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Saturday, March 21, 2026
THE FORGOTTEN CHAMPION
Wednesday, March 4, 2026
THE YORUBAS DON'T WANT THE IGBOS TO BREAKAWAY FROM NIGERIA
Tom Biggar: The Ojukwu Half-Brother Who Served Biafra In Silence
Source: The Nsibidi Collective.
When the story of Biafra is told, one name stands above the rest, and that name is Chukwuemeka Odumegwu Ojukwu, the Head of State of the Biafran Republic during the Nigerian Civil War. His leadership defined the political and military direction of Biafra between 1967 and 1970.
However, historical records also show that he was not the only member of his family connected to the Biafran cause.
Ojukwu was the son of Sir Louis Ojukwu, one of the wealthiest businessmen of his era. Sir Louis had children from different relationships, and among them was Tom Biggar, Ojukwu’s half-brother. They shared the same father but had different mothers. Tom Biggar’s mother was Scottish, which accounts for his surname.
During the Nigerian Civil War (1967–1970), Tom Biggar served Biafra in a medical capacity. He was a trained doctor and worked within the Biafran system, contributing to the treatment of wounded soldiers and civilians at a time when medical supplies were scarce and conditions were extremely harsh.
Unlike his half-brother, Tom Biggar did not occupy a political office or military command position. His contribution was professional rather than strategic. As a result, his name did not become prominent in public discourse or post-war political narratives.
The involvement of Tom Biggar adds depth to the understanding of the Ojukwu family during the Biafran period. While one brother led the Biafran Republic at the highest level, another served within the same cause through medical service.
Tuesday, October 21, 2025
Why Awolowo picked an Igbo man as running mate in 1979 presidential election
By Rasheed Audu, 19th October, 2025
Credit: Ethnic African Stories
Umeadi, an Igbo man from Anambra State.
Monday, September 30, 2024
The economy of the former Eastern Region was planned from ground up by the US consulting firm Arthur D. Little
The economy of the former Eastern Region was planned from ground up by the US consulting firm Arthur D. Little
Dr. Azikiwe brought them and they worked with M I Okpara at first, then with Sam Otti and later Eluwa who headed the Civil Service and later with Sir Louis Phillip Odumegwu Ojukwu who at the time was the Chairman of the Eastern Nigerian Development Corporation (ENDC) and also the Chairman of the Eastern Nigeria Commodities Board (ENCB)
Louis Phillip Odumegwu Ojukwu also sat as Chairman of 15 multinational companies at the time - John Holt, PZ, Michelin, Costain, Thomas Wyatt, Guinness, GB Ollivant etc
He was so rich that he single handedly funded the establishment of the Lagos Stock Exchange but refused to list his company there for fear of losing control
His photo still hangs proudly on the floor of that exchange as its first chairman
Arthur D Little also worked with a coterie of young Eastern Nigerian economists at the time - Pius Okigbo (PhD Northwestern), Ukwu I. Ukwu (PhD Cambridge), Chukwu Sunday Okongwu (PhD Harvard). These young men in their early twenties worked with Arthur D Little to plan our economy from scratch
I know this because Ukwu I Ukwu taught me at Nsukka and I also worked in Dr Chu SP Okongwu's economic planning firm right during and after grad school in Nigeria.
Arthur D. Little recommended the setting up of a university in the East to produce key skills needed to drive economic growth as most of those skills were not being taught in Ibadan at the time
Thursday, August 10, 2023
"CHI" IN IGBO THOUGHT AND CULTURE
Email: anekwe.oborji@gmail.com
Monday, July 10, 2023
Our concern in this short write-up is to articulate, briefly, the true meaning and significance of the concept, "CHI" among the Igbo in the context of the concept of the "Person" in African thought and culture as articulated in Igbo, African scholarship in recent years.
The Problem:
The pre-theoretical concern about the concept of the person in philosophical and theological discourse challenges us to give a unique and coherent response to the following questions: What is the person? What does it mean for a person to be the same persistent entity through time (or in a moment of time)? How many distinct ontological entities constitute a person? What relationship, if there is, exists between the subjective experiences of an individual first-person and our perspective third-person? What is the influence of our culture and society on our system of thought and interpretation of reality and 'non-regular causation' of things in the universe? What kind of relationship exists between the thinker and his cultural and religious context? What is the influence of this cultural context on our philosophical and theological thoughts?
The African scholars, especially, philosophers and theologians, including the Igbo scholars, take seriously the challenge of giving an adequate response to these questions in the African, Igbo context and perspective. This is why in the African, Igbo context, unlike that of the West, plausible answers to an application, are usually informed by plausible answers to other questions.
Therefore, to appreciate the rich meaning and significance of Igbo concept of "Chi" in the context of the concept of person in African thought and culture, I would like to explore the way in which the Igbo, African theory of the universe and of the ontological reality has provided us with the integrated responses to the question under consideration. And how we must build these answers on it. My approach, partly descriptive and partly imaginative, should be familiar; I adopted it by the tradition of the first African scholars, from their reaction as well as their appreciation of the pioneering work of Placide Tempels, La Philosophie Bantoue, published in 1945.
SHOP AMAZON: Car & Vehicle Electronics
Tuesday, June 15, 2021
SETTING THE RECORDS STRAIGHT ABOUT FIRST REPUBLIC PURPORTED IGBO DOMINANCE
A scripted deception has been circulating all over social media, including WhatsApp groups, suggesting that Igbos, despite being dominant in Tafawa Balewa's government, went ahead to kill him. Nothing can be farther from the truth. This script has turned history on its head. The narrative is designed to present Igbos as disloyal power grabbers and confuse gullible readers, obfuscate the past and promote national discord.
Let us set the records straight; Igbos played no dominant role in Balewa's cabinet. The outline below will help demonstrate this.
Sir Abubakar Tafawa Balewa, was the Prime Minister of Nigeria from the pre-independence era (1957) until the January 1966 coup, in which he died. During this period, he had three cabinets in total. Balewa established his first cabinet in 1957 after he was appointed Prime Minister by the British Governor-General. The second cabinet was formed after the general elections of December 1959, just before independence, in a coalition government. The third cabinet was formed after the disputed general elections of December 1964 and dissolved after the military coup of 15 January 1966.
Here are the ministers who served in all three cabinets;
Igbo And Igala – Geographical, Historical And, Cultural Relationships
By Joy
June 9, 20210
It is a vague fact that the Igalas have a close tie to the Igbos, just how close is this tie? In almost every Igbo state, a sprinkle of indigenous Igala people is found thriving, be it an element of their culture, religion, dialect, or descendants. Who are the Igalas and what is their relationship with the Igbos?
Igbo And Igala Relations
The Igala are an ethnic group in Nigeria. Their homeland, the former Igala Kingdom, is an approximately triangular area of about 14,000 km² in the angle formed by the Benue and Niger rivers. The area was formerly the Igala Division of Kabba province and is now part of Kogi State. The capital is Idah.
The Igala people rank amongst ethnic groups in Nigeria with the highest population, they are situated east of the river Niger and Benue confluence, straddling the Niger in Lokoja. Unlike every tribe in Nigeria, they practice Christianity and Islam almost in equal proportions, with few traditional worshippers. It is beautiful to note that both religions exist side by side without little or no squabbles.
The Igala people are found in several parts of the country, with an estimated population of 4 million. In all the Southeastern states, traces of Igala descendants have been found over the years.
Five Most Ancient Igbo Towns
On the northern border of the Enugu state, the Kogi Igalas overflow the boundary and dominates the communities there. In Abia state, communities like Onu-Aku, Umuogu, Amaogu, Umuogwu towns have traced their origin to the Igala kingdom of 15500, in every state in Igboland, there are communities who trace their origin of migration to the Igala kingdom.
THE IGBO RANT
BIBLICAL TRADITIONS OF NDI IGBO BEFORE THE MISSIONARIES CAME TO AFRICA* IGBO 101.
THE IGBO TRIBE AND ITS FEAR OF EXTINCTION
RT. HON. DR. NNAMDI AZIKIWE TO DR. CHUBA OKADIGBO (1981)
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.
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