Author: Ezekwereogu John
■Twitter: @Umuchiukwu_writ
■July 23, 2018
For about a few weeks now, I have been consulting different architects on issues concerning the order of building. Those I consulted, all studied architecture in higher institutions and are all into practice. As far as I know, none of them has met each other. They studied in different schools at different times, all are practising this particular field in different states of the country. Their conceptions based on the issues I consulted them didn't really agree. They often have different theories and different (practical) approaches to the same issues. Sometimes, they even condemn what the other person said as wrong on hearing that I have consulted another architect bothering on the same issue. I am aware that orthodox medicine does not fully agree with homoeopathic medicine and the two do not really agree with African traditional medicine. By the way, African traditional medicine is not monotonous; it is diverse; it varies from one ethnic group to another. For instance, the Igbo traditional medicine varies from that of Yoruba, which in turn varies from that of Ashanti in Ghana. Sometimes, there are variations even within the same ethnic group, say from one community to another. In Asia, thesis also diverse traditional medicine which varies from each other.

And it is the same in South America, Oceania, North America and even in Europe. (Some of you may not know that there are various cultures in Europe which are totally different from what we know as Western culture.) Even within orthodox medicine, sometimes, there are differences in conceptions between medical doctors or institutions. Now, the fact that the architects I consult or other architects, for that matter, do not agree in their conceptions does not make architecture a delusion, neither does it negate the fact that the subject matter of architecture, which is building, is a reality. Buildings, designing, and construction of buildings is a reality. Likewise, the fact that there are differences in the various ways/approaches of practising medicine, to the point that some regard others as incompetent, inconsequential, etc, does not make the subject matter of medicine, which is preventing, alleviating and curing diseases, a delusion. The prevention, alleviation, the cure for diseases is a reality. You may wonder why this analogy. There are people who hold that the struggle for Biafra restoration is a delusion, and one of the arguments they propound is the differences and disagreements in belief among those who have to be in this struggle before the emergence of IPOB attests that Biafra is a delusion. They argue that if the subject matter which is the restoration of Biafra is real, why are there counterclaims among those who are in this struggle, why isn't there a consensus of belief among those who are in the quest to restore Biafra? That argument is myopic, clueless and absolutely baseless. If there is no consensus among those who practice architecture and medicine, both of which deals with what is physical, how much more will there be no consensus on if IPOB should form a coalition with other groups who have questionable activities which they have been linked to and facts established that they are culprit to deals with what is immaterial (not perceptible to the sense?s?. Biafra restoration deals with Chiukwu Okike Abiama and Chiukwu Okike Abiama is immaterial.
Biafra restoration has a direct relatedness to everything that has to do with fighting for freedom, so there are countless avenues of approach which may be revealed and reviewed if necessary but in most cases are usually kept the secret to avoid sabotage. However, we need to recognize clearly that the variations are made necessary by the condition of human beings involved, and do not in any way change the truth concerning the nature of that which is being approached, namely, freedom. No matter the direction we may come from, freedom remains the same. Differences and disagreements among those who agitate for freedom arise because of limited or distorted human concepts about the approach. I am well informed. I know that very well, so I am not talking too much if I say that. And I will not mince words if I want to say that, because it is true. And when it comes to rationality, I am very rational to a point that strikes awe. In fact, I am exceptionally sceptical. But then, there is something that beats rationality, something that is beyond rationality, something that logic cannot find, even though it does not violate logic when it is found. I am talking about Biafra restoration. Whenever I hear or read anybody saying that Biafra is an illusion, that it is the weak minded that believes in it, I laugh. No matter how intelligent or logical the person's argument may be, I sneer at it. I wish they know. The Igbo language says, "image made amaghi k'ariri ya (what you don't know is beyond you)." Biafra is something that I have experienced and is experiencing, to a point that it is more real to me than the air I breath. Having said that, I will say that Biafra restoration under IPOB is a reality, they are not fictitious. And they affect people and situations." Biafra is the more you rationalize, the less you see. Oh yes. It is one area that human knowledge is utterly useless because it is divine. It is so because the mind can never find the solution but only Chiukwu Okike Abiama, "I praise you, Father, Lord of heaven and earth, because you have hidden these things (Biafra) from the wise and learned, and revealed them to little children (the unlearned)." So, the more you rationalize about Biafra restoration or IPOB joining a coalition, the more confusing and oblivious it becomes to you. What you need is not brain knowledge. You need the experience of knowing what Biafra stands for on IPOB, that it is a divine mandate upon her through Mazi Nnamdi Kanu. The obstruction between those who deny the existence of this fact and them believing in the existence of any other thing is tantamount to destruction upon any sort of coalition that will cause a collision for Biafra restoration.
Edited By Ichie Nduka JR (Shakerman )
For Umuchiukwu Writers

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