₦airaland Forum

EVOLUTION OF OHALI ROYAL STOOL
By:
Ajukura, Fidelis O.
ajukurafidelisobi@yahoo.com
July, 2022

In my previous article titled “Knowing Ohali”, I highlighted certain facts about the Ohalis. Some of these facts reveal that; Ohali is the primogenitor of the Ohalis or Umu-Ohali people, the descendants of Ohali are today considered to have the highest spread in Ogbaland. In other words, they are found in all the clans or zones of Ogbaland i.e., Omoku, Egi, Igburu and Usomini. The reason for the spread was carefully explained. Also, I mentioned how Ohali became the first King of Ogbaland (Eze Ogba) and how the Ohalis lost the stool or crown to the Umu-Ebes.

In this write-up, my emphasis will be on the Ohali royal stool. I shall explain how they (the Umu-Ohalis) have fared with the royal stool. For easy understanding, the write-up shall be broken in bits. Enjoy!
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Umu-Ohali is a special kindred in Ogba land because of its association with the Ogba royal stool. Their forebear, Ohali was the first king of Ogba. Although, they later lost the throne to the Umu-Ebes, they have remained relevant in determining who become the King of Ogba land (Eze Ogba). Based on the outcome of the meeting between the Umu-Ohalis and the Umu-Ebes (in the residence of Igwe Obi Olowu in Elieta towards the end of the 17th Century ), it was resolved that; since the royal stool has moved to the Umu-Ebes, an Umu-Ohali son must perform the task or duty of crowning any Umu-Ebe descendant that is selected as King (Eze Ogba). With this injunction, the Umu-Ohalis becomes intrinsically tied to the Ogba royal stool.
After losing the Ogba royal stool to the Umu-Ebes, the Umu-Ohalis continued to exercise their authority from Amah.
BUT:

1. Did you know that around 1917, a certain powerful man from Amah known as Igwe Olu-Akah decided to relocate the Umu-Ohali royal throne from Amah to Omoku?

2. Did you know that when his people challenged him, he told them that he has been chosen by the gods to be the next Umu-Ohali king (Eze Ohali)?

3. Did you know that majority of Umu-Ohali people especially, those in Omoku kicked against this plan? But Igwe Olu-Akah, using his wealth and influence was able to have his way? He built a new throne (Ukpe) in Usomini quarter of Omoku where many Umu-Ohalis reside.

4. Did you know that about a year or so after Igwe Olu-Akah had built his palace, the Umu-Ebes, fearing that Igwe Olu-Akah’s presence in Omoku was going to jeopardize the Eze Ogba’s stool decided to destroy the palace? Following this development, Igwe Olu-Akah went on exile in a community in present day Anambra state. While in exile, Igwe Olu-Akah lived with his son, Moses Igwe before he (Igwe Olu-Akah) died around 1958. After the death of Igwe Olu-Akah, his son, Moses Igwe decided to relocate to Omoku.

5. Did you know that shortly after Igwe Olu-Akah’s palace was destroyed, Obi Nwachukwuma, in 1919 became Eze Ogba? With the Eze Ohali in exile, there was nobody to crown him. Without any encumbrance, he continued to discharge his duty as king.

6. Did you know that a brother of Obi Nwachukwuma from Egbnuru lineage known as Frank Akwokwu Dike, a former court clerk, in what seemed like a palace coup deposed his brother, Obi Nwachukwuma?

7. Did you know that the deposition of Obi Nwachukwuma as King has been ascribed by many Ogba people to the absence of the Ohalis in performing the coronation rite? Although, some disagree with this position and attribute Obi Nwachukwuma’s defeat in the case he instituted in the Provincial Court against Akwokwu Dike to his look – he was not a man favoured in looks. Moreover, he had skin tags all over his body which made his case even worse. They believe that the white men who handled the case may have been swayed by Akwokwu’s great and imposing look.

8. Did you know that when Frank Akwokwu Dike was to be crowned in 1928 there was nobody to crown him? Other Ohalis who could perform the task refrained from doing so because of the treatment that was meted on their brother, Igwe Olu-Akah.

9. Did you know that only one Ohali son, Nwanosike Nwajari (father of Gilbert Adiela Nwajari) of the Akpudi family from Onu-mini Uju near Ohali Usomini agreed to perform the coronation?

10. Did you know that the Umu-Ohalis, having realized their importance to the Ogba royal throne insisted that the Umu-Ebes must atone for the desecration of their royal throne and the humiliation that was brought upon them? To this end, the Umu-Ebes were left with no choice but to make restitution to the Umu-Ohalis. Before the coronation, the royal throne was rebuilt by the Umu-Ebes. In 1928 Frank Akwuokwu Dike was crowned by Nwanosike Nwajari. Nwasosike Nwajari was later installed as Eze Ohali.

11. Did you know that Nwanosike Nwajari mandated his son, Gilbert Adiela Nwajari to crown Frank Akwokwu Dike’s successor, Archibald Dike?

12. Did you know that after Nwanosike Nwajari passed on, his son, Gilbert A. Nwajari was made Eze Ohali in 1955? In 1959, he crowned Silk Wokoma Obi.

13. Did you know that after the demise of Silk Obi (after the civil war), all was set for the coronation of another King but there arose a strong contention against Gilbert Nwajari? This contention was spearheaded by Moses Igwe. Moses Igwe, like a serpent had been monitoring events from the sidelines, waiting for the opportune time to strike. When the time was ripe enough for him, he struck with every amount of energy he could muster. What was Moses Igwe’s grouse about Nwajari? a. There was no formal handing over to Gilbert Nwajari as Eze Ohali and; b. The Eze Ohali stool is not exclusively hereditary to the Umu-Akpudi family. The contention deepened such that in 1970 when Chwukwumela was to be coronated, there was nobody to crown him because, Moses Igwe insisted that he was the rightful person (Eze Ohali) and therefore, will coronate Chukwumela. Moses Igwe was emboldened in the contest because many Ohali sons supported his course – the Ohali stool was for all Umu-Ohalis and not Umu-Akpudi of Omoku alone. Some prominent Ohali sons who queued behind Moses Igwe were; Chief Esi Amadi of Obite, Chief Tom Eke of Akapta etc. When the contest failed to be resolved amicably, the entire Umu-Ohali kindred met in Obigwe to address the issue. When some influential Ogba sons perceived that the coronation of the new Oba (Eze Ogba) was likely to be marred by the battle between Moses Igwe and Gilbert Nwajari, they employed an extraordinary stratagem in order to ensure that the coronation holds as planned. Prominent among these Ogba sons include; Chief S.N.Okirie, Chief Edward Ugorji. Chief Samuel O, Masi, Chief Nwagbogwe Ajie. These men eventually came to be known as the “Big Four” of Omoku. The Big Four contrived a plan that; the police on the day of the coronation was to invite and interrogate both Chief Gilbert Nwajari and Moses Igwe in the residence of Chief Benjamin Nwaudho at Cemetery road in Omoku. The plan worked out perfectly – on the day of the coronation, the two gladiators were held in Chief Benjamin Nwaudho’s house by the police where they underwent a pseudo interrogation until the coronation was concluded.

14. Did you know that in the absence of the warring Ohali czars, the Coronation Planning Committee contacted a highly respected Ohali elder, Akwagburu Nwaerisi to crown the new Oba (Eze Ogba) Chukwumela Nnam Obi?

15. Did you know that while the battle between Chief Gilbert Nwajari and Igwe Moses raged on, F.J. Ellah whose father, John Ellah was a chief in Oba’s (Eze Ogba) palace was busy planning how to use his position as Secretary to the State Government (SSG) to elevate his father’s stool to an independent one?

16. Did you know that two major factors led to the failure of Chief Gilbert Nwajari?
a). In a meeting tagged Ohali Sovereign Conference held in Obigwe in 1971, Moses Igwe won the support of prominent Ohali sons especially, those from outside Omoku with the argument that “the Ohali royal stool was for all free-born sons of Ohali and not limited to those in Omoku?” At the end of the meeting, the Ohalis voted massively for Moses Igwe as their new King – Eze Ohali. In the meeting, it was resolved that Moses Igwe be installed at Omoku and made to rule from there (it is believed that Moses Igwe may have, in order to actualize his father’s dream of ruling from Omoku influenced the Ohalis decision that he be installed in Omoku and made to rule from there). In this manner, the Eze Ohali stool was officially moved from Amah to Omoku. Few months after this ruling, Moses Igwe was installed as Eze Ohali. In protest to the Obigwe judgement, Chief Gilbert Nwajari continued to parade himself as Eze Ohali until the reclassification of chieftaincy stool by the Rivers State Government where three major stools of Oba (Eze Ogba) Chukwumela Nnam Obi, Eze Nwadei John Ellah and Eze Ohali Moses Igwe were recognized that he, Chief Gilbert Nwajari ceased to parade himself as the Eze Ohali and picked the title “Oliha of Ogbaland”.
b). Francis J. Ellah, who at the time was the Secretary to the State Government, was highly opposed to the idea of having Gilbert Nwajari as the Eze Ohali. He used all the power he had to block Nwajari. What was the reason for this stiff opposition? Long before the reclassification of the chieftaincy stool by the Rivers state Government, Ellah had approached Nwajari to support him in elevating his father’s stool, Eze Nwadei to an independent stool but Nwajari declined, arguing that the Nwadei is not an independent stool. He further stressed that the stool has never been independent. He supported his position by pointing to the fact that his father (John Ellah) was still a serving chief in Oba’s (Eze Ogba’s) palace. This response did not go down well with Ellah that he vowed to work against Nwajari.

17. Did you know that in 1971, Moses Igwe was crowned as Eze Ohali with full government recognition as a Second Class Chief? But few years into his leadership as Eze Ohali, history repeated itself: his palace in Usomini quarter of Omoku was destroyed by members of Omoku community and he fled to Amah. What was the reason for this attack? He was recognized as an ardent antagonist of Oba (Eze Ogba) Chukwumela Nnam Obi and by extension, the people of Omoku. But F. J. Ellah in his book, Ali-Ogba says “it was alleged that he (Chukwumela Nnam Obi) instigated Omoku youths to destroy the house and properties of Eze Ohali, Eze Moses Igwe who retreated to his ancestral village, Amah”. Unlike his father before him, he returned to Omoku and continued with his reign until he passed on to the great beyond.

18. Did you know that after the demise of Moses Igwe (Eze Ohali), the Ohali stool once again slipped into another round of controversy? This time, the battle was between the first son of Moses Igwe, Chamberlin Igwe and the Ohali royal family especially that of Nwajari. The battle had been ignited by Chamberlin Igwe who insisted that the Ohali stool is hereditary and that the Umu-Ohalis have no stake in it. This position attracted a strong reaction from the Umu-Ohali royal family.

19. Did you know that Umu-Ohali royal family originated a legal battle against Chamberlin Igwe at the Rivers State High Court, Omoku? As the matter was still going on, the family of Nwajari presented one of its sons, Chima Nwajari for coronation and was stealthily crowned by certain members of the Ohali royal family? Chima later joined the suit with the same obnoxious argument that his uncle, Gilbert had made that; “the stool originally belongs to the Nwajaris”. The Justice Biambo’s court later struck out the case for what it termed “a wrong process”. In the court’s wisdom, the case ought to have originated from the Rivers State Government’s Ministry of Chieftaincy Affairs. Unsatisfied with the ruling of the High Court, Chima and his supporters proceeded to appeal the case. While the process of appeal was still going on, the death of Oba (Eze Ogba) Chukwumela Nnam Obi was announced. At this point, the question became “who is the rightful person to crown the next Oba (Eze Ogba )? At this juncture, it became imperative to fall back to tradition which maintaines that “the rightful person to coronate the Oba (Eze Ogba) must come from the lineage that is known to have coronated previous Obas – to this end, Chima Nwajari was selected to ascend the throne as Eze Ohali.

20. Did you know that Chima Nwajari and the son of late Oba (Eze Ogba), Nwachukwu Nnam Obuoha Obi were installed the same day - 2nd October, 2021? After Chima Nwajari was installed as Eze Ohali (Eze Buruzochni), he went to Anama Obieti or Ahia Orie square and crowned Nwachukwu Nnam Obuoha Obi as the Oba (Eze Ogba) Chukwumela Nnam Obuoha Obi 111.

CORRUPTION AND THE NIGERIAN STATE
By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
June, 2022

The term ‘corruption’ is a popular one in Nigeria. Everybody, including infants are very much abreast with it. In religious circles, it constitutes the nucleus of everyday sermon. In academic environments, it is a topical issue that lecturers devour with great relish. In the streets, the people recognize it as the source of hardship and suffering. In short, every Nigerian hate corruption and is willing to, given the opportunity extinguish it but, what has remained mystifying is the swiftness in which corruption defeats its adversaries. Over the years, there has been a debate over what corruption is. To many people, corruption simply refers to a dishonorable behavior displayed by government officials e.g., legislators, judiciary officers, police officers etc. In this regard, corruption becomes synonymous with the public sector. Others disagree with this thinking and conclude that corruption, simply put is “stealing” – taking what does not belong to you. Yet, others like Honorable Justice Musdapher, Goodluck Jonathan (former President) insists that stealing is subsumed under corruption: a person can “indeed be corrupt without stealing a dime”. Conversely, “somebody can steal without being accused of corruption”, it is against this background that former President Jonathan stated that; “stealing is not corruption”. So what exactly is corruption? “Corruption” according to Transparency International is “the abuse of entrusted power for private gain”. The Oxford Advanced Learners Dictionary defines “corruption” as “dishonest or illegal behavior especially of people in authority”. From the few definitions considered, corruption can be defined as “the use of one’s authority or power to act in a dishonorable manner”.

The Nigerian state, from its inception has been unfortunate to have actors who behave or act in a brazenly dishonorable manner. While some government officials have used their authority to enrich themselves and members of their families, others have use used such powers to favor only people from their tribe, region and friends. All of these illegal and despicable behaviors have left the country at the brink of collapse. Corruption, in the history of the Nigerian state has proven to be quite enigmatic – it has defied every known means and effort made by successive governments to keep it at bay. Despite identifying corruption as the slayer of genuine development, it has remained the darling of the drivers of state: through corruption, they have been elevated to the status of gods – they live in stupendous affluence and send their children to the choicest institutions of learning overseas.

The scramble for political power does not stem from the desire to serve but to have unrestrained access to state resources and wealth. The benefits that corruption offers political office holders is responsible for the intense competition in the political arena. Even as the state is in comatose following excessive milking by selfish government officials, others have positioned themselves to take over the reign of leadership having made clothes with deep pockets.

The First Republic, with its bright and promising prospect got so much entangled in corruption that a group of young military officers led by Major Chukwuma Kaduna Nzeogu decided to come to the rescue by terminating the life of the government. The young military officers cited the following as being responsible for their action:
Our enemies are the political profiteers, the swindlers,
the men in high and low places that seek bribes and 10%...
(they are) those that have corrupted our society and put
the Nigerian political calendar back by their words and deeds.

When Yakubu Gowon overthrew Gen. Johnson Aguyi Ironsi in July 1966, he was convinced that Nigeria was drifting towards destruction because of lack of trust and unity. In his inaugural speech, he stated that they have come to “help stop the country from drifting away into utter destruction”. When Brigadier Murtala Ramat Muhammed overthrew Gowon in July 1975, he (Murtala), in his maiden broadcast to the nation on 29 July 1975 accused Gowon of plunging the nation into chaos. He noted that the administration of Gowon was characterized by lack of consultation, indecision, indiscipline etc. On 13 February 1976, Murtala Muhammed was assassinated in a military adventure led by Buka Suka Dimka and his boys. Although the coup failed but they were able to tell Nigerians through a nationwide broadcast that the administration of Murtala Muhammed was enmeshed in corruption, incompetence and maladministration. When Obasanjo took over in 1976 after the death of Murtala Muhammed, he pledged to fight corruption to a standstill. Despite his lofty remark, the government has been criticized for its weak stance on corruption. Gen. Muhammadu Buhari terminated the Second Republic when he overthrew President Shehu Shagari’s administration. The new government in its maiden broadcast identified corruption as the major reason why they struck. In another broadcast by the Head of State, Buhari attributed the state of the country’s under-development to corrupt, inept and insensitive leadership. He assured Nigerians that his administration will not “condone forgery, fraud, embezzlement, misuse and abuse of office and illegal dealings in foreign exchange and smuggling”.
Gen. Buhari descended heavily on the corrupt Second Republic politicians that they were sentenced between fifty and three hundred years on charges of corruption. Beside the long sentence, their assets/properties were confiscated by the new regime. Buhari, by these actions showed that he has zero tolerance for corruption. On 27 August 1985 Buhari was overthrown in a coup that many have described as a palace coup by Gen. Ibrahim Babangida. In stressing why Buhari was overthrown, Gen, Babangida told Nigerians in his maiden broadcast that it became imperative for him to step in because Buhari’s administration had derailed. He further accused the Buhari administration of being completely alienated from the people and continued with gross mismanagement of the nation’s leadership. On 25 August 1993, Babangida stepped aside following lingering June 12 crisis. This paved the way for a respected technocrat and businessman, Earnest Shonekan to mount the saddle of leadership. Gen. Babangida has been described as the man that legalized corruption in Nigeria. His administration refused to give account of the Gulf war wind-fall which has been estimated to be 12.4 billion dollars. He rigged the only successful election in the history of Nigeria on June 12, 1993.
On 17 November 1993, Gen. Sani Abacha seized power from the Interim National Government of Earnest Shonekan. Gen. Abacha remained in power until his sudden demise on 8 June 1998 at the age of fifty-four. Abacha is believed to be one of the worst dictators in Africa: he never got the opportunity to spend the billions of dollars he stole before death snatched him. The billions of dollars he hid in several foreign banks prompted an international treasure hunt which has spread over decades. Gen. Abacha was succeeded by Gen. Abdulsalam Abubakar. Abubakar, who served less than one year in office has been accused of being involved in different forms of corruption especially, diversion of funds. Although, none of these allegations have been established to be true.
On 29 May 1999, Olusegun Obasanjo took over the reign of leadership from Gen. Abdulsalam Abubakar, Obasanjo, like other leaders in Nigeria has been accused of being involved in corrupt practices. Some of the notable acts of corruption displayed by Obasanjo was giving out bribes to legislators on the first day of the 4thRepublic Assembly to enable him have his way on every issue. Again, he attempted to bribe members of the National Assembly with at least 50 million naira each in order to secure his ambition for a Third Term in office. Also, Obasanjo used his position as President to extort businessmen and contractors to build his presidential library. Other allegations of corruption against Obasanjo are yet to be substantiated.
Umaru Musa Yar’Adua succeeded Olusegun Obasanjo as Nigeria’s President. He was declared the winner of the Nigerian presidential election held on 21st April, 2007. On 24thFebruary 2010, President Yar’Adua who had been sick and receiving treatment in Saudi Arabia was flown back to Nigeria where he died the following day, 5thMay, 2010. President Ya’Adua, until his death was an honest and upright man. Throughout his political career, there has never been a case of corruption recorded against his name.
After the unfortunate demise of President Yar’Adua, his Vice, Goodluck Jonathan became President of the Federal Republic of Nigeria. Jonathan who had risen to the position of President by sheer providence had his administration tainted by allegations of corruption. Although, no case of corruption was levelled against him throughout his time in office however, there was evidence of corporate malfeasance within his government – many of his officials were inundated in corruption.

In 2015, Gen. Muhammadu Buhari (rtd) defeated President Goodluck Jonathan in the presidential election. Nigerians had voted massively for Buhari because they saw him as an anti-corruption czar. Unfortunately, his government is rated as one of most corrupt regimes in the history of Nigeria. President Buhari has, through his conduct proven to have a soft-spot for corruption: when his Secretary to the Government of the Federation (SGF), Babachir Lawan was indicted for corruption by the Senate, President Buhari quickly came to his rescue by accusing the lawmakers of not giving the SGF a fair hearing. Calls from different quarters to sack the SGF fell on deaf ears. Under Buhari’s nose, Nsima Ekere, when he was Niger Delta Development Commission (NDDC) Managing Director embezzled 47 billion naira contracts awarded between 2017 and 2019 – he was recently taken into custody by operatives of the Economic and Financial Crimes Commission (EFCC). Similarly, Ahmed Idris, Nigeria’s Accountant General of the Federation was arrested by the EFCC over an alleged 80 billion naira fraud. Several other cases of fraud have been identified but nothing seem to be happening. The Socio-Economic Rights and Accountability Project (SERAP), a non-governmental organization has made allegations of several corrupt infractions against the administration of President Buhari. The organization has raised the alarm that there is a huge scale of corruption going on which is apparently systemic and mind-boggling. In what appears as a rude shock to Nigerians, the Chairman of the Independent Corrupt Practices and other related offences Commission (ICPC), Professor Bolaji Owasanoye at the Third National Summit on “Diminishing Corruption and Presentation of Public Service and Integrity revealed that, “the anti-graft commission uncovered 257 duplicated project worth 20 billion in 2021 budget. There is therefore no evidence of any concrete result in the regime’s anti-graft war”. What this means is that the Buhari’s administration has been paying lip service to the fight against corruption. Transparency International in its 2021 Corruption Perception Index (CPI) ranked Nigeria as the second most corrupt country in West Africa after Guinea. Although the government has refused to accept this rating.

In the build up to the 2023 general election, a lot of drama are play out which suggest quite clearly that corruption is going to stay with us for a long time. The desperation exhibited by politicians in the primary elections speak volume. Obviously, the battle is not about service to the people, but about controlling the resources of the state. The two major political parties in the country, in what can be conveniently described as the battle of death have tried to, in a clandestine manner outdo each other by outrightly buying the delegates with hard currencies. The aspirants without the financial muscle pulled out of the race or stepped down for those with the upper hand. In Sanga local government area of Kaduna state, a delegate by name Tanko Rossi Sabo donated his delegate money to his community members. In another development, the son of former Vice President, Namadi Sambo, Adam Namadi was reported to be going after delegates whom he paid 2 million naira each to vote for him in the primary election of his party in which he lost – the reason for this is that they should return his money. The desperation by politicians to win election at all cost and delegates’ determination to make as much money as possible during election period portends great danger to the survival of this country. Despite the huge and massive election enlightenment campaign going on, many voters are prepared to sell their votes to the highest bidder. To many people within this category, it is a manifestation of helplessness – they do not have the faith and confidence that any politician in Nigeria can live above board. For this reason, they want to get the little money they can and continue with their lives.

Nigerians, no doubt are distraught with corruption and its concomitant effect of insecurity and backwardness: they want better opportunities and future for their children. Unfortunately, the political structure in place where members of the political class wield so much power such that they control the economy or operate it as if it were their personal property, remains an obstacle to the country’s wheel of progress. In articulating a way forward, it becomes imperative to dismantle or replace the self-serving structure with one that is driven by the principle of equality, justice and fairness and, not a society where members of the political class live in mount Olympus as gods while the people live in poverty and squalor. To achieve this, we must begin anew. The people must prevail on their representatives (politicians) even if it means using force or social disobedience to get them to yield to their demand of starting from a tabula rasa. In this instance, Nigerians must go back to the drawing board through dialogue. They must renegotiate their union without encumbrances. In the negotiation, it must be insisted that; members of the political class must be brought down from their azure height to dwell in the midst of the people. In this way, whoever that is holding power in trust for the people will be compelled to act responsibly. The new Nigeria if it eventually comes out unscathed will be anchored on meritocracy and supremacy of the law. Mediocrity, in the new arrangement must however, not be tolerated. Sanctions on corrupt practices should be severe. This is to serve as deterrence. One major thing that has made Nigerians lazy is the sharing of free money. Whether they work or not, they are certain that money will be shared (allocation) in Abuja at the end of the month. This mentality has remained a bane to our growth and progress. Since many states in Nigeria were created purely for political purposes and not based on viability, it will be needless to advocate for a decentralization of power that will make the states carter for their sustenance because that may be too burdensome. To this end, there has to be a devolution of power to the regions as it were before the civil war. Laziness has to be discouraged. The reliance on allocation or handout from the central or federal government before the states can perform their statutory responsibilities is indeed an anomaly. These states are paid or given money for doing absolutely nothing. Since man, by his nature is a being of praxis, the new arrangement must view him as such. Every man must work before he eats – no food for lazy man. Since the states may not be able to carry out this task effectively, it is imperative that they coalesce as a region or geo-political zone. Together, they can take up the responsibility of their own survival seriously rather than wait for free money that will eventually be funneled into few pockets through corruption.

To preserve or maintain the unity of the country, the central government should be in place but the regional governments should be the reservoir of power – this is the confederal system of government and has to be a key recommendation.

The Evolution of Ogba Royal Stool
By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
23/05/22

Like I tried to show or point out in my previous edition titled "Knowing Ohali"(Umu-Ohali), there is no concession or agreement amongst Ogba historians concerning how the Ogba royal stool or Centuoved from Umu-Ohalis to Umu-Ebes. However, there is a unanimous agreement that the crown moved from Umu-Ohalis to Ume-Ebes. The version I gave last week was one out of several others. Some of these versions are ridiculous and runs contrary to Ogba custom and tradition. For instance, Rev. B.O., Nwokocha claimed that Ebe was a woman: that she was the only daughter of the Ohali chief. When she, Ebe was to be given out for marriage, her father gave her the royal regalia. This version contradicts every other version. In fact, it argues that Egbnuru and Okoya are not sons of Ebe Nwalia from Ikiri.

In the midst of all the disagreements, the following are accepted as true:
1. Ebe Nwalia got the royal crown or throne from the Ohalis.
2. Ebe Nwalia had two known sons, Egbnuru (senior) and Okoya (junior).
3. Both Egbnuru and Okoya were half brothers.
4. An Umu-Ohali person should crown any person from Ebe's lineage that is to wear the cap or crown.

After the death of Ebe Nwalia in the early 16th Century, there arose a need by the people to meet again in Omoku and address the challenges confronting them - one of these challenges was to contain the activities of the marauders e.g., Aboh warriors. When the King or his representative could not show up for the meeting, the people decided to elect a new King. It was in this second meeting that Okoya, the second son of Ebe Nwalia ( the Ikiri man) appeared in the arena adorned with the royal regalia while his elder brother came in his usual (ordinary) cloth - it is believed that Okoya's mother facilitated this move as she hid the royal apparel from Egbnuru who was the senior son. Egbnuru was outraged when he realized that his younger brother has taken his right. In anger, he left his home, Ikiri for Ohiauga. Okoya, based on his office had to remain in Omoku. But, it seem that Okoya's refusal or failure to return to Ikiri may be to save himself from his elder brother's burning wrath.

Many have questioned why Omoku is always at the center of every event in Ogbaland. The reason is not farfatched, Omoku, from time immemorial has been the headquarter of Ogba nation because of its centrality: from Omoku, it is easier to access different parts of Ogbaland and not because Omoku people are clever and domineering as it is alleged in certain parts of Ogbaland.

During the Ogba-Aboh war which is believed to have occurred around 1655, Eze-Ogba Okoya was discovered to have been hidden in a bunker, pulled out and decapitated. Fortunately, there was a re-enforcement by Ogba warriors who defeated the Aboh warriors and recovered the severed head of their King, Okoya.

After the death of Okoya, the descendants of Ebe Nwalia have continued to mount the saddle of Ogba headship till 1928 when the Eze-Ogba throne or stool was first publicly recognized, this was during the reign of Bishop Frank Akwoku Dike from the Egbnuru lineage. It was Akwoku Dike who adopted the title "Oba". Akwoku, in the contest for the throne defeated Obi Nwachukwuma, his brother from the Okoya lineage in a Customary Native Court in Omoku to emerge as the Eze Ogba. Akwoku Dike was crowned by Nwanosike Nwajari (the father of Gilbert Adiela Nwajari) of Umu-Ohali. The Eze Ogbas who occupied the royal stool after Okoya Nwalia and before Akwuoku Dike are;
1. Oreke Nwaogeri
2. Eke Nwaeze
3. Ejeikwu Nwaihi
4. Okirie Iweanya
5. Eleberi Nwanasi
6. Eze Nwaograbe
7. Onwularu Eleberi

When Akwoku Dike died in 1947, a certain prominent man from Umu-Okoya lineage known as Matthew Onwularu jumped to the throne claiming that he has been crowned by an Umu-Ohali elder. He continued to parade himself as Oba Eze-Ogba till he was challenged by the eldest son of the late King, Akwoku Dike. At the end of the contest, Archibald Dike (popularly known as Archibong) based on the excellent track record of his father won and was crowned Oba Eze-Ogba in 1947 by Chief Gilbert Adiela Nwajari, Eze-Ohali of Ogbaland at Ahia Orie square in Omoku.

In 1956 when Oba Archibald Dike passed on in mysterious circumstance having spent only nine years on the throne, Matthew Onwularu renewed his desire to be Oba by contesting for the stool. The contest however reached its crescendo when the opportunity to vie for the exalted position was thrown open to every eligible Umu-Ebe son. Because the stool had become more sophisticated, only educated people were required to occupy it. Silk Obi from Umu-Okoya who at the time was a staff of Post & Telecommunication (P&T) in Kano was summoned to return home. After much haggling and scheming, Silk Obi was crowned Oba Eze-Ogba by Chief Gilbert Adiela Nwajari, Eze-Ohali of Ogbaland at Ahia Orie square in Omoku on the 23rd June, 1959. Oba Silk Obi, in the history of the royal stool is said to be the meekest. He was loved for his simplicity. He related freely with all men whether old or young.

When Oba Silk Obi died on the 30th April, 1970, the son of Silk's brother, Obuoha was endorsed King - Oba Chukwumela Nnam Obi 11. On the 19th December, 1970, Chukwumela Nnam Obi was crowned the Oba of Ogbaland at Ahia Orie square in Omoku by Akwagburu Nwaerisi of Umu-Ohali. Oba Chukwumela's ascension to the throne can be described as a matter of divine providence. Prior to the emergence of Silk Obi as the Oba of Ogbaland, an agreement was reached by members of Egbnuru and Okoya families of Umu-Ebe kindred that when the grandson of Akwoku Dike, Prince David Dike is grown up, he will be handed the mantle of leadership. When Silk Obi died, Prince David Dike was already a grown man and ready to receive the mantle but the elders of Umu-Ebe including those of his household - Egbnuru rejected him and endorsed the young Chukwumela Obi. This case can be likened to that of David in the Bible - the youngest and inexperienced one was divinely selected to be leader. Oba Chukwumela Nnam Obi 11, during his reign was a wise, knowledgeable and influential man who was loved by all and sundry. He moved Ogbaland and indeed the Ogba royal stool to an enviable height. The Oba of Ogbaland was known as a man of integrity and character across the country and beyond. His reign ushered in peace, progress and development to Ogbaland. He attracted many developmental projects to his domain. Based on his achievements and excellent track record, he chaired the Rivers State Council of Traditional Rulers for three consecutive times (1972-1979, 1994-1996 and 2007-2009). Between 1980 and 1984, he served as the pioneer pro-chancellor and chairman of the Governing Council of Federal University of Technology, Owerri and was later appointed chancellor of Federal University of Technology ( FUTA), Akure, Ondo State. Between 1994 and 2000, he was appointed the National President of Traditional Rulers of Oil Mineral Producing Communities ( TROMPCON). In 2010, he was among those appointed by the be Federal Government to brainstorm over the actualization of the vision 2020. Oba Chukwumela Nnam Obi 11 has held several other appointments both at the State and Federal level. Similarly, he has won several laurels and awards both locally and internationally. Chukwumela Nnam Obi's reign however, is not without some challenges or setbacks. Eight years into his reign, the Egi people gained autonomy on chieftaincy affairs - they were to operate independently from the Oba Eze-Ogba. For this reason, they established "Egi Council of Chiefs" with the first Eze Egi in the person of late Philip Nwaeyea Brown. During the reign of the second Eze Egi, Kingdom Elenwa, the stool was elevated to a first class status thereby, putting the Eze Egi in the same pedestal with the Oba Eze-Ogba. This development accentuated the division in Ogbaland.

Towards the end of Oba Chukwumela Nnam Obi's reign, Ogbaland slipped into uncontrollable convulsion, an experience it has never had in its entire history. Ogbaland witnessed unprecedented atrocity and crisis - the blood of "nde Ogba" especially the youths flowed on the streets of Ali-Ogba: many of them were disembowel and decapitated by idle and brainless youths who allowed themselves to be used by desperate politicians. Similarly, towards the end of the Oba's reign, his popularity began to wane. While some socio-political pundits ascribe this situation to the Oba's depreciating health, others attribute it to his preference or open support for the PDP. Whatever be the case, Oba Chukwumela Nnam Obi 11 left towering and excellent legacies or record that will be difficult to beat. On the 1st May, 2021, he crossed over to the great beyond shortly after celebrating his 80th birthday and 50th anniversary on the throne.

On Saturday, 2nd October, 2021, Nwachukwu Nnam Obuoha, the first son of the late King, who is a trained lawyer and also a staff of Nigerian Agip Oil Company (NAOC) despite dissenting voices from the royal families and several quarters in Ogbaland was sworn in as Oba Nwachukwu Nnam Obuoha the 111. Oba Obuoha was crowned at Ahia Orie square, Omoku by HRH Chima Gilbert Nwajari. The coronation ceremony is believed to be the most colourful ceremony that Ogbaland has witnessed in recent time.

Politics and the Beasts
By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
03/05/2022

Politics is a concept that is synonymous with men; wherever men find themselves, there is bound to be politics. Politics generally refers to those activities associated with governance of a country, area or organization. Politics as it has to do with governance of a country is tied to competition between parties. The term politics is derived from the Greek word 'Polis' meaning "City-state". Aristotle, in his book "The Politics" was very explicit about the 'polis'. To him, the polis is an "association of persons formed with the view to some good purpose". This association is where man naturally belong, he cannot function effectively outside of it. This is why man is conceived as a being belonging naturally to the polis - a political animal. He further added that only two categories of being are capable of living outside the polis; beasts (non-coorperator, beings condemned to war) or subhumans and superhumans (the gods).

The central focus of politics is managing the association of persons (society) in such a manner that the common good is achieved. Although, some scholars have argued that such a condition is not possible because man by nature is selfish. I'm sure Aristotle had this in mind when he proposed that the only way or means to keep the polis safe is when men that are imbued with the power of intelligence; men who have the capacity to foresee things needed are allowed to rule while those who rely on their bodily strength are made followers. This position is no longer tenable as man has been identified to be an imperfect being. Supporters of democracy further disagree with Aristotle's assertion in the sense that man is a 'fallen being'. For this reason, they argue in favour of the establishment of independent and strong institutions to help checkmate the excesses of man.

Politics or governance is a crucial tool in determining the progress or otherwise of a society. It is no longer news that some societies have transited from a crude or backward state to a successful and modern one while others have moved in the opposite direction. Such retrogressive societies can, as a matter of fact be said to have stirred the hornets nest: they bring out the beast in the people thereby making peace and progress impossible.

Politics and those engaged in the art have succeeded in transmogrifying our society into a "Hammer House of Horror". Rather than working towards the progress of our collective good, they focus their energy on pursuing or promoting their individual or selfish goals. This behaviour has precipitated majority of people into severe poverty, hunger and frustration thereby eliciting the beast in them. While this beast is suppressed or tamed in other climes, it is fueled in ours. Today, the entire society is polluted by the activities of the creation of the state - the beasts. Obviously, the government is confused because it is without the slightest idea on how to arrest the urgly situation. Across the length and breadth of this country, there is a large and uncontrollable horde of beasts sprawling the streets and corners: this situation leaves everyone including, members of the political class shivering like "agidi". No where is safe as the beasts have positioned themselves on the road, air, water and rail lines. Recently, some people trying to avoid the dangerous road were attacked while traveling on rail. No where is safe. In our society, everything is balling out of control, the politicians can't travel to their homes or villages without escort: the village heads cannot rule over their villages because they're being kidnapped. Some even stage their own kidnap in a bid to get money. It's a mad house.

In some regions, the beasts have outlawed voting. Going out in search of daily bread is an activity that can attract death penalty. Only few days ago, a military couple was massacred in a bizarre manner for being agents of the state. Generally, humans have become commodities for sale: trade in human body parts have become a lucrative business under the watch of those who swore with their lives to protect and defend the people.

Today, majority of those who have brought this calamity upon us are the same people canvassing for our support that they may continue to remain in power - to do what? Lead us further into the dungeon? If they are bereft of idea on how to suppress the beasts terrorizing the people today, what is the guarantee that they will do well tomorrow? Let us use our votes wisely in 2023.

Infidelity: Shortest Route to Gehenna
By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
28-03-2022

The term 'infidelity' is perceived differently by different people. To some, it's just a way of expressing one's freedom while to others, it's something abominable. Whichever way we look at it, infidelity simply means the "act of being unfaithful to a partner" e.g., husband or wife. In every normal relationship, there is always the promise or commitment to respect each other's feeling.

Man does not operate like other lower animals where the strongest male within a particular territory monopolizes or have every female for its pleasure or enjoyment. Man is unique in the sense that, he is the only animal that is endowed with the power of reason or intelligibility as well as emotion. These qualities which separate him from other animals imposes some form of orderliness on his behaviour. In other words, he is restrained from acting solely from impulse or inclination.

Every relationship is expected to be built on 'love' and 'respect'. Unfortunately, there are myriad of factors ready to lubricate the wheels of infidelity. Some of these factors are; lustful thoughts and desires, lack of self control, covetousness, lack of contentment and satisfaction etc.

Infidelity, especially marital infidelity is dangerous: it has ruined so many homes and sent millions of people to their early graves. It is basically lack of self discipline and contentment that moves people into indulging in sexual immorality especially, marital infidelity. Although, experts are of the opinion that several factors account for the reason why people behave this way. But none of these reasons reduce or take away the fact that it is a dishonorable act.

In our growing up days in Port Harcourt, there was a certain handsome and well-to-do young man whose stock in trade was going after anything 'in skirt' especially, married women with humongous backside. While he was savouring the women with great relish, he never knew that the boys in the neighborhood who, in one way or another were connected to the men he had been violating their wives were planning to teach him a big lesson. One night, as he was going home to his family, the boys cornered him like a rat in a lonely area and humiliated him; they stripped him naked and tied him to a tree. As if this was not enough, they inserted a medium sized torchlight into his anus and left him wreathing in pain. The boys had planned to leave him that way till day break when everybody will come and see him. But the heavens have a different plan, few hours later, the heavens opened its mouth and it rained ceaselessly for hours. In the morning the young man had crossed over to the great beyond. In the postmortem result that was released to his family from the University of Port Harcourt Teaching Hospital, the cause of death was identified as; 'forceful insertion of torchlight into the anus and exposure to cold weather'. Infidelity was not mentioned in the result.

This is what infidelity resulting from lack of contentment and satisfaction can cause. Few months after the young man's burial, others like him have started having affair with his wife - the same Gehenna awaits them.

Nigeria: A Dog Eat Dog Country
By:
Ajukura, Fidelis O.
Ajukurafidelisobi@gmail.com
07031523329
16/03/2022


There is a fierce war going on in Nigeria: this war is not the conventional war where hostages and territories are taken. Yet, the entire space is going up in flames; the muzzle of riffles pointing in this and that direction – everybody, including self is an enemy. In this war, there is no tribe or religion, everything serves as a means to whetting the unappeasable appetite. There is no one to trust. Every man is lying in wait to draw the blood of another – conscience has been sold for a nugget of cake. In the desperation to outmatch each other in the field of selfishness, people act in a horrifyingly wicked manner. While those in position of power and authority are unsympathetic to the sufferings of the poor and downtrodden, the poor are wreaking havoc in their own way. No one feels pity for the other – it’s a dog eat dog situation.

Nigeria, like other countries around it, is a product of reckless and depraved union: the Europeans who penetrated the continent of Africa in the 15th Century in search of raw materials for their young industries saw the inhabitants of the new found land as brutes and savages not worthy of anything good. By the time they settled down and stabilized their grip on the continent, they decided to rule over it as an appendage (colony) of their home country. Against the conception that the inhabitants of the continent are heathens and barbarians, they lumped them (the people) together without taking cognizance of their differences or tried to find out whether they can co-exist together or not. In this order, natural boundaries were dismantled and artificial ones erected. These artificial boundaries necessitated the establishment of artificial societies that were prone to the vagaries of strife and infighting. As soon as the Europeans or colonialists relinquished power to the desperate political agitators known as nationalists, many of whom had been trained in Western values and etiquette they quickly stepped into the shoes of the colonial masters by administering the same artificial societies which were founded on oppression and inequality without making any significant adjustment. In utter helplessness, the people watched as their leaders moved into the Government Reserved Areas (GRA’s) and barricaded themselves with a horde of security operatives thereby, alienating themselves from the people who had been their strength. These nationalists who had touted how Africa will become a paradise on earth if the colonialists are overthrown not only became inaccessible to their people, they, out of desperation to hold on to political power, plunged the young States into an incalculable crisis that claimed millions of innocent lives.

In furthering their selfish desires, the early nationalists continued to cajole the people into believing that the newly created States have the solution to all human problems when they actually know that the opposite is the case. For instance; in Nigeria, Abubarkar Tafawa Belewa in 1948 confirmed that “Nigeria’s unity is only a British intention”. Chief Obafemi Awolowo in his famous book, “Path to Nigeria Freedom” opined that “Nigeria is not a nation, it is a mere geographical expression”. Nnamdi Azikiwe in a “Dawn Address” to the nation on the 10th of December, 1964 threatened that, “if the national unity cannot be sustained, it is better to disintegrate in peace and not in pieces”.
Members of the political class in their greed and selfishness jettisoned the ideals of African communalism for European individualism and isolationism. This attitude has precipitated the people into untold hardship.

Amid severe hunger and poverty, members of the political elite, a class created by colonialism have continued to flaunt wealth gotten through corrupt means before the helpless people. Chinua Achebe, aptly captured this situation in his satirical book, “A Man of the People” where he revealed how corrupt politicians at the top of the food chain have continued to exploit and impoverish the ordinary and ignorant people below them. Those who see how the wealth is being displayed, want to get a piece of it. But, how can they accomplish it? Through honest and dishonest means. This unfortunate situation has displaced the hallmark of traditional African society which is ‘unimpeachable rectitude and integrity’. Today, Nigeria has gravitated to a dog eat dog country where the once exalted moral values have been cast into a blazing furnace. In this way, Nigerians tend to prove Western chauvinists like Joseph Conrad right that they are indeed brutes and savages who are bereft of any vestige of cognitive ability except to satisfy their material or vegetative needs. Most often than not, the wealth accumulated are not utilized in a judicious manner; they are used in ways that does not bring glory to their being or existence. For instance, many have ruined their health or lives as a result of excessive eating, drinking and smoking while others have lost their lives on the lap of their mistresses. In Nigeria, no one cares how wealth is acquired. Instead, the possessors of filthy and questionable wealth are celebrated. In religious circles, they are honored and made to seat in the front pews.

In Nigeria, money defines existence; those who do not possess it are regarded as nonentities. For this reason, everybody strives to get money at all cost. Those, whose responsibility it is to make the society peaceful and safe are all entrapped in the mire – they are guilty of corruption and wickedness such that they no longer have the justification to query offenders. Recently, the Inspector General of Police, Usman Baba acknowledged that over 91,000 of its arms, mainly A-K 47 riffles are missing and directed the officer in-charge of armory to investigate the matter. What this means is that, members of the Service steal arm and ammunition from the armory and, possibly sell same to criminals who may use such to terminate their lives as well as those of their loved ones – what thoughtlessness! The report of security operatives caught in criminal activities is rife. In government or public offices, the atmosphere is saturated with unethical and corrupt practices: civil or public servants are desperate for money – they shortchange colleagues of their benefits and entitlements. Beside this, they cleverly circumvent standard procedures in order to steal money. In their bid to steal, they educate inexperienced politicians how to divert funds meant for developmental projects or infrastructure into private pockets. As a result, lives are lost on a regular basis following non-functioning public amenities as well as institutions. This situation has rendered virtually all the sectors in the country inoperative. A typical example is the deplorable state of roads: roads have become deathtraps in the country. The lives of Nigerians are constantly wasted on the roads because of the greed and wickedness of some public officials who divert monies meant for the repairs or construction of roads into private pockets. This despicable situation cut across the entire fabric of Nigerian society.
In business or commercial circles, unadulterated wickedness reign supreme: people indulge in all manner of unwholesome practices in order to make money. Many Nigerians specialize in the manufacturing, importation and sale of fake or sub-standard products which have sent many to their early graves. Based on the fragile state of the economy, marketers hoard commodities with the intention to release them when prices must have skyrocketed.

Internet fraud popularly known as yahoo-yahoo is one act that has shown how callous and heartless some Nigerians can be in their unbridled quest to make money. In Nigeria, a sprawling army of, mainly young people have dominated the internet space in order to defraud unsuspecting Nigerian and foreigners of their money. Many successful individuals and organizations have been extirpated by the unsavory activities of these pachydermatous youngsters. Another area of great concern is the use of diabolical means to defraud people within and outside the internet space – this practice has earned the name yahoo-plus because it is viewed as the advanced form of yahoo-yahoo. Victims of yahoo-plus, many of whom are young ladies are not only defrauded of their monies, they are sometimes, for the purpose of money ritual inflicted with mysterious and inexplicable ailments such as madness or even killed and their body parts harvested.
Recently, the Federal Government banned videos in Nollywood with ritual contents. This decision, according to the Federal Government became necessary because of the negative impact the videos were exerting on Nigerians. Ritual killing is a devilish and horrible practice where people kill their fellow human being in a most gruesome manner for, mainly the purpose of making money. The report of people suddenly disappearing and found decapitated in major towns and cities of our country is commonplace. Lurking in the shadows of every village and town in the country are kidnappers and ritual killers who want to become rich overnight using the blood and flesh of innocent people who have not offended them in any way. This practice is detestable and ungodly such that the government want to put a stop to it. Unfortunately, ritual killing is not limited to what many conceive as ritual killing – killing people physically or spiritually for the purpose of making money. Stealing and corruption also fall within the scope of money ritual: there’s hardly any Nigerian who is not entangled in one way or another in this web. Many Nigerians have had their lives terminated because of frustration arising from the non-payment of their benefits and entitlements. For instance, many civil servants who have served the country meritoriously do not receive their pensions and sundry benefits the way they should (this situation is experienced mainly within the States and Local Governments). The same applies to those still in service, their benefits and entitlements are sometimes taken by those at the upper echelon with brazen disregard for their feelings. Virtually all Nigerians indulge in one form of ritual killing or the other. The level of cruelty exhibited by Nigerians just to make money is alarming. Whether in the public or private sector, people are bent on making money at all cost even if it takes the life of another. This explains why Nigerians are usually aggressive in their duty post; they begin by presenting an unfriendly mien in order to intimidate and make others amenable to their whims and caprices. Many of the public establishments such as; schools, health centers, security centers, power supply/distribution offices, airports, seaports, etc. are frustration elicitation centers. Nigerians are mean to themselves when it comes to money issues. This behavior, carried outside the shores of the country has produced the concomitant result of labelling all Nigerians as criminals. Many Nigerians abroad are treated with suspicion and mistrust; some have even lost their lives to this prejudiced and uncritical judgement. The xenophobic attack against Nigerians in South Africa is a typical example.

Money ritual of all standard are condemnable. In our society, people with no known source of income are seen driving latest cars and living in gigantic mansions. Civil or public servants own magnificent and imposing properties: some of them even send their children to the most expensive schools overseas and live in indescribable affluence without anybody raising an eyebrow. How could they have made this money? The answer is simple, “sucking the blood of others”. By shortchanging those under them or stealing directly from government coffers, the quality of life of ordinary people is bound to be adversely affected. This frustration, as we have noted in the preceding lines account for some of the untimely death recorded in our society.

What is the way out of this predicament? The solution lie squarely in the hands of members of the political class. By political class, I do not refer to the political elites we have today that are hedonistic or propelled by carnal desires but, those whom Plato described as philosopher king; those who understand that true happiness does not consist of how much material possession one has but on what Aristotle calls eudaimonia, “happiness that flows from a good spirit and personal wellbeing”. This may sound too theoretical but that is the only way out of the mire. All that is needed is to have a philosopher king; a national leader who has the capacity to change the narrative that true happiness does not lie in the accumulation of material wealth or by living a life of debauchery but in, having a good spirit and living a simple lifestyle.

Fuel Scarcity

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
05-03-2022

The situation in the country is moving from bad to worse, everybody is desperate for survival. Morality has been cast into the abyss. What is paramount to the people is survival. But, how far can they go without the guidance of conscience? No where. They will end up entrapped in the mire - no progress.

The current fuel crisis in the country has shown how mean and ridiculous Nigerians, in their quest for survival can be. Fuel Stations now collude with thugs to dispense fuel to customers. In order to make more money and further frustrate the already beleaguered people, Fuel or Petrol Stations now operate two queues; one for the decent and law abiding citizens who take the pain to join the queue and the 'fake' one popularly known as 'sharp sharp' line. In the mad desperation for money, the authentic queue is abandoned and attention is focused on the fake one where they collect at least, #500 from each motorist. They, may, because of too much complaints and yelling from those in the authentic queue decide to serve one or two vehicles and return to their "oil well", where they make money with blatant disregard for moral or ethical values.

What this situation suggests is that leading a morally upright life is not a worthy venture in this country: people who follow such path are usually treated with repulsion. However, people must continue to follow the path of honour than that of dishonour. The reason for this is simple, "darkness, no matter how beautiful and appealing can never overcome light".

For the callous and insensitive Fuel Station operators, do they have any moral justification to criticize the government for putting the people into this gray and dreary condition or they are just taking their chance?

May God help Nigeria!

WHY THE OGBACHNI CULT SHOULD BE REFORMED
By:
Ajukura, Fidelis O.
ajukurafidelisobi@mail.com
07031523329
18-02-2022

In recent time, the Ogbachni cult has come under immense attack by many Ogba sons and daughters for allowing the Okroso masquerade maintain the anachronistic practice of being confined to a hole-and-corner. Several reasons have been advanced for taking this position. The major one however, is that the group is “hiding Ogba’s rich cultural heritage in the closet”. “Ogba masquerades”, they have further reasoned “should be a legate of some sort with the mandate to promote or project Ogba culture”. We cannot have wonderful masquerades with great dance-steps and condemn them to secrecy.

For the benefit of those who may not be familiar with
Ogba or Ogbaland popularly known as Ali-Ogba; Ogbaland is the land of Ogba people. Ogba is one of the three ethnic groups that make up ONELGA – Ogba/Egbema/Ndoni Local Government Area of Rivers State. Ogba, currently is divided into four groups or section viz; Egi, Igburu, Usomini and Omoku. Ogba people is made up fourteen extended families known as onu-obdo. Ogbaland is located within the Niger Delta flood plain: to the South, it is bounded with Ekpeye, Ijaw, Engeni etc. To the Southwest, Oguta, Egbema etc. To the Northwest, Ndoni, Aboh, Kwale, Onitsha etc. Ogbaland is blessed with several fresh water bodies and arable land. It is also blessed with abundant mineral resources such as; natural gas and crude oil.

To have a clear understanding of the issue under discourse, it is pertinent to give a brief historical account of the Ogbachni cult. Ogbachni cult could be traced to the funeral ceremony of a certain prominent man in Ogbaland called Uchenwaehi. Although, F. J. Ellah in his book titled, Ali-Ogba tells us that “Okroso has been traced to Umunguma in the Ohaji area of Imo State where it still exists today”. According to a popular oral history, Uchenwaehi’s wife caught an antelope one day when she went to fetch firewood in the bush. In admiration of the animal skin, Uchenwaehi decided to preserve it by drying it in the sun. When the skin was fully dried, he made a drum with it. The sound of the drum was so pleasing to his ears that he made the drum his closest companion. At his leisure time, he played the drum with great relish. Uchenwaehi became so attached to his drum that the entire Ogba people knew about it. When he eventually passed away, the people decided to honour him by organizing a drum playing session during his funeral ceremony. Incidentally, the men who performed during the drum playing session did wonderfully well that the musical performance turned out to be the best the people had ever experienced. But one major problem that was encountered during the drum/musical performance was that people, especially women and children filled the arena so much so that the men performing were inundated and frustrated. For this reason, they (the men) decided to drive away the women and children but the women protested that they cannot be treated the same way as children; after all, it was one of them who caught the antelope that necessitated this event. On hearing this, the men resolved to chase them from the arena with long canes but, because majority of the women were their wives, they decided to cover themselves up in wrappers in order not to be identified. When they appeared in the arena from nowhere all clad in wrappers, wielding long canes and speaking in a language that is indecipherable, the women and children took to their heels fearing that the spirits have come to deal with them. The men who had initiated this idea was so thrilled by its success that they continued to apply it whenever the need arises. In this way, it attracted the interest of other people such that it became a group. But the problem was that many people had known that they were not from the spirit world. To prove them wrong and continue to maintain their spiritual strenght, they tied the group to a fearsome deity called Echina. Echina was powerful and known for its secrecy. Unlike other deities, its mask and other artefacts were kept away from public glare. Since it was believed that spirits don’t speak known language therefore, it became necessary to give the group a mystical touch by adopting a foreign language. Incidentally, the only foreign language that was available to be adopted with ease was that from the neighbouring Igbo communities known as nkaba. To this end, nkaba became the spoken language of members of the group which later came to be known as Ogbachni cult. The Ogbachni group or society is a male group whose activities are limited to its members. However, female children born on the day of their ceremony automatically become members of the group – such females are called Owuma. Similarly, male-children born in such days are Orukwowu. The group, from its inception continued to grow in leaps and bounds such that it became a formidable force in Ogbaland.

The Ogbachni cult as a revered traditional institution has a number of masquerades under it. But the Okroso masquerade is special in the sense that it is the avant-garde or originator of the Ogbachni cult. Within the society or band of Okroso, there are more youthful and energetic ones that specializes in pursuing women and the uninitiated: they are mostly seen either parading in town and soliciting for money or chasing youths who run after them. Some of these Okroso are known as; Ikpra, Okigbo etc. These set of Okroso are co-opted into the Uknu Okroso (society of Okroso) by the Ndeoche (society of elders) who pilot the cult. The members of Uknu Ndeoche or society of elders are distinguished by the knitted wooly beanie cap they put on known as 'Okpu Agru'. The Ndeoches’ are the only people vested with the power to put on the 'Okpu Agru' in Ogbaland.

The entire Ogbaland, we are told was involved in Okroso masquerade until a certain prominent man from Oboburu called Isoma Nwaebe and others decided to import the Owu masquerade from Abua. Today, the Okroso and Owu masquerade exist side by side in Ogbaland. But the Okroso masquerade appears to have the upper hand in the sense that it is found in every zone or part of Ogbaland. For example, in Egi part of Ogbaland; Okroso masquerade is performed in Akabta, Ibewa, Obiozimini, Obite, Ede, Egita, Obukegi etc. In Igburu; okroso is found in Uju, Okansu, Egbada, Osiakpu. Okposi, Obigwe etc. Within the Igburu communities especially those living along Sombreiro river (Nkisa) like; Elehia, Ohiaugha, Elieta etc dance both Okroso and Owu masquerades respectively. In Usomini; okroso dominates in Obie, Obrikom, Aligu, Kriegani etc. In Omoku, Okroso rules.

One significant aspect of the Ogbachni cult is the bathing rite known as Ihia Mini. When an aged member dies, the cult members perform the rite of bathing or washing the body of the deceased in order to enable him enter gloriously into the land of the living dead. This rite/ceremony is held in high esteem by the cult. Okrosos’ feature prominently in burial ceremonies. Different Okrosos’ perform different functions in funeral ceremony. For instance, Otuikpra visits the house of the dead to confirm the news of the demise during the day time. This visit is known as Igbaje uturu and is done eight times. In the night time, the Uknu Ndeoche members also arrive the house to confirm the news of death known as Ijuaju. This is followed by secret rites like; 'Igbaji Mgbra' for members only and 'Igbu ewu obu' for women and uninitiated men. The bathing rite is an age long practice of the Ogba people but the idea of Igbaje uturu is relatively new. According to Ben -Fred Ohia and Henry Onyedibia in their book "Ogba Nation", “Igbaje uturu was introduced in Utu Nwa-Olowu’s burial”. This was because of the way women were moving uncontrollably during the burial ceremony. Since then, Igbaje uturu has remained an integral part of the Ogbachni cult. During burial ceremonies which are usually serious business for the cult, those who are non-members of the cult are warned to stay away from the venue of the burial.

It must be noted that the Ogbachni cult is the most powerful cult in Ogbaland especially in areas where they have upper hand. Every form of masquerade or related performance is subsumed under it. Originally, only the Okroso masquerade which is carefully draped on the face, covered in a flowing gown-like cloth and carries a long whip known as 'Ajakpa' carried the torch of the cult. Over time, other masquerades like; Ogalugwu, Owanunu, Nklobi, Onye-Uko, Atu, Nwanyinma, Onyoriamama, Ohua, Mkpi, Ogbu, Eze-uku-Labobo, Ayiro etc have found their way into the Ogbachni list. These masquerades perform wonderful and special roles in traditional funeral ceremonies.

The Ogbachni cult, as we have noticed has remained a harsh and male dominated society: uninitiated members of the community are treated with disregard and contempt. As a matter of fact, in periods when they have a serious funeral ceremony, the uninitiated as well as foreigners are required to leave town or the area of the event while women were expected to remain indoors. Concerning this, Ben-Fred Ohia and Henry Onyedibia says “during Okroso cult burial ceremony, the uninitiated (Opokisi) used to go to farms or fishing settlements until the end of ogbo''erformance”

In traditional funeral ceremonies, the time the masquerades engage in theatrical displays is called 'Nkwa utu' (morning rhythm/dance). Nkwa utu follows 'Nkwa uchi' (night performance), a period when the Ogbachni members perform the funeral rite. During the Nkwa utu, the people, men and male children are given the privilege to catch a glimpse of the different masquerades perform in the arena. But this privilege is short-lived when, in the peak of the performance and excitement as 'Okodi' mounts 'Nwayimma' in a mating display, other masquerades jointly chase away the excited spectators thereby signaling the end of the theatrical performance and subsequently, the funeral ceremony. This act of dispersing the crowd is called 'Ikpaji ogbo'.

Burial ceremonies in traditional Ogba society was strictly the responsibility of the Ogbachni cult or society. The Ogbachni cult was one that could not be avoided because of the inevitability of death. Talking about death, the cult was not concerned in the death of minors, lunatics, evil people etc. Its preoccupation was to help in transiting people who lived a worthy life here on earth and died in a ripe age to the ancestor realm. It is believed in traditional African religion that only those who die in a ripe age and are given befitting burials can go ahead to join the ancestors. It is in keeping with this belief that Ogbachni cult carry out elaborate burial ceremonies. In Ogba, there are two major burial ceremonies conducted by the Ogbachni cult such as; 'Oknu' and 'Ogudu'. Oknu, sometimes referred to as a small or minor burial ceremony is organized by the family of the deceased, it lasts for eight days while Ogudu is a big burial ceremony. Unlike Oknu that last for only eight days, Ogudu is very expensive and lasts for a longer period of time. Within the period of the ceremony, there’s a surfeit of food and drinks for everyone. It is in ceremonies like this that the Ogbachni society exhausts its masquerade repository. Concerning Ogudu, F. J. Ellah tells us that, because of its huge financial implication, only aristocrats can afford to sponsor it. Ogudu is the highest burial ceremony that can be given to anyone in Ogbaland.

The Ogbachni cult as the traditional institution that oversees masquerade and related activities in Ogbaland, has remained glued to the ancient hallmark of incivility, intimidation and harassment which obviously are no longer in tandem with the spirit and aspirations of the present age. The contemporary or present age is marked by liberal and egalitarian ideals. Principles like; supremacy of the law, equality before the law etc define the basic tenets or characteristics of the present age. The idea and practice of being more superior than others now lye in the bowel of antiquity – everybody has to be treated with respect and dignity: restricting or limiting the freedom of movement of certain individuals who are labeled 'Opokisi' because they do not share the same view with you or belong to the same organization is no longer fashionable. Although, some diehard supporters of the cult have argued that the cult has limited its activities to only the old or ancient settlements such as; (in the case of Omoku) Obieti, Obakata, Usomini and Obosi. This argument is weak because it does not address the problem of violation of freedom of movement. Some Opokisis within the old settlements are still being harassed and prevented from moving about freely whenever there is an event involving the Ogbachni cult and their Okrosos’. Attitudes like this, by all standard is against the spirit of the contemporary age. Beside this, it diminishes our collective existence as human beings.

Cultural displays or performances, rather than
intimidate or harass people should seek to, in a decent and respectful manner promote the ideals and values of the people in a friendly and convivial atmosphere. Another objective that should be kept in sight is entertainment and enjoyment. Some Ogba masquerades such as; Ohua, Okodi, Mkpi etc have fascinating dance steps or moves that have the capacity of holding viewers spellbound for a long time. Performances like this, no doubt leaves an unforgettable impression on the minds of such spectators such that there will always be an endless craving to see the masquerade perform again.

This kind of cultural displays can turn Ogbaland to a tourist destination and, subsequently be an avenue of earning revenue. Beside this, they (Masquerades) can win laurels and serve as ambassadors for Ogbaland just as masquerades like; Nwatam, Mmawu, Ijele, Ekpe, Egbabonelimwin, Eyo, Ekpo etc are doing for their respective tribes and communities.

In view of the foregoing, it has become imperative to understand that we are now on a new threshold or age where practical result is paramount and not where male gerontocracy and conservatism reign supreme - a situation that has helped to create a pseudo ground for oppression and social inequality. If the stiff and surreptitious disposition that the Ogbachni cult has maintained from its inception has not engendered any concrete development to the community, then the time for a volte-face has come. This position may seem unpalatable and even offensive to some people but the truth remains that times have changed. It is true that the Ogbachni society has carved a niche for itself for being the most dreaded cult in the land for such a long period of time. In those days, pregnant or expectant mothers prayed to deliver their babies when there’s an event involving the Ogbachni society. The reason for this prayer was that it conferred a special right on the babies which enabled them to enjoy certain rights and privileges accorded members. Unfortunately, all that have been affected by time. For instance, Oknu and Ogudu are no longer fashionable, people have lost interest in such practices. Even in a situation where a late father or uncle was an ardent member of the cult, the family makes frantic effort to give the deceased relation a Christian burial. Similarly, names like; Owuma and Orukwowu are gradually disappearing from the list of Ogba names because people prefer to dedicate their children to God in Churches and not to any deity.

It must be borne in mind that reality is not static; some ancient Greek philosophers like Heraclitus recognized this fact and coined the famous dictum that “reality is in a constant state of flux”, meaning that nothing is permanent. Against this background, it will be foolhardy to continue in the old ways of doing things as its grandeur and mystique have been diminished by time. Operating a system that is harsh and secretive in this age can only guarantee one thing – backwardness. While I’m not canvassing for the abolishment of the Ogbachni cult (as doing so will rob us of our cultural identity and prestige), I call for the reformation of the group. The Society has carried many practices from the past that are no longer tenable today. For this reason, its regeneration has become necessary. While maintaining its cult status, it must be brought down from its supposed Mount Olympus to relate freely with all men. The veil of fear and intimidation should be replaced with friendly and accommodating visage. Okrosos’ and other masquerades should be respected and not feared. Rather than pursue an ethereal goal that its realization is uncertain, entertainment and enjoyment should be its target.

The Reality Of Dwindling Life Expectancy In Nigeria

By: Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
14/01/22

Did you know that Japan currently has the highest life expectancy ratio in the world?

It is an incontrovertible fact that Japan currently has the highest life expectancy in the world. For the purpose of clarity, life expectancy is simply defined as the "age to which a person is expected to live". Life expectancy vary from one country to another. Factors such as; diet, habit/Lifestyle, socio-economic conditions among others determine how long people live.

Among the advanced countries of the world, Japan has the highest life expectancy at birthday. According to 2016 Organization for Economic Cooperation and Development (OECD) data report, Japanese men have a life expectancy of 81.1 years which is more than that of Canadian men which is 80.9 years. The life expectancy of Japanese women is 87.1 years more than that of Canadian women which is 84.7 years.

The high life expectancy in Japan is attributed to the following factors:
1. Diet -
High consumption of fish and plant foods like; soybean and green tea.

2. A low consumption of red meat which result in low rate of cardiovascular related diseases and obesity. In Japan, the obesity rate is low. Only 4.8 percent men and 3.7 percent women of the entire country's population have obesity related issues. This is very low compared to Canada's 24.6 percent of men and 26 percent of women.

Like meat, especially red meat, Japanese consume less dairy products, sugar and sweeteners but take relish in the consumption of fish, seafoods, rice, soybean and tea. Similarly, the Japanese consume very little salt. In short, the exceptional longevity of the Japanese can be ascribed to the less consumption of red meat, sugar and starch.

3. Habits/Lifestyle -
Beside diet, the Japanese live a simple lifestyle of having few children. They are hardly overburdened by the trouble of raising so many children.

4. Socio-economic Conditions -
The socio-economic condition of Japan is stable and favourable. The government of Japan is concerned about creating the right and enabling atmosphere for its citizens. In this way, the people do not worry about those things that send people of other nations to early grace such as; feeding, accommodation/shelter, medical care, clothing, payment of children's school fees etc.

When the life expectancy ratio of Japan is juxtaposed with that of Nigeria, one begins to wonder whether the two countries belong to different planets. According to the latest WHO data published in 2018, life expectancy in Nigeria is; "male 54.7 years while female is 55.7 years and a total life expectancy of 55.2 years". This situation stem from factors such as; poverty, hunger, poor medical care, harsh economic reality arising from insensitive leadership, burdensome cultural practices, obnoxious lifestyles to mention only but a few.

In 2019, the World Popular Review pegged the life expectancy of Nigerians at 54.494 years. Women at 55.414 years and men at 53.6 years. The report further showed that Nigeria ranked 198th out of 202 countries studied. Nigerians life expectancy is only better than Sierra Leone (199th), Chad (200th), Lesotho (201st) and Central African Republic as the least ranked nation at 202nd position.

Regardless of this scary reports, the government seem to be unperturbed, life expectancy is declining on a daily basis. Retirement from work especially for those in civil or public service is a signal that death is around the corner. This feeling is corroborated by the fact that, according to the Pension Reformed Act, pensioners are not expected to enjoy their pension beyond 18 years. In other words, they're expected to die on or before 18 years after retirement.

In the area of diet, many Nigerians, because of poverty and hunger do not have much choice than to make do with what is available. Unlike in Japan and other developed societies where people eat with the intention of getting the basic nutrients, many Nigerians eat just for the sake of filling their empty stomachs. For this reason, many come down with all manner of sicknesses and diseases. However, all hope is not lost, Nigerians must learn from Japan that high life expectancy is possible if we all do what is right.

Nigeria Must Learn To Live A Happy And Sustainable Lifestyle From Japan.

By: Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
14/01/22

Did you know that Japan currently has the highest life expectancy ratio in the world?

It is an incontrovertible fact that Japan currently has the highest life expectancy in the world. For the purpose of clarity, life expectancy is simply defined as the "age to which a person is expected to live". Life expectancy vary from one country to another. Factors such as; diet, habit/Lifestyle, socio-economic conditions among others determine how long people live.

Among the advanced countries of the world, Japan has the highest life expectancy at birthday. According to 2016 Organization for Economic Cooperation and Development (OECD) data report, Japanese men have a life expectancy of 81.1 years which is more than that of Canadian men which is 80.9 years. The life expectancy of Japanese women is 87.1 years more than that of Canadian women which is 84.7 years.

The high life expectancy in Japan is attributed to the following factors:
1. Diet -
High consumption of fish and plant foods like; soybean and green tea.

2. A low consumption of red meat which result in low rate of cardiovascular related diseases and obesity. In Japan, the obesity rate is low. Only 4.8 percent men and 3.7 percent women of the entire country's population have obesity related issues. This is very low compared to Canada's 24.6 percent of men and 26 percent of women.

Like meat, especially red meat, Japanese consume less dairy products, sugar and sweeteners but take relish in the consumption of fish, seafoods, rice, soybean and tea. Similarly, the Japanese consume very little salt. In short, the exceptional longevity of the Japanese can be ascribed to the less consumption of red meat, sugar and starch.

3. Habits/Lifestyle -
Beside diet, the Japanese live a simple lifestyle of having few children. They are hardly overburdened by the trouble of raising so many children.

4. Socio-economic Conditions -
The socio-economic condition of Japan is stable and favourable. The government of Japan is concerned about creating the right and enabling atmosphere for its citizens. In this way, the people do not worry about those things that send people of other nations to early grace such as; feeding, accommodation/shelter, medical care, clothing, payment of children's school fees etc.

When the life expectancy ratio of Japan is juxtaposed with that of Nigeria, one begins to wonder whether the two countries belong to different planets. According to the latest WHO data published in 2018, life expectancy in Nigeria is; "male 54.7 years while female is 55.7 years and a total life expectancy of 55.2 years". This situation stem from factors such as; poverty, hunger, poor medical care, harsh economic reality arising from insensitive leadership, burdensome cultural practices, obnoxious lifestyles to mention only but a few.

In 2019, the World Popular Review pegged the life expectancy of Nigerians at 54.494 years. Women at 55.414 years and men at 53.6 years. The report further showed that Nigeria ranked 198th out of 202 countries studied. Nigerians life expectancy is only better than Sierra Leone (199th), Chad (200th), Lesotho (201st) and Central African Republic as the least ranked nation at 202nd position.

Regardless of this scary reports, the government seem to be unperturbed, life expectancy is declining on a daily basis. Retirement from work especially for those in civil or public service is a signal that death is around the corner. This feeling is corroborated by the fact that, according to the Pension Reformed Act, pensioners are not expected to enjoy their pension beyond 18 years. In other words, they're expected to die on or before 18 years after retirement.

In the area of diet, many Nigerians, because of poverty and hunger do not have much choice than to make do with what is available. Unlike in Japan and other developed societies where people eat with the intention of getting the basic nutrients, many Nigerians eat just for the sake of filling their empty stomachs. For this reason, many come down with all manner of sicknesses and diseases. However, all hope is not lost, Nigerians must learn from Japan that high life expectancy is possible if we all do what is right.

The Evil of Commercialization of Education in Nigeria

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
10th December, 2021.


The term education is generally defined as the process of facilitating learning or the acquisition of knowledge, skills, values, morals, beliefs, habits etc. This definition is broad in the sense that it covers the three basic strands or types of education viz; informal, non-formal and formal. But my concern or emphasis in this work is formal education. Before I proceed, it is pertinent that I clarify the key terms such as; commercialization and formal education. Commercialization is simply defined as a "process of managing or running something principally for financial benefit" while formal education "is a type of education that is structured by individual boards of education with basic guidelines that have to be strictly followed by both teachers and students". In short, formal education is an education that takes place in the school e.g., primary, secondary and tertiary institutions.

Prior to the advent of formal education in world history, children grew up in hunter gatherer societies; during this period, they learned various set of survival knowledge and skills as the living conditions were unfriendly- this knowledge was handed down to them by their parents and elders. The hunter gatherer lifestyle later bowed out thereby ushering in the practice of agriculture. In this regard, children spent more time in acquiring the necessary skills to work on family lands. This practice of enculturation continued unabated till about 3100 BC when Egypt and other ancient civilizations came to the realization that it was difficult to pass knowledge from one generation to another through verbal or oral tradition alone. It was against this background that writing was invented to record and preserve knowledge. The new art of documenting events and so on was however, not open to everyone - only children of the privileged members of society were permitted to learn the new skill of writing. The pattern of learning the new skill was different from the old ways in which children learned from their parents and elders. Unlike the old ways, children were taught by experts and in a more organized manner. This marked the beginning of formal education.

As the idea of formal education continued to spread; in Greece, centers of learning were opened. Among the earliest centers of learning were the Ionian and Eleatic schools. Later, a group of teachers known as the sophists began to move from place to place teaching different subjects like; logic, grammar etc to people who were interested in gaining knowledge. Other great philosophers like Socrates followed in this tradition but, unlike the sophists was not interested in collecting money or being paid for his services. Although, the government wanted patriotic citizens, it was not keen in developing or building them through formal education. However, religious groups and traders needed morally upright men and trade compliant workers respectively. It is in this regard that some knowledgeable individuals took it upon themselves to build centers of learning (schools). Plato opened or founded The Academia in 387 BC in Athens. Aristotle studied there for twenty years before establishing his own school, The Lyceum in 335 BC. Formal education in ancient Greece was, to a large extent controlled or dominated by private individuals. In other words, ancient Greek society was dominated by private schools and not public or government schools. However, the ultimate goal of these schools were not pecuniary: they were more concerned in building patriotic and men indisputable probity.

By 16th Century, formal education had become compulsory in Europe. The Protestant Church was instrumental to this development in the sense that everyone, according to the Church 'ought to be able to read the Bible on their own'. By 19th Century, the idea of propagating the gospel had been adopted by several other churches such that they started fighting for world dominance. This situation led to the spread of missionaries to different parts of the world including Africa. As they were spreading the gospel, they were equally introducing church based formal education to the indigenous people

In Nigeria, formal education was introduced by British missionaries. In 1840's, The Anglican Church Missionary Society (CMS) established several schools. Initially, the colonial government supported the church by giving them financial aid but in the beginning of the 20th Century, the government began to build primary and secondary schools. By 1914, a total of eleven secondary schools have been established across Nigeria. Out of this number, only one was operated by the missionaries. Although, in the area of primary school, the missionary had ninety-one schools while the government had fifty-nine.

Nigeria, after independence has continued to pursue educational policies that will liberate the people from the shackles of illiteracy. Even before independence, Nigeria has been concerned in making formal education accessible and affordable to the generality of Nigerians. This dream has constantly been affected by a number of reasons; chiefly among them is the absence of uniformity in management policies of schools across the different federating units or regions. For instance, the desire of government to make at least, primary education tuition free has been conceived long ago but its implementation did not get a unanimous approval. On the 17th of January, 1955, the then Western region launched the Universal Primary Education. In 1957, the scheme was launched in the Eastern region. Later, in 1976, the Obasanjo Administration reintroduced the scheme with close to five hundred thousand pupils in primary schools. Following the failure of the scheme because of the problems of corruption and poor funding, the government again under Obasanjo (this time as a civilian leader/President in 1999) launched the Universal Basic Education Scheme. In this new scheme, every Nigerian child, it was envisaged would be entitled to basic education up to the junior secondary level. The education would be free, universal and compulsory for all children between the primary and junior secondary schools.

The effort of making formal education accessible and affordable to Nigerians has been one of the core principles of government beginning from the colonial era. In the area of secondary and tertiary education, government has equally demonstrated the same zeal in promoting the literacy level of the country by making sure that school fees and other relevant levies are brought down to the barest minimum. Unfortunately, many parents who could not afford to pay the stipend - school fees for their children or wards in secondary schools resorted to sending them to private schools which were mainly business/commercial or technical colleges. These schools were poorly run and offered low quality of education. Majority of them operated in conditions not suitable for learning and certainly not government approved. Some (private) commercial schools operated in a bizarre manner - no light, no instructional materials/facilities etc. Teaching and learning was hell. Despite this challenges, some poor children had to pursue their education here mainly due to financial constraints. This is not to say that there were no private schools which had qualified teachers and offered qualitative and expensive education however, they were very few. Parents who sent their children to such schools did so mainly for subjective reasons.

The cookies began to crumble when the Federal Government introduced the most sought after Federal Government Unity Schools. Federal Unity Schools, upon their establishment were considered to be a symbol of pride, privilege and pedigree. In fact, they were designed to be the bastion of quality education in Nigeria. As the crème de la crème of secondary education, obtaining admission into these schools was not a piece of cake, students must not only come from rich homes, their parents must either be or connected to the 'who's who' in the country. The standard of education in these schools was indeed very high compared to other normal secondary schools.

The towering height of Federal Unity Schools can be conveniently described as the springboard for the proliferation of commercialization of education in Nigeria. During this period, parents were more captivated by class and not quality of education provided by the schools. Many who desired to send their children or wards to Federal Unity Secondary Schools but could not do so because of the absence of right connection became agitated and therefore, started looking for schools similar or close to the Federal Unity Schools in terms of name and class. Incidentally, this was in the late 70's through to the 90's when Nigeria's economy was booming with oil money. Many parents who had access to wealth brought about by oil money became so much engrossed in elegance and class. Against this background, many big organizations within the Federal and State government levels and some, within the private sector started building gigantic staff schools for their children. The objectives of building these schools were soon displaced as some parents working in these organizations had their children transposed by children of more wealthy parents outside the organization who were ready to pay any amount in order for their children to be enrolled into the prestigious schools. This period witnessed the relentless upsurge of schools such as; University Primary and Secondary Staff Schools, Army Command Primary and Secondary Schools etc. As these schools continued to gain unprecedented attention, politicians and business men who have no business with education began to see the need to exploit the lushness of the education area by establishing prodigious schools purely for commercial or pecuniary purposes. As the newly established private schools continued to grow with extraordinary rapidity, majority of the proprietors of these schools who also happen to be critical stakeholders in government began to pay less attention to education development policies. The reason for this is obvious - to weaken government or public schools thereby, promoting their private owned schools. Today, it is no longer news that virtually all government functionaries both past and present own schools. Some politicians who do not wish to be identified in this regard have their collaborators who front for them as proprietors. Business men and women are not left out as they too want to maximize as much profit as possible. The nonchalant attitude towards genuine education development especially, by government functionaries accounts for the falling standard of education in the country. This situation has strangulated the education sector such that over ten million children no longer go to school - this is the highest in the world. Among those who are already in school, twenty-seven million are performing very poorly owing to the absence of instructional materials/ facilities. The situation is further exacerbated by the problem of poor funding. The amount of money allocated to education in Nigeria's budget is abysmally low. For instance, in 2018, only 7.04% of the total budget was allocated to education. In 2021 budget proposal, education receives 5.6% of the total budget, the lowest since 2011. This is far below UNESCO's recommendation of between 15% and 26% of total budget. The implication of such meager allocation to education is that many children will be deprived of having a quality education; the rate of illiteracy will increase and academic performance will drop significantly.

Another area that has been identified as a bane to the growth of education in Nigeria is politicization and insincerity in the implementation of government policies and programmes. Many government policies and programmes pertaining to education, rather than address problems or challenges inherent in the sector are used to score political points. For example, the building/renovation of schools, distribution of instructional materials etc have not been on the basis of need but on the basis of political interest. In this regard, some localities with little or no need for instructional materials and other aids from government, for one reason or the other end up getting more than is required. This, obviously has led to waste of resources as some of these materials are either underutilized or outrightly vandalized or stolen. The School Children Feeding Programme is another example. The amount of money earmarked for the programme does not address the core challenges bedeviling the education sector. Right from 2016 when the programme was launched, hundreds of billions of naira has been expended without anything to show for it. Rather than wasting this humongous amount of money on a programme that many consider to be a sham, it is important to divert it to some other meaningful venture that will make positive impact in the sector.

The difficulty currently being experienced in the education sector is one mainly initiated by the government. This situation has imperiled public schools thereby, putting the fate of parents and their children into the hands of capitalists who pretend to be promoting education. Unlike the missionaries who worked tirelessly in taking education to even the remotest areas, the capitalists are only concerned in maximizing profit - they focus their attention only in urban and semi urban areas. Since the rural area dwellers who are predominantly peasant farmers and petty traders do not have the resources to enjoy the services of the big private schools, they are compelled to make do with the public schools around them. These schools are usually without the basic learning materials and facilities. Few private schools can be sighted in some rural communities; these schools are however, owned by some desperate individuals who try to eke out a living for themselves - the schools are not different from the beleaguered public schools in the sense that they do not have qualified teachers and basic learning or instructional materials/facilities.

With schools safely in the hands of business men and women, everything is viewed from the point of profit: school textbooks and other instructional materials which used to pass from one school child to another in a family in order to lighten the financial burden of parents have been abolished by the league of private school owners. Today, parents are compelled to pay for all the instructional materials of their children including those that are not necessary. Schools have turned to market centers where everything relating to school are sold at exorbitant price e.g., shoes, sandals, socks, handkerchiefs, bags etc. Many of the schools especially, boarding schools will never accept items bought outside the school no matter how good they are.

At the height of the Coronavirus pandemic when lockdown was declared in all communities, some private school owners insisted on collecting school fees despite the fact that their schools were affected by the lockdown. Selfishness is the driver propelling private schools; the ultimate concern of these schools is 'making money'.

Tertiary institutions are not left out in the fray. Many government institutions of learning are plagued by poor funding and incessant strike action by lecturers. Government owned tertiary institutions are like battlefields where the losers are the poor parents and their children. This situation has made rubbish of public tertiary institutions such that private higher institutions particularly, Universities have become the destination of the wealthy parents and their children.

Private tertiary institutions do not experience the predicament and setbacks usually encountered by the public institutions. The owners of private tertiary schools ensure that sufficient funds are made available for the running of their schools: their major source of raising fund is through payment of tuition fees and other levies which are usually enormous. Many average parents, in the quest to give their children a good university education have had to go through thick and thin while others especially, civil servants indulge themselves in all manner of unwholesome practices just to see their children through (private) school.

The presence of private schools which are driven by profit margin have created colossal damage to human capacity building in Nigeria. However, the capitalists who own schools are not to be blamed for this unfortunate development, the government created the necessary atmosphere for the flourishing of the private schools. Although, as I have shown in the preceding lines, many of the private school owners who are directly or indirectly involved in the running of government are responsible for the downward trend of public schools because of the flagrant disregard of the education sector which has catalyzed a fertile ground for private schools.

It must be clearly stated that the concern of many Nigerians is not the presence of private schools but the spirit behind their establishment: these schools are introduced not for the sake of promoting education but, as it were maximize profit. In other words, the private school owners use their schools as a means to making money. For this reason, they project every idea that will help them achieve this goal. This practice is clearly in contradiction to that of the ancient Greeks who used their learning centers (schools) as a means (not to make money or become rich but) to promote education.

To come out of this quagmire, the government must appreciate the fact that education is the bedrock of every genuine development - no society succeeds without it. Politicians must stop politicizing education policies. Monies wasted on education programmes like the School Children Feeding Programme etc should be channelled to more worthy ventures like building of classrooms and equipping them, renovation of existing ones, supply/judicious distribution of instructional materials and above all, improving teachers welfare.

Adequate attention must be given to education. Sufficient fund must be made available to the education sector to enable it function optimally. There should be a sincerity of purpose in the implementation of education policies and programmes by government officials. Teachers should be treated with dignity and respect; not with scorn as it's currently being experienced. If these steps or measures are taken, the hawks that have hijacked and commercialized education in Nigeria will naturally back away. In this way, both private and public schools will coexist harmoniously - parents will, at least be at liberty to choose private or public schools for their children as the standard and quality of education they render are the same.

God bless Nigeria!

PRAYER FOR NIGERIAN CORRECTIONAL SERVICE

Invaluable Mothers

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
28/11/2021

Mothers are invaluable treasure
They sacrifice their pleasure
That we may wear a smile
Still we unthinkingly arouse their bile
But the bond is too strong
No wrong stays for long

In mothers womb is security
In their bosom is peace and comfort
From their breast is the sweetest wine
Their hands are protective shield
Their heads are buffer from the scorching sun
Their inquisitive eyes never dimming
Their dry lips, broken from prayer
Their nose sniffing to detect hidden bugs
Mothers are never tired
Even while asleep, they still keep guard

Oh! Invaluable mother, how can you be repaid?
For all the trouble you've been through?
Only your offspring will answer that
Only the one from your loin
Will see with your own eyes
Only he will remember your sufferings
And uphold you in the dark days

May the labour of mothers never go in vain
May God give them loving and caring offsprings

NCHAKA FESTIVAL CELEBRATION IN THE 21st CENTURY.

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
27/11/2021

Nchaka festival is an annual event that is celebrated by the Ogba people between November and December of every year. The festival commemorates the end of the farming season and ushers in bountiful harvest of crops, especially yam - this is why it is often referred to as new yam festival. It is also believed to cleanse the land from all forms of impurities.

For the purpose of those who are not familiar with Ogba; Ogba is one of the three tribes that make up Onelga local government area of Rivers State. It is from the three tribes; Ogba, Egbema and Ndoni that the name Onelga is derived.

Ogba is a land blessed in both human and natural resources: it offers enormous contribution towards the sustainability of Nigeria's economy. It is rich in crude oil and natural gas. Although, this blessing or wealth has had more of a negative than positive impact on the lives of people of the area. Following the activities of exploration and exploitation of mineral resources such as; crude oil and natural gas, the people have been made vulnerable to the danger of wicked and obnoxious practices like; gas flaring, oil spillage and other pollutants that puts the environment in great risk. It is not news that, to majority of Ogba people, it's as if the Sun never sets - raging flame from oil and gas extraction sites do not allow them to experience the quietness and calmness of the night. These sites which emit so much heat and noise even in the dead of the night inflict all manner of sickness and diseases on the people. The Ogba people, in this regard can be likened to a man inside a pool of water yet, cannot wash off the soapsuds in his eyes - this is unfortunate.

The Nchaka festival is an annual event that is celebrated in many communities in three out of the four major zones of Ogbaland namely; Omoku, Usomini, and Igburu. While it is difficult to say exactly when Nchaka festival started because of the absence of recorded history, it is safe to conclude that the festival is almost as old as Ogba itself. The reason for this conclusion is that man is a religious and cultural being. From the beginning, man has always recognized his "falleness". In other words, man has known that he is a finite and limited being. This knowledge stirred the urge in him to begin to look for an infinite and unlimited being - the being whom he is sure created the Universe and everything therein. This urge or longing established the relationship between God and man commonly known as 'religion'. This relationship is however, not complete if it does not encapsulate how man returns to God at the end of his earthly journey. Unlike religion, culture is the recalling to mind what had been done to achieve success in the past. Akin - Otiko Akinmayowa in his book, " Adimula " maintains that culture is that practice that creates "a peaceful cohabitation between an individual, family, community or nation and nature or the forebears while one is here on earth". With this understanding, it becomes apparent to categorize Nchaka festival as a cultural practice and not a religious one.

Nchaka festival is not the only festival celebrated in Ogbaland. Other festivals like; Egwu Ogba, Ebiam, Egwu-Ohali, Igwi-iji and Igba-Ogwe are celebrated with the same zeal and fanfare but Nchaka is unique in the sense that, it is the biggest in terms of scope and depth. Nchaka festival is the only festival in Ogbaland that has the Oba of Ogbaland (paramount ruler) actively involved from the beginning to the end. For example, the Oba is directly involved in the fixing of date for the festival, he officially flags off the festival by performing the necessary rites and makes the pronouncements that signals the end of the festival. The festival is a five days event. It is divided into two segments. The first segment pertains to women and is called "Nchaka ka umu Nwaya" meaning "Women Nchaka". In this segment women offer prayers and perform rituals to cleanse the land. The second segment is "Nchaka ka umu Nwokho" (Men's Nchaka) and also the climax of the Nchaka festival. It is in this segment that the festival is officially brought to a close after the Oba's prayer and address to the people in Ahia Orie Square in Omoku, the headquarter of the Ogba nation

Of late, there has been a concerted call especially, from members of the Ogba intelligentsia to make the festival more attractive. Those behind this call are convinced that if the festival is put on a higher pedestal, it will attract tourist attention which will come with the attendant benefits of generating income and putting Ogba nation in a frontal position. This call, no doubt is timely and necessary. But what seem to be missing is a conscious and deliberate effort to detach the festival from the trappings of hoary allegiance.

It is shocking to observe that Nchaka has maintained its ancient form and character till date. The way it was celebrated in olden days is still the same way it is celebrated today - nothing has changed. Beside the aspect where women married into various families accompany their Fathers in law to the river where they make proclamations, purge their families of evil and bad luck and return home to eat and drink in a convivial atmosphere, Nchaka has remained largely a festivity of fetish display and contest. On the day of the festival (Nchaka ka umu Nwokho - Men's Nchaka) people go about especially in the playground to display diabolical powers - they parade all forms of charm including dangerous animals like snakes etc. Some even display human skulls.

Appearing in the playground on the day of the festival is not a piece of cake because the atmosphere is usually heavy or polluted with charms. For this reason, some people resort to spiritual fortification exercises in order to guard against spiritual attacks. For those who want to participate in the festival, they carry out exercises ranging from eating of excreta, drinking of urine, sleeping in the cemetery etc as part of preparation to feature in the festival. Beside these grotesque exercises, the festival is usually characterized by drunkenness and violence. The Nchaka festival celebration has witnessed more misbehaviours and violence from the youths than any other celebration.

The extravagant display and reverence of fetishism is not a practice that is in tandem with the spirit and aspirations of the 21st century. Any practice or knowledge that does not solve human problem is empty. The 21st century is not a period of impracticalities and vain glory but one that is characterized by creativity and innovation, collaboration and communication, critical thinking and problem solving, global citizenship, technology and literacy, life long learning among others. We must not deceive ourselves, any person or group of persons operating outside this reality is doomed. It is not enough to make declarations or pronouncements such as it's done during Nchaka festival e.g., "Nchaka whre Onye Osih" (May Nchaka consume thieves) when one is equally entrapped in the act of stealing. To think that the spirit of Nchaka will consume thieves, backbiters, witches and wizards etc by mere pronouncement is to engage in self delusion - a well thought out, concrete and practical arrangement must be put in place to address the aforementioned social vices.

During the Nchaka festival celebration, some people especially the youths, having equipped themselves with all manner of mystical and magical powers openly challenge others to a (spiritual) duel in the playground by chanting "ojini wesa!" meaning "if you have it, bring it" an expression borrowed from the Aboh and Ukwuani neighbours. Majority of those who engage in this act are local and uneducated people - they are out of touch with the reality of the 21st century: they know how to create a problem with their magical powers but do not know how use such powers to solve problems. Beside this, the present age, 21st century perceives such attitude with repulsion. The practice of fetishism and open display of charms with the view to frighten and intimidate people is archaic and anachronistic - it has no place in the life of the current dispensation. Rather than attract people, it will repel them.

Nchaka festival should be modified to reflect the realities of the 21st century. The festival should be stripped of those elements that pulls it back to ancient times. Beside projecting the rich cultural heritage of Ogba people, Nchaka should serve as a medium through which solution to the myriads of challenges confronting Ogba people can be articulated.

It is my earnest prayer that the newly coronated Oba of Ogbaland, Oba Nwachukwu Nna Obi 111 in collaboration with the relevant stake holders in Ogbaland will work towards repositioning the Nchaka festival with the view to aligning it with the spirit of the 21st century. I dream to see an Nchaka festival that will attract tourists from different parts of the globe; an Nchaka festival that will be comparable to those of Calabar, Brasilia, Trinidad, Tobago, Guyana etc.

Chinua Achebe on the Travails of Leadership in Nigeria

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
1st October, 2021.

Introduction:
Chinua Achebe, no doubt is one of the most celebrated literary icons to emerge from the continent of Africa: he is also a socio/political thinker of towering height. Achebe, during his life time, received several awards both locally and internationally for his brilliance and erudition. His book, 'Things Fall Apart' remains one of the best works of fiction that chronicles the customs and superstition of an African tribe. Things Fall Apart is known across the globe as it has been published in over 50 languages and, has sold more than ten million copies internationally. Beside Things Fall Apart, Achebe published several novels, short stories, poetries etc that have, like Things Fall Apart received myriads of laurels.

In this work, titled 'Chinua Achebe on the Travails of Leadership in Nigeria', I shall be examining the views of Achebe concerning the trouble with Nigeria. Achebe, in his book, 'The Trouble With Nigeria' identified leadership deficit as the source of Nigeria's affliction.



Concerning good governance, many African scholars, towing the path of Western tradition believe that strong institutions rather than strong men or strong leaders is what Africa needs to escape the entrapment of poverty and backwardness. This position is supported by the argument of Clive Staples Lewis which posits that: "mankind is so fallen that no man can be trusted with unchecked power over his fellows". While this argument remains incurably true, one wonders how formidable institutions are to be built without strong men or strong leaders? Strong institutions don't fall from the blues: it takes strong leaders to build strong institutions. Relating to Lewis' conception of "man's falleness", it makes little or no sense to distinguish between a strong man and a strong leader. However, I will attempt to draw a line between the two. " A strong man is one who is fearless or feared for being ruthless ; a man who manipulates or exploits their economy to enrich himself; he also manipulates the entire apparatus of state to continue to remain in power". The President of United States of America, Barack Obama during his visit to Ghana on the 11th of July, 2019, before the Ghanaian parliament made the following statement regarding strong institutions and strong men:

In the 21st century, capable, reliable
and transparent institutions are the
key to success - strong parliaments,
honest police, independent judges,
an independent press, a vibrant
private sector, a civil society. Those
are the things that give life to
democracy because that is what
matters in people's every day lives...
History is not on the side of those
who use coups or change
constitutions to stay in power. Africa
doesn't need strong men, it needs strong
institutions.

A strong leader is one who is governed by conscience and, who has the willpower to operate or run a meaningful and purposeful government.

Having a leader who possesses willpower and conscience brings about a sincere and transparent leadership, this is what Africa needs to build formidable institutions that can put it on the path to greatness - this, basically is the crux of Achebe's "The Trouble With Nigeria".

Achebe, against a popularly held assumption 'that people of the negroid race are incapable of ruling themselves' opened the book, " The Trouble With Nigeria" by declaring thus:

The trouble with Nigeria is simply and
squarely a failure of leadership. There
is nothing basically wrong with the
Nigerian character. There is nothing
wrong with the Nigerian land or climate
or water or air or anything else. The
Nigerian problem is the unwillingness or
inability of its leaders to rise to the
responsibility, to the challenge of
personal example which are the
hallmarks of true leadership.

The trouble with Nigeria as identified by Achebe is basically bad leadership and nothing else. With the spate of hate speeches and killings going on in Nigeria, it appears that Nigerians hate themselves. This is not true. The truth is that Nigerians especially, the ordinary citizens do not hate themselves. As a matter of fact, they have no reason to do so. The volley of execration currently being hurled by Nigerians against themselves is a clearly contrived arrangement by members of the ruling elite to keep the people in perpetual disunity. In this way, they (the ruling elite) will continue to deplete our Commonwealth without fear of any form of uprising.

Strong leader can bring about miraculous change in Africa. Achebe cited the case of Murtala Muhammed who, upon taking over the reigns of leadership transformed the Nigerian society overnight following his no nonsense attitude. Even the tepid behaviour of citizens such as; the intractable traffic jams popularly known as 'goslow', lateness to work etc which were thought to be incurable disappeared in less than 24hours after Murtala took over in July, 1975. But the transformation had began to fade even before his tragic assassination. This problem, Achebe noted is caused by the lack or inability to sustain the tempo or..."be followed up with a radical programme of social and economic reorganization or at least, a well conceived and consistent agenda of reform which Nigeria stood, and stands in dire need of".

Strong leaders who can bring about "genuine change" though rare in any time or place are not lacking in Nigeria. However, Achebe believes that:
It is the duty of enlightened citizens to
lead the way in their discovery and to
create an atmosphere conducive to
their emergence. If this conscious
effort is not made, good leaders, like
good money, will be driven out by bad.

Achebe was right, Nigerian leaders are easily distracted by innumerable things; prominent among them are the volume of wealth and power they meet in the place of leadership. This explains why they become arrogant and narcissistic upon assumption of leadership position.

Achebe does not believe that ruthlessness is a necessary qualification for Nigerian leadership. However, positive change is possible if the saddle of leadership is mounted by men who can transcend naked avarice and the thirst for power - such leaders, Achebe acknowledged are scarce but concerted effort must be made by well meaning citizens to ensure their emergence.

Many Nigerians believe that Nigeria is doomed; that it can never come out of the woods. Achebe rejects this view or attitude of resignation to fate. To him, Nigeria is a great country endowed with both human and natural resources. In his words, "Nigeria is a great country favoured by providence. Everything that is required to transform this country are available: there are many thoughtful men and women of conscience, a large number of talented people".

Conclusion:

Truly, there is nothing wrong with the Nigerian character, its problem is simply that of leadership. Nigerians are not slow-witted people, they are not dyslexic that they cannot comprehend a simple instruction. What has remained a major challenge in Nigeria is the absence of a stern, courageous, brave and detribalized father figure who can shepherd the people through thick and thin. Nigerians can be the most lawful people on the face of the globe if the right conditions are put in place and subsequently maintained. For instance, Nigerians, as noted by Achebe demonstrated unreserved willingness to be law abiding when Murtala Muhammed came into power in July, 1975. Unfortunately, the people went back to their old ways following the government's inability to sustain the right atmosphere necessary for obedience and nation building.

Many Nigerians living abroad have distinguished themselves in their various careers and also as decent and law abiding residents. The reason being that, the leaders of these countries are conscious about winning the hearts and minds of the people thereby, securing their full loyalty. But in Nigeria, the reverse is the case - leaders are not interested in their people. Like orphans, Nigerians are crying everyday for help but no one is ready to come to the rescue of the people. This seeming helplessness have compelled some persons or group of persons into resorting to self help. Today, Nigeria is teetering on the precipice of collapse: insecurity has reached its crescendo such that human life is no more significant than that of an ant. In every part of the country, there is the expression of widespread discontent by the ordinary people over the way matters of state are being handled. Regrettably, the leaders seem to be unperturbed. For instance, rather than address the problems of hunger, unemployment, insecurity etc that are ravaging the land our leaders are busy quarreling over who becomes what in 2023. But let them be reminded that; when things fall apart, the center cannot hold!

SAVE OMOKU RIVER BEFORE IT IS TOO LATE.

By: Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
16/09/2021




Omoku is the headquarter of Ogba/Egbema/ Ndoni local government area of Rivers State. Omoku is located in the Northern part of the state; it is close to the boundary of Delta and Imo States. It has an estimated population of over 200,000 people. Omoku covers a total land space of 52km² (20sq mi). It is blessed with both human and natural resources: key among the natural resources are crude oil and natural gas. The abundance of these resources earned it the nick name 'oil city'.

Omoku is host to Shell Petroleum Development Company (SPDC), Nigerian Agip Oil Company (NAOC), National Independent Power Plant ( NIPP), Federal College of Education (FCE) and a host of other organizations. Omoku is a fast developing town with communities such as; Obosi, Obokata, Obieti, Usomini, Obohia, Agbogwe, Ozra'enwho etc. Omoku is also the headquarter of Ogba nation and the seat of the Oba (Eze Ogba) throne.

One of the distinguishing features of Omoku is the Omoku River popularly known in Ogba dialect as 'Onosi Omoku'. Before the exploration and exploitation of oil in Ogbaland, the Omoku River was a defining factor in the life of the people. In other words, the life of the people revolved around the river. There was hardly anything the people did without the river. For those who farmed, Omoku River was the gateway as they used it to access their farms which were usually at the other side of the river known as 'Uwhesi'. Even those who settled in plantations known as 'Ogboru', the river was their navigation channel. Omoku River was not only important to the people of Omoku but to the entire Ogba nation. With the river, other Ogba towns like; Obiozimini, Ohia-Ugah, Okpurukpuali, Obrikom, Kriegani, Aligu, Ohali- Usomini, Elieta etc were accessed. The Omoku River connected with rivers like; Orashi, Onita, Sombrero, Niger etc. This connection enabled Ogba people to interact with other people within the Delta region and beyond such as; the Ijaws, Igbos, Igalas, Itshekiris, Urhobos etc. The river was the pivot of the daily sustenance of the people: they drank from it, fed from it, traveled by it, received spiritual strength from it. The Omoku River is to the Omoku people what the Nile is to the Egyptians - they can't do anything without it.

Historically, the name 'Omoku' is derived from the Omoku River. The river was discovered by a man from Obigwe called Eke Okirieta. Eke, during one of his hunting expeditions discovered the Omoku River. From the time he discovered the river, it became a source of livelihood for the people within the locality. Later, the first settlers in the area; Agburu and his brother, Okpraeme, according to Francis Ellah "prepared a charm known as 'udo madu' (drawer of persons) which they placed in a traditional pot called 'okhu' in Ogba dialect and kept it at the bank of the river". The essence of this charm was to attract people to come and settle in the new found land. Those affected or attracted by this charm became 'Umuokhu' meaning 'children of 'okhu'. It is the mispronunciation of the name, 'Umuokhu' that produced the word, 'Omoku'. The corruption of the name, 'Umuokhu' was as a result of the colonial administrators inability to pronounce the name correctly. For the benefit of easy pronunciation, they called it 'Omoku' and spelled it accordingly.

Following oil exploration and exploitation activities after the civil war, the beauty and grandeur of Omoku River began to wane as attention started shifting from fishing and farming to oil. This trend continued unabated till the river transmogrified into a glorified gutter. Today, the Omoku River is an eyesore; it has shrunk to the extent that children can walk across it with ease. Just few decades ago, the river was a sight to behold: its size was intimidating. From afar, the thick and green vegetation standing beside the river beckoned on visitors and indigenes alike to come and appreciate its bountifulness. It was inconceivable to visit Omoku without seeing the river. During holidays or festive periods, the river was always jam packed with people who come to take their bath while others come for mere sightseeing: some knavish young men come to satiate themselves by taking a peek at the voluptuous and beautiful curves of women taking their bath in the women section of the river - men were forbidden from going close to the women section.

As children those days, we were told a lot of stories about Omoku River. Some of these stories stirred our young minds that we began to look at the river with awe. One of such stories was about how the Aboh war canoe which was sunk ( at a part of the river called 'Edebu' near the estuary or mouth of the river) during the Aboh/Ogba war used to rise to the surface of the water. Some elders corroborated this story by boasting to us that they have caught a glimpse of the boat before. Another story that was quite compelling is the story of how 'Erisi Omoku' ( the deity that incarnates the Omoku River) quietly goes to the market and returns as a whirlwind pulling down everything on its path - stories concerning the Omoku River are legion and inexhaustible.

The Omoku River was the pride of of the Omoku man; it helped to build an enviable aura around him. The river was within reach for him to take his bath regularly and wash his clothes as often as he deems fit. Feeding was not much of a problem as the river provided him variety of food ranging from; fish, crayfish, prawns as well as edible plants. Even in the peak of the dry season, there was always something to take home. In this regard, the Omoku man became a virtuoso not only in cleanliness but in the pursuit of the life of pleasure. This attitude often time is misconstrued as 'self indulgence' - this explains why people outside look at him with envy and resentment.

Omoku River, in the last four to five decades had a fascinating dept and width. The width, for instance measured between 90 and 100 meters. But following natural occurrences like sedimentation, a large volume of silt, sand and other debris have accumulated at the bottom of the river. This excessive build up have resulted in a number of problems such as; reduction of the dept and width of the river (such that the passage of big boats are made impossible) and the disappearance of aquatic wildlife, plants, beaches etc. Based on this problem and the shift of attention from agriculture to oil I mentioned earlier, the Omoku River has been relegated to the background. The people of Omoku, especially the ruling elites seem to have forgotten the importance and significance of the Omoku River in the history of the land. Those who have the capacity to prevail on government to bring back the lost glory of the river by dredging it see the move as a misadventure - they don't care about the health condition of the river. While these category of people are being condemned for their nonchalant attitude towards the river, there is another group of Omoku people, many of whom are men and women of influence that, rather than salvage the river use it as a means to further their selfish ends. It is a well known fact that the plan to dredge and canalize the Omoku River by government have, at different times been frustrated by certain verminous elements in the community: they collude with their associates outside to to divert the money meant for the project into their private pockets. These caliber of people, by their actions have proven to be less than dogs because dogs don't eat the bones tied around their neck - they have lost their value as humans. In the midst of all these, the posture of silence adopted by the 'supposed' defenders and custodians of Ogba culture have remained a source of concern to well meaning Ogba sons and daughters. How can a man commit such an abominable act against his land and be allowed go about his normal business without qualms? Those behind this shaming and retrogressive act should, as a matter of urgency be identified and caused to expiate the sins they have committed against the land: this task is placed squarely on the lap of the Chief Custodian of Ogba Culture and heritage, the Ogba monarch.

The benefit of dredging the Omoku River cannot be over emphasized. Considering the fact that crude oil and natural gas are nonrenewable resources, it is imperative that we begin to look beyond them. The reason being that, in no distant time, these natural resources will either be exhausted or displaced by some other clean and better resources. Therefore, it is necessary for us to develop every area that will help improve our lives. By dredging Omoku River, we stand to gain the following:

1. Deepen and widen the river ( the navigational channel) with the aim of improving access for large boats to safely use the channel.

2. Create room for the construction of mini wharfs, marinas, dams etc.

3. Change the way water moves in Omoku. The essence if this is to reduce flood risk and free up more lands.

4. Clean up the water body which has been silted up and blocked with decaying organic matters like; trees, leaves etc.

5. Improve the quality of the water in the sense that the decaying process which uses dissolved oxygen will be eliminated. If this is done, fishes and other aquatic animals/ organisms will begin to flourish again.

6. Provide the people ample economic opportunities.

The above benefits are real and must not, for whatever reason be taken for granted. All relevant stakeholders in Ogbaland and indeed friends of Ogbaland must rise to the occasion of restoring the pride of Omoku, the Omoku River before it is too late.

Long Live Omoku!
Long Live Ogbaland!!
Long Live Onelga!!!
Long Live Rivers State!!!!

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OGBA: A NATION ON THE EDGE

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
22/08/2021

In my previous writeup titled "Onelga: the Sleeping Giant", I pointed out that among the three ethnic groups that make up Ogba/Egbema/Ndoni Local Government Area (ONELGA) of Rivers State, Ogba is the most divided. I traced this division to the attitude of its leaders. Majority of Ogba leaders are fantastically greedy and insensitive to the plight of the people. From Omoku, Igburu, Usomini and Egi the story is the same: their mouths are as wide and deep as the grave. They want to swallow every good thing that cross their path. The type of politics they practice is grimy and nauseating. At the end of the day, the ordinary Ogba man is the loser. This was amply exemplified in the build up to the 2015 elections when Ogba people were manipulated by desperate politicians to hack down fellow Ogba people in a most gruesome manner. The blood of Ogba people flowed uncontrollably in their father's land like never before in the history of Ogbaland. Till today, many families are intractably entwined in the trauma of losing their loved ones to such an unspeakable violence occasioned by fellow Ogba man.

The Ogba nation is one under severe attack both from within and without. Ogba land, in the entire Niger Delta has the highest deposit of (onshore) crude oil and natural gas. Unfortunately, the people are ignorant of the forces and devices that have held them down all these years. They have been pitched against each other in order not to gain a coherent voice with which to challenge the agents of retrogression. What is most disturbing is the inability of members of Ogba's intelligentsia to detect the underhand effort of certain caliginous agents to keep the people of Ogba land in perpetual disunity. Recently, the social media was awash with the expression of misgiving by some youths from the Egi section of Ogba land why the late Oba of Ogba land, Oba Chukwumela Nnam Obi 11 should be buried during the Egi's 'Egwu Ogba' festival? (Egwu Ogba festival takes place in August of every year) These youths were not interested in knowing those who constituted the burial planning committee of the late Oba and the exigencies of fixing the burial in August. Many of them, in their various social media platforms lampooned Omoku people for burying the late Oba in August. To them, it was the height of contempt and disregard for Egwu Ogba festival which is predominantly celebrated in Egi subgroup of Ogba. But the truth is that, all clans in Ogba land were duly represented in the burial planning arrangement of the late Oba. Despite the querulous disposition towards the burial, Egwu Ogba festival was celebrated with the usual excitement and fanfare: nobody thought or considered it necessary to hold a low key celebration in honour of the late Oba. The reason for this kind of attitude is crystal clear - the people are divided.

This exposition is not in any way intended to indict any one or group but, as it were, buttress the degree of division and resentment among Ogba people.

The people of Ogba land, prior to the exploration and exploitation of oil activities lived as an indivisible entity regardless of their slight differences. They shared a lot of things in common. Certain ceremonies such as; festivals, wrestling, dances etc were considered incomplete without the presence or participation of brothers and sisters from other clans. Politically, Ogba land enjoyed a remarkable cohesion. From 1928 when the Oba (Eze Ogba) stool was officially recognized by the government, the various clans or zones have had their chiefs represent them in the Oba's palace. But following the explosion of oil wealth in the 70's and 80's, all manner of shenanigans have been brought to the fore in order to remain within the prevailing current of influence. During this period, Ogba land witnessed an unprecedented level of dishonesty and rivalry among members of the ruling class. In the course of the contention, they altered the known and popular narratives to suit their selfish aspirations. This situation created disaffection as well as division in the nation of Ogba. As a result, different groups and bodies emerged with the mandate to queue behind the gladiators. The entry of these band of supporters who were most often than not vociferous and aggressive was not in vain - they wanted to partake in the revelry of oil money.

In the unbridled quest to dominate and control the economic resources of their communities and clans, Ogba leaders especially, traditional leaders fragmented Ogba nation. Today, the division in Ogba land has taken a serious dimension, Ogba people no longer speak with one voice. What this portends for Ogba nation is doom because its strength which is made possible by its unity has been decimated. This situation has put the oil/gas companies operating in the area as well as the government in a significantly strategic position. This reflects the popular African proverb which says "when two brothers fight over their father's land, it is a stranger that inherits it". By refusing to live as brothers, Ogba people have given strangers the power to dictate their destiny and those of their children yet unborn.

The fabric of Ogba nation, no doubt is crumbling. The Ogbaness in Ogba people is systematically being eroded by nothing else but oil money. The desperation to gain access to this oil money has compelled many Ogba sons and daughters to indulge in the despicable act of treachery and backstabbing. Trust, has become a scarce commodity in Ogba land; brother no longer trust his fellow brother because of fear of being sold out for personal gains. In this regard, some commentators have argued that oil money has been more of a curse than blessing to Ogba land. But, I do not agree with this line of thinking, oil money is not bad in itself. Oil money has transformed some backward societies to highly advanced and sophisticated societies, Dubai is one of such societies.

The fight for community development is the responsibility of every well meaning citizen. In doing so however, the substance of the community most not be denigrated. In other words, the essence of a community must not in any guise be sacrificed on the alter of individual or subgroup(s) of the community as this can be a recipe for division and resentment.

Ogbaland, as it is currently composed is teetering on the edge of disintegration. Ogba nation seem not to have a centralized headship. With the Egi subgroup having a traditional ruler who is on the same pedestal (1st class) with the Oba of Ogbaland, the schism is almost complete: the loyalty of Egi people, naturally will go to their traditional ruler (Eze Egi) than the Oba. By the time other subgroups like; Usomini and Igburu attains the same feet as Egi, Ogba would have been completely dismantled. In this regard, Ogba nation can at best, be conceived only as an idea. By facilitating its disintegration, Ogba people will be reduced to an "object" (a thing that is not alive) by the oil/ gas companies and the government. The Ogoni people got to this dreary point and, after over two decades, they are still counting their loses. Ogba people must learn from the bitter experience of the Ogoni people and work towards protecting not only the collective will of the people but also, the integrity of every Ogba man.


You can read some of my write-ups in our Facebook group, The Onelga Pinnacle.

ONELGA: THE SLEEPING GIANT
BY:
Fidelis O. Ajukura
ajukurafidelisobi@gmail.com
07031523329
12-08-2021
Onelga is one of the local government areas in Rivers State. The name 'Onelga' is derived from the three ethnic groups that make up the local government area namely; Ogba, Egbema and Ndoni.
Onelga, prior to its creation in 1991 by the General Ibrahim Babangida administration was under Ahoada local government area of the state. Onelga covers a total land mass of 626mi(1,621km²), it is located at the extreme North West of Rivers State. Onelga on its North East fringes share common boundary with Oguta and Ohaji/ Egbema local government area of Imo State. On the West flank, it is bounded by Sagbama/Yenagoa local government areas of Bayelsa State and Ndokwa East local government area of Delta State. On the South, it shares a common frontier with Ahoada East and Emohua local government areas of Rivers State. Onelga is made up of around 96 communities and 17 political wards. It has a total of 6 geopolitical and administrative units and they are as follows; Omoku,,Igburu, Egi, Usomini, Egbema and Ndoni.
The three ethnic groups that make up Onelga despite having lived close to each other for ages do not share common ancestry or history. Ogbas (and Ekpeye) trace their history to ancient Bini, Egbemas trace theirs to present day Imo State where their brothers reside and Ndonis to Ukwani in Delta State.
The headquarter of Onelga is Omoku. The first person to serve as its chairman is Chief Ibe Eresia Eke.
Onelga is blessed with fresh water bodies (rivers) that crisscross its length and breadth. Some of these rivers are; Orashi, Sombrero, Niger, Onita, Utu - Egwe, Nkisa etc. Onelga occupies a strategic position in Niger Delta in the sense that 1. It shares close link with some viable local government areas within and outside the State. 2. It is the highest producer of crude oil and natural gas in the country.
From time immemorial, the areas that make up the present day Onelga have been in the front line of Nigeria's crude oil production.
Oil exploration ( which is the process of sourcing and and drilling of discovered reservoir of oil for commercial purposes) in Ogba, Egbema,Ndoni local government area began in Eborcha in the early 60's. During this period, major oil companies like; Shell B.P., Nigeria Agip Oil Company (NAOC) and Total Elf Nigeria Limited got the opportunity to operate in the area.
The activities of these companies in recent times account for the daily production of several barrels of crude oil. NAOC and TotalElf Nigeria Limited which operate mainly in Ogba land account for the daily production quota of 100,000 and 133,000 barrels per day. This large quantity of crude oil places the entire local government area as the oil production zone with the highest crude oil deposit in Nigeria. This earned it the name "the land of black gold".

Oil exploration and exploitation, no doubt has brought development to the area but, this development is not in consonance with what is taken away or removed from the area. Ben - Fred Ohia and Henry Onyedibia in their book titled " Ogba Nation " captures it thus:
Ogba nation is the location of the first and
second highest oil producing communities
in the country. It is also the second place
where oil was struck in 1958 by Shell
Petroleum after the initial discovery in
Oloibiri in 1956. The highest is Omoku
which has over 79 oil wells and over 60
gas wells. The next is Obagi field which
is mined by Totalfinaelf with over 64 oil
wells and above 53 gas wells. But
regrettably, Ogba has no place in the
history of Nigeria. Governments come
and go without traces of their presence
for what is taken out of the area. The
result is environmental
degradation, poverty and
pollution which affects the air, water and
land. This has left the people in a
hopeless situation.

Onelga is host to two major gas recircling plants at Obiafu/Obrikom/Omoku and Obite Gas Plant as well as Egbema - Eborcha oil center, Idu Mini Gas Plant with a total average production capacity of 49% of gas to the Nigerian economy. Onelga is the largest on-shore oil and gas producing local government area in Rivers State and Nigeria on unit basis. Similarly, the local government is host to three (3) of the seven Nigerian Independent Power Plants (NIPP) which are; Gbarain-Ubie, Omoku and Egbema Power Plants. Also, Onelga has four (4) oil mining leases namely; the OML58(Total), OML 60 (SPDC), OML 61 (NAOC) and OML 20 (NPDC). According to the Nigerian National Petroleum Corporation (NNPC) quarterly and annual information bulletin, Onelga has a total of 13 oil fields and 507 oil wells.
Regardless of the activities of vandals and other security challenges experienced recently in the area, Onelga still contributes about half of the crude oil and gas that sustains the Nigerian economy.
Onelga, despite being blessed with enormous natural resources has not been able to translate the blessing into concrete terms by improving the fortune or wellbeing of the people of the area. Public or critical infrastructure are still a far cry from home: many communities in the area are without good roads, pipe born water etc. Inland water ways do not exist even though they would have helped to connect one community to another with ease.
In surprise, many observers have wondered why the area, regardless of its gargantuan contribution to the wealth of the country has remained in such a poor and deplorable condition. The answer to this puzzle is in two fold 1. The selfish attitude of the ruling elite in the area and; 2. Government's insincerity in dealing with the people.
Many members of the elite class within the area are propelled by selfishness. Rather than pursuing agendas that will promote growth and development of the area, they are concerned in furthering their selfish interests - acquiring properties for themselves and members of their immediate families. Instead of leaving behind lasting legacies, they prefer acquiring gigantic and outsized properties that will fall into ruin as soon as they depart this corporeal world. Often times, in their unappeasable greed, they plunge their communities into unnecessary quarrels and disagreement with their divisive politics. These crop of leaders have nothing to offer the people except their selfish agendas: they cannot commit miniscule amounts of energy in engagements that will engender development in their communities. They are marked by contemptible timidity; their strength and bravery is at home - outside, they are weaklings.
Niger Delta which Onelga is a critical stakeholder, based on its contribution has a variety of pressure groups such as; Pan Niger Delta Forum ( PANDEF), Niger Delta Consultative Assembly ( NIDCA), Traditional Rulers of Oil and Minerals Communities ( TROPCOM), Host Communities (HOSTCOM) etc. Regrettably, in all of these groups, Onelga's voice is missing - it has become a sleeping giant of the region. Its elites do not have the courage to step out of their cocoon in the name of interfacing with others with the view of attracting genuine development to their people.
Of the three ethnic groups that constitute the local government area, Ogba is the most divided. Rather than come together to forge a common front, the elites or leaders, because of their selfish agendas engage in divisive and loathsome exchanges. For instance, an Egi, Igburu, Usomini and Omoku man looks at each other with suspicion and mistrust. This act of segregation which was nonexistent prior to the discovery of oil has fragmented Ogbaland and indeed the entire Onelga. As it is usually said, "a house divided against itself can never stand".
The division foisted on the good people of Onelga by their rapacious leaders has rendered the area inconsequential - they speak with discordant tones and voices. It was for this reason that the area was completely ignored when the Vice President, Yemi Osinbajo visited the Niger Delta in 2020. The multinational oil and gas companies operating in the area having noticed this weakness, have continued to exploit it to the detriment of the people. Like animals, when the companies releases "feeds", the leaders such as; traditional rulers, youth executives, community development committee members, politicians etc begin to go for each others jugular or begin to contrive avaricious schemes that will help to shortchange the people. This attitude has remained the bane of Onelga's predicament. Only a handful of leaders in the area have demonstrated remarkable sincerity and doggedness in the fight to liberate their people from the shackles of oppression. Late professor Claude Ake features prominently in this regard. He took the grievances of his people to the world stage which attracted the attention of the home countries of the multinational oil and gas companies operating in the area. This move produced a lot of positive results that the people of Onelga are enjoying till today. Prominent among his achievements include the " tariff free electricity " that he secured for the people of the area. Ake has long ago passed away but his legacies are still standing strong - the people will continue to honour and celebrate him as their hero.
Unlike Ake, majority of the leaders in Onelga today are too materialistic in their thoughts and actions. This attitude has not only brought pain and misery to the people, it has relegated them to sordid obscurity. For instance, the traditional ruler of Ogbaland, Oba Chukwumela Nnam Obi 11 who passed away over a month ago will soon be buried but, surprisingly, many people within the state and the country in general are unaware that a "mighty tree" has fallen. If Oba Chukwumela who until his demise was one of the longest serving traditional rulers in the country could not be remembered, he should at least be remembered and honoured by the Nigerian State because of the contribution of his kingdom or territory - Ogbaland (in Onelga) by giving him a national burial. Although, the governor of Rivers State, Nyesom Wike has promised to give the late king a state burial but such gesture, to my mind is based mainly on the relationship that existed between him and the late king. 2. Government's insincerity in dealing with the people has contributed immensely to their frustration. It is without doubt that Onelga, despite its giant contribution to the nation's wealth is treated with less fervour by the government especially when compared with other oil producing communities. Eleme Petrochemical Industry now operated by Indorama receives 100% of its gas feed tuck from gas produced by Nigeria Agip Oil Company ( NAOC) in Onelga but no benefit goes to the local government area whereas Eleme, the host community of the company enjoys 10% equity shares of its benefit. Onelga produces over 50% of gas tuck to the Nigeria Liquefied Natural Gas ( NLNG) in Bonny yet it has not benefited from the Federal government apart from the Federal College of Education (Technical ), Omoku that is considered as one of the poorest Colleges of Education in Nigeria in terms of infrastructural projects. The government has not shown sufficient sincerity and commitment to the way it treats the local government area. Onelga can't be condemned to "giving" alone, it deserves also to receive bountifully from the government.
The government must realize that the time has come for it to transform the area into a tourist center. In fact, to appreciate the contribution of Onelga towards the wealth and progress of this country, it has to be transmuted from a rural area status to a mega city status. Beside this, it has to be the hub of research and studies in oil and gas. In other words, government must build world class institutions of learning in Onelga where the knowledge to explore and exploit oil and gas etc will be acquired. In case one may begin to wonder why the government has to undertake this monumental responsibility? The answer is simple - government, like individuals is believed to be a moral agent, it is bestowed with the ability to distinguish between good and bad. For any government to gain acceptability and credence, it must be able to work with the right values e.g., giving every man, people or group their due. It is in this line of thinking that I implore the government ( both State and Federal) to intervene in the pitiable situation of Onelga: it cannot afford to be in obscurity and neglect when it is indeed the treasure base of the nation.
Long Live Onelga!
Long Live Rivers State!!
Long Live the Federal Republic of Nigeria!!!
12-08-2021

ONELGA: THE SLEEPING GIANT
BY:
Fidelis O. Ajukura
ajukurafidelisobi@gmail.com
07031523329
12-08-2021
Onelga is one of the local government areas in Rivers State. The name 'Onelga' is derived from the three ethnic groups that make up the local government area namely; Ogba, Egbema and Ndoni.
Onelga, prior to its creation in 1991 by the General Ibrahim Babangida administration was under Ahoada local government area of the state. Onelga covers a total land mass of 626mi(1,621km²), it is located at the extreme North West of Rivers State. Onelga on its North East fringes share common boundary with Oguta and Ohaji/ Egbema local government area of Imo State. On the West flank, it is bounded by Sagbama/Yenagoa local government areas of Bayelsa State and Ndokwa East local government area of Delta State. On the South, it shares a common frontier with Ahoada East and Emohua local government areas of Rivers State. Onelga is made up of around 96 communities and 17 political wards. It has a total of 6 geopolitical and administrative units and they are as follows; Omoku,,Igburu, Egi, Usomini, Egbema and Ndoni.
The three ethnic groups that make up Onelga despite having lived close to each other for ages do not share common ancestry or history. Ogbas (and Ekpeye) trace their history to ancient Bini, Egbemas trace theirs to present day Imo State where their brothers reside and Ndonis to Ukwani in Delta State.
The headquarter of Onelga is Omoku. The first person to serve as its chairman is Chief Ibe Eresia Eke.
Onelga is blessed with fresh water bodies (rivers) that crisscross its length and breadth. Some of these rivers are; Orashi, Sombrero, Niger, Onita, Utu - Egwe, Nkisa etc. Onelga occupies a strategic position in Niger Delta in the sense that 1. It shares close link with some viable local government areas within and outside the State. 2. It is the highest producer of crude oil and natural gas in the country.
From time immemorial, the areas that make up the present day Onelga have been in the front line of Nigeria's crude oil production.
Oil exploration ( which is the process of sourcing and and drilling of discovered reservoir of oil for commercial purposes) in Ogba, Egbema,Ndoni local government area began in Eborcha in the early 60's. During this period, major oil companies like; Shell B.P., Nigeria Agip Oil Company (NAOC) and Total Elf Nigeria Limited got the opportunity to operate in the area.
The activities of these companies in recent times account for the daily production of several barrels of crude oil. NAOC and TotalElf Nigeria Limited which operate mainly in Ogba land account for the daily production quota of 100,000 and 133,000 barrels per day. This large quantity of crude oil places the entire local government area as the oil production zone with the highest crude oil deposit in Nigeria. This earned it the name "the land of black gold".

Oil exploration and exploitation, no doubt has brought development to the area but, this development is not in consonance with what is taken away or removed from the area. Ben - Fred Ohia and Henry Onyedibia in their book titled " Ogba Nation " captures it thus:
Ogba nation is the location of the first and
second highest oil producing communities
in the country. It is also the second place
where oil was struck in 1958 by Shell
Petroleum after the initial discovery in
Oloibiri in 1956. The highest is Omoku
which has over 79 oil wells and over 60
gas wells. The next is Obagi field which
is mined by Totalfinaelf with over 64 oil
wells and above 53 gas wells. But
regrettably, Ogba has no place in the
history of Nigeria. Governments come
and go without traces of their presence
for what is taken out of the area. The
result is environmental
degradation, poverty and
pollution which affects the air, water and
land. This has left the people in a
hopeless situation.

Onelga is host to two major gas recircling plants at Obiafu/Obrikom/Omoku and Obite Gas Plant as well as Egbema - Eborcha oil center, Idu Mini Gas Plant with a total average production capacity of 49% of gas to the Nigerian economy. Onelga is the largest on-shore oil and gas producing local government area in Rivers State and Nigeria on unit basis. Similarly, the local government is host to three (3) of the seven Nigerian Independent Power Plants (NIPP) which are; Gbarain-Ubie, Omoku and Egbema Power Plants. Also, Onelga has four (4) oil mining leases namely; the OML58(Total), OML 60 (SPDC), OML 61 (NAOC) and OML 20 (NPDC). According to the Nigerian National Petroleum Corporation (NNPC) quarterly and annual information bulletin, Onelga has a total of 13 oil fields and 507 oil wells.
Regardless of the activities of vandals and other security challenges experienced recently in the area, Onelga still contributes about half of the crude oil and gas that sustains the Nigerian economy.
Onelga, despite being blessed with enormous natural resources has not been able to translate the blessing into concrete terms by improving the fortune or wellbeing of the people of the area. Public or critical infrastructure are still a far cry from home: many communities in the area are without good roads, pipe born water etc. Inland water ways do not exist even though they would have helped to connect one community to another with ease.
In surprise, many observers have wondered why the area, regardless of its gargantuan contribution to the wealth of the country has remained in such a poor and deplorable condition. The answer to this puzzle is in two fold 1. The selfish attitude of the ruling elite in the area and; 2. Government's insincerity in dealing with the people.
Many members of the elite class within the area are propelled by selfishness. Rather than pursuing agendas that will promote growth and development of the area, they are concerned in furthering their selfish interests - acquiring properties for themselves and members of their immediate families. Instead of leaving behind lasting legacies, they prefer acquiring gigantic and outsized properties that will fall into ruin as soon as they depart this corporeal world. Often times, in their unappeasable greed, they plunge their communities into unnecessary quarrels and disagreement with their divisive politics. These crop of leaders have nothing to offer the people except their selfish agendas: they cannot commit miniscule amounts of energy in engagements that will engender development in their communities. They are marked by contemptible timidity; their strength and bravery is at home - outside, they are weaklings.
Niger Delta which Onelga is a critical stakeholder, based on its contribution has a variety of pressure groups such as; Pan Niger Delta Forum ( PANDEF), Niger Delta Consultative Assembly ( NIDCA), Traditional Rulers of Oil and Minerals Communities ( TROPCOM), Host Communities (HOSTCOM) etc. Regrettably, in all of these groups, Onelga's voice is missing - it has become a sleeping giant of the region. Its elites do not have the courage to step out of their cocoon in the name of interfacing with others with the view of attracting genuine development to their people.
Of the three ethnic groups that constitute the local government area, Ogba is the most divided. Rather than come together to forge a common front, the elites or leaders, because of their selfish agendas engage in divisive and loathsome exchanges. For instance, an Egi, Igburu, Usomini and Omoku man looks at each other with suspicion and mistrust. This act of segregation which was nonexistent prior to the discovery of oil has fragmented Ogbaland and indeed the entire Onelga. As it is usually said, "a house divided against itself can never stand".
The division foisted on the good people of Onelga by their rapacious leaders has rendered the area inconsequential - they speak with discordant tones and voices. It was for this reason that the area was completely ignored when the Vice President, Yemi Osinbajo visited the Niger Delta in 2020. The multinational oil and gas companies operating in the area having noticed this weakness, have continued to exploit it to the detriment of the people. Like animals, when the companies releases "feeds", the leaders such as; traditional rulers, youth executives, community development committee members, politicians etc begin to go for each others jugular or begin to contrive avaricious schemes that will help to shortchange the people. This attitude has remained the bane of Onelga's predicament. Only a handful of leaders in the area have demonstrated remarkable sincerity and doggedness in the fight to liberate their people from the shackles of oppression. Late professor Claude Ake features prominently in this regard. He took the grievances of his people to the world stage which attracted the attention of the home countries of the multinational oil and gas companies operating in the area. This move produced a lot of positive results that the people of Onelga are enjoying till today. Prominent among his achievements include the " tariff free electricity " that he secured for the people of the area. Ake has long ago passed away but his legacies are still standing strong - the people will continue to honour and celebrate him as their hero.
Unlike Ake, majority of the leaders in Onelga today are too materialistic in their thoughts and actions. This attitude has not only brought pain and misery to the people, it has relegated them to sordid obscurity. For instance, the traditional ruler of Ogbaland, Oba Chukwumela Nnam Obi 11 who passed away over a month ago will soon be buried but, surprisingly, many people within the state and the country in general are unaware that a "mighty tree" has fallen. If Oba Chukwumela who until his demise was one of the longest serving traditional rulers in the country could not be remembered, he should at least be remembered and honoured by the Nigerian State because of the contribution of his kingdom or territory - Ogbaland (in Onelga) by giving him a national burial. Although, the governor of Rivers State, Nyesom Wike has promised to give the late king a state burial but such gesture, to my mind is based mainly on the relationship that existed between him and the late king. 2. Government's insincerity in dealing with the people has contributed immensely to their frustration. It is without doubt that Onelga, despite its giant contribution to the nation's wealth is treated with less fervour by the government especially when compared with other oil producing communities. Eleme Petrochemical Industry now operated by Indorama receives 100% of its gas feed tuck from gas produced by Nigeria Agip Oil Company ( NAOC) in Onelga but no benefit goes to the local government area whereas Eleme, the host community of the company enjoys 10% equity shares of its benefit. Onelga produces over 50% of gas tuck to the Nigeria Liquefied Natural Gas ( NLNG) in Bonny yet it has not benefited from the Federal government apart from the Federal College of Education (Technical ), Omoku that is considered as one of the poorest Colleges of Education in Nigeria in terms of infrastructural projects. The government has not shown sufficient sincerity and commitment to the way it treats the local government area. Onelga can't be condemned to "giving" alone, it deserves also to receive bountifully from the government.
The government must realize that the time has come for it to transform the area into a tourist center. In fact, to appreciate the contribution of Onelga towards the wealth and progress of this country, it has to be transmuted from a rural area status to a mega city status. Beside this, it has to be the hub of research and studies in oil and gas. In other words, government must build world class institutions of learning in Onelga where the knowledge to explore and exploit oil and gas etc will be acquired. In case one may begin to wonder why the government has to undertake this monumental responsibility? The answer is simple - government, like individuals is believed to be a moral agent, it is bestowed with the ability to distinguish between good and bad. For any government to gain acceptability and credence, it must be able to work with the right values e.g., giving every man, people or group their due. It is in this line of thinking that I implore the government ( both State and Federal) to intervene in the pitiable situation of Onelga: it cannot afford to be in obscurity and neglect when it is indeed the treasure base of the nation.
Long Live Onelga!
Long Live Rivers State!!
Long Live the Federal Republic of Nigeria!!!
12-08-2021

The Indispensability of Secret or Cult Groups in Human Society

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
03/08/2021

Introduction:

Secret societies or cult groups are organizations that have, over the years earned a reputation for savagery: they are adjudged by the society to be evil. This conception is borne out of ignorance. Secrets are not only kept for bad reasons. Sometimes, keeping secret becomes necessary in order to preserve life. Individuals, organizations etc keep secrets. Organizations like the secret police for example, cannot be tagged as evil simply because it has most of its operations enmeshed in secrecy. In like manner, some associations owing to their belief and peculiarity cannot expose their teachings and practices to all and sundry: only those whom they consider to be matured and prepared for such information or knowledge are allowed to access them. What makes a cult or a secret society bad is not the secret it chooses to keep but its impact on the society. If the activities of the association is antithetical to the common good of the society then it should be rejected. But, if on the contrary, it seeks to promote the interest and unity of its members without inflicting injury to the larger society it should not be denigrated or condemned as an evil association. The freedom of thought and conscience which happens to be an inalienable right allows individuals to follow any belief or religion of their choice.

The words "cult", "secret", "fraternity" etc are words that a lot of people hold with revulsion and fear. In our society, a secret or cult group is a damnable association; they are more often than not associated with darkness or evil. For instance, a secret or cult group is an organization perceived to be a place where human flesh and blood is consumed or used for sacrifice etc. This conception has helped to paint a sordid picture of secret or cult groups. A secret society simply refers to "any of various oath bound societies often devoted to brotherhood, moral, discipline and mutual assistance". Like secret society, a cult is "a small group of very devoted supporters or members". With this definition, we realize that a secret or cult group is not as gloomy as the society has painted it. Concerning this, Charles Ezekwugo in his book, "Philosophical Concepts" tells us that "any human organization anywhere in the world has some secret to observe in its meetings". He further added that: "no one, except Cardinals, know exactly what happens in the College of Cardinals especially when they go into hiding for the purpose of electing a new Pope". In government organizations, people take oath of secrecy and allegiance - this secrecy covers government classified Documents and so on. In private organizations, there are secrets that only few people have access to. In fact, it is impossible not to have this type of groups or organizations in human society.

Secret or cult groups have also been misconstrued to be associations that have religious foundation. This, however is not true. As I have shown in the preceding lines, some secret or cult groups have no connection with religion. One of the key elements of a secret or cult group is " initiation " - this is a process where intending members go through the ritual or ceremony of actions that make or qualifies them as members". This ceremony can be formal or informal depending on the nature of the organization.

What separates secret or cult groups from others is the volume or amount of secret information at its disposal. Although, some have argued that, no matter how pious the objectives of an organization is, there must be certain information that only few "trusted" people are privy to. In the Order of the Knighthood of the Church, there are lots of information or knowledge that cannot be revealed to nonmembers.

Certain information or knowledge cannot be made available to everyone. The Bible corroborates this fact when it say "you should not give the food meant for the children to the dogs". It is along this line that the various aspect of society such as; political, economical, spiritual etc are organized - it is not every information that is thrown to the general public. In politics for example, political parties are not secret or cult group but within it (a political part), there is a band or small group of people who meet secretly to lay the foundation of the party's decisions and policies.

There is nothing wrong in secret or cult groups as long as it is not used to undermine or threaten social peace and harmony. It is important to note that secret societies or cult groups are not the same as occultism. Occultism is the belief or study of supernatural or supernormal powers. Although, occultism , like secret societies or cult groups has its practices shrouded in secrecy but its primary concern is not to foster or promote unity, progress, discipline and morality amongst its members but to understand the sources, uses and limits of supernatural powers. It is however without doubt that some secret or cult groups in their quest for power venture into the realm of acquiring supernormal powers but majority of secret societies or cult groups have nothing to do with occultism. For example, the Order of the Knighthood is a secret society but not an occult group. Onoyimah T. in his book titled, "Be A Catholic Knight" says that "if you want to know what is happening inside the Order, you have to be a member".

Secret societies are necessary for the running of the society. In the traditional African societies, secret or cult groups played variety of roles. While some were used in perpetrating evil and wickedness, others were used to maintain law and order. In the Ogba society for instance, the "Ukwu Primam" was used to commit all manner of heinous atrocities while "Ukwu Ali", like the "Ogboni" secret society ensured that law and order was maintained. In the modern or contemporary society, the law enforcement agencies such as; the police, military etc contribute immensely towards the safety of the society: they, most often, in a stealthy manner neutralize criminal elements. In security organizations, information is key - it is treated with utmost confidentiality. Even within a particular office, certain information are limited only to few personnel.

Conclusion:
By carrying the tag 'secret' or 'cult' does not make such societies or organizations bad. What makes them bad is when they engage in unhealthy or unwholesome practices - practices that are inimical to the peace and progress of the larger society. When students join cult groups, what do they want to achieve? Is it academic excellence or criminality? In our towns and villages, when people especially the youths float cults groups what do they have in mind? To protect one another or to intimidate and victimize nonmembers? Any way, those who join cult or secret societies for nefarious purposes are criminals and should be treated as such by the State.

Stay safe!

FROZEN FISH, A LUXURY BEYOND THE REACH OF THE AVERAGE NIGERIAN.

By:
Ajukura, Fidelis O.
19/06/2021

Back in the late 70's and 80's when we were small, frozen fish popularly known as ice fish was treated with utmost disdain. The complain of hardship had always been there: people complained about this and that but, with little money were able to put good food on the table. Despite the complaints of hardship, people were able to stock their refrigerators with assorted type of food and drinks . Drinks like eggovin was common because people could, regardless of their meagre income afford them. Fresh fish was the ideal stuff. Ice fish was almost a taboo : people recented them because they were likened to dead bodies in the mortuary - they do not have any nutritional value. Not only was frozen fish disliked; anybody seen eating them was treated with contempt. It was for this reason that people, especially those living in public buildings used to eat them in the secret. Many families then, were publicly humiliated for eating ice fish. I remember a family in my street that had to relocate to another street because children were always calling them ice fish eaters. Consumption of ice fish was considered the height of poverty such that even the poor people in the neighborhood avoided eating ice fish.

Such was the skewed understanding of frozen fish. No matter the size of the fish, they were rejected as something unfit for human consumption. Surprisingly, this attitude was never extended to frozen chicken or turkey because people patronized them without qualm.

With the current economic reality, frozen fish is for the high and mighty. It is completely out of the reach of the common man. Besides, the type of frozen fish available in the market today are few and, can at best be described as baby 'fishes'.

Nigerians are really traumatized by hardship. The type of frozen fishes we have in the market now are astonishing - they're only bones such that little children can't eat them.

But one of the good things about today is that people are more enlightened. At least, we know that frozen fish is not as bad as people had thought. Frozen fish is not the same as ice fish. Ice fish are white/colourless blooded fishes that are known for their cold habitat.

Happy Weekend!

MAN: GOVERNED BY FREEWILL OR DETERMINISM?



The debate whether man is a being governed by freewill or determinism is nearly as old as man himself. Man as a rational being has, from the very beginning, preoccupied himself with the thought whether his actions actually emanate from his freewill or they are determined by a (higher) force(s) outside of him. This thought is reinforced by his acknowledgement of the fact that he is a finite or limited being that continually needs support from an infinite and all poweful being - God.

For the purpose of clarity, freewill is when an individual voluntarily decides to pursue a line of action instead of another. This emphasizes the freedom to choose from two or more options. Expectedly, this comes with consequences - being morally responsible or accountable for his/her action(s). The term 'determinism' is indeed an intricate one. However, a common definition is that; "it is a cause (unseen force) behind every event". In otherwords, no event occurs by chance or accident - there's always a force(s) behind them.

The labyrinthine nature of determinism has seen different scholars and movements articulate theories in defence of determinism.

Prior to recent formulations concerning determinism, the ancient Greeks developed the concept of 'moira' otherwise known as 'fate' or 'necessity' a force conceived to govern occurrences especially the destiny of those who violate certain moral injunctions. Other cultures share the same conception with the ancient Greeks. Shortly before the modern era, Christian thinkers began to reflect upon God's characteristics and relationship to the world. Some of the views that came out of this include; 1. Every thing happens as the unraveling of God's essence. 2. God has foreknowledge of all that happens. Other thinkers that came later like; Robert Boyle developed a conception of determinism based on the 'science of mechanics'. In this approach, God was conceived to be the 'First cause'. Here God is given a more important role - He sustains the harmony of the world through some form of permanent activity. Some psychologists like; Baron Holbach etc rejected the reality of freewill on the ground that human decisions and actions are governed by laws similar in some fundamental way to the law of classical mechanics. Recent psychological postulations tend to deemphasize the principle of freewill in the sense that certain factors influence the way man thinks and behave. Contemporary psychoanalysts like; John Bowlby, Melanie Klein et all agree that man's behaviour is not by chance, they are determined by; 1. Genetics - from the particular way our brains are wired. This predisposes us towards certain moods and preferences. 2. Experience from our earliest years and from the type of attachment we formed with our mother or caregivers 3. The habit and experiences we form as we get older.

As I have shown above, psychologists are of the view that our thought pattern or moods do not just fall from the sky; they are propelled by certain deterministic factors. For instance, a child with terrible upbringing is most likely to grow up to be a nuisance. The same child, given the right conditions will grow to be a responsible person.

Every society is made up of good and bad characters. The bad ones are resented while the good are admired and held in high regard. Those who have attained an enviable height are looked upon with veneration - these type of people are considered to be 'great'. But is this greatness predicated on chance or design (determinism)? This is the thought that occupied my mind after listening to the story of a great man - Pastor E. A. Adeboye, the General Overseer of the Redeemed Christian Church of God (RCCG). In marking his 40th Anniversary as the General Overseer of the church, he bagan by thanking God for giving him such a good wife. He added that without his wife, he wouldn't be where he is today. He mentioned several other factors that aided his ascension to his present position. Throughout the sermon, one thing remained very explicit: that God had made it possible for him to rise to his present position. Even in areas where he would have taken credit or responsibility, he still maintained that the Holy spirit helped him. I know somebody may argue that he (Adeboye) voluntarily chose to serve God in spirit and truth! But the conviction didn't come by chance, it was sown and sustained by an underlying reality - God.

Listening to this great man, it became obvious to me that, while it may appear that man is in charge of his actions, certain forces underlies his success or failures.
Because of God's plan for him, he was spectacular in every way. He was brilliant, humble, hardworking, resilient etc. God made sure that these qualities are embedded in him in order for His plan to be actualized in his (Adeboye's) life. A good, loving and caring wife is one of the key factors to becoming great - God made sure that he is blessed in this area. In fact, all that was necessary for his greatness, God made available to him. From an empirical standpoint, this may be hard to proof just as it is hard to proof God's existence using empirical principles. But one thing is clear, God's existence is ingrained in our being - we don't need any proof, He's there! In the same vein, we don't need any proof to know that God raised Adeboye.

At the end, I realized that the idea of determinism is a veiled reality: you cannot behold it the way it is. In the course of trying to understand it, what manifests is the individual's power (freedom) to make choices - freewill.

By:
Fidelis O. Ajukura
ajukurafidelisobi@gmail.com
09/06/2021.

THE MAN, POPE OGBU ( OGA NWA IBEWA).

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329
29/5/2021

Introduction:
Music is an integral part of culture. Through music, aspects of culture like; history, events, dance steps, language, characters etc are preserved. Beside preserving culture, music projects and popularizes culture. Many musicians can conveniently be described as 'ambassadors' of their culture. Through their music, others have become not only aware but endeared to their culture. For instance, Bob Marley and others through their music were able to popularize Jamaica; spread reggae and Rastafarianism. Many people became lovers of reggae music and adherents of Rastafarianism because of the music of Marley and other great reggae artistes. In the local scene, musicians like; Rex Lawson, Osita Osadebey, Ebenezer Obey, I. K. Dairo, Victor Uwaifo etc have equally attracted immense attention to their various ethnic nationality. It is in the light of this that we shall be looking at Sunday Matthew Pope Ogbu alias 'Oga NwaIbewa', a prominent Ogba traditional musician.

Pope Ogbu was born in 1937 into the family of Matthew Ogbu in Ibewa community of Ogba land in Ogba/Egbema/Ndoni local government area of Rivers State.

Ogbu attended Central State School, Erema between 1950 and 1957 but couldn't complete it because of lack of interest and his parents reluctance to give him the needed support.

Ogbu had tremendous passion for music. He was a virtuoso in playing the local xylophone. His passion for music attracted him to the two Ikwerre musicians from neighbouring Umudioga in present day Emohua local government area of the State. The two Ikwerre musicians who were also brothers are; Amadi Nwonna and Akpelu Nwonna. These brothers exerted enormous influence on Ogbu to the extent that he began to sing like them. The influence was so strong that he started singing in their native language - Ikwerre.

As it was the case at that time, Ogbu, in 1961 joined the league of people searching for better life to travel to Panya. Panya was the nickname of Fernanda Po in Equatorial Guinea. Upon Ogbu's return from Panya, he met another famous Ikwerre musician known as Mr. Boro. Boro, an indigene of neighbouring Egbeda community captivated him with his adroitness in handling the 'tone piano' known as 'uboh' in Ogba language. After this encounter, Ogbu continued with his music but this time, towing the path of Boro by using the 'uboh' as his chief instrument.

Ogbu continued in this tradition and became a force to reckon with in Ogba traditional music. With his songs, he won the hearts and minds of people to the extent that occasions were considered incomplete without him performing. In fact, Oga NwaIbewa grew to become a household name not only in Ogbaland but in Ekpeyeland, Ikwerre land etc. Through his songs, he projected Ogba culture to an enviable height. Till date, Ogbu remains one of the biggest and most celebrated Ogba musician.

Shortly after the civil war, Monday Igilla, a prominent man from Obukegi community encouraged Ogbu to start using Ogba language in his songs instead of Ikwerre language. Ogbu embraced this advise and this marked a turning point in his music career. He released many songs in Ogba language. One major challenge he had was his inability to record the songs. The reason for this was obvious - lack of financial support. However, Ogbu never relented, he continued soliciting partnership/help from prominent Ogba sons. Rather than get the type of assistance he needed, he was given employment in Rivers State Council for Arts and Culture in 1976. Since half bread is better than none, he accepted the employment but his spirit remained intricately entwined around his first love - music, he could not afford to jettison it (it was his life). While working, he managed to release some albums. Some of his hit songs include; Jenny, Ogburumadube, Okprukpu 20, Ndomorogwu, Sabi kwu mu ugwo oru etc. Despite the fact that the songs were huge success, they never translated into financial liberation for him. This was so because the record deals were not constructed to his favour - it was a case of 'monkey dey work, baboon they chop'.

Ogbu continued with his work in Rivers State Council for Arts and Culture till 1998 when he retired. On the 23rd May, 2002 he passed on to the great beyond after a brief illness.

Ogbu had two wives, Evelyn and Comfort. Together they had twelve children.

Sunday Ogbu is dead but his songs remain eternally green in the heart of his admirers.

RIVERS TRANSPORT COMPANY (RTC) STILL UNDER LOCK AND KEY.

By:
Fidelis O. Ajukura.
07031523329
ajukurafidelisobi@gmail.com
28/05/2022

It is in line with my conviction as a person and love for my state, Rivers State that I undertake this task. I am not an employee of Rivers Transport Company (RTC) neither have I been, directly or indirectly asked by anybody or group of persons to do this writeup. The decision to lend my voice in this matter stem from the sudden disappearance of Rivers State flag carriers (Rivers State owned vehicles) from the road, the empty and desolate premises of the Rivers Transport Company and above all, the gnawing and harrowing difficulties being experienced by some families in the state following the closure of the famous transport company.

Sometime last year, I wrote an "Open Letter" to the Rivers State government in respect of the closure of the well-known Transport company. In the letter, I stated the ordeal majority of the employees (many of whom are Rivers sons and daughters) are going through following their sudden disengagement from work: some of them have crossed over to the great beyond as a result of the unbearable burden placed on them by the closure of the company.

I had thought that, with the "Open Letter" released on social media, it will somehow attract the attention of government functionaries and, thereby stimulate them into action. Unfortunately, nothing came out of it. Whether the message did not catch the attention of those it was meant for or they saw it and dismissed it with a wave of the hand, I do not know. But one thing I do know is that Rivers people are the ones bearing the brunt of the closure of Rivers Transport company. The impact of the impromptu disengagement from work is quite enormous. Families have been thrown into disarray because their breadwinners have, without any foreboding been thrown into the suffocating labour market - the thought of confronting this messy condition alone has already drained whatever amount of energy that is left inside of them. They can at best be described as "empty pods" : this situation has led to the untimely death of some of them - Rivers sons and daughters. This shouldn't be the case. Rivers State government, like a father, cannot create a situation that will see its children consumed by premature death. It must do all that is necessary to save them - its children.

It is without doubt that the reasons advanced by the Rivers State government for the closure of Rivers Transport company are genuine. For instance, government cannot continue to operate the transport company in deficit. Also, those operating a franchise scheme in the company cannot be allowed to continue to tarnish the image of the State by using the name of the company to engage in criminal activities - no responsible government will tolerate that. However, the problems so identified are not insurmountable. They are minor problems to settle as far as the pertinacious governor of Rivers State is concerned unless he is not interested in doing so. Moreover, if other states can manage to keep their transport companies afloat despite the debilitating challenges, Rivers State can handle it much more better.

As a Rivers man who reside outside the state, I am sometimes discomfited by the absence of Rivers State owned vehicles on the road. This conspicuous absence has created a fertile ground for non indigenes of the state to dominate the transport sector. Today, virtually all the transport companies operating in the state are owned by foreigners whose agendas, most often than not are antithetical to the interest of the state.

In light of the above, I, as a concerned Rivers indigene wish to respectfully call on the state government to please, reconsider its stand on the closure of Rivers Transport Company and lift the sanction on the company. If this sanction is lifted, many Rivers homes/families will come out of the dreary mire and, will remain eternally grateful to the Nyesom Wike led administration.

Long live Rivers State l
Long Live the Federal Republic of Nigeria

Residents of Makurdi, the Benue State capital have once again been greeted with acute water shortage following the emergence of the dry season. The peak of the dry season in the state lasts between February and April. During this period, residents are seen with gallons of various sizes buying water from few privileged members of the society. The reason being that, most of the local wells which service as major source of water supply in the city have dried up.

During this period of harrowing difficulties, when many people cannot afford to take their bath and wash their clothes as they should, the government in utter helplessness is seen to be clearly overwhelmed since it cannot meet the basic responsibility of making clean and portable water available to its people. In a bid to salvage the situation or, at least show that it is on top of the situation, it resorts to selling water in rickety tankers through Benue State Water Board to members of the society often in high cost.

Truly speaking, overcoming this challenge shouldn't be the responsibility of government alone. The state has played a pivotal role in the success of many individuals and organizations therefore, giving back to the state shouldn't be considered an herculean task.

Benue State, like others states in the country is delineated into wards, councils, zones etc. In fact, there's no part of the state that is not under the direct supervision or control of some group of persons. To this end, all hands must be on deck in order to surmount this daunting and unpleasant experience. Children cannot afford to be continuously knocked down by reckless motorists because of the search for water.

If God has placed you in a privileged position; it is not for you to surround yourself with walls of Jericho and all the good things therein: It is time to help your community build a borehole that will ameliorate the sufferings of the people in times like this. In fact, putting it bluntly, if you have in one way or another been blessed financially through the water, air or soil of Benue then, you owe the good people of the state a moral duty of building a motorized borehole(s) in towns and; at least, a hand or manual borehole(s) n rural or remote villages.

If spirited individuals and organizations can make a commitment to projects of this nature and also ensure that they (the projects) are not hijacked or mismanaged by some local overlords, the problem of water shortage in times like this would have been reasonably addressed.

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
19/04/2021

HOLD YOUR LEADERS ACCOUNTABLE.

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
07031523329

In a society where people think through their stomach: where hunger and poverty is rife, people are likely to betray themselves. They lie against themselves - call a thing white even when they know it is black. Every so often, they are seen milling around politicians; running dishonourable errands, singing mirthless songs, extolling inglorious deeds just to get a morsel of bread. These sort of obsequious characters can do anything to defend their benefactors action(s) regardless of how morally perverse or reprehensible they are.

While peanut is shared among the hungry and malleable supporters to defend every tactless policy, some do not even need a stipend to do the unspeakable as far as they have the privilege of picking off the crumbs from the table. Obviously, the only thing that can emanate from this type of damning sychophancy is backwardness.

Rather than make progress, backwardness will continue to take a tole on us. While the politicians steal and loot our common wealth, many members of the society continue to shower them with immeasurable encomium even when their atrocities are known by the babes and suckling.

It is said that the way you behave is certainly the same way your visitors will behave. If you choose to defecate in your living room, your visitors will have no choice than to do same when they are pressed. Many of our leaders have turned their communities to their cash cows. They are obstacles to the growth and development of their communities. They quietly collude with the foreigners to obfuscate and retard the progress of their community in order to further their selfish ends. Overtime, these foreigners become convinced that the people do not deserve anything good - they are like lavatory paper, only good for wiping the anus. With this conviction, they begin to treat the people with unmitigated levity: In this way, they begin to deprive the people of their benefits as well as rights even without recourse to their collaborators, the leaders.

What the leaders have succeded in doing in this regard is to truncate the progress of their communities for selfish reasons. These type of greedy leaders have no iota of love for their communities - when they have the opportunity to, on behalf of their communities engage foreigners in negotiations, they willfully sabotage their people. They struggle to handle contracts they know absolutely nothing about. In road construction for instance, they collect contract of constructing roads with two side drainages but end up delivering a substandard road with no drainage at all.

Since they have deliberately created a situation where people swim in abject poverty; all they need to do is throw some few naira in the air and praises will begin to rain.

In most of our communities, things work abysmally even though we are blessed with both human and natural resources. No water. No medical facilities. No power supply. No road etc. The most pathetic is the experience of the oil/gas producing communities. In fact, it does appear to me that; the more wealth a community possesses, the more it is likely to be attacked by the 'ravenous wolves'. Oil producing communities are among the most ravaged in Nigeria. This agony is not inflicted on the people by foreigners but by members of their elite class.

What possibly could be the solution to this menace? To resist the temptation of being swayed by the few naira that is hauled at us by our greedy leaders but to hold them accountable for whatever untoward situation they have precipitated us into. We must, without fear of intimidation and victimization demand for accountability of their stewardship.

Remain blessed!

16/03/2021

Louislouis:
haha dis one catch my attention i like reading comments . but i go talk small...... I DON DEY SHAME NOW OOO IMAGINE NEIBORS DEY TAKE ME KNOW WHEN NEPA BRING LIGHT... AND WORSE STILL I NO GET TRAcER MY CHILDREN GO DEY SHOUT 45-50 eh it has come it has gone back . my wife worse i go dey up madam watch for me she go enter toilet go sit down... but still i love doing it .. i stay in my own house so no landlord wahala . my only regret is that i cant stop the addiction one love

The experience is the same bro. Every time, carry the Tv out, climb pole, change dish direction today, next tomorrow you're on the same cruise again. Neighbours'll be wondering, what's up with this guy? What is he looking for? Can't he just buy D*Tv? Infact my Land Lord told me one day that i should just resign from my work place and go join PayTv. Bottom line is, it's difficult to just let go... kind of addicted to it

ASTRONOMICAL ELECTRICITY BILL: A DEPRESSING WEIGHT ON NIGERIANS.

By:
Fidelis O. Ajukura.
ajukurafidelisobi@gmail.com

Electricity supply is one of the cardinal features of a modern society. There is hardly any society today that can survive without electricity. Electricity is crucial in the day to day activities of man. In homes, electricity is an indispensable tool. In places of work, worship centers, recreation/ entertainment centers, detention centers etc, electricity is a defining force. It can conveniently be described as the bedrock of modern or civilized society. Without electricity life will be miserable, boring and nasty.

Electricity is considered one of the basic necessities of a contemporary society. It is an amenity that man and the society cannot afford to do without. It is for this reason that governments make it a primary task to ensure that it (electricity otherwise known as power) is made available to its people. Owing to the gargantuan cost of generating and distributing electricity or power, individuals and organizations consider it a no go area except in highly advanced societies.

The experience of power generation in Nigeria has been somewhat gloomy. From inception, power generation has been ladened with inefficiency and all manner of inconsistencies. Corruption, as a dreaded monster has never allowed Nigeria and Nigerians to enjoy uninterrupted power supply. A child born in Nigeria thinks it is impossible to have unbroken power supply for twenty four hours. This shameful situation have, regrettably remained so despite the colossal amount of money injected into the sector by successive governments.

Nigerians have witnessed power authority transit from the infamous National Electricity Power Authority (NEPA) to the notorious Power Holding Company of Nigeria (PHCN). The power company as it is currently constituted is divided into three subsectors namely; power generating company, power transmission company and the power distribution company. This arrangement was conceived in order to enhance efficiency unfortunately; exploiting Nigerians seem to be the sole agenda of the electricity company.

Today, Nigerians are groaning under a heavy weight of ridiculous electricity tariff without any one coming for rescue. The callous company has ceased the opportunity to draw as much blood as possible from helpless Nigerians. The most heartrending aspect is the insensitivity and recklessness displayed by the company's officials in the course of carrying out their duty.- consumers are disconnected for failing to pay for power they didn't consume. They're billed even when power is not supplied. They're given ridiculous bills after buying equipment like; transformers, poles, cables etc. They deny consumers meters with one flimsy excuse or the other. The reason for such excuses are not farfetched - to exploit them.

The electricity company in this regard can be likened to a loose cannon - it operates without restraints. In other words, it imposes tariff on consumers without consideration and consultation. Increase in tariff is done in quick succession. Even the regulatory agency, National Electricity Regulatory Agency (NERC) is overwhelmed by the power the company: as a matter of fact, it is believed to be colluding with the electricity company to drain Nigerians.

Going around town today, I was shocked to see how much shops pay for electricity bill. A small shop I went to was billed fifteen thousand naira. The owner of the shop managed to pay thirteen thousand naira. This revelation got me worried such that I started asking myself; how much the shop owner makes in a month to warrant such heavy bill? This is the height of thievery; it has to be resisted at all cost. Exploiting small businesses through exorbitant electricity tariff is certainly not the best for this country. One of the major ways of discouraging people especially, the youths from indulging in criminal activities is engaging them in small businesses but, when such lofty plan is bastardized by the ravenous electricity company then we are finished.

The government must rise to the challenge by instilling sanity in the electricity sector. A child cannot be bigger than its parents. Nigerian Electricity Company cannot be a clog in the wheel of our progress. The government must act before it is too late.