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Sunday, March 19, 2017

About Eze-Ndigbo: Eze Ndi Igbo(Nd'Igbo) in Diaspora.

  • Eze Ndi Igbo(Nd'Igbo) in Diaspora.
  • Forget the Eze Ndigbo title -Deji of Akure
  • Akure monarch schemes to replace Eze N'digbo with Asiwaju Igbo
  • Chiefs disagree with kingmakers over Ondo monarch’s removal
  • Kingmakers remove Ondo monarch over alleged abuse of office

 From the stables of Obiora Ogochukwu Okafo: Eze Ndi Igbo(Nd'Igbo) in Diaspora.
Written by Obiora Ogochukwu Okafo, Abakaliki , Ebonyi state.
Phone: +234 8071245923


First of all , nature abhors vacuum. It is in recognition of this dictum that Eze (King) in Diaspora emanated to help consolidate our waning glory in contemporary history. It is a fact that more than 70% of the crème de la crème of the Igbos live outside Igboland; and that majority of them spend 99% of their lives wherever they reside. And due to lack of organization, an increasing number of their concerns and interests are lost or assimilated into other ethnic groups and countries. Therefore, Eze Nd’Igbo in diaspora is a child of circumstance meant to forestall this and to consolidate the "ebe onye bi ka o na-awachi" syndrome. The Igbo in diaspora are not unified under one umbrella and are without spokespersons wherever they live. They are therefore like sheep without shepherd. Consequently, a lot are denied them, and so, the intention of the institution, Eze in diaspora is noble.
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Eze Ndi Igbo in Ghana
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Eze Ndi Igbo in Ghana

Going by our history, our political and economic performance in Nigeria so far, regardless of the fact that we are the most resilient and populous ethnic group, not minding the fabricated census figures, we have not done well to befit our status. To trace the root cause of this problem, we have to go down the memory lane. Historically, we are more republican by nature due to the fact that kingship iron-grip on subjects is near absent in our tradition. Our model of administration is akin to the type the founding fathers of America envisaged, which was anchored on freedom. In this, government is seen to be best when it governs less and people grow uninhibited by the kings and queens or other institutions.

The position of the Eze Nri, the central Igbo king in our history, is more of a spiritual leader than political. He oversaw that our tradition and culture were maintained, and where it is desecrated, he sent emissaries for cleansing. Therefore in our towns, the coercive and iron-grip of kings on the subjects were lacking, rather, administration is anchored on groups and segmented according to the needs of the society . But top on the administrative ladder is the “ndi nze na ozo”: the titled men, then, age grades, masquerade groups etc., with Eze-ani and other traditional high priests as the spiritual leaders who apply the stamp of authority by hitting the “ofo” on the ground to symbolize the seal to an issue, on the accepted consensus and/or opinion. This system could not fit in well to the contemporary capitalist oriented government which is more hierarchical and personality centered, unlike our group of persons centered. And so, the administrative convenience was lacking, particularly as the society became more complex. It was on this basis that the warrant chiefs were introduced in Igboland by the colonists to synchronize with their system and that of other ethnic groups with such systems like the Hausa, the Bini, and the Yoruba. 

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 Guinea Conakry Foreign Affair Recognize Eze Igbo Guinea 
Hence, Eze-ship started spreading to even the new autonomous communities being created now in different Igbo states till date. So far, the institution is still not well grounded or assimilated in most places in Igboland. That is why it is still a subject of intense context in almost all our towns. Nevertheless, the need for the existence still outweighs its absence. And so is the need for Eze in Diaspora.


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New Yam Festival (IRIJI) a celebration of Culture Organized
by Eze Hyacinth Nwabueze Ohazulike Eze Ndi- Igbo Lagos
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Enugu New Yam Festival
As a peculiar people that are so independent-minded and determined to survive; the Igbo are always on the move for greener pastures . They believe in traveling is a source of wealth making - njem nwe uba; this and their business acumen have earned them "the Jews of Nigeria." In these movements, they always believe that everywhere is home - ala bu otu, and this allows them to easily settle and contribute unbiasedly and meaningfully in the host communities they find themselves. But this, sometimes are not wholeheartedly cherished. It is sometimes misconstrued for their push for dominance. For this, the Igbo are always exposed to a lot of vagaries that endanger their individual and corporate existence. For example, the Nigeria-Biafra War and a lot of other crises that have involved the Igbos have been directly or remotely caused by this perception. Even the Federal government of Nigeria for fear of this same purpose, domination, enshrined in our constitution, the federal character and quota system, not minding the inherent dangers associated with them in retarding the developmental processes of the victims and the country; particularly in the area of education. 
These policies’ genocidal nature can be seen from the definition of genocide in Rome statute of the International Criminal Court: art:6b and c: 

For the purpose of this Statute, "genocide" means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:
( b ) Causing serious bodily or mental harm to members of the group; 
( c ) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; 

These situations are mostly exploited because of the Igbos lack of organized central administrative system wherever they live. They are mostly in weak cells (towns unions) fending for their survival. This leaves them without coordination and control . They are like a rudderless ship. And so, most often, gains (political positions and beneficial pressures to the host) that accrue to them due to their contributions in their host communities are lost because of lack of coordination and channels of acceptance and distribution. For this, these people need representatives or leaders just as Moses was to the Israelites in the wilderness.

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Mmanwu Ijele Nd'Igbo
Of utmost concern is that most Igbos in diaspora spend 99% of their life time wherever they live, only to visit home during festivities or in emergencies. This era of kidnapping and hyped voodoo - inye nsi n’aja; by spiritual merchants, the pastors and clergy men who put fear in order to make money from people, have heightened the fear that many may not go home again. This near absence from homeland has made the youths in particular to disconnect from their roots; loosing the vital knowledge of our cultural and traditional traits that make us who we are. Even the immediate umunna are not known to this group because of their long absence from home. This has gotten to a dangerous point that many youths of Igbo origin barely know how to speak the Igbo language, our only common identity and heritage. The parents to these youths are not helping matters by not teaching them. Rather, they prefer them to speak English language because of the colonial deceit that anyone that speaks English is an intelligent person .This assertion is not true, it is just a means of communication like any other language, like Igbo. By this attitude, many parents and children of Igbo stock are querying God, why He made them Igbos and not “Oyibo”. 
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Indegenous Igbo people of Abriba

Really, He made us Igbos because He wants us to propagate His works through our tradition and culture via Igbo language. Worst still is that many of these youths, even adults inclusive, are fast losing our identity and are poorly assimilating most host communities’ traits. This leaves them in great dilemma of identity crisis; they are like bats, neither birds nor mammals. They are alienated and not respected for this in politics, work and business places.
But many are realizing that even when you know everything but fail to know yourself, that you are a fool.

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Igbo in Dispora - Conventry
It is in realization of the fact that the Eze is a rallying point, therefore, to evade such deprivation led the Igbo in diaspora to embrace the Eze Nd’Igbo as one of the panacea for survival. The need for a figure or arrow head is a necessity for any group. This supports the dictum that “a na-enwe obodo enwe, obodo adighi eko ka ugbogulu” this literary means that the town is owned by or noted for a group of persons, it does not creep aimlessly like a specie of melon (ugbogulu). They are like the point-person(s) that gets and passes on their decisions to and with the host community’s relevant authorities - in good or in bad times, particularly in crises situations. 

The Igbos in diaspora deserve to have their own Eze or Eze-uzo as a focal figure, since their population in some cities outside Igboland are more and more heterogeneous than that of most towns in Igbo land with Eze or Igwe. These could be seen in the number of Igbos resident in Lagos, Abuja , Kano , etc.

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MD Nigeria Tourism Development Corporation (NTDC)
at Iri -Ji (New Yam Festival) Igbo Ukwu,
Anambra State, Nigeria 2014 | Culture - South East
The existence of Eze-Igbo institution has forced most of the Igbo host communities to believe that we have come to stay as against their believe that we will one day run and leave behind all our investments for them. For this, in most vital decisions of governance, our Ezes are co-opted for broader and more encompassing deliberations. This has helped in reducing the tempo of attacks on the lives and properties of the Igbo people. More so, it has opened the eyes of other ethnic groups that the Igbo have embraced the so much sort integration process of Nigeria as against other ethnic groups that are still talking about their bases or zones of West, North, South, South-South, Middle-Belt, Niger-Delta. 
Therefore, if the need for the institution has been realized now in order to cater for the political, economic, social and cultural needs of our people, one wonders if there will be any such benefit in pulling it down or out-rightly destroying it? 

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L-r Eze Ndi Igbo of Ikorodu Eze Apostle P.C Uhegbu,
Chief C.C Ozor, High Chief Greg Ohakwe
In addition, the institution has given the much-needed sense of belonging to the Igbos in diaspora. It has brought a lot of our cultural heritages nearer to the people, like annual “Iwa ji” festival and other cultural activities which ordinarily could have been denied the people. The accompanying social engagements bring the people together, reinforcing oneness, and accord Nd’Igbo in every city the opportunity to form another line of “Umunna” kindred or brotherliness in a distant land where the blood lineage per-se may not be feasible. The youths that are particular about marrying their fellow Igbos find these social functions a good opportunity to interact with the opposite sex, a chance that could not have been possible where the people concerned are too busy to go to Igboland for the search.

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Presidential candidate Buhari adorning Igbo cultural attire
 Ndi Igbo were mostly spread across the whole country.
The process of assimilation which has made many Igbo in diaspora to lose track of their tradition and culture is now being gradually reversed. This is because the organized Igbo institutions such as provided with the establishment of the Eze-Igbo institution, has brought our tradition and culture nearer to the people. At the same time, it has heightened the level of interaction which makes it possible to share and acknowledge our peculiar traits that distinguishes us from others. Our tradition and culture are now running parallel with our host communities as against being subsumed. 

The only part of this process of reversal that is still not yet addressed is the recruitment of Igbo language teachers wherever we are to teach the Igbo youths our language and other aspects of our culture from the cradle. This will help our youths that are helplessly and indirectly forced to do other languages in WAEC or NECO since a Nigerian language is compulsory. Again, to preserve Igbo language, we should know that it is God given and worthy of protection. And so we should do away with the old ploy that whoever speaks English language is an intelligent person, it is an age-old trick used by the colonial masters to get who buys agricultural produce from the interior where they were afraid of going to then. Although we should accept that English language is a global business language that should be learned side by side with Igbo language.

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Okwute Nd'Igbo -Peter Obi
Since the Nigerian constitution has made it that everywhere is home for every Nigerian, therefore if the gains of this institution are properly managed, we may make up politically for what we are losing in the less number of states given to us in Igboland. This is because our population is always reasonable to constitute a force wherever we reside. It is most often close to the host communities’, it is in recognition of this fact that some states like Lagos, Kwara, Niger, Kano could afford to have Nd’Igbo with political positions in their states and government. Therefore, we have to learn to be utilizing our size and number beneficially, than to be seemingly ‘big for nothing’, “ibu kobo buru na ikpo ego” the size and value of that old kobo coin with hole in the center in Nigeria old currency. 
Further, it is a known fact that the Igbo have investments in most cases more than the indigenes of most communities and these are most often objects of envy. Therefore, to consolidate our investments, we need to be on ground by having a figure head of repute and prestige to be able to work and access with ease relevant institutions of host communities. It is a tradition that every Hausa migrant community has the equivalent of the patron leader called Sarikin Hausawa. We are conversant with the history of the Emirs who are the direct descendants of Usman Dan Fodio and how they are planted on the host communities and their eventual growth and grip on our national politics and the economy is not farfetched. "Uzu na-amaghi akpu ogene, ya lee egbe anya na odudu. Taa bu gboo."


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Late Chief Dim Chukwuemeka Odimegwu Ojukwu
Politically, Eze In Diaspora has given us the leverage and a platform to operate as a people. We now have addresses where to be found, with established channels of communication. Unlike before, any red-capped person will run to any of the media houses to go and disgrace the Igbo in the name of one Igbo chief said this or that, even when it is personal and for selfish reasons. This also allows our sons and daughters a forum to interact on equal pedestal with the host political class to unleash our common well being at the same time develop our people to the art of governance and making up for the deprivation occasioned by quota system. This opportunity of interaction will not be possible if our leader is a union leader, just like in typical Igbo union as being canvassed by some people. Nigeria is a culturally based nation, so are the component parts. For this Ezes will be more honored than a union leader because he will be accorded more respect as the bearer of the peoples political torch, as well as the custodian of the peoples tradition and culture.

To be continued...

Forget the Eze Ndigbo title -Deji of Akure
Written by Dayo Johnson - Akure.
~Vanguard Nigeria. Sunday, February 19, 2017.

• Ohanaeze: Oba Aladelusi is anti-Igbo

THE stage is set for a showdown between the Igbo across Ondo State and the Deji of Akureland, Oba Aladetoyinbo Aladelusi, over the ban of the title of Eze Ndigbo and replacing it with the title of "Leader"

Sir Gregory Iloheika who was unanimously elected by the Igbo across the state in 2011 is presently the holder of the Eze Ndigbo title..

The face-off between the traditional ruler and the leader of the Igbo in the state deepened, last week, after the Deji issued a month notice to Ilohehika to consider accept the title of " Leader" .

He has been given up to February 28 to eat the humble pie.

Iloheika is required to write to the Oba to accept the new title.

The Deji, had, last year, banned the Eze Ndigbo title following a confrontation with the holder and the igbo across Ondo protested by closing their shops for weeks.

After intervention by stakeholders, including the state Council of Chiefs, the matter was resolved but the "fight " continued underground until last week when the hammer came hard on the Eze Ndigbo.

Aladelusi, in his letter of ultimatum to Ilohehika said: "It should be noted that the Leader is the new approved traditional title for any Igbo leader within Akure and environ.

"In view of the possible rejection of the new title, the Igbo community shall produce another Leader from among them at the expiration of the ultimatum".

Meanwhile, the Igbo in the state are rallying support for their leader.

They recalled that the Eze Ndigbo had mobilized all Igbo in Ondo in 2015 to support the installation of the Deji who, according to them, has now turned the heat on him for no just cause.

Indeed, a letter, "Request for corporate donations towards the triumphant entry of the Deji of Akure Kingdom to the palace", dated 25, June 2015, by the committee saddled with the responsibility to make the installation a success, had been allegedly sent to Iloheika, among others. .

"It may interest you to note that exemplary leadership style of management of your enviable firm/institution/organization to the rapid development of Akure Kingdom cannot be over emphasized. Knowing fully well that your firm/institution/organization is ever ready to contribute to the progress of the kingdom, we wish to invite you to join us to in financing the epoch making event", the letter read in part.

It was signed by the Chairman and Secretary of the Deji of Akureland Finance Committee , Olajide Adejuyigbe and Toyin Aladetoyinbo respectively.

On this score, the Igbo accused Aladelusi of paying back their good gesture by trying to "run them out of the state".

Separately, Iloheika wrote the Deji, citing the futility of his plan to rename the Eze Ndigbo title which, he stated, had been in existence in time immemorial not only in the state by all over the World.

The letter, written by the Nze Nsdigbo's solicitors said: "Our client has instructed us to reply to your letter dated 1st February, 2017 as follows and all concerted efforts to get the letter served on you or the palace proved abortive, since you have instructed that no mail should be received by your chiefs or palace staff, hence we proffer this avenue.

"Your letter requesting our client to apply in writing within one month (between 1st -28h February 2017) for chieftaincy title in your palace as a `Leader of the Igbo Akure land' came as a surprise and total embarrassment to our client.

"This mode of recruitment of chiefs into the palace is strange and was never in any record of Yoruba palace, but rather chieftaincy title is bestowed on highly respected and honourable person in the society not minding the tribe or his colour.

"Kabiyesi, the issue of Eze Ndigbo has been settled when you invited all Igbos in Akure into your palace and there and then you were informed by the representative of the Igbo that no traditionally inclined Igbo man or woman would like to contest the position of Eze Ndigbo with Sir Gregory Iloheika having been installed by the Ohaneze/Ndigbo after he won validity and keenly contested poll among other Igbo contestants on the 10th of August 2011 which is purely an Igbo affair throughout Ondo State and has nothing to do with neither you nor the palace.

"Also, we need to inform kabiyesi that, at no time was our client installed by previous kabiyesi but rather introduced to the palace by the Ohaneze/Ndigbo just as he was introduced to Governor Olusegun Mimiko and at no time did the governor raise any complaint against him as you have found him guilty of contravening any existing law in Ondo State.

"Our client being the Eze Ndigbo of the entire Igbo in Ondo State which is not limited to Akure Kingdom alone sees the so-called `letter of request' being directed to him as a means of wielding unnecessary sentiment, among other kabiyesis in Ondo State, and that whoever kabiyesi (the Deji of Akure) is installing now, for the facts that he or she is of an `Igbo extraction' remains under the leadership of our client, sir Gregory Iloheika, who is Eze Ndigbo in Ondo State.

"Kabiyesi, the word "Leader" is an English name which is alien to the custom and tradition of Igbo communities both at home and in diaspora. It is also the belief of our client that, that same name is alien to Akure custom and dialect, Kabiyesi, since no English man will ever subscribe to Okechukwu or Olarotimi instead of Donald or George, the word Leader has no grammatical meaning neither to our client nor the Igbo anywhere around the world.

"Our client shall leave no stone unturned to see that peace reign in Akure Kingdom and Ondo State at large". This is not the first time issues will be raised on the title of Eze Ndigbo of Ondo State.

In October 2013, when allegation of threat to peace and security was raised on the title, the then Deji, Oba Adebiyi Adesida decided in favour of Iloehika .

In his ruling, the late Oba Adesida had said: "After due consultation and thorough deliberation on the submissions of the two parties, Eze (Sir) Gregory Iloheika (KSJ), the Eze Ndigbo of Ondo State and Chief T.C. Umenkwe), vis-Ã-vis the recommendation of Deji's Committee on Chieftaincy Matters & Land Disputes, I rule as follows: It is only one Eze Ndigbo that is recognized by HRM in Akure Kingdom in person of Eze (Sir) Gregory Iloheika (KSJ) as presented to the Deji of Akure Kingdom after their election by all the Igbo from the five south eastern states of Nigeria residing in Akure Kingdom.

"Henceforth, Chief T.C Umenweke should stop parading himself as Eze Imo or Eze Ndigbo of Akure".

The President and Ondo State Secretary of Ohaneze Ndigbo, Chiefs Okechukwu Okorie and Alloy I.K Anoliefo, respectively, also speaking on the Deji's rejection of the Eze Igbo title said: "We have considered the title of Eze Ndigbo as adopted by the Igbo outside Igboland as sacrosanct and non-negotiable and that the title is widely recognized and used both within and outside Nigeria as approved by the association of Ndieze Ndigbo N'uzo Ije and Onaneze Ndigbo worldwide which are the parent bodies.

"It was unanimously agreed that the Igbo in Ondo State as a body is standing by the position of the parent bodies on the use of the title as adopted by the Igbo in diaspora, and that Sir Gregory Iloehika having been installed remain the only recognized Eze Ndigbo."

They said the leadership of Iloehika as the Eze is not limited to Akure, the state capital but to all the 18 local government areas of the state as he was duly elected in keenly contested election by the entire Igbo across the state.

They said "the choice of the title was in conformity with the agreement reached by the Igbo in diaspora in order to preserve the culture and tradition of the people who are living outside the Igboland.

Many stakeholders are quick to submit that the latest move against the Eze Ndigbo title by the Deji was unnecessary, saying that the monarch should not act like he has a particular candidate he wants to impose on the Igbo community in Ondo, using his rejection.

And the dispute may be one of the challenges the incoming administration of Rotimi Akeredolu would inherit.

Many Igbo resident in the state say, if the Oba after February 28 declares the position of Eze Ndigbo vacant, he would be challenged in court by all the Igbo across Ondo.

Akure monarch schemes to replace Eze N'digbo with Asiwaju Igbo
Written by Dayo Johnson
~Vanguard Nigeria. Friday, December 30, 2016.

Akure - ANOTHER round of trouble is brewing between the Igbo community and a paramount traditional ruler, the Deji of Akureland, Oba Aladetoyinbo over the alleged plan by him to install a rival Eze Ndigbo for them against their wishes.

The Igbos alleged that the Oba was planning to install an Asiwaju of Igbo and or Onyendu as against the interest of Igbos within Ondo State.

They said they would resist the plan with the last drop of blood in their veins. They see the latest move by the Oba as a deft move to install his stooge as their leader to spite the original holder of the title of Eze Ndigbo who had a face off with him over a supremacy tussle last year.

Oba Aladetoyinbo sometime last year had a supremacy battle with owner of the title of Eze Ndigbo in Akureland, Gregory Ileohika which led to ill feelings between the Igbo community and the host community.

The genesis of the crisis followed the leadership tussle within the Spare Parts Dealers Association in Mojere market, located in Ilesha Garage area of the town which is regarded as the biggest spare parts market in the state and largely dominated by the Igbos.

The Deji of Akure waded into the matter by calling the leaders of the two sides involved to a meeting in the palace but the Oba’s representatives sent to the Igbo traders were reportedly manhandled.

Consequently, the Deji invited the Eze Ndigbo as the head of Igbo indigenes in the land to his palace to resolve the crisis but the Eze Ndigbo reportedly was said to be busy to honour the invitation and when he eventually showed up he was in full regalia of a traditional ruler, wearing beaded crown and other kingly paraphernalia, while he was also said to have displayed and exhibited arrogance on arrival at the meeting.

He was alleged to have addressed the Oba rudely which infuriated the palace aides and the Council of Chiefs who were in attendance while the youths protested against the attitude of the Iloehike but the Deji cautioned the youths against manhandling the Igbo acclaimed traditional ruler. The palace aides were alleged to have manhandled him over his reported disrespectful attitude to the Oba.

He was reportedly whisked away by security agents to avoid the wrath of youths in the palace.

Disrespectful attitude to the Oba

Following the maltreatment, the Igbo traders across the state capital, in solidarity with their traditional head decided to close all shops for three days to register their displeasure over the treatment meted out to Eze Ndigbo, by marching through the streets protesting the abolishing the Eze Igbo traditional title by the Deji and questioning his power to dethrone their leader installed by them and not Akure indigenes.

But Iloehika denied displaying arrogance towards the Deji's stool, explaining that the Oba invited him and he honoured the invitation only to be manhandled by the youths who were mobilized to the palace to embarrass him.

" The youths tore my beads and removed my crown. They attempted to beat me but the police officers at the palace rescued me,” he said.

The Deji however found allies in other Obas in the state under the state Council of Obas who were warned that. If they failed to rise and condemn the act by the Igbo leaders, it may be the turn of any of them tomorrow.

Consequently, they rallied round the Deji and pronounce an outright ban of the title and announced the removal of the. owner of the title.

Also, sensing that if the crisis between the Oba and the Igbos was not nipped in the bud it may escalate to a further break down of law and order, the state government waded in and the matter was settled but both parties still had reservations.

Months after the sledge hammer was weilded by banning the title and removing it's owner, it seems the Deji is yet to forgive Ileohika of his affront.

Vanguard gathered that the Oba was said to have found some friends amongst few "disgruntled" Igbo leaders who are said to not be in support of Ileohika leadership and would like to see the back of him.

Such Igbo leaders, according to reliable source have pitched their ten with the Oba to finally nail the coffin of Ileohika by a rival Eze Ndigbo under another nomenclature.

However, majority of the Igbos in the town have risen in support of Ileohika insisting that they would fight with their last drop of blood if the Oba carries out the plan. They raised an alarm last week calling on security agencies in the state to wade in so as to prevent breakdown of law and order.

Their spokespersons under the auspices of Concerned Igbo indigenes in Akure, Messrs James Chukwujekwu and Samuel Maduka said that the plan would disrupt the existing peace in the state capital.

According to them, "if care was not taken the unpopular decision would pitch the community against their host community and the traditional ruler.

Chuckwujekwu and Madula said Sir Gregory Iloehika has been elected as Eze Ndigbo by the entire Igbo communities in the state since August 2011 and any attempt to appoint another Leader for the community would lead to a crisis.

Anti-democratic elements

"We wish to reiterate that the presence of the Igbos which led to the emergence of the Igbo association called Ndigbo has long been in existence in Ondo State for over nine decades.

"It has been the practice of the Igbo community to democratically elect who is to lead them at a point in time.

"Iloehika the incumbent Eze Ndigbo of Ondo State was elected by all the Igbos after he won a validly contested poll on the 10th day of August, 2011 and based on the practice and procedure of the Igbos within the state he was declared the winner of the election and subsequently installed by the Ndigbo in the State.

"We are not unaware that some anti-democratic elements and their allies mapped out series of antics to forestall the long lasting peace which the Igbos are known and recognised for within and outside the state.

"However, there are speculations that some faceless characters are presenting one of them to the Deji of Akure land to be installed Asiwaju of Igbo and or Onyendu as against the interest of the entire Igbos within Ondo State.

"We are advising the Deji-in-Council and the relevant authorities to be wary of these characters whose intention is to truncate the existing peace enjoyed by both the Igbos and hosting communities in the state.

"We are using the opportunity to call the attention of the relevant security agencies and Deji-in-Council to stop any attempt that can lead to breach of the existing peace in the state and Akure in particular."

They added that the Igbos have always demonstrated their loyalty to the Deji and the government of the state and would continue to do so at all material times.

However, few days after the concerned Igbo indigenes raised the alarm, the Oba in response however insisted that the conferment of any honorary title on anyone (indigene and non-indigene) within Akure Kingdom, remains the sole right and prerogative of Oba Aladelusi.

Chiefs disagree with kingmakers over Ondo monarch’s removal
Written by Peter Dada - Akure
~Punch Nigeria. Sunday, February 19, 2017.

The purported removal of the Amapetu of Mahin kingdom in Ilaje Local Government Area of Ondo State, Oba Lawrence Omowole, has continued to generate controversy as the traditional chiefs in the kingdom, known as Olojas and Baales, have dissociated themselves from the deposition.

Last week, four out the five kingmakers of the town signed a letter of the removal of Oba Omowole at a meeting held in the community.

The monarch was purportedly sacked for allegedly removing the traditional ruler of Aboto, a community in Mahin kingdom, Oba Beniah Idiogbe, and planning to install one Oyetayo Ofoaye, whom the kingmakers described as a foreigner.

The monarch however declared that he was still the paramount ruler of the kingdom. He said the kingmakers had no power to remove him.

In a statement issued by the Chairman, Mahin Traditional Council of Olojas and Baales, High Chief Dayo Mesagan, the chiefs said they were not party to the meeting where such decision to remove the Oba Omowole was taken.

They said the allegations raised against the monarch were baseless, maintaining that the kingmakers had no power to dethrone the king.

The statement read, “Amapetu is very innocent of the complaints made against him by his kingmakers.

“He was accused of ceding part of his territory, the Aboto Community, to strangers and foreigners. This is inconceivable as the monarch does not possess such power to cede any part of Mahin Kingdom to anybody.

“Although, the kabiyesi has the consenting and paramount authority to recommend or appoint any responsible individual from Mahin land indigenes as the Alaboto of Aboto, it is not true that the kabiyesi has nominated a foreigner to the stool of Alaboto.

“The monarch is fully aware, and those behind his removal are also aware, of suit No: HOK/4/2017 in respect of the Alaboto stool filed on Janaury 24, 2017 for order of perpetual injunction restraining the state government from taking further steps in respect of the said stool.

“Since all the complaints made against the monarch are baseless, we state that the action of the kingmakers is a taboo and sacrilegious and not in the best interest of Mahin custom and tradition.”

They added that since the kingmakers had allegedly committed a taboo, they (kingmakers) must appease the gods of Mahin in order to prevent calamity in the land.

The high chiefs called on all the signatories to the letter (on the monarch’s deposition) to retract their statement and make necessary correction.


Kingmakers remove Ondo monarch over alleged abuse of office
Written by Peter Dada, Akure
~Punch Nigeria. Thursday, February 16, 2017.

The kingmakers of Mahin Kingdom in Ilaje Local Government Area of Ondo State on Thursday removed the monarch of the kingdom, Oba Lawrence Omowole for allegedly misusing his office.

Specifically, the kingmakers alleged that the traditional ruler was planning to install one Oyetayo Ofoaye, who they described as a foreigner, as the new king of Aboto ( a town under Mahin kingdom) after removing Oba Beniah Idiogbe as the Alaboto of Aboto.

The action of the kingmakers to remove the first class monarch was taken at a meeting attended by Mahin Obas, Olojas, Baales and youth organizations held on February 14, 2017 at Igbokoda, the headquarters of Ilaje Local Government Area.

A copy of the statement which contains the resolution of the kingmakers was made available to our correspondent in Akure, the state capital.

The statement was signed by four out the five kingmakers of the town, High Chief Akinyemi Omoyele, High Chief Roju Malumi, Olibamayo Aladetan and High Chief Godwin Balogun.

The kingmakers noted that copies of the letter had been served the embattled king, the Ilaje Local Government and the state government.

The kingmakers ordered the next ruling house to present the obaship candidate to be the next monarch of the town.

The statement read, ” By our history, no one, not even the Amapetu, has the power or authority to concede an inch of Mahinland or allow any stranger to wear a crown within our territory.

“After a catalogue of complaints by the Mahin people of different communities of the acts and omission of the present Amapatu of Mahin, particularly with respect to the kingdom territorial integrity, land use, chieftaincy matters, including the issue of the Alaboto of Aboto and minor chiefs in Igbokoda; the meeting supported the decision of the Mahin kingmakers passing a vote of no confidence on the Monarch and declaring the seat vacant for the time being.

” We urged the government of Ondo State to accord Oba Idiogbe all his rights and privileges as the Alaboto of Aboto and resist any prompting or temptation from any quarters not even the Amapetu of Mahin to appoint any other person or by any means contemplate appointment of any person not being of Mahin origin or descent as Oba in Aboto or any other part of Mahin land”

However, when contacted, Oba Omowole denied the allegation leveled against him and declared that he was still the monarch of the town.

He added that some of the people who signed his sack letter were not kingmakers of his kingdom and not fit to remove him from the throne.

He said they kingmakers were only on a mission to embarrass and blackmail him on his throne

He said, ” No kingmaker has the power to remove me, it is only my people that have the power and my people are solidly behind me, they just want to blackmail me . ”

1 comment:

Anonymous said...

You can not take what you don't give , deji of akure is interfering with the Igbos internal affairs. He can not dictate for the Igbos name to use or who rules them . Enough of that the Igbos should go ahead to move with their chosen leader . if they ignore them , they will mind their business .


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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