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Friday, July 24, 2015

How does Buhari 'listen' to Radio Biafra?

Written by Abimbola Adelakun

The saying that nothing sells like controversy cannot be truer for the sensation called Radio Biafra. In the past few weeks, the radio station has become a subject of analyses, commentaries, diatribes, passion, anger, and as is typical of these issues, a re-opening of festering wounds. The attention the radio has received, one suspects, is more about the medium than the contents of the message. The message is not new and after listening to its transmission for a while, I still do not see how its bashing of Nigeria is different from the flagellation the country endures from commentators on social media daily.

Those who argue that the President Muhammadu Buhari led-government should listen to Radio Biafra have yet to articulate how he may "listen" to it when the promoters have yet to present Nigeria with a list of requests that must be fulfilled for them to either shut up or tone down their messages. Some agitations run farther than desires that can be met. There used to be a Radio Kudirat that gave Gen. Sani Abacha sleepless nights during the dark days of military oppression. The only thing that would have satisfied Radio Kudirat was to see the end of Abacha. One gets a similar impression of Radio Biafra - it is Buhari they have problems with, simple.

A short diversion: Radio Biafra consistently describes Buhari as a "paedophile." Beyond the ethnic slurring, one should ask if there is something about erotic feelings or sex with a pre-pubescent child that has captured the imagination of the radio "director" Nnamdi Kanu, and which he expresses by affixing that label to Buhari. Does Kanu perhaps derive some perverse pleasure from his obsession with paedophilia? This information may not help the cause of Radio Biafrabut it may shed some light on Kanu's character.
I do not see what is funny about paedophilia that should be banalised even if meant to denigrate a President he despises.

If Radio Biafra's aim is to plead with Nigeria for a listening ear, and provoke an urgent conversation on lingering national issues, is its cause better served by its combativeness? What if its aim was never to start a dialogue with Nigeria but primarily to provoke? If that is all there is about it, it is doing well for itself already and it has only just begun. Besides, there is not much by way of the issues of nationhood and citizenship that have not been said and which Radio Biafraexpresses that make it an intellectual marvel. From the Biafra war itself to MASSOB to various national conferences, these conversations have been thrashed. What is missing is the requisite action. What we all are currently reacting to is the provocation it spews and which now heightens with its newfound popularity. If Buhari grants Radio Biafraaudience, it would be reacting to controversy rather than the substance of the angst.

The vexation Radio Biafra constitutes does not, one should not forget, in any way delegitimise the grievances that fan the embers of its receptivity. That, I think, is where Buhari's dilemma lies. By payingRadio Biafra some attention at all, he has given them more popularity than they probably bargained for when they started out. If he pays them any more attention, they will gain more traction and then any subsequent attempt at clampdown will turn them into martyrs. Yet, he cannot wholly ignore the concerns that have been adduced as root causes of Radio Biafra's development. The question is how he addresses the issues but not the radio; how does he address the radio without turning rabble-rousing into a legitimate entity? Knowing Nigeria for what it is, one can be sure that more "Radio Biafras" are on the way, hurriedly founded by ethnic and religious copycats who want to present their invoices, asking the country for settlement for historical despoliation. How many of these will the President then address? How Radio Biafra is treated will go a long way in determining the kind of cases we will make in the future for similar voicing of dissent.

There have been two types of responses that have attended the brouhaha of Radio Biafra. On the one side are the attackers, the Joe Igbokwes of this world, who want Radio Biafra stopped because its incendiary messages could goad people into hate and then perhaps cause a war. They point at the case of Rwanda where radio was used to fuel emotions that would later translate to genocide. These people, pan-Nigerianists they are, think the Igbo are better off in this geographical expression called Nigeria and that with time, we can all successfully build a nation out of the rubble we are forever digging ourselves out of. In this season of "change", they want us to look forward to a new and better Nigeria led by President Muhammadu Buhari by ceasing all whining and burying all our grievances in the interest of the greater good of nation-building.

To this group of conservatives, I say Radio Biafra has come to stay. Let the National Broadcasting Commission block its signals all it can, that radio station is an idea that has arrived like a new born that can only grow. The radio, to its teeming band of fans, is an ideology that espouses their deepest desires and valourises their anger. You can jam its signals all you want but you cannot quench the spirit that fuels Radio Biafra. Like the beginnings of most religious movements, state persecution will only strengthen its resolve and help the proponents gain more popularity until it either becomes another major thorn in Nigeria's flesh or runs out of fury to wane with a post-revolution fatigue.

On the other side of the divide are those who defend Radio Biafra and they range from those who approve its message to those who though disapprove its message and methods, look at the symbolism of the voice and even the temporality of its emergence. 

To them, Radio Biafra represents the yearnings of the Igbo who have not been served fairly and whose position in the Nigerian construct can perhaps be described as tentative and subject to frequent negotiations. As a result, they want the existing issues that disadvantage Ndigbo addressed so that the discontent that fuels contraptions like Radio Biafra may be quelled or that it may never even have arisen. While that may have some truth to it, it is also naïve or perhaps, idealistic, to think that a multi-ethnic nation like Nigeria will not have discontent within its fragments for another one, two, three centuries. There will always be people who have been left behind who will find their voice sometimes and confront the nation with its faults.

The United States is one of the oldest and most mature democracies in the world today but it is rarely at peace within itself. America's tensile strength is constantly being tested by its internal contradictions and the racial and gender injustice on which its foundations were laid; the spurious self-evident truth that "all men are equal" while it cheapens the lives of others. For Nigeria, if it were not Radio Biafra, it will be Radio Chibok or Radio Ilaje or some other ethnic minority in Nigeria that considers itself "marginalised" or maltreated by Nigeria.

Today, the Igbo are a loud disgruntled voice but they are by no means the only one. From the shores of Delta State to rural Borno State, Nigeria has trampled on many people and discounted their lives leaving in its wake, accrued anger and simmering tension. In that context, there is no way Radio Biafra will not have listeners. Indeed, Buhari should "listen," and there is a lot that has been said - enough to fill his ears - long before Radio Biafra made its first broadcast.

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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