Understanding Akpunwaism
Akpunwaism is a cultural reaction to defeat and the subaltern status of an ethnic or regional group within a state. Akpunwaism is unique to the Igbo ethnic group, but its manifestation is not exclusive to it. The Japanese and Germans have their unique forms of Akpunwaism as a reaction to their defeat and domination by the Allied Forces during and after World War II. Many wars have produced the same in other parts of the world, but with varied approaches and circumstances. Misunderstood, the portrayal of Akpunwaism by other Nigerians is as a composite of greed and domination by the Igbo man and woman. To the Igbo people, on the contrary, it is a necessary and peaceful approach to both survival and prosperity. One then wonders what Akpunwaism is after all.
Akpunwaism [derived from Akpunwa meaning “tough one” or “hardwood”] is an attitudinal or behavioural form of the partial exit from the state. Peace within the state of peace in exit from it, it does not matter. Peace matters in incomparable ways for the flourishing of Akpunwaism. [Partial] exit from the state means not being reliant on or connected to the government. We have often seen an Igbo trader with confidence state, “the federal government cannot tell me anything because it knows I need nothing from it”. Such is the mark of an exit from the state, a firm, almost passive repudiation. What makes the exit robust are the reliable socio-economic networks created which facilitate trading and enterprise.
The Igbos have to work through and compensate for the aggression they suffered. And that lingers with their psychic cum historical heritage with non-aggression. That requires innovation of character. We must remember Akpunwaism is a reaction rather than a preferred way of life. On an individual level, it is an attitude that hollers, “You cannot leave me behind”. It is only when considered as a collective group can it be a step towards the partial exit. What is most interesting is that while some Igbos see it as a long term partial exit strategy, others see it as just living the life.
After a major loss, there is the necessity to rebuild by storing up as several capacities, strengths and resources as possible, peaceful and legitimate. But this only ceases when all subaltern limitations disappear within the state (Nigeria). Just like the mythical sukube tree which standing in isolation bears no fruit. However, when cut or burned down, regrows bearing irresistible-tasting fruits. It only dies when its descendants grow all around, so is the Akpunwa. It then becomes a responsibility for survival.
Akpunwaism has an invisible side; caution and circumspection–aggression is never far away. Yet, synonymous with Akpunwaism are the virtues of determination, focus, strength, shrewdness, adaptability and tact. A keen self-awareness, internal structures of reliance, competitiveness, risk-taking and sacrifice backs this up. Never mind Nollywood. Akpunwaism has solid potential as a productive state of being. And a robust approach to self and community development when practised without deficiency or excess. The moment they introduce vices into the manifestations of Akpunwaism, it ends up giving it a bad name. Akpunwaism by itself is not greed, violence, selfishness, subversion or wickedness. Those are just vices some can mix in with it.
Even the harshest critiques of the Igbo attitudes towards earning a position or income would occasional in moments of reflection, admire Akpunwaism. Some even wish their ethnic group had such an approach to doing things. However, when we look beyond the stereotype, you will find countless Igbos that are not rich, not successful, not educated, and not high-flyers in their careers. Yet, they still practice Akpunwaism with hope just as much as their richer, more successful, better educated, and high-flying compatriots.
A necessary question is, was it the Civil War that triggered Akpunwaism in the Igbos, or was it always there? I do not know the answer, but I will offer speculation. Weak people never start wars, civil or external. This would suggest that the Igbos felt or could fight a war and win. Nevertheless, the Civil War created a “peaceful reaction” of rebuilding among the Igbos in the aftermath. The brief phenomenon of Nnamdi Kanu as Igbo leader showed that the potential of an exit from the state exists. Moreover, it will take a lot more than demagoguery and ‘cause célèbre‘ to actualise it. It also proved that Akpunwaism does not seek full exit but partial exit. Caution: there is always a thin line between partial and full exit. It might end up being a progression.
Though not the focus of this article, the other two major ethnic groups in Nigeria, the Yorubas and Hausa-Fulanis, have done well. More so within the embrace and facilitation of the state. Such is a more secure and inclusive approach to survival and prosperity. Whether exit from the state is better or worse than the embrace of the state for the building of an ethnic group as contributors to society. It is not for me to judge. My concern has been the misunderstanding of the phenomenon called Akpunwaism, and I have attempted to address it in a simple and clear style.
Akpunwaism begins at home.
Grimot Nane
” A necessary question is was it the civil War that triggered the Akpunwaism in the igbos or was it always there” From Amadu Bello’s quote pls correct me if I’m wrong, and I think that was prior to the civil war, he expressed his bitterness about how the Igbos has occupied every position in the civil service even as a gate man they work their way through to become a manager managing other gate men, so by this one could draw a conclusion by saying that the Akpunwaism has always been naturally embedded in their DNA. So Akpunwaism wasn’t triggered by the civil war, they already had it.