Overview
This Igbo
drama, Ikuku Kuo Ahụ ike Okụkọ, authored by Stanley – Obilor
Stella and published by God’s Eagle Publishers in 2017, centers around Maazi
Ebuka, a wealthy man from Umuoma town. His wealth stemmed solely from the mass
production and distribution of counterfeit medicines. Maazi Ebuka’s illicit
activities continued unabated until his associates sold the fake medicines to a
policewoman whose child was ill. Tragically, the adulterated medicine led to
the child’s death.
The
policewoman, leveraging her influence and authority, swiftly sought justice.
Maazi Ebuka and his accomplices were apprehended and subsequently sentenced to
life imprisonment. While incarcerated, Maazi Ebuka’s son squandered his
father’s fortune through a lavish lifestyle, depleting it within a few months.
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| A man in cuffs and two officers |
Outline for
Writing About the Author’s Experiences:
Preface: Incorporating Igbo Proverbs
The preface
of the drama is notably impactful, as the author emphasizes that no evil deed
goes unpunished, using a variety of Igbo proverbs:
Onye aghụghọ
nwụọ, onye aghụghọ ibe ya elie ya. (When a deceitful person dies, another deceitful person
will bury them). This proverb highlights the cyclical nature of deceit and the
inevitability of facing consequences. It underscores the idea that those who
engage in dishonest behavior will ultimately be surrounded by similar
individuals, leading to their downfall.
Ikuku
ekuọla, ahụla otule ọkụkọ anya. (The wind has blown, and we have seen the fowl’s rump).
This saying emphasizes the revelation of hidden truths. In Igbo culture, it
suggests that no matter how well one tries to conceal their actions, the truth
will eventually come to light. It serves as a warning against deceit and
hypocrisy.
Mkpụrụ
onye kụrụ ka ọ ga-aghọ. (One reaps what one sows). This universal principle of karma is
deeply rooted in Igbo culture. It teaches that one’s actions, whether good or
bad, will yield corresponding results. It encourages individuals to act with
integrity and foresight.
Otu onye
sị debe akwa ya, ka ọ ga esi edina na ya. (The way one makes their bed is how they will
lie in it). This proverb stresses personal responsibility and accountability.
It implies that the consequences of one’s actions are inevitable and that
individuals must live with the outcomes of their decisions.
Ụbọchị
niile bụ nke onye ohi, otu ụbọchị bụ nke onye ụlọ. (Every day belongs to the
thief, but one day belongs to the owner). This saying reflects the belief that
while wrongdoers may seem to succeed temporarily, justice will eventually
prevail. It serves as a reminder that truth and righteousness will ultimately
triumph over deceit and wrongdoing.
Ọchọ ihe
ukwu ga-ahụ agba enyi. (He who seeks great things will see the elephant’s tusk). This
proverb encourages ambition and the pursuit of greatness, but also warns of the
challenges and dangers that come with it. It suggests that significant
achievements require facing formidable obstacles.
O Ji akwa
asa ahụ, mara onwe ya. (He who uses a cloth to wash himself should know himself). This
saying emphasizes self-awareness and introspection. It suggests that true
understanding and knowledge come from personal experience and self-examination.
Baa taa,
nwụọ echi adịghị mma. (Get rich today, die tomorrow is not good). This proverb warns
against short-term thinking and actions that have immediate but detrimental
consequences. It advocates for careful consideration and planning to avoid
future regrets.
In Igbo
culture, proverbs are a vital part of communication, often used in
storytelling, teaching, and everyday conversations. They encapsulate the
collective wisdom of the community and are passed down through generations.
These proverbs not only convey moral lessons but also reflect the values,
beliefs, and experiences of the Igbo people.
By
incorporating these proverbs into the drama, the author connects the narrative
to the broader cultural context, enriching the story with layers of meaning and
cultural resonance. They serve as a bridge between the characters’ actions and
the moral lessons intended for the audience.
Public Perception
Despite the
dubious origins of his wealth, Maazi Ebuka is highly regarded in his community.
He is given grand titles such as revealed by his lieutenants, namely, Amadi,
Emeka and Ibe:
- Osimiri
Ataata – “the ocean
that never dries,” symbolizing his seemingly endless wealth.
- Omereọha – “giver to the public,” reflecting
his generosity.
- Ọnwanaetiriọha – “the moon that shines for the
public,” indicating his status as a beacon of light in the community.
These titles
suggest that the community values his contributions and generosity, even though
they are unaware of the true source of his wealth.
Sourcing Genuine Medicines for Counterfeiting
Maazi Ebuka
and his cohort had a strategic method for sourcing products to counterfeit. In
a classic display of Igbo criminal ingenuity, Maazi Ebuka asked Emeka: “O nwere
okwe gbara n’ahịa ị gara?” (Did you come across any new products at the
market?)
Emeka
responded: “E-e, unyaahụ m gara ahịa, ka m bara n’otu ụlọ ahịa enyi m nwoke. Ọ
gwara m na o nwere ọgwụ pụtara ọhụrụ maka ụkwara ụmụaka. Ọ kọwara na ọgwụ ya bụ
ekwusịa ọgwụ n’ihe gbasara ụkwara ugbu a. Ọ sị na ndị mmadụ na-azụ ya n’ike
n’ike n’eleghị anya n’azụ.” (Yes, yesterday I went to the market and visited a
friend’s shop. He told me about a new medicine for children’s coughs. He
explained that it is currently the best treatment for coughs. People are buying
it eagerly without hesitation.)
Consider the
deception and concealment of intention by Emeka, who sought to discover from
his friend the latest trending medicine for children’s cough. His friend
provided the name of the newest children’s cough medicine, which people were
purchasing without a second thought.
Eventually,
Emeka showed the group the bottle of medicine. They began to praise the
medicine, saying:
“Agwọ tụrụ
mbe! Tụrụ okpokoro ya.” (The snake that has been bitten a tortoise, bit its
shell.)
They all
burst into laughter. Finally, Emeka revealed the name of the medicine as
“Tarakwinu.”
Amadi
playfully mocked the name of the medicine, saying: “Ihe ọ sọrọ ya taa, ihe m
ma bụna anyị ga ebipụta ya.” (Whatever it contains, I know we will counterfeit
it.)
The name
“Tarakwinu” carries significant weight in the context of the drama.
- Irony and Mockery: The group’s reaction to the name “Tarakwinu” and their laughter highlight the irony and mockery in their actions. They are aware of the deceit they are perpetuating, yet they find humor in it, underscoring their moral corruption and lack of empathy for the victims.
- Cultural
Context: In Igbo
culture, names and words often carry deep meanings and connotations. The use of
a unique name like “Tarakwinu” could be a deliberate choice by the author to
evoke a sense of unfamiliarity and suspicion, reflecting the dubious nature of
the counterfeit medicine.
Development and Manufacture of Counterfeit Medicines
The group
decided to embark on their criminal enterprise, setting everything in motion.
Maazi Ebuka issued a stern warning to all:
“Ngwanụ, ọrụ
ebirila ọkụ. Onye ọ bụla ga-akpachara anya n’ihe ọ bụla ọ na-eme; debe ọnụ
ụnụ juu, ma hie aka n’anya, n’ihi na aka kpara anyị, ị mara na nwa anyị bịara
iku anwụọla.” (Alright, the operation has begun. Everyone must be cautious in
all their actions; keep your mouths shut and stay vigilant, because our lives
are at stake.)
He then
instructed Amadi: “Ga hụ onye na-ebiri anyị aha ọgwụ n’igwe.” (Ensure the
person labeling our medicines is reliable.)
To Ibe, he
said: “Ga hụ maka ndị na-atụta ololo.” (Take care of those handling the
packaging.)
Finally, he
turned to Emeka and said: “Ga hụ maka ndị na-erere anyị ọgwụ a n’ụzọ nakwa ndị
nke ime ụgbọala … ọ bụghị ndị rere anyị ngwa ahịa na mbu ka ị ga-akpọta
ọzọ, achọghị m onye ọ bụla ihudo anyị ama…” (Oversee the distribution of
our medicines both in the streets and to the rural areas … do not bring back anyone
who has previously sold our products, I don’t want anyone recognizing us…)
As with any
criminal enterprise, individuals, whether knowingly or unknowingly, contribute
to the perpetuation of crime within a system. Maazi Ebuka was acutely aware of
people’s gullibility and the value of human life. Thus, he and his cohort
devised a meticulous plan to exploit the public’s ignorance and trust.
They set up
new supply chains to ensure a steady flow of counterfeit medicines. This involves
identifying reliable sources for raw materials and establishing covert
manufacturing sites to avoid detection.
To
facilitate their operations, they resort to bribing local officials and law
enforcement. This ensures that their activities go unnoticed and unchallenged,
allowing them to operate with impunity.
They employ
sophisticated marketing tactics to promote their counterfeit medicines as genuine
and effective. This includes creating convincing packaging and spreading false
testimonials to build trust among consumers.
Maazi Ebuka’s criminal enterprise vis-à-vis Nigeria’s political
Just as
Maazi Ebuka exploits the public’s ignorance and trust to further his
counterfeit drug business, corrupt politicians in Nigeria often manipulate the
trust of their constituents. They make grand promises during elections, only to
engage in self-serving activities once in office. This exploitation undermines
public confidence in the political system and perpetuates a cycle of
corruption.
Maazi
Ebuka’s greed drives him to prioritize wealth over ethical considerations,
leading to his eventual downfall. Similarly, many Nigerian politicians
prioritize personal gain over public service. This greed manifests in various
forms, such as embezzlement of public funds, bribery, and nepotism,
contributing to the moral decay within the political system.
The drama
highlights how Maazi Ebuka’s criminal activities are facilitated by a network
of accomplices and a lack of oversight. In Nigeria, systemic corruption is
often perpetuated by a network of complicit officials and a lack of
accountability mechanisms. This systemic issue makes it difficult to root out
corruption and hold individuals accountable.
The eventual
downfall of Maazi Ebuka and his cohort, brought about by the determined actions
of the policewoman, mirrors the potential for justice within the political
system. While it may be challenging, there are instances where determined
individuals and institutions work to expose and prosecute corrupt officials.
These efforts are crucial for restoring integrity and trust in the system.
Maazi Ebuka
is revered in his community due to his wealth and generosity, despite the
illicit source of his fortune. Similarly, corrupt politicians often maintain a
positive public image through philanthropy and public relations efforts,
masking their unethical behavior. This duality highlights the importance of
scrutinizing public figures and questioning the sources of their wealth and
influence.
The
counterfeit medicines produced by Maazi Ebuka have a direct and harmful impact on
the community, leading to illness and death. Corruption within the political
system similarly has detrimental effects on society, including poor
infrastructure, inadequate healthcare, and lack of essential services. The
misappropriation of public funds deprives citizens of the resources needed for
development and well-being.
Call for Vigilance and Accountability
The
narrative serves as a call for vigilance and accountability, both in the
context of Maazi Ebuka’s criminal enterprise and within Nigeria’s political
system. It underscores the need for citizens to demand transparency, hold
leaders accountable, and support efforts to combat corruption.
By drawing these parallels, the drama not only tells a compelling story but also reflects broader societal issues, emphasizing the importance of integrity and justice in all spheres of life.