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Tuesday, January 26, 2016

Igbo versus Yoruba:- The Igbo-Yoruba feud


  • The Igbo-Yoruba feud
  • Time to end the bad blood between the Yorubas and Ndigbo -Femi Aribisala


The Igbo-Yoruba feud
By Chuks Iloegbunam - Vanguard, Nigeria.
Mr. Iloegbunam is the author of Ironside, the biography of General Aguiyi-ronsi.

THE feud between the Igbo and the Yoruba ethnic groups is contrived, just like the feud between the Igbo and the Ikwere. Whenever these feuds take centrestage, the impetus is invariably traceable to the divide-and-rule imperative, which inevitably profits the oligarchy of northern Nigeria. Every other explanation adduced in the explanation of the phenomenon can only be peripheral. It is important to make this point from the outset, before going about the business of explanations - for the benefit of those who may genuinely be ignorant of a crucial factor in the continued inability to resolve some of the more critical of Nigeria's contradictions.

Femi Aribisala, one of the more perceptive of the motley coterie of columnists currently on the national stage, discussed the origins and manifestations of this feud in an incisive article entitled Time To End the bad blood between the Yorubas and Ndigbo (Vanguard January 12, 2016). "What is the basis of all this hate?" Mr. Aribisala asks."In the sixties, the Igbo were slaughtered in pogroms in the North. However, the principal exchange of hateful words today is not between Northerners and Easterners, but between Easterners and Westerners. Why are these two ethnic groups so much at loggerheads?"

The straightforward answer is that it serves the interest of the "core" North to keep the South permanently in mutually assured destructive contention on largely immaterial issues. It happened between the Igbo and the old Rivers State in the wake of the Nigerian civil war. It was suddenly and conveniently "discovered" that the Ikwerre were not and had never been Igbo. The people went into a flourish of re-spelling: Umuomasi became Rumuomasi; Umukrushi became Rumukrushi; Umuola became Rumuola; Umueme became Rumueme.In truth, all these represent no more than distinct dialectal spellings of Igbo root names typical to the areas around Port Harcourt. But the re-spelling exercise was used to manufacture an entirely new ethnic group.

The acclaimed writer, Professor (Captain) Elechi Amadi, who led the group that lent intellectual weight to this fad,went further to celebrate in fictional terms the political marriage between Rivers people and Northern Nigeria. Yet, he did not see it fit to change his name to Relechi Ramadi. Of course, the contrived ethnic dissonance achieved its purpose. While the fight raged relentlessly on "Abandoned Properties", mostly mud houses built in the 1930s and 1940s, the "core" North moved in and harvested the oil rewards.
Their members became instant millionaires by being allocated shiploads of crude, which they sold off at the Rotterdam Spot Market. Further, they appropriated 99 percent of the oil blocs. Then they seized Professor Tam David-West, a Rivers man, "tried" him for causing the country "economic adversity" and handed him a tidy prison term.But the picture is becoming clearer. Had the black gold been found in the "core" North, would the Rivers man have been allocated even one percent of the oil blocs?

It was not the Igbo that killed Major Isaac Jasper Adaka Boro. It was not the Igbo that killed Ken Saro-Wiwa.
It was not the Igbo that banished Delta nights with the interminable flare of gas. It was not the Igbo that ordered the November 20, 1999 expeditionary attack on Odi that left 2500 Ijaw citizens killed and the town reduced to rubble.
The Igbo was accused of desiring nothing but the expropriation of Delta oil and gas. But geophysicssince proved that the entire Igbo country sits on oil, and holds in its bowels the largest concentration of gas on the Africa continent. That is the way everything goes and turns round.

The Delta people, previously cajoled into believing that they had been liberated from Ndigbo, are beginning to know differently. They have discovered their real oppressors. President Jonathan, a Rivers man, was denied a second term in office. His single tenure was covered in a mountain of mendacity by the manipulators of sectional press and political blackmail. The traditional "political allies" of the Southern minorities felt affronted by being asked to vote a second term for one of those they claimed to have "liberated" from Igbo clutches and talons!

It is on the same plane that the feud between Ndigbo and the Yoruba sits today.True, prophets abound who received messages directly from God that President Jonathan would lose his reelection bid. But realpolitik always made it obvious to informed non-prophets that no two of the ethnic tripod of Nigerian politics could bind together without carrying theday of national ballot. That is what the entire feud currently playing out between the Yoruba and the Igbo is about. Suddenly, it was discovered that Ndigbo are in cahoots to adulterate Yoruba culture! Suddenly it was remembered that, during the 1950s, Chief Awolowo had cheated Dr. Azikiwe of the West Regional premiership by playing the ethnic card. In the circumstance, verbal missiles have been hitting antipodal zones with the destructive insistence of heavy artillery concentration.

While this distraction was in ascent, a leeway was created for imbuing the Chosen One with the political sagacity that he so pitifully lacks. While this distraction runs, the entity suffers because a divided South guarantees less than enough mobilization for a national front to push for positive movement and needed reforms. This is where Aribisala's lament becomes more apposite: "[The Yoruba and the Igbo]prefer a Nigeria that practices fiscal federalism. Both want a country with a weaker centre. Both want a Nigeria that rewards merit, with a state-structure based on resource-control. Both groups want a Nigeria committed to self-determination. These are grounds for cooperation as opposed to discord. If the North is not to continue to take the South for granted, it must not be allowed to continue to operate in the confidence that the East and the West will always be divided."

That is the problem. The North does not operate in the confidence of eternal East-West dislocations. It surreptitiously incites and nurtures them, remotely controlling surrogates who celebrate sinecures at the expense of self-determination and fiscal independence! That is why, despiteAribisala'srealism, Northern pragmatism will ensure that the contrived Yoruba-Igbo discord does not abate. If anything, it is set to escalate. One only needs to critically examine the true nature of the Government of Change since served Nigerians on a platter of media overkill, to fully understand the state of play. Despotism is staging a comeback, propped up by a - not the - Yoruba media, which objectifies its permutations and predilections through a virulent antipathy for Ndigbo.

This ensures the attenuation of pressure from the Chosen One. There is firmly in place an abundance of menopausal professors of Law rabidly justifying the unfolding, visceral string of disobediences to court injunctions. The allegiance to true fiscal federalism, a central plank of the Yoruba profession of a continued corporate Nigeria, has all but been deliberately diminished. And, generally obfuscating every space for rational thinking and committed leadership, is the conundrum of trial by media. Those who have been setting the national clock back by decades confuse themselves by thinking that they are getting one back on the PDP. That is false. What they are doing is simply intensifying the artificial war between the Igbo and the Yoruba, in order that those born to rule would hold permanent sway. Yet, there is a redeeming feature in this morass of crassness - the very fact that everything goes and turns round.

Time to end the bad blood between the Yorubas and Ndigbo -Femi Aribisala
Written by By Femi Aribisala - Vanguard.

THE Yorubas and the Igbos, two of the most resourceful, engaging and outgoing ethnic groups in Nigeria, are becoming implacable enemies. Increasingly, they seem to hate one another with pure hatred. I never appreciated the extent of their animosity until the social media came of age in Nigeria. Now, hardly a day passes that you will not find Yorubas and Igbos exchanging hateful words on internet blogs.

The Nigerian civil war ended in 1970. Nevertheless, it continues to rage today on social media mostly by people who were not even alive during the civil war. In blog after blog, the Yorubas and the Igbos go out of their way to abuse one another for the most inconsequential of reasons. This hatred is becoming so deep-seated, it needs to be addressed before it gets completely out of hand. It is time to call a truce. A conscious effort needs to be made by opinion-leaders on both sides of the ethnic divide to put a stop to this nonsense.

Ethnic stereotyping

Both the Yorubas and the Igbo stereotype one another. To the Igbo, the Yorubas are the "ngbati ngbati" "ofemmanu" who eat too much oil. They are masters of duplicity and deception; saying one thing while meaning another. To the Yorubas, the Igbo are clannish and money-minded. They are Shylock traders who specialise in selling counterfeit goods.
But the truth is that stereotypes are essentially generalisations and exaggerations. In a lot of cases, they are unreliable and untrue. Stereotypes must be recognised at their most effective as a joke. They are the stock-in-trade of seasoned comedians; the garnish for side-splitting anecdotes at weddings and social gatherings. Stereotypes should not be taken seriously. We should laugh at them without being offended by them.

The more Nigeria develops as a melting pot of nations, the more we should be able to laugh at ourselves. The greater inclination to do this denotes increasing strength of character and self-confidence. However, with the advancement of social media, the banter has gone way beyond the jocular and innocuous to outright malice and unadulterated hatred. Increasingly, what you hear are abusive and pejorative labels of "Yariba," "Yorubastards" and "Yorobbers;" as well as "Eboes," "Zooafrans" and "Biafrauds."

As the insults fly with abandon, you begin to wonder where all this comes from. What is the basis of all this hate? In the sixties, the Igbo were slaughtered in pogroms in the North. However, the principal exchange of hateful words today is not between Northerners and Easterners, but between Easterners and Westerners. Why are these two ethnic groups so much at loggerheads? How did we get to this pass?

Malicious stereotyping often involves denigrating the strengths of others. The Igbo are very enterprising; a very valuable resource in a developing country like Nigeria. But then this is castigated as mercenary. The Yorubas take great pride in education; another valuable asset in today's modern world. But then they are derided as using this to get one over on others.
The saving grace is that the two groups live side-by-side in peace and quiet in different parts of the country. Moreover, the animosity between them, especially among the younger generation, has not prevented their boys and girls and men and women from falling in love. Yoruba men marry Igbo women; and Igbo men marry Yoruba women. Meanwhile, "a lutta continua."

Awolowo factor

The Igbo tar the Yorubas with the brush of Awolowo, who they label as "the father of ethnicity in Nigeria." In that narrative, it is conveniently overlooked that the broadmindedness of the Yorubas enabled Azikiwe, an Igbo man, to win a regional election in the Yoruba heartland in 1954. Instead, what is harped on is the fact that Awolowo mobilised Yoruba politicians to nullify that victory by decamping from Azikiwe's more nationalist camp to Awolowo's more ethnically-focused camp.

One of the newspaper headlines that sticks in my memory from 50 years ago is the one that said: "If East Goes, West will Go- Awo." After a visit to Ojukwu in Enugu at the height of the acrimony over the mass killing of the Igbo in the North in the mid-1960s, Awolowo declared that if the East was allowed to secede as a result of acts of omission or commission, he would also lead the West into secession.

This flashed a green light for Igbo secession. But when the East seceded, Awolowo failed to mobilise the West to follow suit. Not only did the West not join the East in secession, it joined the North in fighting against the East. Awolowo then became the Commissioner of Finance and Vice-President of the Federal Executive Council of the Nigerian government that prosecuted the war against Biafran secession.

The Igbo have rightly deemed this a great betrayal. But their case against Awolowo did not end there. As finance minister, Awolowo was the brainchild of the strategy to blockade Biafra; leading to mass Igbo starvation and deaths. With the end of the war, it was also alleged that Awolowo orchestrated the policy whereby the totality of individual holdings of Biafran currency was converted to Nigerian legal tender at a flat maximum amount of only 20 pounds.
This effectively pauperized the Igbo. Since it also coincided with the period when Nigerian corporations were being privatised, it had the effect of locking out the Igbo from strategic sectors of the Nigerian economy; gobbled up in the main by the Hausa-Fulanis and Yorubas.
Brothers in adversity

The Igbo case against Awolowo has become the Igbo case against the Yorubas. In the process, it is easily overlooked that prominent Yorubas, like Tai Solarin and Wole Soyinka, defended the Igbo right to self-determination during the Biafran War. The properties the Igbo left behind in Yorubaland during the Civil War were not expropriated by the Yorubas, as they were in some other places. When Odumegwu Ojukwu came back from exile in Ivory Coast, all his father's properties in Lagos remained intact.

Under President Obasanjo, a Yoruba man, the Igbos were given the control of Nigeria's economic and monetary policy. The Minister of Finance, Ngozi Okonjo-Iweala; Governor of the Central Bank, Charles Soludo; and Director-General of the Stock Exchange, Ndidi Okereke-Onyuike, were all Igbos. So were the Minister of Education, Obiageli Ezekwesili; and the Director-General of NAFDAC, Dora Akinyuli.

Indeed, Obasanjo favoured the Igbo more than his native Yorubas. He appointed an Igbo, Thomas Aguiyi-Ironsi, as the Minister of Defense and another, Air Marshal Paul Dike, as Nigeria's first Igbo Chief of Air Staff. While the Igbo visit the transgressions of Awolowo on the Yorubas, they do not visit the favouritism of Obasanjo on the Yorubas.

The sins of Awolowo were brought again to the fore in 2012 by Chinua Achebe in his book: "There Was a Country: A Personal History of Biafra." The blogs came alive as blame was traded on both sides of the East-West divide. Awolowo was now cast by the Igbos as the father of the Yorubas; and they were determined to visit his sins on his Yoruba sons to the third and fourth generations.

Mistakes galore

Blunders continue to be made on both sides, fanning the flames of hatred. Governor Babatunde Fashola of Lagos State blundered by deporting some destitute Igbos back to the East in the dead of night in 2013. This created uproar in the sizeable Igbo community in Lagos. Even though Fashola expressly apologised to Ndigbo for the faux pas, a ridiculous discussion nevertheless ensued about the rightful ownership of Lagos.

Orji Uzor Kalu, former governor of Abia State, put his foot in it when he declared that Lagos, as a former national capital, was "no man’s land and so belongs to all of us." This incensed ethnic jingoists in Yorubaland who, forgetting the traditional hospitality of the Yorubas, asked the Igbo to leave Lagos and go back East.

But nothing quite compares to the broadside that came from the Oba of Lagos. During the 2015 election, Oba Rilwan Akiolu summoned Lagos Igbo leaders to his palace; only to threaten them: "If anyone of you, I swear in the name of God, goes against my wish that Ambode will be the next governor of Lagos state, the person is going to die inside this water. What you people cannot do in Onitsha, Aba or anywhere you cannot do it here. If you do what I want, Lagos will continue to be prosperous for you, if you go against my wish, you will perish in the water."

It mattered little to His Royal Highness that Ambode's close rival was not an Igbo but Jimi Agbaje; another Yoruba man.


The Yorubas and Ndigbo do themselves great disservice by seeing themselves as arch-enemies. Within the framework of Nigerian politics, this has limited the freedom of action of both ethnic groups. If one is prominent in this political party, the other is more likely to align itself with another party. This means the one can always be manipulated against the other. Instead, the political space should be opened up by the possibility that the Yoruba and the Igbo can form an alliance. That eventuality is not implausible especially because they actually have common interests.

Both groups prefer a Nigeria that practices fiscal federalism. Both want a country with a weaker centre. Both want a Nigeria that rewards merit, with a state-structure based on resource-control. Both groups want a Nigeria committed to self-determination. These are grounds for cooperation as opposed to discord. If the North is not to continue to take the South for granted, it must not be allowed to continue to operate in the confidence that the East and the West will always be divided.

In politics, there are no permanent enemies and no permanent allies. Fifty years down the road, the politics of the Nigerian Civil War should not be allowed to continue to cast a shadow over Yoruba-Ndigbo relations. In the Second World War, Germany was the arch-enemy of France, but now both countries are the staunchest allies. Japan invaded the United States; but now both are on the same side. These turnarounds can and should be duplicated in Southern Nigeria.

As a first step, there is need for a grand gesture. A well-publicised meeting between the Afenifere and the Ohaneze, where declaratory statements should be made about burying the hatchet. Thereafter, standing committees should be established to deal with flashpoints; such as the dismantling of Oshodi market in Lagos. The hatred between the Yoruba and Ndigbo has gone on for far too long. Let there be love shared among us!

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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