Conceptually, “to build a greater generation” presupposes the existence of an older generation whose efforts are geared towards laying a foundation for modifications or improvements by successor generations. On the other hand, metamorphosis means stage-by-stage changes or improvements in form, shape, or nature. That is, to turn into completely different things, maybe from being great in one aspect to being greater in all ramifications. Or to turn negative circumstances into positive ones. However, the common denominator is seen in the pre-existence of an organism, a person, or a group. 

The second denominator is the belief that for any form of change or improvement to occur or to build a greater generation for tomorrow, there must be a realisation of the need for it. Next, is the acknowledgment and acceptance of accountability. This include acceptance of responsibility for flaws, or failures wherever necessary. 

The third denominator is action. The reality of building a greater generation for tomorrow is seen not only in the first and second denominators but especially in actions taken that are geared towards modifications, improvements, and actualisation of desired goals. This also includes all programmes and actions as well as mobilisation of the critical mass needed for its clinical actualisation. 

I can recall quite vividly while growing up, we heard and felt the existence of an Igbo society where such core values, norms and ethos enshrined in idiomatic expressions like “onye aghala nwanne ya, onye emegbula ibe ya – never abandon one another, ome ihe jide ogu jide ofo – seek equity with clean hands were held dear. Others are Egbe bere Ugo bere – let the Eagle perch and let the Kite perch; eziokwu bu ndu – the truth is life; ezigbo aha ka ego – a good name is better than gold. 

 

I hope most members of Class 92 of Sacred Heart College, Eziukwu, Aba, Abia state, Nigeria have nostalgic reminiscent, sweet memories of this era. An era where everyone saw each other as ‘nwanne,’ in local parlance meaning, relation. A society where filial affinity, bonding and intricate, web-like, intertwining relationships, and feelings of oneness were quite palpable, and real. 

That was the era when communities contributed to training their own very best and also looked out for and pursued things for the overall best interests of everyone in the community. The people lived for each other, lifting and supporting each other. No one parent owned a child, every child belonged to everyone (Nwa oha). 

However, what we witnessed then was a figment of reality; not the real thing but a dilution orchestrated by colonial incursion. That the colonialist, like an army on the rampage, put a knife on the epicentre of the cord that bonded the existential order of the people. A situation Chinua Achebe pointed out in his book, “Things Fall Apart” thus; “… he has put a knife on the things that held us together, and we have fallen apart… things fall apart; the centre cannot hold; mere anarchy is loosed upon the world.” And truly more than mere anarchy was unleashed on the lgbo and Igbo society. And the Igbo world values, norms and ethos began to fall apart. 

Unfortunately, while the people were still grappling with the broken pieces of the world that fell apart, and at the same time battling assiduously to contain and maintain a firm hold on the things that bond them together, yet another sinister death knife was struck further into the wound. The Nigeria-Biafra war broke out. The effects were so devastating that Prof. Okey Ndibe cried out in the Daily Sun on December 14, 2010. Thus “the war brought out the worst in someone.” 

Over the years, several other knife cuts had exacerbated the wound. Currently, when one takes a cursory look or does an analysis of the Igbo society, one would be able to confirm the deteriorating state of this sore. The sore has festered and become more life-threatening. The number of poverty-stricken people, palpable apathy, and hatred, the increase in crime rates, devaluation of human lives in a society once renowned and popular for promoting the sacredness and sanctity of human lives. 

The beauty of an ideal Igbo society and way of life is that it thrives on agreement or acceptance of issues collectively agreed upon. Examples are common local greetings and chants, such as, “Class 92 Kwenu! Ndigbo Kwenu! Nigeria Kwezuo Nu.” 

Therefore, for any matter to be valid, practicable, or enforceable, there must be individual, group, or collective agreement. Hence such proverbs as, “Onye kwe Chi ya ekwe, Omewere ma Chi ekweghi, onye uta atala ya.” Implicitly, an agreement between one and his Chi always produces success. Contrarily, if failure results from one’s disagreement with his Chi, there is no need for blame games. My surname, ‘Ibekwe,’ and other names like ‘Igbokwe, Umunnakwe’ in local parlance means an appeal for agreement in English translation. The names also symbolise and attest to the beauty and sacredness of agreement among Ndigbo. 

In essence, to build a greater generation, there is a need for collective agreement. This will establish what is, what should be or expected, and what should be done for the realisation of the expected. 

Consequently, there is a need for constant meetings of ideas, and deliberations on expectations – social, economic and political among the people in all strata and the leadership. 

This informs the second essence, which is that we must solemnly decide to agree to reject the current deplorable situation. This agreement leads to choosing “Building a Greater Generation.” 

It is an existential reality that nothing, especially in the emancipation and development of an individual or society, ever happens in isolation of the key elements of realisation, acceptance, decision and action. This is because, as McGraw opined, if no one accepts accountability for whatever happens either positive, negative, good or bad, failure or success, nothing will ever change.” 

Invariably, we must, as a people decide, agree and accept that there is a need to build a greater generation whose reality would metamorphose into our dreams and aspirations. 

At the same time, we must agree to work together assiduously to achieve this set goal for the students; for the Igbo society, and Nigeria as a whole, and also follow through with accountability. 

We must however start by creating the circumstances we want. So, if we want a better future, we should create it. If we want a better Sacred Heart College, Southeast, and Nigeria, we should create it. And the best time to start is now, “Ma anyi kwe,” meaning, “If we agree.” 

*Ibekwe Nnamdi chimdi was Deputy Senior Prefect (DSP), Class 92, Sacred Heart College, Eziukwu, Aba, Abia state, Nigeria