₦airaland Forum

Seanet1000:
Of course you his philosophies stands out, that is why ibos left his resting place to rot away so that he can stand out in Death as he did on earth. Nothing wey ibo man no go think say im no be

Does it in anyway disturb or gives you sleepless night?

Alh. harem. if you see me, you will tremble. You better read the long speech or you keep your gworo mouth shut.
I dont expect any sensible thing from eko ile, the assss/// licking poo,

I repeat Azikiwe has no rival. His philosophy still keeps the igbo man moving. Teach one train one.
Mbakwe beat others too, his legacy is there for all to see. He built so many industrial layouts throughout the east which still stands today.
If you dnt like any of these men, then I wonder what you all will like expect roforofo fight.

Saw this online, Just want to share, there are also some contributors who made corrections or added to it,
The story here about the edda people got me thinking if edda was a quiet but powerful group of people.


Okorie Oji Uzo (1981) of Owutu Edda contends that the combined migration comprising the Abam, Edda and Ohafia began at Ogba (Akpa Cave) somewhere beyond Arochukwu. At Afia Isagha Orie, Imo Eze – the great grandfather of Edda – separated from the Abam and Ohafia groups led by Onyerubi Eze and Uduma Eze respectively, and moved on to Ama and later Ugwu Nzu (now known as and called Nguzu Edda). It was really from Ama and Nguzu that the rest of Edda communities dispersed to their present locations. According to this respondent, his father had told him that the Abam, Edda and Ohafia groups are descended from a common father, Eze Oke Mgbom.

Eze Omaha (1987) of Oso Edda states that the Edda migrated from Ogba (a Cave in Okolasi Itu in present-day Akwa Ibom State. It was at Ogba that the Edda were said to have met the Aros and together with the Abam and Ohafia, they moved towards the present location of Arochukwu.

Under the leadership of Imo Eze, the Edda separated and moved on through Afia Isagha Orie and Ukwukwa Okagwe to their location where they found the Lokpa, Nkerefi, Leru and Amasiri people already domiciled. Through series of conflicts, including wars, between each of these groups and the Edda, they wee gradually driven off.

The account goes on that the Ezi Edda (Ozi Edda- Vigilante Group) who helped in the prosecution of the wars were popularly referred to as “Anya eji afu uzo” (Reconnaissance Group). Due to their gallantry in war, Eze Edda invited and honored them during his coronation ceremony.

Eze Omaha concludes by asserting that the Eze Edda his a aware of is located between Amaigbo Edda and Amaoso Edda.

Okorie Ekuma-Nkama (1987) of Amangwu Edda reveals that the Edda in company of the Abam, Ohafia, Nkporo and Item, commenced their movement from Ogba in Itu. These groups first settled at Oruocha and then Udara Ebo where they began to separate. Nkporo, Edda, Abam and Ohafia- the descendants of Eze Oke—moved together until they came to a fallen “off” tree. In their scramble to get a piece of the tree branch, Imo Eze (father of the Edda) was practically diving in all directions and eventually got the branch. His kite-like movements at the fallen “ofo” tree coupled with his conduct in war and wrestling, earned him the praise-name Egbebu.

It was after the incident of the “ofo” tree that Imo Eze led his group (the Edda) and headed northward to Ama Ugwu Nzu (now Ama Nguzu) from where the various villages spread to more convenient locations.

Ugoji Ama (1987) of Udiligbo (Udu Nta) dynasty in Ekoli Edda gives an account that the people originally lived in a place known as Ogba which was far beyond Namfe in the Camerouns. This is hilly country with several villages which looked like caves, hence the name Ogba. While the area provided them protection from human attacks, they fell prey to wild animals which killed them, especially the young ones, in their thousands. This was the major reason why they left Ogba.

On their way to present-day Arochukwu, the Edda spent brief periods at the following places: Mburum, Une, Ake, Ngele, Uburubu and Amanato. After a long stay at Arochukwu, they moved on to their present location – a hilly setting that reminded them of their original settlement in Ogba and the security it provided.

Imo Eze was their hero who led the people successfully to Ama Ugwu Nzu, and due to their sheer population size and the way they subdued and suppressed their neighbors, his descendants came to be known and referred to as EDDA – that is, war-like people who suppress others.

Okorie Akanu (1987) also of Ekoli Edda reports that the Edda with their brothers (most of whom are now lost to memory) initially trekked from Asia through Egypt, across the Sahara Desert to the north-eastern part of what is now known as Nigeria. As wanderers, they were compelled to leave each area they came to due to lack of food, hostility of neighboring tribes and danger from wild animals. They were said to have crossed Enyong Creek, Akanabio along the north-eastern borders of Ibibioland and finally arrived Arochukwu.

These were the leaders from Ogba to Ukwukwa Odagwe prior the separation through the two children of Ezeke Mgbom (Eze Oke Mgbom), Uduma Eze and Igbo Eze. The great migration was made by these brothers: Aro, Ututu, Ohafia, Abam and Edda under the leadership of Ife Nta.

At Ukwukwa Okagwe, they observed an abundance of fruits which gave them comfort and they decided to settle there. One day, Uduma Eze, one of the powerful leaders, went hunting and missed his way in the forest. His people began to suspect he might have been killed either by wild animals or hostile persons; so, the next day, all the skilled hunters in the area began to search for him.

Uduma Eze was sighted and his younger brother, Igbo Eze, in his excitement ran towards him but fell down. The two brothers hugged each other and Uduma Eze affectionately call Igbo Eze “Onye Eda Eda” (One who falls down). These two heroes were the roots of Ohafia (Uduma Eze) and Edda (Igbo Eze). It is due to the great hero, Igbo Eze that Nde Edda on occasion address a gathering of their people as “Umu Oke Igbo, unu ka”.

On his death, Igbo Eze was succeeded by Nnuma Akuma and Okporie Akuma. Some of the people under Okporie Akuma never called at Ama Ugwu Nzu, but moved down to Olori – a fertile strip of land with abundant wild corn and coco yams, a few kilometers from Ekoli Edda.

The actually met some settlers at Olori, people known as Okpuma (Okpu mma or blacksmiths) whom they regarded as magicians. At night, they brought out their metal works (which exist till today) for sale, with pieces of stick placed near each ware to indicate its price. The Edda traded with them, exchanging the metal products for their farm produce.

On one occasion, a man called Utom Nwa Mgbo Oko Ali was caught observing them as they displayed their wares at night, killed and transformed into an anthill. In their scare, the Edda ran back to Ama Ugwu Nzu. There, they were threatened by hunger and lack of natural water supply and terrified by a group known as Ukwa Anya Ocha. Two notable incidents occurred at Ama: the Ebiri who were living in the present location of Nguzu harassed the Edda and Anuma Akuma had a disagreement with his returnee-brother, Okporie Akuma. While Okporie desired to go back to Olori with its abundant food and water, Anuma was in favor of concerted efforts to drive the Ebiri out of Ama Nguzu.

The choice was soon to be made. On one occasion when they both went hunting, the two brothers came across two Ebiri hunters who had killed a monkey. The brothers demanded the head of the monkey on the grounds that they owned the land. The Ebiri men rejected this argument, claiming they were also owners of the land and lived only a stone’s throw from where the kill was made.

The two parties reached and agreement that any of them which was able to get home, fetch fire with which to roast the monkey and get back first, will be considered the nearest inhabitants and hence owners of the territory. While the Ebiri took off for their homes, the Edda brothers made a fire by striking two stones together onto some dry figs.

By the time the Ebiri returned, the Edda brothers had roasted the monkey, shared it out and taken the head. The Ebiri went back to report the incident to their people, but when they considered the sheer size of the Edda populace and the futility of confrontation, they decided to leave the area for the present-day Nkporo.

In spite of this development, some Edda under Udu Nta (a younger brother to Ugwuocha Ukwu) still opted to move back to the more endowed Olori, while another set led by the hero Okporie Eke, moved down to Ifuogo Nguzu for more fertile land, water and secure environment.

At Olori, the Edda had a market known as “Ogbomburumaja” where Nene Egegereghi, , two of the children of the wife of Isiulo Oku Nkwu, a palm-wine tapper, often sold her husband’s wine. There was this strong but poor bully, Afobuibu who usually visited the market to forcibly take other people’s wine, and Nene was to fall victim. Isiulo was informed of this nuisance. On the following market day, he got a sharpened cutlass and hhid somewhere close to where his wife displayed her gourds of palm wine.

Not too long after, Afobuibu emerged as usual and as he approached Nene’s wine, Isiulo ran his cutlass across the bully’s abdomen and he died instantly. The incident resulted in the Edda moving back to Ama (Ama Ezi Edda). As they made their way back to Ama, two of the children of Eze Oke Mgbom (Ezeke mgbom), named Mbiriba Eze and Oko Eze with their group moved instead to Urukpan Enna in today’s Cross River State. After some time, Mbiriba Eze with his younger brother, Oko Nta moved off to present-day Abiriba (Ebiriba). Till date, the Abiriba have a close attachment to Enna where their elder (Oko Eze) lived and died.

When the main group from Olori returned to Ama, Okporie was the leader or king of the two groups. This marked the beginning of the kingship/leadership ‘lineage’ of the Edda. His successors are still based in Nguzu and it is from Ama that other Edda villages migrated to their present locations. The first two major movements were those to Ifuogo and Ekoli under Udu Nta. Apart from Amaigbo, Eddagho, Ekata, Ezi Edda and Itim who migrated directly from Ama to their present locations, the rest of Edda villages and communities moved to their present areas from Nguzu or Ekoli. Amaoso, Amaiyi and Amangwu for instance, are from Nguzu, while Ebunwana, Ogbu and Igbara migrated from Ekoli. As the latest Edda settlement, Oso boasts of people from virtually all the major communities and villages of Edda, including Nguzu, Amangwu, Libolo and Owutu.

Udu Efamefula (1987) of Nguzu gives an account to the effect that the Edda came from beyond the Enyoung Creek across the Cross River where they lived in a cave-like area. After several years of sojourn, they moved to the present location of Arochukwu. At Arochukwu, the following Edda leaders were born; Oti Eze, Onyerubi Eze, Uduma Eze, Oboni Eze, Mbiriba, Eze, Biasu Eze and Ekelechi Eze.

When other groups left for sundry locations, Oti led his group to settle behind Arochukwu. These migrants are Akpa and Ibibio people who were there before others. Onyerubi took his group to Abam, while Uduma and his followers moved to Ohafia. The Edda were led by Oboni Eze and his younger beother, Imo Eze. Mbiriba Eze, Oke Eze and Biasu Eze later separated from the original Edda group and migrated to Enna and Ikun are presently located in Cross River State. Abiriba Eze was to leave Enna later on to settle where is known known as Abiriba.

The descendants of Mbiriba Eze were renowned traders and blacksmiths who usually came from Enna with their wares for sale at Nkporo. Their business associates and coustomers often referred to them as “Enna Uda” (People who came from Enna to sell pepper) because pepper was on of their notable commodities. In Enna (now known as Orie), pepper is called ‘Uda’.

Based on the business propects in Nkporo, the Enna traders decided to settle there for convenience. Unfortunately, according to this account, the Oboni Eze and Imo Eze did nnot reach the present loction of Edda. While Okporie Akuma actually reached Edda, Ututu and Ihechiowa separated from Ohafia and moved to their present locations.

Hitherto, there were other groups of home-seekers who travelled alongside the Edda and they included Nkporo, Item and Alayi. It is certainly not easy to identify every co- traveler or brother in these migration trends due to gaps in memory associated with oral tradition. It cannot be said precisely that most of these other groups had no blood relationship with the Edda, Abam, Ohafia and Arochukwu because similar names exist for towns and persons in those other Clans. For instance, nearly all of them address their people as Ndi Ife which may well draw some linkage from their common ancestor, Ife Nta.

Ikun Ubaghara and Ekuma Ubaghara are brothers of the same parents. After settling at Ikun for some time, Ekuma moved first to Libolo Edda and then successively to Amaichakara Ekoli and present location of Amasiri, Akaeze was founded at a later period by Eze Oke Oyim, the younger brother of Chima Oyim of Oso Edda. Amauro and Mgbom villages in Afikpo (Ehugbo) were migrants from Edda, while Umuchu Ezechi in Bende Local Government Area was founded by a man from Nguzu Edda. Their various names, Nguzu Ezechi and Umuchu Ezechi, reflect their close relationship.

In the light of the information obtained through oral interviews, it is crystral clear that Edda, Abam, Ohafia, Abiriba, Nkporo, Item, Igbere, Alayi and Arochukwu peoples point to one source of origin and migration routes. The information gathered also demonstrates that the following Clans – Erie (Enna), Ikun, Amasiri, Unwana, Amuro & Mgbom in Afikpo (Ehugbo), Ututu, Ovim and some other parts of Isuikwuato and Akaeze – have common historical connections of descent.

The bases of their separation differed from one location to the other and as is natural with early migration trends, their dispersion occurred at different periods and points.

A group might move away and after a long sojourn forget those they previously migrated with, while the multi-directional migrations largely inform the diverse accounts put forward. It is a possible human fact that those who initially separated might meet again without any recollection that they had a common origin. It is also a possibility as well that they might be speaking different dialects or even languages, especially after a very long period of separation. Little wonder, Erie and Ikun now in Cross River State no longer speak the Igbo language or that Mbiriba Eze who moved with his group on a trading expedition to Abiriba cannot speak Enna.

The forefathers of Edda, Abam, Ohafia and Arochukwu can still be traced.

Efamefula points out that the close attachment between the Aro and Edda was due to constant attacks by the Akpa and Ibibio on the Oti Eze family left behind; so the Edda were hired to ward off the incursions. However, the aggressors always staged a come-back whenever the Edda withdrew. The Aro had to plead with some of the Edda warriors to live among them. Oko Nnachi, a powerful native doctor (medicine man) from Edda dealt the final blow on the enemies with the result that some surrendered (the incursions did not end as such, but eased). In any case, the Edda, the captured aggressors and others who lived among the Aro became assimilated into the mainstream of Aro society and later came to be known as Aro due to their famous oracle, Ukpabi.
The Akpa and Ibibio among them were originally non-Igbo, but the Ada (Edda) Aro influenced them to the extent that they all speak Igbo now.

Nsugbe (1974:26) notes that the domains of Ada (Edda) and Ohafia were two related warrior-communities with a long-standing friendship with the Aro as well as with the Nike. Indeed, as the Genealogy Tree shows, Edda and Ohafia have the same grandfather with Ada Aro (the Edda who were left behind at Arochukwu).

Dike and Ekejiuba (1990:42) state that “It is possible to conclude that the Ada who later contributed to the ethnic composition of the Aro, were partly from Agwagwuna and partly from Ohafia, a fact which explains later-day trade and military relationship between the Ada Aro and these two groups”. Edda oral tradition reveals that the people first settled in the present location of Arochukwu and later moved northwards, leaving Oti Eze and his family behind. Then Oti Eze founded the following villages in Aro: Amangwu, Amuvi, Amankwu, Asaga, Atani, Oso and Utughugwu as confirmed by Dike and Ekejiuba (1990-42). The military relationship between Ada (Edda) and Edda Aro was therefore, based on blood ties. Since they were not many of them, they were exposed to incursions from non-Igbo around them, but they were not disturbed by the Abam, Ututu or Ihechiowa who are related to them.

From the interviews with non-Edda and Edda as well as documented materials, it could be observed rightly that the following people have some blood relationship, must have migrated together or had long established contact: Edda (Ada), Ohafia, Abiriba, Nkporo, Arochukwu, Akaeze 9Akaeze Ukwu), Item, Ututu, Ihechiowa, Ikun, Erie, Umuhu Ezechi Ebule, Amasiri, Unwana, Afikpo (Mgbom and Amauro). Uturo and Ovim.

By John Moyibi Amoda

Vanguard of Thursday, July 14, 2011 carried a story on its front page headlined, “France to partner Nigeria on security”. The specifics of this offer by France’s ambassador to Nigeria, Mr. Jean Michel Dumond, include “a readiness to help Nigeria deal with the many insecurity situations threatening the stability of the country.

Mr. Dumond, meeting with the Senate President David Mark Wednesday, July 13, 2011, “noted that France was concerned about the insecurity in Nigeria, and assured that his country will partner Nigeria in the area of peacekeeping, security and stability of the West African sub-region. He said “The French Government is worried about the recent unrest in Nigeria and would therefore contribute her quota towards arresting the menace”.

France as reported above offered to partner Nigeria in two distinct geographical areas namely in:
1.The West African sub-region;
2. Nigeria.

The first specified collaboration in peacekeeping, security and stability of the West African sub-region- a task that assumes a stable and secure Nigeria; the second specified collaboration with the Nigerian government in dealing with insecurity in Nigeria. The first collaboration is in an inter-state partnership; while the second is intra-state. The parameters of the first are different from those of the second.

In the first, both France and Nigeria are third parties to the conflicts that the partnership will address. In the second, pertaining to Nigeria’s internal security, France is the third party. It is evident that third parties assume their own security and stability in their mediation of conflicts between contending parties, and understand that their mediations are to facilitate peace made by parties in conflict.

They can therefore present themselves as “honest brokers” of the peace that only parties in conflict can make. This is not the same as France’s offer to partner with government resolving Nigeria’s internal security matters. France’s role in Nigeria is structurally partisan- and it implies France’s offer to partner the Nigerian government in establishing a second secure and stable society providing an order that can be defended sustainably in the medium and long-term. In this partnership, France undertakes to assist the government in Nigeria in its endeavour to create an order that can be secured by Nigeria upon the termination of the partnership.

The challenge in this offer is that France cannot rely on its experience of creating governable orders in its sphere of state making. It has no relevance on-the-shelf expertise of creating political orders in Nigeria. Nigeria’s internal security challenges involve Nigerian parties in conflict. France offer to partner with Nigeria boils down to an offer to intervene in Nigeria’s national security conflicts as a partisan of the Nigerian government.

For that partnership to work, the Nigerian Government must know exactly who its “enemies” are, what their aims are in opting for conflict as their means and process for resolving their disputes with the Nigerian government; that partnership implies that the Nigerian government is unified and presents a common front against a common enemy. Thus the Nigerian-Franco Partnership for securing the society and stabilizing its order necessarily involves also stabilizing and securing the Nigerian government in its course of national security conflicts with its adversaries.

This is not the case with the Franco-Nigerian Partnership in peacekeeping in the West African sub-region. In this partnership, the assumption is that both partners have stable and secured hold on power in their respective domains of government.

There is therefore a need for the sequencing of the tasks involved in France’s offer of partnership. The survival interests of the Nigerian government must come first; Nigeria’s security interests have to be in the context of the inter-state security partnership in the West African sub-region.

Nigeria as described by France must choose its survival in order to be in a position to choose helping its neigbours. Both governments, the French and the Nigerian, should remember the routine instructions of air-lines to their passengers; first put on your oxygen mask and only after so doing assist your child to put on his or her own mask. What we have said about France applies equally to all third party partnerships offers, such as it is the case with Israel’s, Britain’s and United State’s.

http://www.vanguardngr.com/2011/07/news-analysis-france%e2%80%99s-offer-of-security-partnership-with-nigeria/

Zik had no rival in Nigeria. He was simply a man of intellect who wished and worked towards the best for his people and Africa.

Zik the Igbo man,

Do you know how much of Nnamdi Azikiwe's personal resources went to establishing the University of Nigeria at Nsukka? Quite aside from the money from donor groups, of whom Zik sought numerous audiences, and the money set aside by the Eastern Nigerian Development Corporation from 1956 for the development of the University of Nigeria, and I'm sure Mrs Oyibo Odinamadu would know because she was an official of the ENDC, the highest personal contributor to the development of UNN was Nnamdi Azikiwe. The University was his dream: he saw to its development, and I'm certain that people like R.O. Nkwocha, who did contracts at Nsukka would never have been awarded contracts in the climate of contemporary Nigeria, whose leaders would either award it to themselves or to Julius Berger. But this question is about the Zik's flats, which was leased to the University for students accommodation, and which was the property of the Nnamdi Azkiwe Foundation. The stated aim of the Nnamdi Azikiwe foundation was also clear, at least in its statement of charter and in its trust: it was to promote Azikiwe's public work and ideas inter alia: the promotion of scientific and cultural research; the promotion of the ideasl of Zikism as a political philosophy (see the 5 cardinal princples); his plans to endow his library to the University; his plans to dedicate his final intellectual years close to the life of the university planned as the center for a global black internationalism. [b]Nsukka was concieved as the epicenter of black revendication in Africa, that would draw the best of, particularly the Black Diaspora to that single spot in Igbo land - a sort of the intellectual headquaters for the black race in Africa. That was Zik's conception of Nsukka, and that was why he made Edward Blyden's son, Chukwuemeka Blyden, a Professor and the first orator of the University of Nigeria. Zik himself he planned to retire in 1969 when he would have turned 65, return to Onuiyi Haven, and use his presence in Nsukka to attract the most international scholars to Nsukka. No other Igbo have done this. He had indeed started his transition back to Nsukka from 1964, and was spending more time at Nsukka than at the State House in Marina, and was deeply involved in the life of the University as its first Chancellor. Zik's life and plans were basically disrupted by the civil war which uprooted him from Nsukka; which saw the looting and burning of the Zik library, close to the Zik flats, which its very rare collection of books and manuscripts, including personal letters and manuscripts from leading anthropologists, writers, philosophers like Franz Boas, Alain Locke, Du Bois, Langston Hughes, and so many others, which was dedicated to the special collections of the library Zik planned for Nsukka. There are indeed rumours that much of Zik's mansuscripts, books, and letters were retrieved, and may be in the possession of the Awolowo collection at Ikenne. No one has confirmed this yet. But it would be worthwhile investigating it.
          Azikiwe's Nsukka masterplan indeed was modelled after Jefferson's University of Virginia plan, and has bever been fully realized and may [/b] indeed never be fully realized judging from the emergence of an ignorant generation that neither knows its history, nor the purpose of that history. But it is important to emphasize that Zik, in his final moments, endowed the Zik flats at a very token sum to the University. The Azikiwe foundation also endowed the first one hundred thousand naira, at today's value about N10 million, to the Zik Space Research Center at the University of Nigeria in 1980, the first exploratory space studies in Nigeria, and possibly in the continent. Nnamdi Azikiwe had no need to steal from the Igbo. He was already wealthy before he went into political office as premier in the East. After the Forster Sutton Commission used by the British to try and checkmate him, Nnamdi Azikiwe gave up his shares in ACB, his private Bank, and handed it to Eastern Nigeria. Zik did not own property in Enugu's GRA, or Ikoyi. After making money in Accra and Lagos, he made his highest peronal investments in the East. It is thus both an egregious lie against the man's memory, and a most unedifying comment about those who retail that lie that Zik stole from the Igbo. [b]Let truth be told: Zik DRAGGED the Igbo into the modern era. Zik established the Foundational principles of Igbo insurgence in the 20th century. It was Zik, who on returning from th US in 1935, toured Igbo land, and proclaimed the mantra: "each one train one" that ginegred families and communities to take up individuals and train them in  chain. Azikiwe's policies - both his adoption in 1954 of the County Council model of givernment for the East, and his use of the Town Councils as the basis of community development, led the Igbo transformation of Igboland. More schools wer built by Communities in Igboland from 1954 to 1966, than at any other time in Igbo histiry, through Azikiwe's program of Community development , using matching grants: it was the same - the joint Hospitals, the technical schools; the County Scolarship Funds, were all programs adopted under Zik's political program and guardianship, and fully implemented when he left the East in 1959, by Mike Okpara. The Igbo uprsurge that rattled the rest of Nigeria, with the emergence of he modern Igbo from 1935 was Zik's [/b] legacy.

          [b]People today say, the "golden age" of the Igbo was between 1945 and 1966. How did it happen?  How come Port-Harcourt, Aba, Onitsha, became the fastest growing cities in West Africa, from 1954: the Onitsha mall - what we now call the Onitsha main market was the vastest mall of its kind in Africa and it stimulated the transformation of Onitsha as an economic zone - a model which people in Dubai later copied, and which is what Tinapa really is, but which the Igbo had in Onitsha, under Zik. The "made in Aba" phenomenom was based on the Zik/Ojike economic theory of protectionism for local industrial, particularly cottage industry production: what Ojike articulated as "boycott the boycotable" By 1964, following the full implementation of the Eastern Nigerian Economic Reconstruction Plan (1964-1964) - the ten year plan, that Eastern Nigeria was declared by the Harvard Review in 1964, as the fastest growing economy in the world!  If the East sustained that momentum and mainained the administrative discipline of that era, Igbo land would have ntered the exponential stage of economic and cultural modernity by now. How come Eastern Nigeria, particularly the Igbo began to dominate the Officers corp of the Nigerian Army from 1954, when Zik assumed power as premier in Enugu? It was in that very period that the first group of Southern Nigerians began to be recruited from the best schools in Igbo land to Sandhurst. How come the Igbo dominated the political and civic life of Nigeria, so much so that by 1966, the greatest public issue in Nigeria was "Igbo dmination." When Zik chartered the University of Nigeria in 1956, and opened the University in 1960, its first entry class was One thousand students, with the first Business school,  the first Law School, Engineering school, Journalism School, Computer, School of Public Health, Social Work, and the first school of Education, the fist school of the social sciences and so on in Nigeria. Ibadan was still admitting under 300 students a year, reaching the one thousand total in 1962. The impact of this was so clear that by the first graduating class in 1964, Igbo University trained manpower from Nsukka  took absolute control of the Nigerian public service space in one generation, in one fell swoop. Many of these of course, lost their positons following the civil war. It was not accidental that Kenneth Dike became first principal of UCI, or Eni Njoku the first  chancellor of the University of Lagos, or JTU Aguiyi-Ironsi the firt GOC of the Nigerian Army, or Louis Edet, the first Inspector-General of police. It was Azikiwe's capacity to negotiate the Igbo to power, beyond his own personal ambition. Zik could have chosen to be PM, assume the widest powers, and Igbo could go to hell. But he did not. He sublated his own right to power, which could have been his if he was more personally ambitious, but chose carefully to go into an alliance to secure wider Igbo interest. Azikiwe, unlike any other Igbo, sacrifuced his own right to power for a broader ambition for the Igbo. Today, that sacrifice is the basis of the vilification that many Igbo subject his name. One of the the conditions for which Zik chose to be president (even though Awo offerdd him the options of the PM) was so that Igbo would be Deputy PM, Igbo would be Speaker of the House of Rep, Igbo would be president of senate, Igbo would take strategic positions in the Railways, Airways, Shipping and Ports, and so on. But above all, to secure gurantees for Igbo life and property and its expansion in Northern Nigeria where the Igbo had settled in great numbers. Indeed the Igbo never had it so good with Zik on account of his service to the Igbo.[/b]

        Yet the Igbo disprage the name of this 20th century giant. If Zik were Yoruba, he would have been deified. And the Igbo would be among those going to his shrine and weeping more than the bereaved. But no, he is Igbo, and we use gods and dispose them, when they no longer serve us. But we must never be lured to the heresy of  the kind of history retailed here: that Zik stole from the Igbo. Indeed, the greatest tribute was paid to Zik by Awolowo himself in his own book, when he said, that the Igbo were dominant and progressive in that era because they trusted their leaders, and that their leaders, led by Dr. Azikiwe, "show them the highest fidelity."  People say, ah, but Zik abandoned the Igbo. Well, he was in London in 1966, and could have chosen to stay back. But he returned to Igbo land, was involved in Biafra, and left in 1969. Thank God he did when he did, otherwise, many people here would never be alive to utter idiotic statements about Zik: many would have been food for the termites. [b]Zik forced the hands of Great Britain, mobilized his incredible international goodwill, using his friend William Tolbert in Liberia to get the Americans on the table, and using his old contacts in the NACCP, and his political capital within black America he got the black lobby on the table, people like his friend, that Igbo man Paul Robeson, and the war was ended with minimal violence on the Igbo in 1970. Zik authored the "no victor, no vanquished" document in the London negotiations, after his public lecture in Oxford and his meeting with the British authorities. The aim of the "no victor, no vanquiahed" agreement remains clear: to get the Nigerian government to officially declare that the Igbo were not defeated in war, stop any furher talk about a Nurremberg style trial of Igbo officers, get Gowon to declare that war torn Igbo land was a disaster area, and to push special federal funds towards its reconstruction, thus the RRR program of the Gowon regime. Indeed, Azikiwe's critcism of Asika and his friends Adedeji and Obasanjo's implementation and handling of the Reconstruction and Rehabilitaton of public infrastructure in the East led to Asika's first insults thrown at Azikiwe about the "ex-this and that" and the "onye ube ruru" talk. Zik's final service to the Igbo was in 1979, when once again, he renegotiated them back to power, and raised once more the talk about "Igbo re-emergence" when the Yoruba, following Awolowo, found themselves out of power, and the Igbo returning in full force after nine years of the end of war. The psychological balm of Azkiwe's presence to th Igbo mind among the candidates in 1979 was a great form of healing. Any development in Igbo land in the modern era can be fully attributed to the work of Zik and his acolytes. Afyer them, since 1983, Igbo land has seemed like a vast orphanage. The evidence is overwhelming: Igbo land became a political desert with the rise of the new Igbo, following the relay death of great Zikists and their ouster from the picture: the RBK Okafors, the Okparas, the Mbadiwes, and the old horses who knew the meaning of modern political organization and who could mobilize internal resources because "Zik said so." Igbo land today is a reflection of the absence of Zik's political genius: Igbo politicians today take their orders from outside Igbo land, are sponsored from outside Igbo land, and have allegiances that have no basis in Igboland. They have very scant political ideas and there is no rallying, ramifying presence of the Zikist mode to inspire what Zik himself dubbed the "risurgimento" in 1937. Why? Because Zik's era has passed from Igbo land at least for the moment. Here is the judgment of history: the greatest Igbo of the modern era remains Akunne Nnamdi Azikiwe: he brought the light, and showed the light, and our people saw their way. He did not RULE, he LED the Igbo in their finest moment yet. The Zikist light went out in Igbo land that is why the Igbo are the way the are today: there is no longer a Zik among us. Let truth be told.[/b]

I know knuckleheads wont understand the simple and well articulated speech.

Zik the Pan African,

(1955) Nnamdi Azikiwe, “The University of Nigeria Speech”

On May 18, 1955 the Eastern House of Assembly, the regional legislature for Eastern Nigeria, moved a resolution to established the first university in Eastern Nigeria. Nnamdi Azikiwe gave a speech seconding the motion introduced by the Eastern Region Minister of Education. That eastern university became the University of Nigeria. Azikiwe's remarks given on May 18, 1955, appear below.

[b]Mr. Speaker, I have the honour to second this historic motion and in doing so I wish to confine my remarks to one aspect of the speech so ably made by the Honourable the Minister of Education. I have in mind his statement about the philosophy of education which animates the introduction of this Bill. I must admit that I have been impressed by the recommendations made by the African Education Commission, which visited Nigeria in 1920 with the late Kwegyir Aggrey, under the auspices of the Phelps-Stokes Fund and the Foreign Mission Societies of North America and Europe, particularly the following:

1. That all concerned distinguish clearly the educational needs, namely, the education of the masses of the people, the training of teachers and leaders for the masses, and the preparation of professional men who must pass the conventional requirements of British universities.

2. That the education of the masses and their teachers be determined by the following elements, namely, health, ability to develop the resources of the country, household arts, sound recreation, rudiments of knowledge, character development, and community responsibility. The native teachers should also have access to the great truths of physical and social science and the inspiration of history and literature.

I make the above admission because, after 35 years, the observations and recommendations of the Commission are still timely. Indeed, I can say that this report forms a basis of the philosophy of education for Africa, not because Africans deserve a separate philosophy but, in the words of Dr Anson Phelps-Stokes, the purpose of the Commission was to help Africans ‘by encouraging an education adapted to their actual needs. . . . The time has passed when the old thesis can be successfully maintained that a curriculum well suited to the needs of a group on a given scale of civilization in one country is necessarily the best for other groups on a different level of advancement in another country or section.’[/b]

But Dr Stokes did not end on a dogmatic note. After pointing out that agricultural or industrial training, under Christian auspices, proved to be the best type of education for the majority of the freed Negroes, ‘at this particular time of their development’, he cautioned that ‘the door was and always should be kept wide open for a higher education’ for those who had the ability and the character to profit by university training.

In appreciating any philosophy of education we should always find out the aims of those who postulate such ideas. As far as one can observe from a subsequent statement by the Phelps-Stokes group, the objective sought was Nigerian leadership. In one of their latest reports, it is said:

In terms of the African continent, this should clearly imply such changes as that there should be more emphasis on education for native leadership; that European officials should gradually give way to a trained native African civil service; that duly elected Africans should play a larger part in the legislative councils of the colonies; and that investments should be further controlled in the interest of better wages for native workmen, and better working and living conditions. It is believed that if such things are done the African people, and the nations in which they will form the large majority, will be happier, and will ultimately have an important contribution to make to the civilization of the world.
I believe that, side by side with higher vocational education, opportunities should be created to enable the trained individuals to play a useful role in the development of the country. Here is where I agree with the founders of Achimota College that,

The immediate aim of African education should be to develop character, initiative, and ability of the youth of the country, so that they may be reliable, useful, and intelligent in the rapidly changing life and circumstances of their own people. In other words, the aim of education is to develop the manhood and womanhood of the rising generation for the sake of their peoples. Anything narrower than this must lead to a stagnant and menacing flood of unemployed and unemployable youth.

It is important that higher educational facilities should be provided locally to enable those to be benefited to make full use of them. It is said that a fully educated person should be ‘enlightened in im interests, impersonal in his judgment, ready in his sympathy for whatever is just and right, effective in the work he sets himself to do, and willing to lend a hand to anyone who is in need of it.’ I strongly support the belief of the late Sir Frederick Gordon Guggisberg that ‘the keystone of progress is education; but all that will be idle rhetoric if we mix the materials of the keystone badly.’ In this connection, this former Governor of the Gold Coast confessed that the British would never succeed ‘if the sole place in which the African can get his higher education and his professional training is Europe. Much learning, and of the best, he can get there; character-training, none. . . . We must aim at giving the whole of our education locally, and, where it is essential that an African should go to Europe for the final steps to enter a profession, we must arrange our system in such a manner that his absence will be reduced to the shortest possible time and the foundations of his character firmly laid before he goes. . . . To stand the pressure brought to bear on the Arch of Progress by the hurricane of material development, the storm of criticism, and the windy tornadoes of political agitation, the keystone must be well and truly laid and composed of strong materials.’

In order that the foundations of Nigerian leadership shall be securely laid, to the end that this country shall cease to imitate the excrescences of a civilization which is not rooted in African life, I strongly support this Bill to the effect that a full-fledged university should be established in this Region without further delay. Such a higher institution of learning should not only be cultural, according to the classical concept of universities, but it should also be vocational in its objective and Nigerian in its content. We should not offer any apologies for making such a progressive move. After all, we must do f or ourselves what others hesitate to do for us. In the thoughts of a great American Negro historian, ‘History shows that it does not matter who is in power or what revolutionary forces take over the government, those who have not learned to do for themselves and have to depend solely on others never obtain any more rights or privileges in the end than they had in the beginning.’
[b]I notice that it is envisaged that the university should have six degree-conferring Faculties: Arts, Science, Law, Theology, Engineering, and Medicine. I hope that the curricula of the university will be related to the day-to-day life of our people and that they will be so organized as to relate the mission of the university to the social and economic needs of the Region. I also observe that the following twenty diploma-conferring Institutes are among those which will be established for the professional and technical education of our men and women on whom we shall have to rely heavily in the difficult years ahead: Agriculture, Architecture, Diplomacy, Domestic Science, Dramatics, Education, Finance, Fine Arts, Fishery, Forestry, Journalism, Librarianship, Music, Pharmacy, Physical Education, Public Administrations, Public Health, Secretarial Studies, Social Work, Surveying and Veterinary Science. If these Institutes are so organized as to operate pari passu with the Faculties, then this Region will embark upon an historic renaissance in the fields of academic, cultural, professional and technical education on the same lines as the leading countries of the world.[/b]

I wish to make it emphatic that the university should be coeducational. It will be remembered that the Cambridge Conference on African Education made reference to this subject in their report, which says:

Women and girls need an education that fits them to live in a world of social change; and they need the tools of learning to help them to understand and take a fuller part in daily life. The increasing numbers need opportunities for professional and occupational training so that they can be both economically independent and fitted to take over progressively their responsibility for educating and training their own people. The main task for education among women and girls therefore is to provide so sound a training in the techniques of living that the whole level of African life can be raised socially, intellectually, and spiritually by the full co-operation of women in the home and in the community at large. . . . We recommend that priority should now be given to providing trades and technical training for women and girls in the fields of needlecraft, catering, institutional management, and secretarial arts.
It is now accepted in progressive circles that male and female students of any modem university should be allowed to live side by side on the same campus, where residence is available; they should study together, play together, and share together the vicissitudes of the cultural atmosphere of secondary school or university life. The aim of such co-education should be to enable male and female students to engage together in academic, vocational and co-curricular activities in developing their personalities.

I feel that it is of utmost importance that we should inculcate in our university students not only the dignity of labour, but also the idea that by hard work, sacrifice and self-determination, a poor student can obtain university education. In many colleges and universities of the world today, thousands of students are demonstrating that lack of funds is not an unsurmountable barrier to higher education. The fact that students are not affluent enough to pay all their bills need not make them ashamed.

It is my earnest hope that indigent male and female students of the new university will be encouraged to work in order to be able to meet their university expenses. The experience gained thereby will stand them in good stead in the struggle for survival in life. By making sacrifices, by being thrifty, and by working hard, such students will cultivate self-reliance and confidence. As experience has shown in American and German universities, many elements which, ordinarily, would have discouraged the average student and possibly caused him to be a failure in life, are usually encountered by such working students with remarkable fortitude and determination to rely on his own resources to succeed, no matter the handicaps. Later in life, he can always recount the turning point of his life with pride.

It is my fondest wish that when the University of Nigeria ultimately becomes a reality, our young men and women will find opportunities for gaining experience in life’s battle, so that lack of money will not deter them from obtaining higher vocational education in any of the faculties or institutes of the university. I hope that the training in self-help and the experience in self- reliance will make them more confident of themselves and enable them to puncture the myth of the proverbial lack of initiative and drive on the part of the Nigerian worker.

Finally, I trust that, with the establishment of this university, it will be complementary with the Ibadan University College, co-operating with it, drawing inspiration from its efforts, and gaining experience from this pioneer institution of higher education in this country.

Sir, I beg to second.
Sources:

Nnamdi Azikiwe, Zik: A Selection from the Speeches of Nnamdi Azikiwe, Governor-General of the Federation of Nigeria formerly President of the Nigerian Senate formerly Premier of the Eastern Region of Nigeria (Cambridge: Cambridge University Press, 1961).


http://www.blackpast.org/?q=1955-nnamdi-azikiwe-university-nigeria-speech

Zik's philosophy was Africa first, Nigeria second and Igbo 3rd.

OK, not really. But the mayor of his hometown is now seriously claiming that Arsenal have snatched him. Even though Cesc willingly signed a contract with them and they're not keeping him in a basement with his hands tied to a radiator. And they're paying him very well. But none of that matters to the mayor of a small town whose opinion is totally irrelevant to this tedious matter!

From the Guardian:

"We want him to come right away, he is experiencing a kidnapping," Estanislau Fors i Garcia, the mayor of the Catalan town Arenys de Mar where Fábregas grew up, was quoted as saying in the Barcelona-based daily newspaper Sport.
"If the English are so honourable they should behave properly," he added. "He [the Arsenal coach Arsène Wenger] has to stop clowning around because it's disorienting for all of us."


The only thing disorienting here is how ridiculous these statements are. How can a man who has nothing to do with any of this accuse others of not behaving properly when he's making accusations of kidnapping?
After seeing those pictures of Arsene Wenger going down the boat slide, I think this guy does have a point about the Arsenal manager's "clowning around," though. Actually, that was pretty disorienting for all of us, too.

http://sports.yahoo.com/soccer/blog/dirty-tackle/post/Mayor-of-Fabregas-8217-hometown-says-Arsenal-?urn=sow-wp3393&active_dimension=carousel_ept_sports_sow_experts&ysp_frm_woah=1

Super Eagles manager, Samson Siasia is worried that the nationality switch of the duo of Shola Ameobi and Victor Moses has not materialised.

The former England U-20 players have at different times met with Siasia in the UK where they expressed readiness to turn out for Nigeria; indeed,Victor Moses of Wigan Athletics made it down to the Super Eagles camp for the African Cup of Nations qualifier against Ethiopia but these have not swayed the switch process in their favour with the English FA and world football governing, FIFA providing different hurdles for the Nigeria Football Federation to cross.

This development no doubt has left Super Eagles manager confused as he told brilafm.net that all the documents for their change of allegiance have been provided by the NFF.

"I don't know what is going on at the moment. I know the FA has provided all the needed documents to the FA in England. Infact, Dayo, the team Secretary took some of these documents to the UK of recent so I don't know what the problem is again", Siasia fumed.

However, this development seemed to have taught Nigeria a lesson as Sia1 has vowed to do all within his powers to ensure that upcoming English born Nigerian youngsters are discouraged from playing for England at the junior level to forestall a similar occurrence in the future.

http://www.brilafm.net/SIASIA-IN-DILEMMA-OVER-AMEOBI--MOSES-SWITCH/10362233

2008 Beijing Olympic Games bronze medalist, Chika Chukwumerije is back in training weeks after suffering a horrific injury in his second round match at the 2011 World Taekwonso Championships in Baku Azerbaijan.

Chika was leading 7-0 in the match when he sustained the injury while attempting a kick at his opponent.

The blood that flowed from his twisted knee at the time and the manner with which he was rushed to the Hospital from the arena led many to predict that he would some numbers of months before he returns to full-time action.

However, President of the Nigeria Taekwondo Federation, Chief Jonathan Nnaji has revealed exclusively to brilafm.net that this was a false alarm as the 2007 All Africa Games gold medalist is back in training.

'Don't mind such reports. Chika called me on Wednesday to say that he is back in training. Agreed, the injury was bad at the time but after treatment, it was seen that it wasn't bad as first feared", Nnaji revealed.

Chika will now have another opportunity to qualify for the 2012 London Olympic Games after the injury knocked him out in Azerbaijan when the World Taekwondo championship moves to Egypt in January 2012.

http://www.brilafm.net/CHIKA-CHUKWUMERIJE-IS-BACK-/10362451

Joseph Eva is one funny dude. lol,
I have watched him on tv once, He talks with all his mouth wide open.

umechuma:
All Southern Nigerian state governments should encourage and help their citizens to relocate any other southern state where they will be free from religious killing by Northern religious extremist.I know most Northern hospitals are manned by southern doctors and most cars are fixed be southern mechanic and many other technical skills,6 months after the relocation of these experts the north will grind to a halt and may have bring their sicks and cars to the south for treatment and repairs because Sharia law does not develop any country.

umechuma:
Am very sure you are one of those disgruntled Igbo men how changed to Islam for money.The day you will be killed by your Hauas friends as it has always happened in the past,I hope your corpse will not cross the Onitsha end of the Niger Bridge but wrapped in a mat and buried at the Emir's palace in the north.Your community should regard you presently as a lost generation.

Are you Alh. Harem?

As violence continues to ravage some parts of the northern states, including Borno, the National Coordinator of the Ijaw Monitoring Group, Mr. Joseph Evah, has called on President Goodluck Jonathan to deploy his deputy, Namadi Sambo to Borno State, as part of efforts to salvage the situation caused by the Boko Haram sect.



In an interview with our correspondent at Benin Airport, Edo State on Thursday, Evah said similar methods were applied in controlling militancy in the Niger Delta, saying the leadership of the Arewa Consultative Forum also had a part to play in bringing about a solution to the problem in Northern Nigeria.



Evah said, “Let Sambo move to Borno State. What is he doing in the Villa? The vice-president should go to Borno and talk to the people. When the problem of the Niger Delta was raging, leaders from the area all went to the creeks to talk to the militants, and today Nigerians can see the impact of their engaging them.



“Let Sambo leave Aso Rock and engage Boko Haram. They should not come to the Villa. The Arewa Consultative Forum should be up to their responsibilities. Let them work it out.”



On whether the emergence of Jonathan has fulfilled the Ijaw agenda, Evah answered in the negative, saying, “The election of Jonathan does not mean the Ijaw agenda is fulfilled. It is not yet. If those surrounding him choose not to remember the dreams of Isaac Boro, Ken Saro-Wiwa and others, then they are deceiving themselves.”

http://www.punchng.com/Articl.aspx?theartic=Art201107163282231

The Nigerian Army has commenced a manhunt for the owners of the truck loaded with explosives, which was intercepted by soldiers at Lugbe, Abuja, on Thursday night.



The Director of Army Public Relations, Brig.-Gen. Raphael Isah, confirmed on the telephone to our correspondent on Friday that two policemen were arrested alongside the drivers and an undisclosed number of civilian occupants of the truck.



According to him, the military had commenced an investigation into the incident to unravel the identities of the policemen, their civilian counterparts and their mission.



He said that it would be too early for anybody to read meaning into the incident as security operatives were already looking into it.



However, Isah said that it was not true that the Inspector-General of Police, Mr. Hafiz Ringim, visited any military barracks to see the intercepted explosives and the suspects as reported.



He urged the members of the public to be calm and allow the security operatives to get to the root of the matter.



He said, “Well, I must say that the report we are receiving on this issue is surprising. I think that report is not completely true. Yes, some people were intercepted with a truck carrying explosives, but nobody has counted them to come up with any figure.



“Two policemen were among those being held in relation with the intercepted truck. For now, I cannot say more than this. The matter is being investigated and I must add that the Inspector-General of Police did not visit any of our barracks. That is not true.”



Meanwhile, the IG has denied a report in a national daily that bombs were intercepted in Abuja, saying the purported items were explosives meant for quarry sites in Okene, Kogi State and Abuja.


According to him, preliminary investigation conducted established that two Police Anti-bomb Squad personnel namely Cpl. Shorunke Tajudeen with Force No. 363135 and Cpl. Ini-Obong Okon with F/No. 390650, were officially detailed to escort a consignment of quarry explosives on Wednesday from Dynatrac Nigeria Ltd., Iperu-Remo, Ogun State to the construction quarry sites.



A statement by the Force Public Relations Officer, Olusola Amore, in Abuja on Friday, stated that the explosives were meant for Borini Prono Construction Company site, Okene (already delivered), SCC Construction Company, Abuja; Salini Construction Company, Abuja; Arab Contractors, Abuja; Cinihs Quarry, Mpape, Abuja and Habibu Quarry Mpape, Abuja.


He said that the policemen escorting the explosives were in company with two members of staff of the company namely, Godday Ikhidero (a sales representative) and Taiwo Oyawusi. They were in possession of the company’s way bill itemising the goods in the truck and their intended destination at the time of arrest.



He said, “The IG wishes to make it clear that this information only came to him this morning and was neither contacted by the story writers nor the arresting officers.



“In view of all the above, the publication is false in its entirety, misleading, untrue and should be discountenanced.”

http://www.punchng.com/Articl.aspx?theartic=Art201107163522545

It's better to give Borno as a beautiful wrapped gift to Chad or Cameroun, lol,

MORE states are moving their citizens from Maiduguri, the Borno State capital hobbled by Boko Haram violence.

Lagos, Ekiti, Akwa Ibom, Imo, Abia and Oyo are bringing home their indigenes, following the lead by some states in the North. Kwara, Kano, Kaduna, Benue and Plateau.
Lagos State Governor Babatunde Fashola ordered the immediate evacuation of Lagos students from the University of Maiduguri (UNIMAID), which the authorities have closed for security reasons.

The General Manager/CEO of Lagos State Emergency Management Agency (LASEMA), Dr. Oluwafemi Oke-Osanyintolu, said the directive covers students who are either indigenes or residents of Lagos State.

Said the LASEMA chief: “The Lagos State Government cannot fold its hands while its indigenes and residents are exposed to danger. That is why the Governor directed the immediate evacuation of those students to Lagos.”

Abia State Governor Theodore Orji has dispatched several buses to Maiduguri to bring back Abia indigenes who are students of UNIMAID.

The governor’s media adviser, Mr Bonnie Iwuoha, said: “The governor has assured all Abians wherever they are in the country of his resolve to protect their interests at all times, once they are threatened in any form.”

Besides, he advised all indigenes of Abia State in other parts of the country to remain calm.
Iwuoha restated the governor’s belief in the unity of Nigeria, urging the trouble makers to allow peace to reign for the country to meet its goals.

Ekiti State Governor Kayode Fayemi is said to be deeply concerned about the security of Ekiti students in the Borno State capital.

In a statement, the Chief Press Secretary to the Governor, Mr. Yinka Oyebode, said the first batch of about 50 Ekiti students, who are mostly students of tertiary institutions in Borno State, left Maiduguri early yesterday for the long journey to Ado-Ekiti, the state capital.

The second batch of Ekiti indigenes are to be brought back as state officials are making frantic efforts to establish links with the remaining students in the northern state.

“The governor is concerned about the situation in Borno State and he is particularly concerned on the plight of students and other indigenes of the state resident in Borno State.
“This is our modest effort to save the lives of our kith and kin who are trapped in the precarious situation in Borno State.

“We urge Ekiti indigenes living in various parts of the country to be security conscious and not to exercise any fear in pursuit of their legitimate businesses as everything possible will be done to protect them,” the statement said.

The government of Akwa Ibom State has concluded the evacuation of its indigenes, including Youth Corps members and university students.

According to the governor’s representative, Mrs. Mary Ekpenyong, who supervised the evacuation, the government felt compelled to move its indigenes from the troubled state because of the obvious insecurity.

Speaking with The Nation shortly after arriving in Abuja yesterday; Mrs. Ekpenyong said: “Indigenes of my state were evacuated from Maiduguri on the governor’s orders. The protracted crisis has become intolerable and the state government cannot fold its arms and wait for worse things to happen to its people while the quagmire continues.

“Though we are all people of different faiths and culture, God, in his wisdom, has joined us together as citizens of Nigeria. It is regrettable that instead of improving on the legacies inherited from preceding generations, some people are hell bent on destroying them.

“The current evacuation being conducted by various states who fear for their indigenes’ lives in Borno State is also a condemnation of the prevailing level of intolerance and insecurity unleashed on law-abiding people in Borno State. In the evolving global village, youths from different parts of the world find means to work together on productive issues; youths in Maiduguri, Uyo, Lagos and other parts of Nigeria can do the same.”
Oyo State Governor Abiola Ajimobi, has also ordered the evacuation of citizens of the state from Maiduguri.

The logistics for this immediate evacuation is to be handled by the State Emergency Management Authority (SEMA).

According to a statement by Ajimobi’s Senior Special Assistant on Public Communication, Festus Adedayo; “those to be evacuated are youth corps members, young, old, aged and all citizens of the state in the troubled state.”

Edo State has evacuated no fewer than 100 students from Borno State and also helped 50 students of Ondo State origin, who were stranded in the state, to leave.
The students were evacuated on Wednesday night.

Delta State Government on Thursday evacuated 585 students from the state studying at the University of Maiduguri.

Commissioner, Bureau for Special Duties, Dr. Tony Nwaka, told the students at the Government House in Asaba yesterday that the government is committed to the welfare of Deltans.
He condemned the activities of Boko Haram but thanked God for the safety of the students in Maiduguri and the hitch-free journey back home.

He commended Governor Emmanuel Uduaghan “for his magnanimity and in line with his care for the people, saying he also gave some money to the students to enable them travel back to their various destinations”.

Director of Socials, National Association of Delta State Students Union (NADESSTU), University of Maiduguri chapter, Terry Obukata, thanked the government for its kind gesture.

A Government House press statement yesterday signed by Alhaji Maigari Khana, Director of Press Affairs to Governor Isa Yuguda said: “The Bauchi State Government has concluded arrangements to convey back all state indigenes studying in higher institutions and those on exchange programs in Maiduguri”.

The Yoruba Council of Elders (YCE) has appealed to Southwest governors to immediately withdraw the Youth Corps members serving in violence-prone areas of the North, especially Borno and Bauchi States.

In a statement by Gen. Adeyinka Adebayo (rtd) and Chief Idowu Sofola, the group said: “This call is primarily to protect the lives of those Youth Corp members. It is necessitated by the state of insecurity in some northern states. We have all been witnesses to the fact that over the past few weeks, the pockets of violence in some northern states have escalated. The Boko Haram menace is also ever increasing.

We also appeal to the National Youth Service Corp (NYSC) to stop posting corps members to crisis - prone areas.
The elders also commended the governors for their meeting intended to jointly develop the Southwest.

Amnesty International and prominent Nigerian human rights organizations have called for an immediate end to arbitrary and unlawful killings by Nigerian security forces in response to bombings by the Islamist group, Boko Haram.

“Amnesty International opposes these abhorrent killings both by the Nigerian armed forces and by Boko Haram. They must be stopped immediately.”

Amnesty International called on the government to investigate the killings and bring to justice anyone found responsible for heinous crimes. Allegations of rape of women by members of the Joint Task Force should also be investigated.

“Nigeria must not promote security at the expense of human rights” says Tawanda Hondora, Amnesty International’s Deputy Director for Africa, in a statement. “Killings and illegal detentions just serve to fuel resentment against the security forces and undermine confidence in the criminal justice system and the government,” he added.

Amnesty International and Nigerian NGOs urge President Goodluck Jonathan to state publicly that anyone found responsible for killings during security operations in Northern Nigeria will be brought to justice. In addition, the President must make public the commission of inquiry report into the Boko Haram crisis of 2009.


Source http://www.thenationonlineng.net/2011/index.php/news/12521-lagos-oyo-ogun-ekiti-edo-indigenes-flee-borno.html

hahahaha. US will be watching,

namfav:
how is having men like nwaogbo going to solve the problem in borno he doesn't understand the region his voice to the situation in the region will not be more improtant than the elders, calling elders supporters of anyone because they are against military (nwaogbo's ignorant command) presence in maiduguri, the elders know better than the military and jonathan military should not be an option, it did not work in 2009 and it will not work today, he should not tell us that they know who they kill, they killed a 13 year old boy recently, anyone who dies in a line of fire is a terrorist? even developed countries like america do not leave civilians unharmed so he should not lie to us, mtschew

Now you know, Can you tell us what the men from the north know about the delta creeks? Do me I do is the sign language in Nigeria.
You just talk with your sense stucked to your armpit,

[quote author=Rhino.5dm link=topic=713072.msg8720655#msg8720655 date=1310712167]^ dude what are you unto? Give it rest to put out the fire you kindled. Whatever the name connates in real life, you can't be oblivous of the fact no person using that name here was aiming at degrading God or any deity. You took the meaning "out of context" to protest your love GEJ without minding the combination of people on NL.

Now you should tender apology and bury this furtile pursuit of looking for a scape goat. Let there be peace in the HOUSE. One love!!![/quote]I know people know this. But the info is to tell others who dnt know to desist if they are willing.
Peace,

[flash=400,400]
https://www.youtube.com/watch?v=4yex5qirPpU[/flash]
Just saw this video and decided to share,

I am happy for her and commend her too for embracing the culture but did she make the right decision? She was right about freedom but the worst form of freedom is not having any in your own papaland. IMO. A place where you are the "daughter/son of the soil" but still caged.

[flash=400,400]
https://www.youtube.com/watch?v=4yex5qirPpU[/flash]

Just saw this video and decided to share,

I am happy for her and commend her too for embracing the culture but did she make the right decision? She was right about freedom but the worst form of freedom is not having any in your own papaland. IMO. A place where you are the "daughter/son of the soil" but still caged.

Any name that is spelt odechukwu is wrong and possibly an error. Udechukwu is the most likely name meant to be written.
Check the links and go through them. No be fight.

Peace people,

Eko Ile:
http://www.google.com/search?q=NWAFOR+ODECHUKWU&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a#hl=en&client=firefox-a&hs=TqU&pwst=1&rls=org.mozilla:en-US:official&sa=X&ei=LWYfTtqUAsO50AGtufmrAw&ved=0CBQQvgUoAA&q=NWAFOR+ODECHUKWU&nfpr=1&bav=on.2,or.r_gc.r_pw.&fp=3cdaae8ea2222342&biw=1280&bih=619

These are all typo errors. No Igbo answers odechukwu,

Example of typo error noticed here

At last, organisers of the first ever National Eating Challenge television show in Nigeria, have got a sponsor.

The Source chain of supermarkets, with its headquarters at Kilo, Surulere-Lagos is the first sponsor of the oncoming event. The super mart giant was unveiled in a ceremony held at O’jez Chinese Restaurant in Lagos last week.

Prince C Udechukwu, National Coordinator, National Eating Challenge TV Show in his speech described The Source Super stores as a “great brand” that has an eye for the future with its decision to be part of the history making event. “We are here this morning to unveil our sponsor, The Source chain of supermarkets. It is indeed a memorable day for us, organisers of the first ever National Eating Challenge to proudly announce that a great brand has decided to be part of the great event scheduled to hold this year. For us at Franjus Entertainment Limited, we are really grateful that things are beginning to look up as regards the event and that is why we call on other corporate bodies to emulate this brand and give us full support.”

Eating competitions, he said, “are not popular in this part of the world but it is one sport that has brought fame and fortune to people in other climes. Our mission at Franjus Entertainment Limited is to make popular competitive eating and enrich some lives. I believe you will agree with me that there is nothing really to lose if one eats his way to fame and fortune! However, competitive eating isn’t only like other sports because there’s training involved. There are also rules and judges to make sure competitive eaters abide by them.”

Odechukwu enumerated the objectives of the eating TV show. “Franjus Entertainment Limited is looking for the greatest eater in Nigeria in a nationwide search. Eight winners from the six geo political zones will compete at the grand finale scheduled to hold in Lagos. The eight finalists will be given food options ranging from meat rolls, fufu, eba, pounded yam and semovita, noodles and chicken. All the food would be prepared on stage by standby caterers after the contestants had picked through a lucky dip the kind of food among the options. This way of determining what a contestant eats at the grand finale would create more excitement and tension because for instance, he/she may have wished to eat fufu because it is his favourite, but now, he picks the food choice of noodles. The challenge now, is to consume the large quantity of what he does not really enjoy eating and also to win the competition.

“In 25 minutes, the nation will know if a Nigerian can take down 20 wraps of pounded yam, 30 meat rolls, 5 full chickens, 100 chicken wings and or 20 packs of noodles! Two winners will emerge from each zone.”

  In his address, Chike Durugo, C.E.O of The Source Supermarkets said he was indeed glad to be part of history. “I have been having discussions with the organisers of the National Eating Challenge and I am convinced that this show will make an impact in Nigeria. So, The Source Supermarkets is strongly supporting the event as one of its sponsors.”

The grand finale has been designed as a grand show of music, movie and food, that will feature top comedians such as Ali Baba, Julius Agwu, A Y, Seyi Law, Elenu, Mr. Patrick, MC Shakara, Emeka Smith and music stars Yemi Sax, Digitty Dunhill, O’jez and Alpha Bands and female singing sensation Kefee alongside other artistes that have not been confirmed. They are all billed to perform at the event. Red Carpet begins at 4pm. Artistes begin performance at 7pm and the Eating Challenge begins at 8pm.

“Before I forget, the winner of the challenge will go home with a car and N100, 000 naira cash while the second and third place winners will walk away with N100, 000, a complete HiTV system, N50, 000 and a complete HiTV system”, Odechukwu said adding, “We are currently in talks with prominent fast food outfits, beverages companies, soft drinks companies among others as regards sponsorship. Names would be revealed at the appropriate time.”

The event is supported by HiTV as it media partners while top celebrity magazine Hi Society, is the show’s official print media sponsor. Opa Williams Production House and O’jez Entertainment Limited are partners too.



http://www.nigeriacommunicationsweek.com.ng/print.php?category=broadcasting&id=4004

[quote author=bk.babe97y link=topic=713072.msg8716048#msg8716048 date=1310649727]What wont Ibos cry about? Always whining and crying over something or the other. Buncha lil male, punk, biyytches.

So, the Yorubas are obligated to use words in your language in the same context as u?!

Topics like this are how I know I'll always find it hard to not look at an Ibo man without suspicion. . . . very hypocritical beasts. Look at them up in arms trying to defend God's name, meanwhile, theres a video floating around the internet in which a poor necklace thief was brutally burnt to death by no other a group than a bunch of Ibo men!!!! Oh, and while they was roasting this poor dude (probably in hopes of eating him--a la Ibo fashion) a traumatized by-stander could be heard screaming "Jesus" repeatedly. Did the Ibo guys listen to anything remotely close to God's name at that point? No!!! But they wanna come on here, hypocrites that they are, and tell us what they think of jokes others made.

If yall Ibos was truly fearful of God, you woulda put the future of your kids before tribalism and bigotry and U woulda never rigged in GEJ so massively in all Ibo enclaves. Idiotas

You can fuxxck off now!


P.S:OA4MJ, my bad, but these fo*ools just make me so tight with their hypocrisy which just seems to be part of their way of life.[/quote]You also tried to link the video of the the burning thief to Igbos.
I know you came out of your psycho clinic today, I know you probably not with your senses too. When did the word ole become an Igbo word, Stop smoking fool, It will worsen your health, You are really sick. very demented individual, Mentally unstable,

[quote author=Rhino.5dm link=topic=713072.msg8720427#msg8720427 date=1310705828]so this shameless people are still crying? Even after seeing the proof that Odechukwu of a name does exist. O really! Trying to pull all spins cos your mooronic Jonathen is called by his first name,  . .It sux to be Igbo for real!![/quote]The message has been passed. There's no stopping those who wish to continue to use the word to suit their ego boosting and bloated fantasy.
It sucks to be Igbo. When did it start?
[quote author=bk.babe97y link=topic=713072.msg8720133#msg8720133 date=1310697665]And the internet award for crybabies of the year 2011 goes to. . . . .

IBO PEOPLE, FOR COLLECTIVELY WHINING OVER EVERY LIL BULLSHIYYT THEY THINK REFERS TO THEM AND THEIR ETHNIC GROUP!!!![/quote]Hey gay, I knew your Psycho doc gave you prescriptions,  hmmmmm Full igbo bashing morning afternoon and 3x @ night. Dnt forget your prescriptions please,

ps Igbos dnt whine,  Issues come up everyday and it's discussed. Igbos are very proud and lovely people,  you cant do without them, Can you?
Who was whinning some weeks back? Hope you remember, 

I still believe there's no person called odechukwu in Igbo. The link Alj harem posted was wrong. His name is Prof. Udechukwu Obiora.
It was spelt wrong.

http://students.washington.edu/mastyles/anth313/artworks.html
But if you check link where it says "Another artistic biography of Odechukwu
http://www.nmafa.si.edu/exhibits/obiora.htm

Check the other links.

Other links

http://africa.si.edu/exhibits/obiora.htm

[quote author=Negro_Ntns link=topic=712495.msg8720115#msg8720115 date=1310696726]you are not making any sense now and never will. You tell me if your ethnic group know "how to spread" and "be content"


Ask the people of West Africa that have hosted our parents and their parents and the parents before them, to give you a feedback rating of how they see Yorubas.

Outside of West Africa we go as Nigerians - it'd be difficult to single us out for a rating at that level. 

The rating will answer your question on "spread and be content".[/quote]First, other ethnic group can also lay claim to same.
Secondly, why is it difficult?

[quote author=Negro_Ntns link=topic=713753.msg8720401#msg8720401 date=1310705161]I know military the General (Nwaogbo) is qualified to serve in any region of the sovereign domain of Nigeria.

His presence as the voice, face and authority in Maiduguri commanding force against Boko is a political suicide for Gej and for Nwaogbo's people, the Igbos.

This is not tribalism; its the truth!!

The Boko problem is a political one first, before it is military. The opposing force to it must wear a politically accessible face to move the talks and negotiations an inch forward and convince the enemy to buy-into it.[/quote]The same was done in the delta creek with 100%"brute force" attack but same cant be done in the north.
It's simply getting the job done and it happens He was chosen to lead the operation.
If they chose to make any funny meaning out of it then there's a problem,

[quote author=Negro_Ntns link=topic=713477.msg8720366#msg8720366 date=1310703913]Henry,

But listen to what he's saying. He is giving this issue a broad and expansive meaning.


Look, next time you see a fulani herder I want you to sit him down for a friendly chat. Ask him to tell you about his journeys.

His range covers the entire savannah belt, from Adamawa in Nigeria/Cameroon to Futa region in Senegal.

Due to adversities, increased ambush and losses along the belt, most of them have localised into specific areas and their nomadic adventure follows the season up and down.

There is only one other traditional craft that paralells herding and its not farming; hunting!

Hunters have similar skills and exposure as herders.

I know you understand farming and possibly hunting but not herding.

Now, if a hunter and a farmer were involved in this type situation of conflict, the hunter will always win because of his skills.

Hence fulani herders always when to sneak in stealthily and cause mayhem and as well the get away plan and camouflaging undercover.

In a hunter/farmer conflict, what PLANS should be proposed for corrective action?[/quote]I know his proposed solutions.In summary it means exploit one region and give the rest what they want. He had always come up with that same solution in the past. Didnt Prof Jubril create nomadic class/teaching? What have they done with it?
He should spend much time teaching fulani how not to encroach their host farmland.

I think this case will be dragged till the next election in 2015, CPC should go get ready for the next election but never to present Buhari as their presendential candidate.

By Ikechukwu Nnochiri
ABUJA — The ongoing legal tussle before the presidential election petition tribunal sitting in Abuja, assumed a new dimension yesterday, with President Goodluck Jonathan and the Peoples Democratic Party, PDP, vowing to drag the Congress for Progressive Change, CPC, to the Supreme Court.

Their decision to approach the apex court was sequel to the refusal of the Justice Isa Ayo Salami-led five-man adjudicatory panel, to terminate the petition that was filed before it by the CPC.

Justice Salami not only dismissed two separate preliminary objections filed by President Jonathan and his party, PDP, but equally fixed August 1 to hear the case of the petitioner, CPC, on its merit.

It would be recalled that the two respondents had on July 6, urged the tribunal to dismiss the petition in its entirety, contending that it was smuggled into the court registry on May 8 which was a Sunday, saying that the action ipso facto rendered the suit nugatory and dies non-juridicus.

Ruling on the preliminary objections yesterday, the tribunal maintained it had the jurisdiction to entertain the suit, noting that terminating the petition at this stage would tantamount to burying the contention of the litigants on the ground of technicalities.

The panel relied on the provisions of section 150(1) of the Evidence Act, to hold that there was presumption of regularity, just as it stressed that “the hay days of relying on technicalities are over.”

Justice Salami who read the ruling yesterday, held that the respondents failed to either disclose the injury, injustice or damages they stand to suffer should the case be heard on its substance.

Consequently, the panel held that the petition was competent and should be heard on its merit, though it however agreed with the respondents that it was wrong for the CPC to accuse the Nigeria Police Force, Nigeria Security, the Civil Defence Corps and the Nigerian Army of complicity in election rigging, without joining them as necessary parties in the suit.

The court held that since the allegations raised by the CPC questions the integrity of these agencies, it would negate the principles of fair hearing to determine the case without hearing their own defence. It therefore struck out Paragraph 14 (d) and (iv) of the petition.
Dissatisfied with the ruling, counsels to the two respondents vowed to challenge it at the apex court.

Meantime, the tribunal yesterday ordered the Independent National Electoral Commission, INEC, to grant the petitioner access to both the bio-metric database created by the Direct Data Capturing machines as well as all the ballot papers that were used during the April 16 presidential poll.

The respondents had earlier pleaded the court to decline the request, arguing that section 125(3b) of the Electoral Act and the 1st Schedule of the Act, prohibited the electoral body from disclosing who an electorate voted for in an election.

“My lord, what they are asking this court is for an order that would enable them to know who each electorate voted for, this is not a matter that should be swept under the carpet considering that it is a dangerous request”, argued Mr J.I Ogboru, SAN, who represented President Jonathan yesterday.

It would be recalled that the CPC had gone to court with a view to voiding the results that were garnered by the PDP in all the 17 states in the South , as well as those of Sokoto, Kaduna, Plateau, Kwara, Benue, Adamawa, Nasarawa states, in the North and the Federal Capital Territory, FCT.

The party alleged that the ballot papers meant for certain polling units were illegally diverted to other units and were subsequently used for ballot stuffing, even as it has equally asked the tribunal to declare that president Jonathan failed to fulfill the requirement of section 134 (2) of the 1999 constitution.

It is specifically praying the tribunal to nullify the April 16 presidential election and order a re-run between it and the ruling PDP.


http://www.vanguardngr.com/2011/07/jonathan-pdp-drags-cpc-to-supreme-court/