Sadly, the system has been suffocating those subjected to it as it has been causing intra and inter- communal discords and conflicts in Igboland. Intra-communal clashes were reported in the clans of Umuawuka and Emii in Owerri LGA, Imo State (Daily Sunray, 7 May 1993). A pipe borne water project proposed in Ifakala Community in the 1980s was reportedly abandoned, because the Diala in the community complained that the project was ‘located on Osu land’ (Newswatch, 18 Sept 1989). The Diala erroneously believed that the location of the project in the so-called Osu section of the community would make the water unfit for drinking. In Umuaka community in Imo State, a skirmish occurred between the Diala and the Osu in the late 1980’s (Dike, August 8-12, 2002). And around Sept-Oct 2003, there was an intra-village riot in Umuaka in the designated Osu section because there was a misunderstanding among the people over their desire for a name-change. A group of people in the village believed that their old name with which they are known was bringing them ill luck and bad image and, therefore, wanted the village to adopt a new name. Riots ensued when they could not agree on a name. One person was reportedly killed and many others sustained injuries and shops were looted. And the riots disrupted business activities in the local market. Without peace and stability a community cannot develop and implement effective development-oriented policies. Thus, discrimination and conflicts violates the people’s human rights, retard community development, creates poverty, and misery.

Nevertheless, international and regional human rights documents show that human rights and freedom are to be enjoyed by all without distinction. The 1948 United Nations Universal Declaration of Human Rights, is the cornerstone document of human right. The 1965 International Convention on the Elimination of All Forms of Racial Discrimination, and The African Charter of Human Rights signed in 1981 (put in force in 1986) are among other human rights documents. The 1956 law promulgated to outlaw the system in Igboland by the then Eastern Regional government of Nigeria is a toothless paper tiger because it could not eliminate the system. Worse still, nobody has been tried, or convicted under the law. Thus, the victims of the system have no legal recourse! There is no rational and moral justification for the continued existence of the system, which is as repressive, if not more repressive, than the Apartheid System in South Africa (before its demise in 1994), or the Racial Discrimination in the United States, at this 21^st century. The system must go because as it has been noted any existing social order must be changed if it does not agree with the universal accepted notion of justice in a society.

The welfare of every individual in a community matter and every community must work hard to ensure this. However, changing the name of a village (as suggested in some communities) cannot solve the problem. Certainly this will not stop discrimination. The Igbos, as a community, cannot destroy discrimination without changing the mind-set of those who discriminate. This goal could be achieved through grassroots education of the local population, because the majority of those practicing the system reside in the villages. Thus, the culture of a people is an important variable in their social progress. If you educate the people, you create awareness, reduce ignorance, and increase social interaction with the marginal group. Additionally, a good court system and appropriate legislation could reduce discrimination, as it would redress their rights that are being violated. The system, which is a bold pimple on the face of the Igbos, is not in agreement with their belief that one is his or her brother’s keeper. And it is antithetical to the principles of democracy because it encourages segregation and hampers freedom of association. And any culture that encourages segregation and discrimination is antithetical to the principle of globalization, which makes the world a ‘Global Village.’ We can build a more humane world – another world that ensures human dignity. As the World Social Forum slogan says, ‘another world is possible’ – one devoid of discrimination!

Fairness, equity and justice demand that those communities practicing the system should work harder to bridge their Osu divide because the system remains a serious challenge to Igbo civilization and culture. Therefore, non-governmental organizations (NGOs) should intensify their efforts in speaking out against this and other forms of discrimination. They should seek more financial assistance from the United Nations (and other international bodies) to form a stronger international solidarity with groups that assist individuals whose ‘basic human rights are jeopardized or completely denied.’ An Igbo adage says, ‘He who thinks that the human flesh would make delicious meat should pinch his or her skin to see how painful it feels.’