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Friday, February 12, 2021


By Njemanze and Njemanze

Owerri is the capital city of Imo State in the south eastern part of Nigeria in West Africa. Populated
majorly by the people of igbo tribe, Owerri is arguably the most cosmopolitan city in the entire south east today. 

Like most other towns/cities in Africa, the history of Owerri is steeped in valour, courage and victory.

It all started in the 14th Century. An Aristocrat named Oha, with his wife, Arugo, had two sons. the first Son was Ekwem while the second was Ndum. they lived in a village called Umuori in Uratta  which is located in present day Owerri North Local Government Area of Imo State.

Oha the Aristocrat became old in age and died after a brief illness. By the igbo custom, the first son (usually called Opara in igbo culture) is required to provide the funeral cow.

Now, it is almost a taboo for an aristocrat to be buried in igbo land without the slaughtering of a cow, the burial would be deemed inconclusive. the passage of an igbo aristocrat is not a trivial issue even till this day. i witnessed the burial ceremony of an Ozo title holder in Onitsha, OMG! it was then i realized that the Oyinbos lied to us. Its a lie, not all men are born equal. an Ozo or Ichie title holder is not equal to a commoner. Mba! those are indeed aristocratic titles. The beauty of the African culture is that it always balances. so, while the Ozo or Ichie title holder has more communal priviledges, they also are expected to display more communal responsibilities.

So, Ekwem being the first son of Oha was supposed to provide the cow for their father's funeral. However, Ekwem was a man without means. Though a very honourable man in his own right, sometimes, honour is not synonymous with wealth. So that their father can have a befitting burial, Ekwem requested that his younger brother who was more wealthy should assist to buy the cow. Ndum bought the cow for the funeral. Thereafter, things were no longer at ease for the family as Ndum demanded to be given the head and heart of the cow since he was the one that bought the cow. Tufiakwa!

The head and heart of the funeral cow, by custom, belonged to the first son. Ekwem made this known to his younger brother, but Ndum was adamant. the elders of the clan (Oha Uratta) were called in to arbitrate. the elders being thruthful upheld tradition and ruled that Ekwem is the rightful owner of the head and heart of the cow. Ndum was enraged. He asked why custom didnt forbid him from buying the cow as a second son but forbade him from taking the head or heart. the wise elders responded by telling Ndum that it is for same reason that the custom allows him to have other parts of the cow but not the head or the heart.

Ndum became angry and plotted to kill Ekwem his elder brother. The plot leaked and Ekwem fled with his family in the dead of the night to Egbu, a neighboring town, taking with them some stores and domestic assistants. History has it that Ekwem's sister was already married at Egbu at the time. The sister fearing that Ndum may look for Ekwem in neighouring towns advised him to continue his journey to an unknown and uninhabited land for safety and settle there permanently. Ekwem and his immediate family set out during the night with the aid of owa (native torch) and arrived at a hill top now known as Ugwu Ekwema and settled there. They heaved a sigh of relief saying "OWERELA IHE MARAYA AKA" meaning HE HAS TAKEN WHAT IS HIS RIGHT or what rightly belonged to him. He sounded the drum (as he was told by his sister) to indicate his location. His sister was happy to locate him and his family the following morning. She returned to Egbu thereafter.

 The advent of the British saw the anglicizing of Owere to Owerri but pronounced as though it was spelt Owere. All the neighboring towns (communities) of Owerri were founded and existed on planet earth centuries or decades before Owerri came into existence. It is a God given land (DESTINY LAND being the slogan for Owerri Municipal) and has remained protected with all the people therein by the same God Almighty. 

The last quarter of the 17th century about 1670-1680, the Title of the Eze of Owerrl - OZURUIGBO (The King whose authority spans a large area of Igboland) was enacted and there have been 11 kings

 1.   Eze Eke Onunwa

1690 - 1735

2.   Eze Okorie Onunwa

1735 - 1788

3.   Eze Iheancho Okorie Onunwa

1788 - 1845

4.   Eze Njemanze Iheanacho Okorie Onunwa Ozurigbo the First

1845 - 1920

5.   Eze Ihemeje Njemanze

1921 - 1931

6.   Eze Onwuegbuchulam Njemanze

1931 - 1941

7.   Eze Johnson Osuji Njemanze Ozuruigbo the 2nd

1941 - 1965

8.   Eze Reverend Samuel Njemanze        

1966 - 1970

9.   Eze Reginald Anugwolu Njemanze Ozuruigbo the 3rd          

1970 - 1976

10. Eze Alexuis Anumaku Njemanze Ozuruigbo the|4th

1976 - 1988

11. Eze Emmanuel Emenyonu            Njemanze Ozuruigbo the 5th

1988 -

Eze Emmanuel Emenyonu Njemanze Ozuruigbo the 5th is now on the throne as Ozuruigbo the 5th by title, the 8th Njemanze on the throne and 11th king of Owerri. He was crowned on the 11th of November 1989 (11/11/89). it was said that at about 1840-1850, the kindred's of Eke Onunwa and Okorie Onunwa agreed to leave the crown permanently with the Njemanze family and became the kingmakers of Owerri who decide the Njemanze that wears the crown. The oldest man from the lineage of Akalonu Okorie kindred crowns the Eze of Owerri.

 If you have gone to Cannan, the promised land in Isreal, but yet to set foot on Owerri, the destiny land in Nigeria, Africa, you are yet to fulfill your destiny.

 So when next you set your foot on Owerri, you should remember that you are on a land of destiny, make a prayer for yourself and for me who revealed this unto you.

 Cha, Cha, Cha.... Igbo Kwenu!

Njemanze and Njemanze...

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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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