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Tuesday, November 10, 2015

The Biafran Secessionist And Unsaid Actualities

Written by Eke, Port Harcourt, Rivers State - The Guardian.

FIRST of all, and for the benefit of reporting media, a distinction must be drawn between elements in Indigenous People of Biafra, IPOB, and Igbos who are loyal Nigerian citizens. IPOB is no more Igbo than Boko Haram is Hausa, for instance. And if Hausa people cannot be held accountable for the activities of a terrorist group, it is highly irresponsible of anyone to cast stones at the Igbo ethnic group for the misdeed of IPOB.

On Saturday 24th October 2015, at 9 am, one Segun hosted "View Point" on 93.7 Rhythm FM, a Port Harcourt-based station. From all intents, the program was conceived to whip up hatred for Ndigbo. Segun allowed his guests to threaten Igbos for allegedly burning our national flag when reports emanating from that condemnable incident indicted Nnamdi Kanu's followers in IPOB as the culprits.
Ndigbo is sufficiently informed that the daily prayer of some unhappy persons is for another civil war. For them, Igbos were the reason why they could not get a job in the oil company, as one participant told listeners.

It is possible to suspect the Ojukwu god in a death involving Ogwugwu. What may eventually trigger off a national crisis could come from a station other than Radio Biafra. For the record, Igbos have repeatedly expressed their willingness to work with President Muhammadu Buhari in keeping Nigeria safe, even though some commentators prefer to hear the voice of IPOB. But no amount of incitement, blackmail or ill will can frighten Ndigbo from Rivers.

Secondly, Igbos are against the criminality of Nnamdi Kanu. With our own ears, we heard him on Radio Biafra call for the assassination of Bola Tinubu, Atiku Abubakar, Theophilus Danjuma and Ibrahim Badamasi Babangida. Was that sheer madness or selfishness? If Kanu is prepared for war has he asked other Igbos if they are also prepared? Obviously his wife and children are safe overseas, so he cares less about the security of the wives and children of other Igbos living in Kafanchan, Ilorin or Akure. He is excited hearing his own voice over the airwave, not minding the mortal danger his utterances are exposing Igbo children to.

Recall the events leading to the mass starvation of one million Igbo children between 1967 and 1970: At independence the Igbo were not doing badly. The President of Nigeria was Dr. Nnamdi (Zik) Azikiwe, an Igbo. The President of Senate, Nwafor Orizu, was also Igbo. Minister of External Affairs, Jaja Nwachukwu, was Igbo. The General Officer Commanding, GOC, Nigerian Armed Forces in the personality of General JTU Aguiyi-Ironsi was Igbo. In form and content, First Republic was an Igbo government. Tell me why Igbo officers themselves had to overthrow it 15th January 1966?

Major Emmanuel Ifeajuna and company did what they did never reckoning on the backlash. To my mind that singular event exposed in no small measure the black spot of Igbo nationalism still prevalent today -the Okonkwo (of Umuofia) Complex that privileges blustering bravado over reason. Anyone who must condemn the starvation of Igbo children by deemphasizing 15th January is doomed with the ignorant Kanu who toys with the idea of killing those whose fathers were needlessly assassinated by Ifeajuna. The countdown to Igbo Holocaust started on 15th January; the day reason was overthrown in Igboland. Kanu is incapable of interpreting history.

But does it mean I'm contented and happy with the way Nigeria is treating Igbos today? My answer is NO. I am against the wholesale exclusion of Ndigbo from the leadership of this country since 1970 by the Hausa/Fulani/Yoruba entente. Reading meaning into the October 30th, 2015 media statement of General Olusegun Obasanjo, Ndigbo would have to wait for a hundred years to rule Nigeria. No Nigerian should be optimistic with such proposition as the bell does not toll for Ndigbo alone. In Africa, Nigeria inclusive, internal change is always stimulated from outside. Sociologists call this cultural diffusion. Obasanjo is but a beneficiary, not the ultimate arbiter.

But if you put Igbo presidency side by side with Igbo business, my choice will always be the latter as an economically self-sufficient Igbo cannot be easily dominated politically, quote Chika Onyeani's Capitalist Nigger. A hungry Igbo, in the other hand, will always be marginalized politically even with an Igbo figurehead as president. You cannot dominate self-reliant Aliko Dangote who commands more prestige than any president from Cape to Cairo.

I am against the domineering attitude of Arewa Consultative Forum, ACF, at the expense of true federalism. All major institutions are located in the North and South West leaving the South East and South fallow. Even without Boko Haram this country will still experience hiccups when six out of every ten Nigerians in uniform are northerners. Power is so concentrated in the North that the very notion of federalism becomes an irksome anachronism for northerners. So if the excessive weight of the overfed North does not kill Nigeria, then ultimately, the chronic anemia of malnourished South East will.

In the face of northern opposition to Goodluck Jonathan's 2011 presidency the revered General Yakubu Jack Gowon appeared on African Independent Television, AIT, declaring that; "The North must protect its interests." By this declaration, Gowon made a clear distinction between national interests and northern interests. This instance shows the ambivalence of the North to one Nigerian. Also, note how Gowon's utterance fuels disunity. If an elder statesman like him can be so sectarian what do you expect the young Biafran secessionist to say? Is the opposite of northern interests not South Eastern interests? Self-determination is self-determination; does it matter if Gowon calls the North "Arewa" and Ralph Uwazurike calls the South East "Biafra"?

But I draw your attention to two Nigerian paradoxes latent in Gowon's comment. One, what constitutes treason is not so much a declaration as the declarant. "If the issue of June 12 is revisited, there will be a bloodbath unprecedented in the annals of this country," a northern youth threatened 1994 in the full view of the helpless Nigerian police. But Asari Dokubo repeated the same threat twenty years later and Danjuma called for his immediate arrest. The reason why a Fulani youth can go scot-free and Ijaw youth arrested for the same crime is because all Nigerians are not equal.

Two, secession has been deplored as the sickness while marginalization is glossed over as a symptom. This misdiagnosis means no remedy administered can cure Nigeria. Clearly, the sickness is the political marginalization of Igbos while its symptom is secession. Fix Igbo marginalization and you've fixed secession. But in as much as power is exercised to the exclusion of Ndigbo then there will always be call for Biafra.

I am against the divisive antics of the so-called civil war hero who keeps this country permanently divided to remain relevant. The esteemed Ibrahim Coomassie and Gowon have been loudest condemning the Biafran secessionist for wanting to breakup Nigeria while saying nothing about the civil war hero that mortgaged it. But the civil war hero who passes as "patriot" is more dangerous than the Biafran secessionist ostracized as "rebel." Gowon must recall that Dim Chukwuemeka Odumegwu-Ojukwu once proposed they jointly tour Nigeria and remind everyone that the war was over. Ojukwu's proposal was in response to the perpetual victory dance of the civil war hero who refused to let the ghost of Biafra be.
In the history of revolution the despotic patriot must, as a matter of self-preservation, create the rebel even when none exists. The debate is cleverly shifted from content to form if you can create a common enemy to take the blame of the regime's shortcomings. In Nazi Germany, it was the Jew. In Jim Crow America, it was Negro. In Nigeria, it is the Igbo. Soon, an outlaw is actually heard outside the city gate cursing king and country. Without wavering, let me engage the content of the civil war hero's patriotism and Biafran secessionist's rebellion.

I define the Nigerian civil war hero as an extremely greedy and uncaring entity having amassed immense wealth while Nigerians suffer penury. He will be the death of Nigeria yet as no regime takes root without his blessing, which comes at a prize. He pays lip service to one Nigeria while being careful not to build even a bungalow in Igboland. By contrast, the Biafran secessionist is an irascible youth whose heart is full because he knows too much. He sees no way out of the Igbo man's marginalization. The sight of the Hausa boy on the gravy train evokes in him an extreme contempt for Zik and Ohaneze Ndigbo. He vows to die to change things.

Steve Biko once observed that the most potent weapon in the hands of the oppressor is the mind of the oppressed. This plays out when the civil war hero provokes the compromised Biafran secessionist into frightening Nigerians with threats of violence. Without this fear the civil war hero has no control over his victims – the Nigerian public and Biafran secessionist. But imagine what could happen if the Biafran secessionist reshuffles the card by pledging loyalty to Buhari? The Abiku's eternal circle of evil is then broken, as the civil war hero will have nothing to blackmail Igbo presidency with.

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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