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CHAPTER FOUR

SOCIAL WELFARE SERVICES IN OWERRI ECCLESSIASTICAL PROVINCE

Introduction

This chapter presents the findings on the available social welfare services offered by Owerri Ecclessiastical Province. The findings indicate that social welfare services are provided by Owerri Ecclesiastical Province in the areas of motherless babies‘ homes, orphanages, old peoples‘ homes, school apostolate, prison apostolate, medical services, relief materials, women/youth empowerment, skills acquisition and others.

A project of such magnitude is found to be ladened with some challenges which are enumerated. Possible strategies to put the challenges under control were recommended.

4.1 Historical Overview of Socio-economic Situation in Owerri Ecclesiastical Province

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The people practice the extended family system where parents, children, grand-parents, cousin, nephew, nieces and uncles are members of same family and known to each other as either brother, sister or parents. The marriage system of polygny is observed and it is a mark of nobility for a man to marry more than one wife. Titles are given to men to acknowledge their impact in the society in areas of farming, exhibition of valour and philanthropic acts. The people were not known to depend on charity from others. Due to importance placed on self-sufficiency and handwork in the farm, it is seen as relegatory for the Igbo to depend on bought items or depend on someone. With the advents of the colonial era and the European missionaries, the cultural settings of the people were rejected and converts were made to drop their Igbo tradition to quality for membership in Christianity. Baeta (1968) notes that ―until quite recently the prevailing attitude has implied complete rejection of African culture and the effort to assimilate Africans to the assumptions, values and practices of Christian west‖ (p.16). With the adverse change created by religious adoption, the socio-economic life of the people changed. Those who went to school got white-collar jobs and were able to pay tax to the white man to avoid molestation of the tax masters. The trend later became to go to school in order to quality for white-collar jobs.

The Igbo in great number deserted the farm work that has been the main source of sustenance economically and socially, the white-collar jobs were not enough for those seeking for it. This situation led to case of unemployment which was not known among the self-sustaining Igbo. Poverty set in due to unemployment and many other social ills followed.

The Nigeria-Biafra war had enormous and devastating effect on the socio-economic life of the people. This gave rise to many destitutes such as sick, poor, maimed, orphans, homeless etc. Great loss was encountered in the war; life and wealth. The people lived on relief materials.

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Self sufficient people met with unprecedented drastic economic emptiness. To cater for this dangerous and threatening social and economic situation, the Catholic Church in Owerri Ecclesiastical Province with the aid of the Caritas; social welfare services arm of the Catholic Church, engaged in provision of the immediate need of the war-torn people such as food, medical service, clothing, and shelter for the homeless. The Orphanages and the motherless babies‘ homes were judiciously used to accommodate and cater for the orphans and motherless babies.

Apart from the problem of lack of basic needs, many social ills erupted out of the war experience, prostitution and armed robbers gained high position among the people in the bid the find means of survival. Many men went into hiding for fear of being conscripted into the war and women became bread winners Achunike, (2002). The war ushered in many social ills in the society that people could be said to be completely living a misdirected life from the cherished values of Igbo lifestyle. Like a vicious cycle one evil begets another and has continued to date leaving the church with abject struggle to redirect the people to good values amidst the fraudulent acts of fake prophets who continue to enjoy the proceeds from exploiting the desperate citizens. Anyaegbu (1991) affirms that ―some of the prayer houses and Aladura were fake, instituted by smart individuals to exploit the already war-torn people‖ (p.20).

The Catholic Church did not relent in handling the social welfare of the outcome of prostitution and armed robbery. Serious catechism classes, institution of strong pious organizations like Catholic Women Organization, Catholic Men Organization, the Catholic Youths Organization and some other societies were established to encourage sense of belonging among the members; among many other reasons, which will deter them from engaging into social evils; especially with impunity. The fact that any member of such pious organizations

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found engaging in any social evil has given a dent to his name as a member of such a reputable organization. This helped to curb the excesses of incessant robbery that emanated immediately after the war. It equally redirected the people‘s attention towards the usual earnest hard work to earn a living as decent members of decent organizations.

Kwazu (2012) notes that ―many people lost great deal to the war, their houses, private investments like industries, companies, private documents and most importantly, their families‖

(p.128). These loses and many other loses had much impact on social and economic lifestyle of the people who were left in a hopeless situation. Achebe (1983) affirms of the additional loses of the war which were created by the banking policies that affected the Igbo solely. The policy nullified the bank account of the Igbo, rendering those who lost their businesses and companies more hopeless. No matter the amount of millions one has in the account, the person receives only twenty pounds. Life started from the scratch though not freely but with government policies that work against the development of the Igbo.

When the war was over, the government of Nigeria embarked on privatization of the government establishments. The Igbo, whose money in the bank was nullified, were deprived of the opportunity to acquire such government establishment. Policies of the government work seriously against social and economic development of the Igbo. This paved way for a long term marginalization and poverty among the Igbo. The war effect has equally left the Igbo behind in the socio-political scene. Most positions of authority in government office are only dreams away from the Igbo realization. The policy of quota system in Educational opportunity cut its junk of flesh from the Igbo realization of certain aspirations. The feeble minded turn into stooge to the authorities that be, in order to eat from the crump that fell from the master‘s table. The war and all about it worked against the Igbo, leaving many depressed and oppressed with little or no hope

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for improved condition of living. While those who can, go lengths to be economically viable.

These policies caged the Igbo in from many angles to curb their efforts to grow again. The poverty that crept in to Igboland could be enumerated into various categories.

With only twenty pounds given to the people, they embarked on the journey to reconstruction and regeneration in the land of war ruin amidst policies that can frustrate good efforts. Though unimaginable, but through thick and thin, many revived and built up wealth again in Igboland. Today there are many who are rich among the Igbo. Urbanization which emanated with European influence has developed over the length of time giving rise to many untold vices. It has equally influenced life in the rural areas. People are at liberty to live as they deemed appropriate. There are no checks; hence the claim for people to be what they are not in order to commit one fraud or the other. The orientation is that money and better life is easily made in the urban areas. The people drift to urban areas to seek the money and better life. Some become victims of robbery, fraud and many other evil prevalent in the urban areas. Some who failed to make the better life resort to begging. Begging has become a lucrative business in the contemporary time; hence the organized begging. In this case some of the physically challenged, especially the blind are gathered and promised better living. They will be sent to go and beg for alms with a young child guiding the person. Even during school hours, these children are seen each leading his/her blind person around the urban city especially in the market place or commutters parks. This implies that the child is denied school education or any viable training.

The social stigina attached to lack of self-reliance has been debased. The Igbo including those in Owerri Ecclesiastical Province beg with impunity.

Urbanization has destabilized the Igbo family system. Extended families in most cases have lost the ties. People leave for urban areas without bothering to contact other family

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members. The weak ones who are usually accommodated within the extended family system are neglected. Some may join the trend of beggers. These people, out of these circumstances are poor and dependant. They form part of the population that the Catholic Church in Owerri Ecclesiastical province cater for.

Amidst the prevailing situation, not all could be rescued from the long lasting effects of the war which has drastically misplaced issues. With the imposing threat of modernization and changing society, many are lost along the line with no adequate directives on the right trend. This has created room for misguided people who either constitute nuisance to the society or are ignorant of the right values to live with; hence incessant abuse of human rights. Today there are beggars among the hard working Igbo known for self-sufficiency. The need for welfare services therefore is necessary to carry along those suffering of the effect of economic depression due to influence of western culture, war-effect of Nigeria-Biafra war, modernization, globalization and other natural physical challenges like the deaf and dump, maimed, blind, crippled and others.