This is not an elevated rejoinder to the scintillating essay,
" Chief Anthony Enahoro Should Read Alexander Pope," by our
profoundly erudite scholar and eminent historian of the Nigerian
politics, Professor Omo Omoruyi.  It is nonetheless a guarded
remark to render a different dimension upon which one must view
the very role for which he is calling upon our quintessential
Chief Anthony Enahoro.  Professor Omoruyi, in this particular
essay, made numerous calls to Chief Enahoro to help unite and
lead Edo people to properly form Edo agenda within the
contextual framework of the current socio-economic and political
dispensation in Nigeria. 

One important thing Professor Omoruyi did not give is the reason
Chief Enahoro, by what is available to us, has not really been
in local or Edo politics for that matter.  Maybe he pointedly
left that to Chief Enahoro himself to tell the younger
generation of Edos who venerate him (Chief Enahoro) and what he
has done for Nigeria.  One cannot underscore the fact that Chief
Enahoro has been a national figure right from time.  Therefore,
telling him to come home and play it local now may be too late
in my estimation.  History told us that he was the one who
inseminated the idea of independence into the mother of a
country now called Nigeria at a youthful age of about
"thirty-something" or so years. However, not too much is known
or has ever been said or written about his work for the Midwest
initiative.  Was he not one of the people who clamored and
fought for the creation of the Midwest region?

Essentially, Professor Omoruyi is saying "Omo ma gbe vbe owa, ei
gbe vbe ore."  Meaning, a child must first dance at home before
going outside to perform.  The wisdom in that saying is the
precautionary and preparatory measure that must go with any
undertaking.  Anything that must gain proper ground has to have
root, and anything that must have root has to be effectively
planted and prepared.  Where else can one adequately prepare
other than home?  This is exactly what I think Professor Omoruyi
is trying to tell Chief Enahoro, in addition to prodding him to
advocate a system that will better support the Edo cause, but
whether the message will be heeded due to other exigencies is
another matter. 

The emerging buzzword among some Edo indigenes, which was
further illuminated in the recent London Roundtable that was
attended by congeries of Edo intellectuals and other prominent
Edo individuals, is "Edokpamakhin."  Edokpamakin    (Edo okpa ma
khin) as a word, phrase, or even sentence means "we are one or
the same Edo."  But as a fledging entity, it is a
social-cultural (should I add politically conscious)
organization of the Edo people whose overall objective and
purpose are geared toward the true unification of the Edos.  As
with the insemination of the mother of Nigeria, Edokpamakhin is
also the brainchild of Chief Enahoro.   

There is no doubt that the unity of Edo has ebbed, but the
question now is can we achieve a common Edo agenda in the face
of a battered Edo unity?  Can we form a strong Edo agenda when
things seem to be fallen apart?  Can we establish and present
the same Edo agenda when we do not seem to be speaking in one
voice?  How long are we going to continue to deceive ourselves
with Edokpamakhin?  Considering the events and all the
insalubrious contretemps in the recent times with our
traditional rulers, one will not be wrong to query or counter
with, "Edo okp ma gele khin ra?  Are we really the same Edo?
What makes us one and the same Edo?  Are we saying we are one
and the same Edo just for our political expediency within the
geopolitical entity called Nigeria?  If we are one and the same
Edo, how can we better further our cause of one and the same
Edo?  These and some other allied questions and issues are what
we must first attempt to answer and resolve before we can truly
begin to say let us formulate a common Edo agenda for the
overall interest and benefit of the entire Edo people. 

Hilary Odion Evbayiro