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Sunday, June 14, 2015

Nigerians who hate America's John Kerry

Written by Tunji Ajibade

Tunji Ajibade
Mr John Kerry is America's Secretary of State. That means he travels round the world on behalf of his nation. He was on a tour the other day when he broke his leg in France. It was at the time he chose to relax, riding a bicycle (a thing I enjoy abandoning my car sometimes to do) when the accident happened. It must be that Nigerian gods finally "caught up" with Kerry; trust many of them to grumble in their privacy, wondering aloud what pushed a high state official to ride a bicycle. Their grudge is understandable considering that it's demeaning for Nigerian gods to move around in anything less than a N35m Jeep acquired with public funds.

Kerry rides regularly to keep fit, and he takes his bike wherever he goes, even on foreign trips. Let the reader take note: America's Secretary of State took time off being the "big man" to be the ordinary human that we all are. That's one man who doesn't define himself by the post he holds, choosing instead to lead a simple life; an important thing if a man mustn't become swollen-headed and misbehave. That's not the case with Nigerian gods where political leaders think they are superhuman. It's a mentality with far-reaching implications for the country; such includes looting the treasury in order to maintain the status of the "big man" years after leaving office.

Aside from ego that by nature sits comfortably in the hearts of many, most office holders live by what people think of them, always wanting to impress, carrying themselves as though they are more than mortals. Such individuals take themselves too seriously. Point to note: Most don't take what they do seriously (obvious from their poor performance in office), but they take themselves seriously. Yet, the other side of the coin should be the case, a thing that's apparently so among political office holders in advanced democracies. A few examples establish the point, showing the simplicity with which office holders in other climes conduct themselves, ensuring that they have nothing to be ashamed of, or worry about when they return to private life.

An elder statesman shared with me what he watched on TV in the early 1970s the day a British Prime Minister suffered defeat in parliament and left office. The PM wore nothing more than a shirt and tie when he walked out of 10 Downing Street. He also carried a bag that couldn't have contained more than five file jackets. He boarded a taxi and was driven across London to his home, leaving behind a thankless job. There was also that normal day of September 11, 2001, the day terrorists seized airplanes and bombed choice places in the US. President George Bush was wearing a shirt and tie, had rolled up his sleeves and he was reading to children in a school when the news got to him. Note: the US leader was interacting with the leaders of tomorrow in his country without an apparent political motive (of course, the classroom was not swarming with TV cameras); just a leader interacting with children, inspiring them to seek to be like him. When Britain suffered from flooding months back, the British PM, David Cameron, had come out under the rain in shirt without the tie, his sleeves rolled up to inspect the extent of damage in parts of London. There had been no ceremony to it, no big man in town given the "big man" treatment to inspect the scene of a disaster.

One should compare those with examples from this clime, too. A few years ago, the cover page of a Nigerian newspaper had the picture of one of the state governors from the South-West (the governor was reelected lately). It was at the time the nation suffered from flooding. The victims stood knee-deep in flood water in their neighbourhood. The state governor who came to sympathise with them wore creaseless "buba" and "sokoto", with a long exotically designed cap that touched the skyline. He didn't walk in the flood water, rather he stood in a canoe. A boy who was not more than 15 years old stood in the flood, barefooted, dragging the canoe in which "His Excellency" stood. The first thing that crossed my mind was how the governor thought anyone watching him in that situation had perceived him. The governor had become too big to wear rain boots and walk in the flood water like the victims.

As stated earlier, there are implications for a nation where leaders feel they are gods. That the citizens themselves encourage it, expecting a leader to start carrying himself differently doesn't help matter. The same citizens pay for what they encourage in the end. They expect the public office holder to have much to throw around; it doesn't matter that he doesn't have a limitless income. If he doesn't deliver on that count, the next thing is to plan to vote him out of office and vote the man who knows how to distribute what he doesn't earn. All of that has encouraged looting in public coffers of the funds that should go into providing infrastructure and opportunities for all citizens to improve themselves and lead a better life. Add that to the expectation to live big even out of office, a reason some at intermediate level in their civil service career have been credited with stealing billions of naira under their care as the case of the embezzled police pension fund showed.

I learnt a lesson from a public figure some years back about how to lead a normal life after years in public office. He said before he occupied a public office, he used to give one of his sisters a ram during the Muslim Sallah festival. When he came into public office, truckloads of rams were delivered at his door during the festivity. He said the gift was so much that he thought he should increase the number of rams he gave his sister to two. Then he asked himself what would happen the day he left office and the truckloads of rams stopped? In the end, he decided to limit the ram he gave his sister to one. Instead, he gave the large number of rams he got to other people who didn't have. Years later, the personality in question left office and became a private citizen. The truckload of rams, not unexpectedly, stopped, but he didn't have to lose sleep because he could still afford to give one ram to his sister. It's noteworthy that I was told this story at the time one former national party chairman died and he was praised and celebrated by all as a man who had no drive for wealth accumulation. The chairman was eulogised for not having a house in Abuja; he didn't even have a piece of land, and that he lived in a rented house in the Federal Capital Territory years after he left his post. The man who told me the story about one ram for his sister related this story in the course of comparing his lifestyle with that of the late party chairman who indeed had been allocated several plots of land in Abuja, using his high contacts. But because he desired so much to maintain the public image of a "big man", he routinely sold what he got (one sale not being less than N100m).

This piece should return to the simplicity displayed by Kerry who went around the world with his bicycle. That simplicity in the disposition of a public official comes from a culture, a culture which recognises that holding an office doesn't mean the occupier is no longer a human being. Occupying an office doesn't make him a god. Rather, holding a public office is temporary. Even with that knowledge, men who define themselves by the post they occupy, seeing it as status symbol, cannot be stopped from behaving as though they are gods. Getting them not to harm the nation thus becomes the more important thing. How to do this is by ensuring that occupiers of public office are accountable and responsible to citizens, while free access to public funds with which they mostly massage their ego is blocked. This is something much in line with the verbalised philosophy of the new administration.

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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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