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Thursday, January 26, 2017

We'll use all means possible to achieve Biafra -Egemba

Written by Magnus Eze, Abuja
~The SUN Nigeria. Tuesday, January 24, 2017.

Dr. Chukwuma Egemba
A United Kingdom-based dyed-in-the-wool Biafra campaigner, Dr. Chukwuma Egemba, is a close confidant of Nnamdi Kanu, the incarcerated leader of the Indigenous People of Biafra (IPOB). This co-founder of Radio Biafra who was in Abuja recently on solidarity visit to Kanu in Kuje prison, thereafter granted exclusive interview to Daily Sun on their meeting, the future of Biafra struggle, strategy and why there's no going back on Biafra.

May we know why you are in Abuja?
I was in Abuja to pay solidarity visit to my friend, Nnamdi Kanu who has been held against his wish since October 2015. I have not had the opportunity to visit him until now and I am happy that I have had this opportunity to see him; to catch up, know how he is, and discuss a lot of things about our struggle; about IPOB, about his freedom, about the future of the Biafran resurrection efforts.

What did you see and hear from Kanu?
I can say that I was relatively okay with his physical appearance; that's what was giving me concern, although I do see him occasionally on photographs during court appearance, but photograph is one thing and seeing face to face is another thing entirely. So, I saw him; asked him about his health, and he confirmed to me that he's is in good health, that he doesn't have any health issue or any major challenge at all. And his physical appearance confirmed to me and looking at him showed me that he's almost the person that I know. I am happy that he's relatively in good health.

With the pressure from different quarters for IPOB to negotiate with government, what did he tell you as his position on that?
His position hasn't changed. You can't negotiate when somebody is under lock and key. We can only negotiate effectively, productively and constructively if he is out and when he is out. As a free person and leader of IPOB; he can then stand firmly without being under prison influence or confinement and be able to negotiate freely for and on behalf of the Biafran people toward the actualisation of Biafra and restoration of Biafra efforts.

What has been your involvement in the IPOB or Biafra struggle?
Before IPOB, I have known Nnamdi Kanu and we have worked together since the summer of 1996; since then we have been working together in various aspects of the Biafra restoration struggle including the setting up of Radio Biafra.

Looking back, can you say you've really achieved anything?
Absolutely, let us say that within this period I call the second phase of Biafra restoration struggle, the first phase being 1967-1970, which coincided with the declaration of the Republic of Biafra, the outbreak of the civil war, how it was prosecuted and the way it ended. Now the second phase, I can say started effectively from 1999 following the formation of MASSOB as an organisation which most Biafrans belonged to and identified with until misunderstanding; misdirection stepped in and we had to move on with the help of Radio Biafra and other events that led to the formation of IPOB, which catapulted the struggle to the height which it is today. We have achieved a lot in the sense that Biafra is no longer a project that one can sweep under the carpet. Biafra is not what someone will be talking and looking at his back, being afraid whether there will be a clamp down by the authorities. Today, anybody anywhere can talk freely about Biafra; engage in meaningful discussion about Biafra. That's a tremendous achievement. Also, there are people around the world who proudly associate and identify themselves as indigenous people of Biafra both in demonstrations, meetings and representations to foreign governments to present the case of Biafra not minding the enormous repression that the Biafran people are suffering within Nigeria. That's a tremendous achievement.

Talking about misunderstanding in MASSOB; what actually led you people to where we are now?
When people talk about misunderstanding within the Biafran movement, they think that it's extraordinary; just take it as it is within a family. There's no family that you will not see misunderstanding; even husband and wife, parents, children and siblings, there is always misunderstanding. And obviously, as a family issue, they will end up resolving it. Misunderstanding in terms of direction, showing result of action that is happening and making sure that our people are secured and not necessarily being killed on daily basis and strategy; making sure that the world is aware of what you are doing. As I said, IPOB catapulted the struggle to a higher level.

MASSOB preached non-violence approach; is it part of IPOB strategy?
IPOB is not a militant or violent organisation, but some people try to paint the picture that it's a militant group. But I want anybody to show evidence of militancy in IPOB; if you understand militancy to mean carrying arms, shooting, killing people. Everybody within the Biafran movement is toeing the path of non-violence, peaceful and use of other means possible except the use of arms. Although I have always maintained that in revolutionary struggle, all means are allowed but we have chosen the path of peaceful means; combination of political, diplomatic and judicial means to restore Biafra. And that's what IPOB and all others supporting Biafra have ascribed to; using non-violence for the actualisation and restoration of Biafra. That's what everybody is in agreement with and that's what we are doing. It's unfortunate that in some cases, our people are being provoked but we apply discipline in pursuit of our quest for freedom.

How do you reconcile your peaceful and disciplined approach to the incessant killing of Biafra agitators?
Inasmuch as we are adopting peaceful means, that doesn't mean that we will fold our arms endlessly when our people are being killed unnecessarily. So, there would be a point when the world would see that we have exhausted all peaceful means but we've not got to that point yet. We have been disciplined that we have not returned fire for fire; if you like; but we have proven to the world that we are disciplined and non-violent because regardless of all the provocations, killing of our people in Aba, Onitsha, Asaba and all other places without any iota of provocation, we managed to maintain peaceful approach to our restoration effort, because we know where we are going. What the Nigerian establishment is doing is to provoke us into action, so as to justify further use of force on our people or they want to term us as a violent group. But we are trying to resist that, we will continue to do so and we have successfully proven that we are disciplined in our approach to self-determination.

At what period would we say this agitation has got to a head?
I can't give you a specific period but circumstances will determine that. But we are focused that we will use all means possible to achieve our quest for freedom and self-determination. Arms struggle is not ruled out. In some of my previous speeches and write ups, I have always maintained that no national liberation struggle worth its salt will exclude arms; it will be stupid to say that at no point shall we carry arms. It will be foolhardy to say that, but at what point will that be, chain of events will determine that. But before that, all the necessary conditions will be in place so that when it happens, both local and international community will justify and even support us in that stage.

Since you talked about diplomatic means; what have you done and what is the future of Biafra?
We have representations and doing representations to various governments of the world; to major governmental centres, to main governments and political organisations that matter. We have been doing inroad to AU, UN; there is hardly any foreign government that does not know that Biafra exists; that Biafran people through IPOB and other organisations are fighting for their freedom. They are seeing what we are doing so far; the result of what we are doing is filtering into the mainstream international media regardless of the efforts of the Federal Government to ensure a blackout of news about Biafran struggle. They are doing that consistently, persistently and continuously but the news is filtering because 2016-2017 is not 1966-1967, when it will take days, weeks or months for information to filter into the outside world. So, in this age of social media, information spreads like wildfire. I can assure you that many governments, if not all governments of the world know what is happening and at the right time, they will come out to prove that they know what is happening.

Does IPOB actually have a relationship with Donald Trump?
Having taken office as American President, as he settles down, I am quite sure that the issue of Biafra will be one of the things that will be handed to him; that he will inherit or will come to find out. Of course, Biafran people will present their case to him directly. I will not say that we have relationship with him directly until he settles down as the US president. We will have relationship with him just as we have with other governments of the world.

But what are you doing in the political angle?
Because of the way the Nigerian political system is structured, IPOB is not comfortable with it. You know that we are not allowed to form any Biafra-centric organisation and it will not be registered. At the moment, we don't have a clear political platform where we can freely and safely express ourselves politically. And at the same time, through the efforts of IPOB and other Biafra organisations, when the time comes, we will meet and agree on how we are going to engage in the political process.

Nnamdi Kanu is being incarcerated, and the judicial process has been sluggish; don't you people consider political solution to his release?
A lot of political horse trading, consideration but I will not say negotiation is going on. As I said, we can only negotiate with a free man; as of now, there's no negotiation going on with the Federal Government for his release. May be privately, some individuals are doing that, I don't rule that out because it's still part of the political process, but what I am saying is that IPOB or the entire Biafra movement are not engaged in any direct political negotiation or discussion with the Federal Government.

So, how do you see the visit of former Abia State governor, Orji Uzor Kalu, to Nnamdi Kanu in Kuje prison and the negotiation going on?
I take it to be a private visit; it is not for a negotiation for the Biafra family. His visit was a private one to somebody he regards as a brother who is in prison; it's not part of the Biafra agitators' political negotiation.

Don't you think that the disagreement between IPOB and MASSOB will further whittle down the impact of the Biafra struggle?
I don't think so. Having said that; let me say that we even discussed the need for a united front for the Biafra struggle as part of the issues during my visit. We agreed that MASSOB has accepted that IPOB has played and is playing a very decisive role and that all of us should come under one umbrella of IPOB; that's where everybody is heading to, since we have an organisation that is widely known locally, nationally and internationally. Everybody will eventually come under IPOB, that's where it's heading to; where everybody will work together as a family. There have been moves to achieve this oneness. Members of MASSOB are involved in IPOB too. Remember that what we are all talking about is Biafra; IPOB, MASSOB or any other Biafra organisations, all of them are aiming at one thing; restoration of Biafran sovereignty, restoration of our independence. As I said earlier, it's caused by misunderstanding which is inevitable in any social organisation or family, but we are closing ranks to make sure that we achieve our set goal.

What's your take on possible referendum in the course of this agitation?
Referendum is part of the process that will be involved in our quest for independence. The issue was raised even before Nnamdi was arrested; it's a process that will be followed. But when you visit the social media, you have people talking about referendum here and there. When the time comes, Biafran people will decide how and when to conduct referendum for our self-determination and independence. It will come and the rules and regulations for holding referendum would be followed; when the time comes, the international community would all be involved.

What kind of leadership are you expecting from the new President General of Ohanaeze Ndigbo?
I discussed this with Nnamdi too. I can say that we are cautiously happy with the new leadership. As they begin to function, we will know exactly the direction of the leadership and know how to work with them or not work with them. We are going to see how they are going to relate to the Biafran movement or IPOB, and their general attitude to the Biafran struggle. We'll watch their public utterances; all these will determine how we are going to relate with Ohanaeze Ndigbo. But I must say that the new Secretary General, Uche Okwukwu is one person many people have regard for. Personally, I don't know much about Nnia Nwodo but people say he's a strong believer in Igbo cause.

How soon will Nnamdi Kanu become a free man?
Seeing him today and bearing in mind what happened at the last court appearance, we have won a significant victory in the sense that we managed to make the court or judge to accept that secret trial is not acceptable, not to us; not to anybody because it has never happened in Nigeria's judicial history. Not even during the military era, even those who were court marshalled, it was not secret, so why should it be secret this time around. I am happy that common sense has prevailed and that when the next appearance takes place, then bail application and other significant moves towards his release will be made. It is highly hopeful that from that day, we will know how soon he will be released.

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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