage."
>>Indeed, one cannot at this point in time overstress the need for us to
>>increase our knowledge of our cultural heritage and continuing
>>traditions. Let's continue the present effort we are making to articulate
>>our
>>thoughts on omen'ala Igbo.
>> I am pleased to know that the question about the cultural meaning of
>>IGBO KWENU falls right in MOE's alley. It's also encouraging to know that
>>NONI
>>has a continuing interest in enhancing our awareness of Igbo
>>common experience, collective memory, group knowledge, thought,
>>tradition, and action.
>> But I'm a bit concern by MOE's claim that the Igbo Kwenu falls
>>within his domain, and if you read his contribution bellow, you will perhaps
>>agree with me that he certainly knows what he is talking about. With due
>>respect, I think that MOE might be scaring people away from the arena.
>>I have always thought that meaning in Igbo folklore is always multiple.
>>The exploration of the universe of meanings of IGBO KWENU will require
>>the contribution of as many Igbo people as possible. It seems to me,
>>therefore, that the contexts, functions, and meanings of IGBO KWENU can be
>>interpreted at various levels of significance (aestheric, anthropological,
>>cosmological, etc.).
>> Why is all this discourse desirable? It is one of the means
>>by which we can build the intellectual and philosophical bases
>>necessary for Igbo scholarship. Hopefully, one day we shall have a
>>conference
>>organized by NONI where Igbo scholars can get together in panel sessions to
>>discuss the high cultural and intellectual values of the contributions that
>have been made on the Igbo--net.
>> Let the debate continue. We have been to school and can speak for
>>ourselves.
>>
>>Akuma-Kalu
>>Okpa Asoghi Apiti***
>> *** Now for those of you who don't know it, Okpa Asoghi
>> Apiti is just one of my priase names (utu-afam).
>> I am not a chief. If fact, I don't want to be a
>> chief. I'd rather be a king-maker. Or simply:
>> Prof. I like that.
>>
>> BTW: "Okpa asoghi apiti/uroro" refers to a known
>> hard worker. Especially one who, like a
>> good farmer, does not mind the mud. And I am from
>> Akanu Ohafia--Mba n'echu ubi ka mmiri.
>> Those who know me can testify to the fact that I go
>> to bed not because I am tired, but because
>> it's dark. And boy do we have every reason
>> to be awake in faraway America? Ndewo nu.
>>
>>
>>MO Ene <En...@shu.edu> writes:
>>>
>>>Ndi Igbo:
>>>
>>>This one is right up my alley, but I will not go into details. I am
>>>surprised,
>>>however at the paucity of our knowledge about Igbo literary legacy and
>>>cultural heritage. There are many of us in this boat. This is what NONI has
>>>been saying. Endless parties will not do it; we must go back to the basics.
>>>We
>>>must inform and educate each other. I sincerely hope that Ndi Igbo in
>>>Washington will join in "re-inventing" our culture, and not follow the path
>>>of once-a-year parapo parties.
>>>
>>>I was reviewing a piece on Olaudah Equiano, to whom NONI dedicated the
>>>inaugural Igbo Heritage Month "Disapora Day." Did you guys know that
>>>this man was captured and enslaved at 10; that he never saw Igboland again,
>>>even when he was appointed a commissioner for the repartriation of freed
>>>slaves to Liberia and Freeton, Sieraa Leone, slaves to whose freedom
>>>dedicated his whole life? Yet this man remembered --and wrote down--how
>>>Ndi Igbo "compute the year"! Some of our eggheads today would write: "we
>>>mumbo-jumbo at lunar sighting"!
>>>
>>>Now to the topic. First, let me congratulate Ndi Igbo in Washington State
>>>for coming together. Thank you for the address too. I will send my... our
>>>message to Ndi Igbo yonder by next week [in English and in Igbo]. If you
>>>guys want to be relevant, take a decent interest in the affairs of one
>>>another, and start putting money into buying a building to be called "Obi
>>>Igbo na Seattle." Forget these fancy hotels; they are ripping us off. We need
>>>a place where our children can get together and learn about their root, get
>>>to
>>>know one another and form a lasting network.
>>>
>>>Meanwhile, I repeat the correction about kolanut. It is neither "breaking"
>>>nor "blessing": It is the kolanut communion ["Ogbugbandu Oji"]. There are
>>>four main component of the ceremony:
>>>1. Presentation [ICHE OJI]
>>>2. Blessing [IGO OJI]
>>>3. Breaking [IWA OJI]
>>>4. Distribution [IKE OJI]
>>>
>>>Each phase is very important. Number 1 is the most contentious in Ama
>>>Igbo in New Jersey. The others are fairly simple, especially the blessing --
>>>few of the loudest men during the presentation phase have a good command
>>>of apt proverbs and parables [important tools in the blessing of kolanut....
>>>since "oji anaghi anu Bekee :))]
>>>
>>>
>>>Okay, lets go "KWENU"!
>>>
>>>Akuma-Kalu, Okpa Asoghi Apiti (what #? and where?) wrote:
>>>>To the best of my knowledge, "IGBO KWENU" is an anticident call in
>>>Igbo oral performative tradition. Its consequent response is "IYA" or
>>>"Yahh!!." It could be a cautionary command or call to order. It may also
>>>be used by someone who wants to speak to call attention to himself or
>>>herself. In this context, "IGBO KWENU" could mean LEND ME YOUR
>>>EARS.
>>>
>>>
>>>T. Obinkaram Echewa in "I Saw the Sky Catch Fire" wrote {through the
>>>character of 'Mrs Ashby-Jones'}:
>>>"Taciturnity is preferred to speech. Speech is slow and deliberate, and the
>>>greatest consonance between the mind of the speaker and that of the
>>>audience is achieved through the smallest number of verbal cues. Hence their
>>>habit of constantly repeating the hortatory ejaculative 'Kwenu.' "
>>>
>>>Of course, Maazi Echewa has made his point: what the Oyibo lady thinks is
>>>just for the heck of it, abi?
>>>
>>>I believe that the >Chief Okezie Okonkwo Imo>Ochiri Ozua 1 of
>>>Ania-OHAFIA< can build on these bits. But I would work out a simply way
>>>of passing it on, if I were presented with such a request by Ndi Igbo Uzo who
>>>live and thrive over there.
>>>
>>>Kalu presented the general idea, I don't quite get the "cautionary command"
>>>aspect. You plead with "Kwenu"; you don't caution. The "provost" of a
>>>meeting should not use "Kwenu" to call people to order. "Kwenu" is a sacred
>>>call to umunna.... after one has been allowed to address them. You don't
>>>jump up and start shouting "Kwenu" like you own the land. People agree to
>>>listen to you after "Kwenu." It helps you to clear your voice. You are
>>>psyched. The audience is alert. They listen. You speak. But don't bet on
>>>anyone agreeing on what you have to say. It rarely happens. You better
>>>keep it short or simple, unless you have a good command of the tools of
>>>Igbo communication.
>>>
>>>Hence, in my theories of Igbo political philosophy, "Kwenu" is "The
>>>Principle of Compromise." You agree to listen, to consider whatever request
>>>is put forward, and to act according to the facts presented, your knowledge
>>>of the issue at stake, and according to your conscience.
>>>
>>>On Maazi Echewa, I was pass. I leave the "ejaculative" bit to Chinyeaka and
>>>Tochio to serve it out. And if you two must take on it, with the unending
>>>assistance of Ide Juu Ogwgwu, ochu nwaanyi na WTC--where mamas
>>>adult-educate themselves to educate children-- I will add some "pantrol"
>>>[gasoline] to the pyre: Echewa has a "Glossary" on Page 321. The
>>>not-too-conventional written Igbo notwithstanding, I understood most of
>>>the copiously used Igbo words. But one truly got my goat. I checked it out:
>>>
>>>"Awtu-aligh-li" -- an organ that makes mockery of a man's viririty.
>>>
>>>I am rolling on the floor laughing in Latin as I hit the sack :-))))))
>>>
>>>
>>>Birikwa nu.
>>>
>>>
>>>
>>>MOE
>>>
>>>
>>>
>>