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Wednesday, February 5, 2014

Brigadier Banjo's Broadcast to Mid-West - Benin, August 14, 1967 at 20.00 GMT


"Brigadier" Banjo was the Commander of the Biafran Invasion
Force. He made this broadcast over Radio Nigeria, Benin on August 14, 1967 at 20.00 GMT. Ojukwu was very upset about it and it was used as one of the reasons he was eventually
shot on Septenber 25, 1967 at Enugu.

Fellow Nigerians and Biafrans, I am sure I do not need to introduce myself either to you nor perhaps to many people outside our country. You have already had ample opportunity to hear of my name in January
1966 when this political crisis started in our country. Unfortunately at that time I also only heard about the circumstances under which my name was being publicized at a time when I was in no position to do
anything about it. I was then accused of having attempted the life of the late Supreme Commander, Maj-Gen. J.T.U. Aguiyi-Ironsi, and that for the attempt I have been arrested and detained.

Fellow Nigerians, nothing could be further from the truth. The Army mutiny which started the revolution in January 1966 was as such of a surprise to myself as it was to some of my colleagues. I spent all of my time (words indistinct) of the events in ascertaining the true state of affairs in the country. My colleague, then Lt.-Col. Yakubu Gowon, was the first officer who gave me precise information about the state of affairs. It then appeared to me that sufficient had taken place to ensure the removal of several Governments of the
Federation and that the sum total of the trend of events could be regarded as the beginning of a national revolution. I then considered it my duty to ensure that no further military action took place which might have the effect of totally destroying the stability of the nation.

I felt that the young officers who had started the action were only anxious to destroy what had become a most corrupt and discredited Government. As such, I spent a considerable time in an effort to urge the late Major General to assume responsibility for the State with the support of the Army from national collapse. It
was then my view that any attempt to use the Nigerian Army for any military action within Nigeria would only have the effect of breaking the Army into its tribal components of which the Northern component
would represent the lion's share. This Northern component, effectively under the control of the Northern feudalists, would then inevitably be employed to impose on the rest of Nigeria the most repressive feudal domination. I was one of the senior officers of the Nigerian Army who took the decision to accept responsibility for Nigeria. In fact, on that occasion I was the chief spokesman for that decision. I therefore considered it my duty to remain with the General as closely as possible, rather than accept the office of the
Military Governor of the West which he then proposed to me and which I declined in favor of the late Lt.-Col. Adekunle Fajuyi. On the day after the General had assumed full responsibility for the State, I was arrested by a few of my colleagues while waiting to see the General. I was never given a reason for my arrest, nor given an opportunity to defend myself against any charges that could be raised. I went to prison for 14 months under a false accusation, the details of which I only found out from the press and radio after I
got to prison. I have since had the opportunity of speaking to the so-called actors in that drama of my arrest, and I now appreciate that the action was an act of hatred motivated primarily by fear and suspicion. I spent a considerable part of my time in prison sending warnings to the late Major-General and my colleagues about the policies that would appear to represent a continuation of the policies of the Balewa Government, which could have the effect of encouraging counter-attempts, which might not only destroy the Nigerian Army but would also, by the extent of the bloodshed and the tribal selectiveness of the (word indistinct), destroy the Nigerian nation as well.

The inevitable has now happened, which would seem to confirm that my fears were well founded. There is now an army at the disposal of the feudal North, an army that has lost all the traditions, discipline and standards of a responsible army. There is now a Government of the Federation that is sustained by violence and is therefore tied to the ambitions of the Northern Feudalists. There has been a considerable amount of bloodshed, chaos and tribal bitterness among such people. Such tribal rivalry, as used to be exploited by our previous political parties for the harnessing of the opinion of the North and its people, is now translating itself into a most extreme form of brutality and of despicable savagery. 

Finally, the dismemberment of our nation has commenced in the breakaway of Biafra. In August 1966, I wrote to my colleagues form prison to inform them that I did not consider that we, military leaders of this
country, had the right to carry out such action as the proclamation of the dismemberment of presiding over the dismemberment of Nigeria. I still do not think that we have the right to destroy a nation that was handed over to us to save at a moment of crisis. The 29th July 1966 Federal Military Government came into being as a result of a mutiny in which the primary action was directed at the elimination of a particular ethnic group and the supremacy of another ethnic group in Nigeria. This has had the effect of destroying the basic mutual
trust and confidence among the people of Nigeria and has crated the decentralization of the Nigerian people into tribal groups. This action, more than any other event that has occurred throughout the history of Nigeria, has had the greatest effect on the dismemberment of Nigeria. The Federal Military Government cannot claim to represent the Government of the people of Nigeria and to flight for the unity of Nigeria while constantly rejecting fundamental human rights for all people forming parts of Nigeria. The Federal Military Government
cannot claim to be seeking a peaceful solution to the problems for achieving Nigerian unity, while at the same time contemptuously ignoring the wishes of the people of the Mid-West and the West in their previous demands for the removal of the unruly troops of the North from their territories in order to allow the  unfettered discussion of the present political crisis.

The Federal Military Government cannot claim to be genuinely interested in the progress and welfare of the Nigerian people while at the same time inflicting the most bloody warfare on the people of Nigeria and employing unscrupulous foreign mercenaries in a total war that really destroys hundreds of our people and the economy of our nation.. The people of Biafra have a right to fight a Government that has constantly treated its people to the most savage forms of brutality and persists in denying these people its fundamental human rights while claiming to represent other interests. It is my view that the people of Biafra were prepared to remain part of the nation into which they have for so many years invested their resources of manpower and material and with which they had the closest social ties. Provided the people of Biafra could live within such a nation under a Government that truly represents all sections of its people and truly tries to pursue such
measures as are designed to promote the welfare of all Nigerians irrespective of tribe or religion (sentence as broadcast). It is the remnants of the old Nigerian Army that broke away in July that now threatens the Nigerian nation. This Northern army is now under the power and control of a group of Northern feudalists who have as their aim the total conquest of Nigeria. The Federal Military Government, having been brought to power and control by that army, is playing to that end. Hence policies are inevitably directed towards achieving the objectives of the Northern feudalists who control that army . . .. 

It is my idea that the peaceful settlement of the Nigerian problem will be readily achieved when that fragment of the Nigerian Army now at the disposal of the Northern feudalists has been completely disarmed. Towards this end, the Liberation Army is irrevocably committed. It is not at all an invasion, and it is not intended to
promote the domination of any group of the Nigerian people by any other group through the presence of the Liberation Army. I wish to stress once again what I said during the press conference and previously on the radio that the movement of this Army into the Mid-West is not a conquest. It is also not an invasion. It is to
enable the people of the Mid-West to see the Nigerian problem in its proper perspective. I firmly believe that the people of the Mid-West would prefer to be able to declare their stand in the conflict that has arisen in Nigeria free from any (pressure) either from the North or from anywhere. I believe that the people of the Mid-West would like to be given an opportunity to state their case, free from the coercive influences due to the presence of Northern troops. It is my view that the political future of Nigeria rests with all the people
of Nigeria. It has become a matter of great concern to me, however, to be informed that certain ethnic groups are jubiliating as a result of the presence of the Liberation Army in this Region. As a consequence, I also understand that certain other ethnic groups are feeling depressed and frustrated. I wish to assure all ethnic groups in the Mid-West that the achievement of the Liberation Army does not give any ethnic group an advantage over any other. I wish also to appeal to all ethnic groups to exercise restraint and humility and
not to indulge in acts which may result in confusion, bringing distress to a large number of our people. Any misbehavior on the part of any group of persons will give rise to a chain of unpleasant reactions . . . . 

I am informed that since the Liberation Army came into the Mid-West a number of civil servants have become so frightened that they have either refused to come to their places of work or reported only for a few hours and then left before the closing time. I wish to take this opportunity to appeal to all civil servants to return to work not later than 15th August 1967, and to assure them of their safety. Those, however, who fail to report on this day will be in danger of permanently losing their jobs . . . .

While on the question of co-operation among the various ethnic groups in the Mid-West, I would like to stress that all tribal meetings should stop, as such meetings are not conducive to peace and mutual
understanding. In order to foster co-operation among the people of the Mid-West, I propose within the next few days to invite a cross-section of the people of the Mid-West to a meeting to explain to them the present situation and objectives of the Liberation Army, and I believe this will go a long way to giving them the true picture of the situation and instill confidence in the future of the Mid-West. I understand that anxiety is being expressed in some quarters about the safety of the Military Governor of the Mid-West, Brig. David Ejoor. I wish to inform you that I have personally held discussions with Brig. Ejoor and to assure you that he is in good health and is not under detention . . . .

I have, therefore, today promulgated a decree setting up an interim administration in the Mid-Western Nigeria. This decree has suspended the operation in Mid-Western Nigeria of the Constitution of the Federation of Nigeria, the Constitution of Mid-Western Nigeria, and other constitutional provisions applicable in Mid-Western Nigeria, except those constitutional provisions absolutely necessary for the efficient functioning of the machinery of State. All legislative and executive powers have been vested in me during the period of interim administration. In order to assist me in the task of administering Mid-Western Nigeria during the interim period I propose to appoint a military administrator and an administrative council. I have also established a Mid-Western Nigerian Army and A Mid-Western Nigerian Police Force, which will for the moment remain independent of the Nigerian Army, the Nigerian Police Force, the Biafran Army or the Biafran Police Force. The Mid-Western Nigerian Army shall, however, during this interim period be part of the Liberation Army. All courts in Mid-Western Nigeria shall continue to function as usual and it may be necessary to establish a court of appeal until it becomes possible to resume (words indistinct) the Supreme Court of Nigeria. As soon as it is practicable I propose to hand over the administration of Mid-Western Nigeria in order to proceed to the war front and to complete the liberation of Nigeria.

Good Night.

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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