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Thursday, December 12, 2013

All Igbo Music Awards


By the time the All Igbo Music Awards (a.k.a. Ekwe Awards) eventually manages to pull through on December 26 it would have become clearer how difficult it is to organise an event that celebrates Igbo arts and culture. That difficulty would further accentuate the point being made in certain quarters that the Igbo of South-eastern Nigeria, a people blessed with rich tradition and cultural heritage, do not appreciate what they have.

Barely a few years ago, based on its assessment of the state of the Igbo language, United Nations Education, Scientific and Cultural Organisation (UNESCO) had projected that the language would go extinct by 2025. This was against the backdrop that the language is hardly spoken by its owners, the Igbo, who prefer to bring up their children using English language. That was a wake-up call, and to ensure that this projection does not come true, there have been efforts in many circles to preserve and promote Igbo language. These include 'Otu Suwakwa Igbo', founded by Pita Ejiofo, former vice chancellor of Nnamdi Azikiwe University, Awka; The Odenigbo Lecture Series, instituted by Anthony J. V. Obinna, Catholic Archbishop of Owerri, among others. Ekwe Awards, if it succeeds, would join that group as it hopes to become an effective means of encouraging the Igbo people to hold on to their cultural heritage, of which language is an important part.

But it has been a long, tortuous road - from the conception, in 2009, of the idea that has eventually morphed into Ekwe Awards. That was when Ugo Stevenson, the initiator of the awards, first thought of how to celebrate the best of Igbo music. That thought birthed what he tagged BOMA (Bongo Music Award) 2010.
"We have Bongo music today, and it has gained wide acceptance all over the world, then we should go ahead and celebrate it. So, Bongo Music Award is instituted for the future. If we can say that Bob Marley is the king of reggae and Michael Jackson king of pop, then we should be able to give the world a king of Bongo music," he added.
Speaking then, Stevenson also said BOMA was a platform which he considered as a necessary tool to encourage and celebrate Igbo musicians. "Bongo music has been on for the past 60 to 70 years, but nobody had thought of giving it a brand. People just play it, make some money, and that is the end. They are not noted, mentioned or credited in any Nigerian music event. There is no Bongo category in any national music event in this country," he said.

Although Bongo was a traditional music of Owerri people, he said it had metamorphosed into a cultural music of Ndigbo and Africans, adding: "Culture is dynamic, and so Bongo music has moved up and is now a contemporary brand from Owerri people to Ndigbo, and from Ndigbo to Africa, and to the world in general."

Then came Ekwe Awards, which, Stevenson says, is to reward musicians who project Igbo language through their music. Ekwe, he tells me, is a signature instrument for all Igbo music, which is why it is chosen as the name for the award. Emphasising that the Igbo man does not document his culture, does not appreciate what he has, leading to loss of some Igbo music forms that are being dumped by the practitioners, he says: "We are here to celebrate these music forms and musicians." He further says the mere mention of these artistes and their music for the award has given new life to the music, adding: "They are happy being celebrated."

Indeed, many stakeholders and culture enthusiasts have said an event like Ekwe Awards - where musicians who have taken the pain to sing in Igbo language will be rewarded is long overdue. They agree that such an event is essential in sustaining and promoting Igbo language, arts and culture. Ekwe Awards, both a novel and noble idea, they say, is therefore highly welcome and commendable.

But as with BOMA, so has it been with Ekwe Awards. The response has not been very good. The greatest challenge has also been sponsorship. But Stevenson has remained undaunted, and his perspicacity seems to be paying off gradually. Fortunately, he tells me, there have been a number of plaque endorsements for the awards by some personalities in Ebonyi State, including Elizabeth Oshianu, Bena Nwuzor, Anthony Ibeogu, Franca Chinyere Okpo, Sylvester Ogbaga, Igwe Nwagu (a senator), Omo Christopher Isu, and a few others. MTN Nigeria too, he adds, has identified with the award, hoping other corporate sponsors will key into the project.

Already, the award committee has released the list of nominees for the awards, which holds in Owerri. Among the categories include: Best Abigbo Artiste, Best Bongo Artiste, Best Ekpili Artiste, Best Odomodu Artiste, Best Nkwanwite Artiste, Best Ogene Artiste, Best Eri Obo Artiste, Best Oyolima Artiste, Best Udubunch Artiste, Best Igbo Highlife Artiste, and Best Igbo Christian Music Artiste, Best Igbo Lyrics on Scroll, Best Igbo Music Producer, and Best Igbo Music Marketer.

Also to be awarded is the Igbo Artiste of the Year. Ejike Mbaka (Rev. Fr.), Morocco Maduka, Chima Eke and Chijioke Mbanefo are nominees in this category. Post-humus Award in Igbo Music will go to late Stephen Osita Osadebe and Emily Amaechi, while Lifetime Achievement Award in Igbo Music will also go to Nze Dan Orji (Peacock International Band) and Mike Ejeagha.

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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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