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Tuesday, June 11, 2013


By Chigachi Eke

Let me remind retired Lieutenant-General Chikadibia Isaac Obiakor that from 15th December 1971 when he got commissioned into the Nigerian army he became an “Igbo officer” in the eyes of the establishment. His mistakes were Igbos’ mistakes. To punish us he often bore our collective bruises just as our fortune in the Nigerian state, or the lack of it, largely shaped his career. But he was not an exception.

General Murtala Ramat Mohammed was primarily a “Hausa/Fulani officer” than Nigerian officer. When he got knocked off the army compensated his people by giving Shehu Musa Yar’Adua two promotions in one day, promotions he never merited by any military or professional standard except ethnic. Meaning that I have the moral authority to question what happened to Obiakor, what nearly happened to him and, more importantly, what should have happened to him while in the barrack. Things were done to him in my name.
I also remind him that Igbos unable to congratulate him on 28th December 2011 when Awka South people received him following his 11th June 2011 military disengagement do not detest him. Ndigbo couldn’t celebrate because we mourn our loved ones killed this Christmas at Madalla, Jos and Kaduna. These are very sad times for most Igbo families following a sustained campaign of terror by northern Muslims. With wicked men roaring over our heads how can we sing the Lord’s song in a strange land?
To satisfy my conscience that I am fair and unbiased to him I have completely negated my feelings. Instead, I extrapolate my thinking from observable Igbo reality which post-service Obiakor cannot escape. There can be no greater objectivity. I have just three questions for him.

My number one question: How did it feel serving in Nigerian army as an Igbo officer? Was he treated with equity like his Hausa/Fulani/Yoruba counterparts? Often, I believe, he had to die to live. He had to endure injustices and humiliations. My bet remains he was treated with ignominy. There is no way an anti-Igbo establishment could treat Obiakor and other Igbo officers with equity. Or have things changed for the better? Obiakor must give voice to his military experience. That is what Yoruba officers do. They tell young Yoruba journalists their pains. Unless we have the right information the synergy necessary for change will not be there. Before us are competent Igbo officers booted out of the armed forces for their ethnicity.

Commodore Ebitu Ukiwe represented our aspirations one time. Then we woke up one morning to see him publicly humiliated on the Nigerian Television Authority, NTA, much to our shock. When we asked the bombshell was that Igbo officers were treated like Jewish officers serving in pre-World War 1 European armies, best demonstrated by the Alfred Dreyfus incident. We were told how Igbo officers were openly ridiculed as “rebels” by “patriots” in the Ministry of Defence who saw to it that their promotions and privileges were denied them.

Talk of patriots and rebels.
“I did not fight the war to see Nigeria disintegrate” is a well-worn lie put out by the patriots-from Yakubu Gowon who prays to God for mercy having shown none when he was god to Abdulsallami Abubakar. Do your research and prove me wrong: Anytime these patriots repeat their fallacy Nigeria loses billions of dollars in another stolen oil block. But you see, I am not one to let an insult go unchallenged so I set the record straight here.
We lost that war because America and Russia for the third time put aside their differences to defeat a common enemy. The first time was to defeat Germany. The second was to defeat Japan. The third time was to defeat Biafra. No Nigerian maverick defeated Biafra unless the long awaited war literature promised by Theophilus Yakubu Danjuma turns existing ones on their heads, which is highly improbable.

The stark truth, I am the happier, is that the very conditions which made Igbos rebels in Nigeria have turned Biroms, Naruguta and Jarawa outcasts in the lands of their fore-fathers. The Islamist Hausa/Fulani are pushing these autochthones out of the Jos Plateau. What would Colonel John Pam say today seeing what his fellow northerners are doing to Biroms? I am gratified seeing the “One-Nigeria” sloganeer Seyawa turn rebels. The Seyawa originally owned Tafawa Balewa before Fulani settlers reduced them to serfs. During the Biafran/Nigerian war baptized Seyawas were Islam’s fiercest fighters. Their reward for saving the Hausa/Fulani from Emeka Odumegwu-Ojukwu is the mass slaughter of their wives and children by Islamists.

Rebellious Tarka Youth Association is determined to protect Langtan territories from Fulani encroachment. Other northern minorities like the Tiv, Shendam, Igala, Idoma and Angas are all up in arms today; having realized they were deceived into fighting the civil war to solidify Islam. Colonel Buka Suka Dimka “detected” only too late what a green snake in a green grass northern Christians had nurtured and tried to reverse things by removing Mohammed in 1976. His broadcast talked about the Hausa/Fulani “hypocrisy” to the One-Nigeria project. He failed but another northern Christian in the circumstances of Major Gideon Okar made a second attempt. He also failed and Sharia was rolled over every northerner irrespective of creed. But to maintain the myth of “monolithic North,” Islamists front the benign face of Gowon at the Arewa Consultative Forum, ACF. This is the same Gowon they used and dumped in the past.

My soulful response to the patriot/rebel schism is very judgmental. I tend to go along with Victor Hugo, Franz Fanon and Dr. Robert Sanda. War is the tyrant’s brute card as evident in the Napoleonic Wars (Hugo: “Les Miserables”), America’s involvement in the Congo’s civil war (Fanon: “Lumumba’s Death: Could We Do Otherwise?”) and the jihad of Usman Dan Fodio (Sanda: Private correspondence with author). The tyrant must find some religious/ideological basis for his crime. Ask what he’s not telling you. Keep your eyes on the ball. Between the patriot/holy man who practices murder and pillage and the rebel/sinner insisting on equity, you be the judge.

My second question: Now that he is retired and can afford to be partisan, what has he to say to Igbo families bombed out of the Islamic North? For the record Obiakor is sixty years, full of life and quick in reflexes. He is very much fit to work for Ndigbo if he wants to make a difference. The temptation is strong for him to look the other way, like many before him, while Igbos are killed.
Obiakor cannot afford to be “contented and happy” in retirement under this pervading climate of “Igbo Haram” (we have just been served notice to vacate Maiduguri January 2012 by Muslims with the Shehu of Borno saying nothing about it). Even if he turns his back on our misery his neutrality is no guarantee for his personal safety. Fully aware of what Muslims are doing to Igbos, the Sultan of Sokoto is right in warning his ACF not to take the silence of notable Igbos for granted. In other words, retired Igbo officers are marked men even in their neutrality. They have nothing to lose by getting involved.
All I’m asking Obiakor, all I’m asking retired Major-General Sebastian Achulike Owuama and serving General Azubike Onyeabor Ihejirika, is their CAPACITY to handle millions of Igbo refugees. Suppose, just suppose, what we’re seeing is the dark side of life. In times of peace you prepare for war. I mean, these gentlemen are military planners. They know where I’m headed. In “Investing in Igbo Economy Overseas” I proposed fortifying Igbo communities outside Nigeria as off shore sanctuaries for our refugees.

I sign off by touching on a curious development which Obiakor himself-fate made him the highest Igbo army general since JTU Aguiyi-Ironsi, must have noticed since retirement. This puzzle constitutes my third question: How come officers from other nationalities are prosperous in retirement while their Igbo counterparts starve? An Itsekiri Brigadier is feted with contracts at Abuja but your Igbo Brigadier is outside the ministry gates making phone calls to be allowed to pass the security, why?
Ndubuisi Kalu, Ukiwe, Owuama and other high ranked retired Igbo officers are all struggling with poverty. They won’t admit their penury though, which makes it the more malignant. The only exception is Alison Madueke whose Ijaw wife, Diezani, is the reason why he looks robust. Why are these officers sidelined whilst their erstwhile comrades are made chairmen of federal parastatals? What’s really going on? I can understand my deprivation today as an Igbo man but not when an Igbo general queues with me at Abuja. Few things are scarier. It shouldn’t be.

Kuru in Plateau State hosts the National Institute for Policy and Strategic Studies, NIPSS. It was in NIPSS that the Doctrine of Necessity first took root. National security was proffered as enough reason why patriots who once handled classified information in the armed forces must be adequately compensated with oil blocks, political appointments and soft contracts. An indigent patriot could be tempted to sell what he knew to foreign powers for cash. Even Machiavelli said so, they reminded you. Uncompensated Igbo officers must be truly atypical forcing you to ask serious questions.
Why have these generals refused to confront the system? Why are they patient with insults and humiliations? Clearly, their attitude reinforces the dangerous impression that Igbos are a conquered people and that it was okay to snatch the bread from their mouth without fear of being bitten. Igbo youths seeing all these are not impressed. If these generals can live with insults abroad then let them expect no obsequious obeisance at home. It won’t happen as their willingness to turn the other cheek obviously rubs off on Ndigbo as a whole. Their refusal to change things at the highest level influences what happens to Igbos in the street. Perception matters. Let me demonstrate.

When Odumegwu-Ojukwu was young, the Hausa constabulary flogging you at some point lowered their kobokos in fear. Odumegwu-Ojukwu would fight. Ndigbo were feared to the extent where a Nigerian soldier earnestly begged you not to forget he was your friend. You must save him if and when Odumegwu-Ojukwu stormed Nigeria with the army he went into exile with. But what do you have today? A bored Hausa shoe-shiner amuses himself by shooting down five Igbos in a row for failing to recite the Koran. Do you now understand why Governor Peter Obi openly wept when death snatched our only protector from us? His elegy contains words like “When comes another Ikemba?”

No comments:


I am an Igbo, I was born an Igbo, I live the life of an Igbo, I come from Igbo, I speak Igbo, I like to be Igbo, I like to dress in Igbo, I eat Igbo food, my heritage, culture and tradition is Igbo, my parents are Igbo.

Am sorry I cannot help it if you hate my lineage. Am sorry I cannot help it if you detest Igbo, am sorry I cannot help it if you hate me because am Igbo. Igbo is who I am, my name is Igbo and I must die an Igbo.

You see Igbo as a threat, why? You call Igbo rapist, criminals, ritualist, prostitutes, kidnappers. You attribute all negative vices to represent Igbo? Why do you do that? You do because you feel threatened that Igbo might outrun the rest of the tribes. Why do you hate Igbo and despise us? You do that because we are creative, enlightened, hardworking, industrious, genius, intelligent, smart, rich, beautiful and amazing. But its difficult for you to admit it because you feel jealous of my race.

Igbo do not own politics, Igbo do not control the economy neither do we control the natural resources and the common wealth of the nation. You do, we don't and yet, despite the fact that you own everything, we still remain one indispensable race that has outshined the other race in all ramifications.

You fear us because you want to exterminate and annihilate our race, you deny us many things and yet we are stronger, richer and mightier. You fear us because we are everywhere. You fear us because no matter how rural a place might be, when Igbo steps in, they turn it into a Paradise. We have our own resources, which lies in resourcefulness, we do not bother you and your control over the polity, but yet when we cough you and the other race begin to shiver.

Am proud being an Igbo, am proud of my heritage and culture. Igbo means high class, Igbo means independence, Igbo means hard work and strength, Igbo means riches, Igbo means resourcefulness, Igbo means self belonging, Igbo means self esteem, Igbo means pride, Igbo means swag.

Udo diri unu umunnem.
# IgboAmaka
# AnyiBuNdiMmeri

Michael Ezeaka

This is beautiful poetry ...

In response to Alaba Ajibola, the Babcock Lecturer Hate Speech against Igbos.


In Igboland women live apart from their husbands and neither cook for them nor enter their husband's quarters when they are in their period. They are seen as unclean. Even up till today such practice is still applicable in some parts of Igboland especially by the traditionalists. Before a woman can enter the palace of Obi of Onitsha, she will be asked if she is in her period, if yes, she will be asked to stay out.

Leviticus 15: 19-20
When a woman has her monthly period, she remains unclean, anyone who touches her or anything she has sat on becomes unclean.

An Igbo man's ancestral heritage, called “Ana Obi” is not sellable, elders will not permit this. If this is somehow done due to the influence of the West the person is considered a fool and is ostracized by the community.

1 Kings 21:3
I inherited this vineyard from my ancestors, and the Lord forbid that I should sell it, said Naboth.

Igbos have practiced the taking of a late brother's wife into marriage after she had been widowed until the white men came. Now it is rarely done but except in very rural villages.

Deuteronomy 25:5
A widow of a dead man is not to be married outside the family; it is the duty of the dead man's brother to marry her.

In Igboland, there is a unique form of apprenticeship in which either a male family member or a community member will spend six (6) years (usually in their teens to their adulthood) working for another family. And on the seventh year, the head of the host household, who is usually the older man who brought the apprentice into his household, will establish (Igbo: idu uno) the apprentice
by either setting up a business for him or giving money or tools by which to make a living.

Exodus 21:2
If you buy a Hebrew slave, he shall serve you for six years. In the seventh year he is to be set free without having to pay you anything.

In Igboland , the yam is very important as it is their staple crop. There are celebrations such as the New yam festival (Igbo: Iri Ji) which are held for the harvesting of the yam. New Yam festival (Igbo: Iri ji) is celebrated annually to secure a good harvest of the staple crop. In the olden days it is an abomination for one to eat a new harvest before the festival. It's a tradition that you give the gods of the land first as a thanksgiving.

Deuteronomy 16:9
Count 7 weeks from the time that you begin to harvest the crops, and celebrate the harvest festival to honor the lord your God, by bringing him a freewill offering in proportion to the blessing he has given you. Celebrate in the Lord's presence together with your children, servants, foreigners. Be sure that you obey my command, said the Lord.

In Igboland it's a tradition that the male children are circumcised on the 8th day. This tradition is still practiced till date.

Leviticus 12:3
On the eighth day, the child shall be circumcised.

In Igboland, there is a practice known as "ile omugwo ". After a woman has given birth to a child, a very close and experienced relative of hers, in most cases her mother is required by tradition to come spend time with her and her husband. During which she is to do all the work of the wife, while the new mom's only assignment to the baby will be to breastfeed. This goes on for a month or more. In the Igbo old tradition, at this time, the new mom lives apart from her husband, would not cook or enter his quarters.

Leviticus 12:1-4
For seven days after a woman gives birth, she is ritually unclean as she is during her monthly period. It will be 33 days until she is ritually clean from the loss of blood; she is not to touch anything that is holy.


The Igbo tribe is in a serious problem and danger of extinction for the following reasons:

50% of Igbos are born outside Igbo land. Meaning that those children are not likely to live and work in Igbo land and cannot speak Igbo language but foreign language (Yoruba, Hausa, French, English).

40% of Igbos girls between the age of 25 & 45 are single with no hope of marriage because 35% of Igbo boys live overseas and they have all married white ladies.

75% of Igbo youths leave Igbo land every year in search of opportunities in Yoruba, Hausa land or overseas.

85 % of Igbos have family houses and own investments outside Igbo land. They strongly believe in one Nigeria but failed to know that NO Yoruba or Hausa man has a family house or investment in Igbo land.

Igbos are the only people who believe that living outside their land is an achievement.

Igbos are the only tribe that celebrate their tradition outside their land e.g. Eze Ndi Igbo, Igbo Village in America and this is because they have family homes in foreign lands.

Igbos have failed to know that the children you have outside Igbo land especially overseas will never think of living in Igbo land. So what happens to the properties you are building for them when you are gone?

Igbos are the only tribe who see their land as a place to visit or a tourist site than a place to work and live.

Igbos are the only tribe who instead of promoting and appreciating their culture through movies and documentaries they have sought to ridicule it by portraying rituals, killings, wickedness, love for money and other social vices which were not originally inherent in our culture thereby cursing more harm than actually promoting their culture.

Igbos are the only people who without hesitation believe their history and description when it is told or written by an enemy or a foreigner. E.g. that you do not love yourselves or that you love money.

Igbos are the ONLY largest tribe on earth who fought for their independence and failed to achieve their freedom after 40 years.

Igbos are the only tribe who fails to honour their brave heroes and heroines especially the innocent children starved to death during the Biafran war.

Igbos are the only tribe who embraced their enemy after a bloody civil war and subsequently become slaves.

Igbos do not find it necessary to teach their own version of history to their children.

Igbos fight for marginalisation in Nigeria but has no collective strength or teeth to bite.

Igbos how long are you going to fight for your relevance in Nigeria?

How long are you going to fight for a functional airport, rail networks and other structural establishments that underpin sustainable development?

How long are you prepared to wait for your enemy to guide you to your destiny?

Oh Igbos!
Where are your leaders?

Unfortunately, none of them live and work in Igbo land. If you wish to save the future of your children, your identity, your generation and your race then you need freedom and that freedom is Biafra.

Ukpana Okpoko gburu bu nti chiri ya!

By Chime Eze

The Igbo: We die for causes, not for personalities

Written by Emeka Maduewesi

~on fb. 28th September, 2016.

The Igbo will never die for anyone. We will not even riot for anyone. But the Igbo will die for any cause they believe in because the Igbo have a true sense of justice and a determination to obtain it.

The Igbo will not riot because one of their own lost an election. Operation Wetie was the Western response to a massively rigged 1965 election. The Yoruba doused fellow Yorubas in petrol and burnt them alife. Properties were burnt with occupants. The Igbo will never do this.

In 1983, the Yoruba went on a rampage again over the massive rigging by NPN. Lifes were lost and properties destroyed. The riots were over personalities.

Contrast that with Anambra State where Chief Emeka Ojukwu was rigged out by his own NPN, who also rigged out Chief Jim Nwobodo. The Igbo did not protest because the goat's head is still in the goat's bag.

In the North, ba muso was the battle cry when Sultan Dasuki was imposed on the Sokoto Caliphate. The riot and protest lasted for days and crippled economic activities.

The Igbo will riot over issues and causes. The Aba Women Riot was over Tax. The Enugu coal mine riot was about conditions of service. The Ekumeku Uprising was over British colonialization.

Those of "Ekumeku" ancestry - Umu Eze Chima and Umu Nri - were at the forefront of the struggles for Nigerian independence, with people like Dr. A A Nwafor Orizu and Chief Osita Agwuna serving prison terms. Any struggles the parents could not conclude is continued by the children by other means.

The Biafran war was a response to the genocide. The war in fact was brought upon us. The battlefield was Eastern Region. The war ended in 1970 but the issues and causes were not resolved. That is where we are today.

The Igbo will also jointly rise to fight evil in their midst. They did it in Onitsha in the 1980's, Owerri in the 90's, and with Bakkassi in the 2000.

The Igbo will not die for any man. But the Igbo will stand by any man who symbolizes their cause and their pursuit of justice. Even if the man dies, the struggle continues, and like the Ekumeku warriors, the children will pick up the baton from their parents.

This is the Igbo I know, the Igbo I am, and the Igbo we are. This is my story. Feel free to tell yours.


"My boy, may you live to your full potential, ascend to a dizzy height as is possible for anyone of your political description in your era to rise. May you be acknowledged world-wide as you rise as an eagle atop trees, float among the clouds, preside over the affairs of fellow men.... as leaders of all countries pour into Nigeria to breathe into her ear.

But then, Chuba, if it is not the tradition of our people that elders are roundly insulted by young men of the world, as you have unjustly done to me, may your reign come to an abrupt and shattering close. As you look ahead, Chuba, as you see the horizon, dedicating a great marble palace that is the envy of the world, toasted by the most powerful men in the land, may the great big hand snatch it away from you. Just as you look forward to hosting the world’s most powerful leader and shaking his hands, as you begin to smell the recognition and leadership of the Igbo people, may the crown fall off your head and your political head fall off your shoulders.

None of my words will come to pass, Chuba, until you have risen to the very height of your power and glory and health, but then you will be hounded and humiliated and disgraced out of office, your credibility and your name in tatters forever...”


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