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The Economics and Social Costs of COVID-19

The Other Sociologist

In Episode Seven of our Race in Society series—the final episode of season 1 on “Race and COVID-19″—Associate Professor Alana Lentin and I are joined by two guests to discuss The Economics and Social Costs of COVID-19. We examine the impact of the COVID-19 crisis on undocumented migrant workers, whose labour is being exploited.

The economy depends upon the work of racialised people, exposing them to higher risk due to casualised frontline services, which have kept the health system and other businesses going throughout lockdown. At the same time, racialised people are provided inadequate protections against infection, including poor personal protective equipment.

Our first guest, Sanmati Verma, is an Accredited Specialist in Immigration Law. She discusses the legal issues faced by temporary visa holders and migrants, as they lack access to economic security. Our other guest is Professor Sujatha Fernandes, who is Professor of Political Economy and Sociology…

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Rudolf Ogoo Okonkwo’s essay on the Igbo person – an important contribution to the political economy and sociology of ethnicity

The Futile Search for a Good Igbo
By Rudolf Ogoo Okonkwo

Between 250 CE and 1948, Jews were expelled from Europe over 80 times. That is, in 1,700 years, people in Europe expelled the Jews at the average rate of once every 21 years.

It happened in France, England, Spain, Portugal, Germany and dozens of other countries. These countries in their own characteristic ways rose up one day to declare that they were tired of hosting Jews and tolerating their behaviors and accepting their attitude that whatever land they lived in was no man’s land. These Europeans claimed they were more charitable, hospitable, accommodating and generous to the Jews than any other nationality, but the Jews abused it. They demanded that all Jews leave or be vanquished. They said they tried but they could not see any good Jew to make them change their minds.

Historians who have studied the phenomenon came up with the usual explanations given as the reason why Jews were expelled. Here are six typical reasons (from history books and online sources) as expressed in popular quotes used during each expulsion, massacre and persecution. 1.) “We hate Jews because they possess too much wealth and power.” 2.) “We hate Jews because they arrogantly claim that they are the chosen people.” 3.) “Jews are a convenient group to single out and blame for our troubles.” 4.) “We hate Jews because they killed Jesus.” 5.) “We hate Jews because they are different than us.” 6.) “We hate Jews because they are an inferior race.”

Historians have examined these reasons in order to see if they were causes of the hatred or the excuses for the hatred. Historians propound that if they are causes, once the cause is taken away, the hatred will vanish. But if the cause is taken away and the hatred remains, then, it is mere excuse.

On the economic reason which says that Jews possess too much wealth that causes envy and resentment, historians found out that the Polish and Russian Jews of the 17th -20th century were “dirty poor” yet, they were hated. When the Jews are doing well, the myth that they have a plan to rule the world by controlling governments and financial establishments took shape in the fictional work called, The Protocols of the Elders of Zion. Though it has been debunked as fiction, it remains a bestselling book in the world.

On the idea that the Jews were claiming to be the chosen ones, historians noted that the Jews of Germany in the 19th century denied the concept of being the chosen ones. Many of them assimilated with mainstream Germans, abandoning their language and culture and ways of life. Yet, when the holocaust started, it did not save them. And the Larry Kings of America, who changed their names to hide their identities and those who are not practicing Jews like Madam Albright, have not been spared as objects of hate. Surprisingly, in today’s world, it is the Christians and the Muslims who openly claim that they are the ones chosen by God and nobody can get to God except through their intermediaries- Jesus and Muhammad. But they don’t get the kind of hatred that the Jews get.

The scapegoating of the Jews, especially in difficult economic and political times, is not a cause but rather an excuse. To scapegoat, you must first of all hate. Hitler conveniently used Jews as scapegoat because the hatred was already there. It made it easy for Germans to believe that Jews were the reason they lost World War I and why the German economy was fluttering. The fifth reason, that the Jews killed Jesus, falls flat when the Christian Bible says that the Romans killed Jesus with the help of Jews but the hatred was reserved for Jews alone. The Roman Catholic Church, in its Second Vatican Council in 1963, had to officially exonerate the Jews, but the hatred continued.

The idea that the Jews were outsiders should have waned with the increase in Jewish assimilation over the years. But it didn’t. Instead, the complaint changed. In Germany, it turned into: “We hate you, not because you’re different, but because you’re trying to become like us! We cannot allow you to infect the Aryan race with your inferior genes.”

The final reason is that “we hate the Jews because they are an inferior race.” The Jews are not a race, to begin with.

This is how Rabbi Kalman Packouz put the dilemma of the Jews. “Every other hated group is hated for a relatively defined reason,” he wrote. “We Jews, however, are hated in paradoxes: Jews are hated for being a lazy and inferior race – but also for dominating the economy and taking over the world. We are hated for stubbornly maintaining our separateness – and, when we do assimilate – for posing a threat to racial purity through intermarriages. We are seen as pacifists and as warmongers; as capitalist exploiters and as revolutionary communists; possessed of a Chosen-People mentality, as well as of an inferiority complex. It seems that we just can’t win.”

In 2005, Okey Ndibe wrote a piece he called, “Thou Shall Not Rent to Igbo.” In it he brought to the fore the discriminatory challenges Igbo tenants were facing in finding apartments to rent in Lagos. In a rejoinder titled, “Igboman can be a good Tenant,” Kola Akomolede’s argued that it was not only Yoruba landlords who do not want the Igbo tenant but landlords of other ethnicities, including some Igbo landlords. He suggested that the real problem was the nature of the Igbo man and not the discrimination against Igbo tenants which he made every effort to justify. He suggested that Ohanaeze should advice Igbo men to “change their attitude and behave like gentlemen.”

European intellectuals, including some Jews, made similar appeal to Diaspora Jews across Europe before Hitler came. Many Jews bought into it. They changed their names and many abandoned their religion all together. Some intermarried with Germans. But when Hitler came, it did not save them.

Instead of finding practical structures based on law and order to deal with universal issues between tenants and landlords, Akomolede made flimsy arguments like the one about the Igbo with “good background” being good tenants. Property consultants and owners, he suggested, should care about good background of tenants. He finally fell back on the popular refrain that the Yoruba are the most accommodating nation in Nigeria.

We have heard that line before. And we are hearing a lot of it today. Some have observed that beneath the issue of discrimination against Igbo tenants is the bigger and subtle issue – the battle for Lagos.

That battle for Lagos has actually come out in the open.

Common with all things Nigeria, Akomolede’s greatest failure was in subscribing to the predominant Igbo stereotype on the basis of which he demanded a change in the nature of the Igbo. “Stereotypes are not necessarily malicious,” once cautioned Chinua Achebe. “They may be well meaning and even friendly. But in every case they show a carelessness or laziness or indifference of attitude that implies that the object of your categorization is not worth the trouble of individual assessment.” That’s how the action of a man or a group of people in Nigeria is often ascribed to the action of an ethnic or religious group.

The old conventional wisdom was that of Samora Machel: ‘For the nation to live, the tribe must die.’ The new conventional wisdom is that, the tribe can live as long as it wants. But for the nation to live, impunity must die; citizens’ rights must be respected; law and order must be established and enforced, irrespective of ethnicity, religion or creed.

On the one hand, since 1914, the primary question of Nigeria has been the Igbo question. There are other important questions, but in the answer to the Igbo question comes the understanding of all the other questions. On the other hand, the primary tragedy of the Igbo is that they are living in a Nigeria that is yet to come, if it ever comes.

The innocence of the Igbo ended long time ago. It ended before 1945 when some Northern elements in Jos first rose up and massacred Igbo people. When it was repeated in 1953 in Kano, the British inquiry reported that, “No amount of provocation, short-term or long term, can in any way justify their (Northern Nigerians) behavior.” The British report went further to warn that “the seeds of the trouble which broke out in Kano on May 16 (1953) have their counterparts still in the ground. It could happen again, and only a realization and acceptance of the underlying causes can remove the danger.”

Of course, it happened again. It happened in all of northern Nigeria in 1966, Kano in 1980, Maiduguri in 1982, Jimeta in 1984, Gombe in 1985, Kaduna & Kafanchan in 1991, Bauchi, Kastina, & Kano in 1991, Zango-Kataf in 1992, Funtua in 1993, Kano in 1994. Since 1999, over 10,000 people have been killed in more than a dozen incidents of religious/ethnic conflicts. And since 2009, over 4000 people have died in Boko Haram attacks. The dispossession and displacement of Igbo people once desired by the leaders of the Northern House of Assembly in the 60s have now been achieved by Boko Haram in the 2010s. In places like Maiduguri only death-defying Igbo stayed put. Even those types have sent their wives and children home.

Usually, before Igbo bloods were spilled, it was customarily preceded by arguments in several quarters, official and unofficial, in the media and in secrecy, about the disdain of the very nature of the Igbo and the need for Igbo to change. In Northern Nigeria of 1964, there were calls in the Northern House of Assembly to revoke forthwith all Certificates of Occupancy from the hands of the Igbo residents in the region. Lawmakers stood up in the assembly and promised to find ways to do away with the Igbo. Alhaji Ibrahim Musa Gashash, O.B.E and Minister of Land and Survey, told the assembly in March of 1964 the following:

“Having heard their demand about Ibos holding land in Northern Nigeria, my ministry will do all it can to see that the demands of members are met. How to do this, when to do it, all this should not be disclosed. In due course, you will all see what will happen. (Applause)”.

The Northern People’s Congress, NPC, followed Alhaji Gashash’s promise by issuing a booklet called SALAMA: Facts must be faced. This booklet portrayed the Igbo in a very bad light and gave the masses in the North the sense that the Igbo were the source of all their problems. At the same time, the government of Western Nigeria also issued their own booklet called UPCAISM in which the Igbo, called “strangers,” were depicted as land grabbers who must be removed from Western lands and government positions. The booklets also displayed pictures of shops and stores owned by the Igbo and indulged in undue character assassination.

The military coup of 1966 presented a pretext to carry out a plan that had been laid out years before. It was a plan that aimed at a total extermination of the Igbo or, at least, their containment. The pogrom and the brutal war that followed was the final solution to the perceived Igbo problems in Nigeria. When Anthony Enahoro traveled round the globe arguing that starvation was a weapon of war, he was following the script for the total extermination of the Igbo. When Benjamin Adekunle boasted to foreign reporters, “I want to see no Red Cross, no Caritas, no World Council of Churches, no Pope, no missionary and no UN delegation. I want to prevent even one Ibo from having even one piece to eat before their capitulation. We shoot at everything that moves and when our troops march into the centre of Ibo territory, we shoot at everything even at things that do not move…,” he was following the same script.

Just like the once accommodating and charitable and hospitable and generous Germany became a graveyard of Jews when Hitler came, Nigeria became a graveyard of Igbo when Gowon came. And, equally, like Germany, Nigeria failed to accomplish the final solution plan. The only difference was that the Jews learnt from that horrible Holocaust experience and formed their own country while the Igbo failed in that struggle for Biafra and returned to embrace Nigeria as if nothing had happened. Thomas Sowell, a Senior Fellow at the Hoover Institution of Stanford University and a renowned scholar on Races and World Economies wrote that, “Most of the great mindless slaughters of the 20th century — whether of the Armenians in the Ottoman Empire, the kulaks in the Soviet Union, the Jews in Germany, the I[g]bo in Nigeria or the Tamils in Sri Lanka — have been slaughters of those who dramatically eclipsed the accomplishments of others.”

The kulaks were liquidated. The Armenians, the Jews and the Tamils are struggling and still fighting to keep the memories alive and stop it from ever happening again. The Igbo on their part, forgot what happened and why. But the Nigerian elements, disappointed in their unfinished job, have not forgotten. Instead, they are busy preparing for the final battle. Those in doubt should listen when they remind the Igbo openly that “history will repeat itself.” In ways subtle and covetous, they are laying the ground work for what we all know must come. They are making public and closed door speeches in which they are promising that “how to do this, when to do this, will not be disclosed.” The seed of the trouble, as far as these Nigerian elements see it, is in the nature of the Igbo. As long as Igbo will not denounce their Igboness, it will happen again. And this time, it may be a total annihilation, from Port Harcourt to Lagos on to Gusau via Abuja.

Acknowledged, it has been difficult, and will always be difficult, for the rest of Nigeria to interpret the Igbo life and worldview. There is a big difference between what the Igbo think and what others think the Igbo think. This misunderstanding, in many quarters, has continued to be transformed into inert hatred. The myth of the Igbo constantly in the face of Nigerians everywhere, has proved very difficult for many to decipher.

In a 2005 Igbo Day keynote speech titled, The Primacy of Political or Economic power: The Igbo Dilemma, Professor Anya O. Anya noted that:

“There is an inherent paradox and contradiction in the lgboman’s place in Nigeria. On the one hand given his industry, his intelligence and his enterprise, the Igboman is a desirable gift to Nigeria and the stuff of which great nations and great civilizations can be built. On the other hand, given his presumptive confidence in his abilities and his unabashed hunger to succeed at whatever cost, he engenders fear and unwelcome visibility amongst his compatriots. His lack of subtlety, his drive to overcome and his insatiable “greed” for material progress engenders resentment and often inexplicable, and perhaps, undeserved hostility in the host communities. His “loud” style of Life and the facility with which he can adapt to and adopt new ways can also be unsettling to foreign cultural formations that have come in contact with the lgbo including the colonial masters. There is thus an underlying sense of conflict in the lgbo presence in Nigeria.”

For those who care but do not know and those who know but do not care, the Igbo are not perfect. Like so many other groups, the Igbo have those uncommon human frailties and foibles as well as unique virtues and wisdoms. When their sense of vanity is heightened, their sense of modesty is diminished. When their sense of belonging is enhanced, their sense of variance is lessened. The Igbo know that things others did to them were many but the things they did to themselves were more. (Apologies Prof. Chieka Ifemesia). But the Igbo history warrants that the Igbo must keep eternal vigilance – chasing away the prey while scolding the chick.

In trying to find an answer many observers of negativity in Igbo life seek, I stumbled on “The Focus of Igbo Worldview,” a paper presented by Prof. Donatus I. Nwoga. In it he wrote:

“The opportunity which the present times have given for the predominant attributes of the Igbo to blossom into the ugliness of materialistic indiscipline, and lack of grace and finesse, must not be taken to represent the all-time behavior of the Igbo. A characteristic which could have been favorable and positive in one phase of the history of a people, which could again be positive and beneficial in another phase, could present the greatest negative consequences in a transitional phase. In practical terms, the attributes which make the Igbo appear vulgar and materialistic at this phase, could be the same attributes that made them achieving and titled people in the past. The present could merely be revealing the impact of new, uncharted times to the chaotic instinct in those who had been restrained by the limiting structures and facilities of the ordered past. And it is important to retain then the diachronic consciousness that transitional people have the handicap of having lost the grace and poetry of their past, without yet acquiring the grace and poetry, or at least the discipline and sanctions of the modern.”

The duty those who believe in Nigeria owe to this transitioning Nigeria is to give her a structure. In a structured Nigeria where there is law and order, people will be treated as individuals according to the laws of the land. Those who currently take advantage of the disorder in Nigeria would have to get in line or face the letters of the law. In a just and equitable society, those who are industrious, honest and creative will soar. Until then, those who dream of changing the nature of the Igbo or any ethnic group for that matter are confounded with many paradoxes.

The fundamental truth is that the Igbo, as part of humanity, have the right to live anywhere – with or without Nigeria. Let it be known that the original sin of the Igbo has not changed and will never change – it is the sin of being Igbo. It is from it that all other sins emerge and get magnified. The Igbo have nothing to prove and must not begin a defense of that right or a discussion of their Igboness on the terms of others. It is a matter of expediency for the Igbo to know this and for the Igbo to understand its implication in their final battle for survival.

If the Igbo had not embraced western education in the mid-1930s and overtaken the rest of Nigeria thirty years after; if the Igbo had not accepted Nigeria and emigrated from their tropical rain forest of the east to all corners of Nigeria; maybe, the pogrom would not have happened.

For many, a good Igbo is one who is only Igbo in his home; who is not Igbo everyday and everywhere; who is apologetic for being Igbo, and who wears the following expression on his forehead: “how dare you assume I am Igbo?”

Though my last name is as Igbo as they come, I’m sure that I’m not a good Igbo man. I do not conform to every man’s definition of an Igbo, including definition by the Igbo themselves. But that should not be a problem, unless you are Femi Fani-Kayode and his like.

There are serious people vigorously dedicated to the search for a good Igbo man or woman. I enthusiastically applaud them. And I must add, with all honesty, “Bros, Good luck with that!”

(This is an updated version of my 2005 article, Igbo: The Final Battle)


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Twenty-fifth Sunday in Ordinary Time | USCCB

Lay Reflections on this Sunday’s Reading from the Catholic Liturgical Calendar

By Noel Ihebuzor

All the three readings and the responsorial Psalm speak to the Nigerian situation today.

The first reading speaks of the plans of the wicked to oppress and dispossess others. It also speaks to specious arguments to rationalise or justify dispossession, be these of lands or of resources.

The second reading examines the drivers of such injustice – envy, jealousy, covetousness, selfish ambition, insincerity and sinful passions – these negatives and the bludgeoning arrogance of the ignorant (certified and uncertified) and their poorly founded entitlement mentality resonate with the sad situation in our country where dishonest debates, inconsistency, lack of constancy, insincere opinions, nepotism inspired policies and misguided executive interferences push the country closer and closer to the edge of social abyss.

The third reading puts the finger on one of the causes of our “wahala” – elected officials (including judicially handpicked ones) who see themselves as masters (magisters) instead of as servants (ministers) of the people.

Psalm 54, the responsorial Psalm, provides hope for all the oppressed, for all the downtrodden and for all whose existence are likened by the arrogant to dots. God above listens and hears their groans and bids His time.
Noel Ihebuzor

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Knot that dot, not the nought by Noel Ihebuzor

Onwa gbama, ije aguma! In moments of either apparently misunderstood communication, or deliberately misinterpreted communication or outright miscommunication, indulging in poetry becomes powerfully tempting! So here goes –

A visit to the land of dot
ought to handled
with care, if not
nought may come from it

nought is a hot cipher,
Worse than dot,
a zero is a cipher,
not hard to decipher

It signifies emptiness
and nothingness!

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Reflections on people by Noel Ihebuzor

One of the worst afflictions that a people can suffer from is that disease that prevents them from knowing who their true friends are!

Another equally damaging affliction that can visit a people is the sickness which traps them in narrow span and short term thinking.

A people without a long term social vision that is guided by a moral-ethical consciousness will end up becoming servants and errand boys/girls in any assembly of nationalities!

A people who opt for quick profits in the short term without sufficient consideration for the medium and long terms will end up short changing itself.

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Stop spot dot by Noel Ihebuzor

can you spot
the dot
when you stop
on top of a tilted pot

where you stop
matters, as a dot
is a particle just like you
a particle in a circle
is hot, a core spot
if at the centre of
that circle the dot
inhabits and roams
randomly within

do you not know
not every presidot
smokes pot to port
to unknot

some port to unknot
simply because of rot
they speak thoughts
like a horde of noughts

empty thoughts, no core just hollow
and hollowing
blank thoughts
no nucleus, just
inyo, more inyo
nested in incoherence

circles of blankness
prodigy in void,
nought in form
format and content

a random effluvia
rich in rot, riot
like droplets and
dribbles and drivel
from the tongue
of Bob Loco

Loco smokes pot
goof and ganja
plus oza echetaram
echetaram hot stuff
(takes jabs and sniffs in secret)

our circle-dotter
like Loco cannot spot
the boundaries of
today and tomorrow
nor of the past, the present and or the future……

and the drift continues
Onyemaechi and
Onyemauwa ask
when the end will begin
or whether this is the
end of a beginning
or the stop of the end
or the end of a pot

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Gospel Reading of the 28/05/2021

By Noel Ihebuzor

interesting Gospel reading – Christ and the fig tree, Christ responding to persons desecrating the temple and Christ’s reaffirmation of the supremacy of faith.

For the encounter with the fig tree, read the importance of bearing fruits in the seasons of life.

For the clash in the temple, read as a critique and condemnation of the commercialisation of religion and religious spaces

And the last section of the gospel deals with the importance and necessity of faith. it affirms the empowerment and transformational role that faith can play in our lives.

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Reflections on parables and communication


Noel Ihebuzor

Reading the christian scriptures, especially, the New Testament, one comes across the parables and the generous use of parables to instruct and edify. In the coming days and weeks, we are going to keep coming across parables from the New Testament commencing with today’s gospel readings from Mark 4.

We are going into a season of a “feast of parables”. Each one of us can remember at least one parable that has left a lasting impression on him or her. Here is just a quick pick from some of the parables that have left almost permanent footprints on the tissues of my mind – The good Samaritan, the parable of the sower, the parable of the wedding feast, the parable of the foolish virgins, the prodigal son, etc. From these rich array of parables, two stand out for me and their central messages are permanently etched in my soul. yes, you are correct – they are the parables of the Prodigal son and the parable of the good Samaritan.

The former conveys the immensity of a father’s love, the contrition of someone who has done wrong and the reconciliation that follows, whilst the latter narrates genuine love expressed in genuine acts of love and sacrifice and stands in sharp contradistinction to the hollow religiosity and sham piety of uncaring persons of whatever persuasion and calling in life.

Even after several years of reading a favorite parable, echoes of it and snippets of its key messages still keep on streaming through our minds and our subconscious and influencing our comments and our actions even without our knowing this. And so the question is this – why is that parables have the power? what is it in parable that makes them so endearing and their messages so perduring?
what follows below are some of my guesses why!

Parables reflect simplified and effective communication and usually involve using the concrete to convey to abstract. They simplify but they also create the “aha” effect
Parables use comparisons to instruct ….notice that some parables start with the construction “to what shall we compare”
They then use comparisons drawn from the world view of the listeners, and exploit comparisons/events based on the known to arouse curiosity, to encourage enquiry and incite reflection.
Notice also their use of a simple and unique story line to illustrate a complex point. Notice also that in doing so, they deepen understanding, increase receptivity and open the minds to faith and to God. In doing all of this, the parables also invite the listener to reflect.
Parables involve dramatic use of symbols and imagery to convey, to call attention, to evoke either pity and compassion or strong distaste – wasting his money on riotous living and women, birds coming to pick up seeds, seeds falling on rocky soil , brigands setting on a traveller and dispossessing Him (sounds familiar?)
They also appeal to the experiences of the listeners……at that time of the writing of the scriptures, kingdoms, farming, wine growing and sheep rearing were key features of the society. The examples in parables thus exploit these realities as the stories are woven around kings, feast, vine, shepherd, sowing. In doing this, parables are exploiting points of interest, finding a good grip point to engage with the audience and using centres of interest as effective communication and interest arresting hooks/grips.
Notice one other special feature of parables – they are non threatening directly by their reference to events/peoples that are some distance removed (temporally and spatially) from the immediate listeners. This has the effect of engaging and retaining attention of the listeners till the killer punch is delivered! It is this ability of parables to use a specific to send a message that has both a specific audience and universal timeless application that represents their greatest beauty for me. It is indeed amazing – a specific story told to educate a specific audience but which still retains its potential for universal reference and use.
Most parables tend to have a central message and key theme – and it is this key message and the obviousness of meaning which provide the thread that bind all the events in the parable. By being simple and focusing on a key message and only the necessary and essential details, parables avoid information clutter and distractions which have potentials to impede the effective delivery of any message.

The other appeal of the parables is that though they convey a simple story, a close reading of some of the stories reveals their potential to communicate on multiple and hierarchical levels. Prima facie, they convey a direct message as I have said earlier, instructing us on a desirable virtue, in contradistinction to a related vice. They then rest their case, or so we think but we soon discover that the story does not end there because at the subconscious level, some aspects of the story continue to challenge us to reflect on their ramifications and invite us to ask to certain questions! And some of these questions can be very troubling, indeed agonizing as we reflect on the right and wrong of some aspects of the stories. As these questions arise, and they sure do arise. we begin to find that all is not so clear after all. And soon, we find ourselves being drawn outside our comfort zones as we begin a reflection which can be agonizing and lonely at times! We begin to ask questions. Suddenly we are worried because we begin to think that such questionings amount to doubts that betray a lack of faith. But this should not really be so. For to ask questions in search of deeper understanding is not synonymous with a loss of faith or incipient irreverence. Indeed such questions can lead to deepening of faith, for they ultimately and ever so often bring us face to face to situations where logic confronts faith and cedes gracefully to faith as a result of the acceptance of the limitations of logic. We also grow in religiosity and faith each time we are able to use a blend of rational and faith to understand the scriptures and are thus able to reconcile what appears to conflicts and contradictions in our spiritual journey on this earth.
Let me illustrate with a few examples of parables where the story line suddenly thrusts questions at us. Take the parable of the Good Samaritan, The Levite was headed to the Temple to officiate. If he were to stop and attend to the unfortunate wayfarer, he would be defiled and so not able to perform his Temple duties. Take the case of the son who stayed back and toiled with his father in the parable of the prodigal son. How fair is the denouement of the story to him? He and his friends do not get as much as a kid goat or small calf to party with but his rascal of a brother comes home to a grand reception, to what in igbo we call oriri na nkwari! So what is the point here here? Should we then all go live it up first, sow our wild oats, paint the town red and blue and then repent? And the Wedding Feast. Ordinary townsfolk were just going about their business and, all of a sudden, got invited to a banquet – obviously as an afterthought since the guests Mr. Rich had in mind failed to attend. They show up anyway, only for one of them to be cited for dress code violation and thrown into the dungeon. All parables reveal an uneasy dimension upon close scrutiny. Our challenge, is to reflect on them in an effort to arrive at a deeper truth. I have tried to resolve these conflicts and apparent contradictions by appeal to a message strategy which I will call over-riding dominant principle and core message focusing approach. This approach has the dramatic effect of either heightening the pathos in the event being narrated or increasing the salience and worth of the virtue in question or both! What then is the over riding dominanrt principle and core message focusing approach in each of these parables I have just mentioned? For the Good samaritan, it is the superiority of concrete and instant manifestation of love over a narrow focus on religious observances. For the prodigal son, it would appear to be a demonstration of the profundity and prodigality of a father’s love, in this case, God’s love for our world. The wedding feast – very troubling but less troubling when seen as an invitation to be ever ready to respond at any moment that God will choose to invite us to His royal banquet.

Seen in this way, these troubling instances in these parables become appreciated as narrative techniques that are employed to improve the efficacy of message flow and communication, among many other possible interpretations.

Experts on Effective Communication advise us to do the following when engaging in verbal communication

use variety, be credible, use a hook, attract attention, hold attention, keep attention, gauge response, and to start with the most exciting part. A close look at the parables shows that they contain all these aspects. The same experts on effective communication also point out to us the barriers to communication. These include

a) Language – speech and accent, dialect, non-specific meaning of words, double meaning jargon, technical language, woolly use of language, rambling, insufficient information given

b) psychological – emotive words, personality clashes, lack of interest; audience hostility

c) bias, prejudice and assumptions

d) content not suited to education, status and intelligence levels of your listeners

e) physical environment – noise and distraction from the environment

Again you will notice that the parables anticipate and avoid most if not all these barriers and succeed in delivering winning presentations
Our age is obsessed by the power point presentations, where illustrations and fly-in effects and the jazzing up the presentation often mask inadequacies in content, logic and flow, we would do well to read the parables and learn from them. In an age where verbose usage is often used to mask cognitive deficiencies, platitudes, the social irrelevance of the message or the lack of preparation of the speaker, we would do well to go to the parables and learn how to communicate…and to communicate with interest, focus and effect…and with economy, things which I know I will need to learn!

Hope I was at least able to communicate something to you in this lengthy and rambling scribble. Have a great day.

Noel Ihebuzor – Onye Nkuzi