₦airaland Forum

Afam Enuha Emerges Umuafene Youth President

By Emeka Esogbue

Mr. Afam Enuha, a prominent member of the Umuafene Clan in Isieke, Ibusa, Delta State, has been appointed President of the Umuafene Youth.

Enuha’s appointment was announced on Sunday during the General Meeting of the Umuafene Family Union, where members entrusted him with the responsibility of leading the clan’s youth.

Congratulating the new youth president, the President of the Umuafene Family Union, Mr. Somayina Onyeachonam, acknowledged that challenges might arise in the course of his duties but urged him to remain resilient, exercise wisdom and demonstrate effective leadership.

Onyeachonam also encouraged Enuha to approach his new responsibilities with dedication and a strong sense of commitment to the interests of the union.

In his acceptance speech, Enuha expressed gratitude to members of the union for the confidence reposed in him, pledging not to disappoint them.

He assured members of his commitment to discharging his responsibilities faithfully and working towards the advancement of the Umuafene youth.

How Russia Sold Alaska: Territorial Acquisition without the Consent of Indigenous Peoples

By Emeka Esogbue

"Sometimes, a joke gets straight to the heart of a historical injustice more quickly than a lengthy legal explanation." And this is one such instance.

Contrary to the perception held by some Africans, Africa is not the only continent that has suffered colonial injustice. The history of Alaska provides another striking example of how powerful governments have negotiated over territories inhabited by other peoples without obtaining the consent of those whose lives and ancestral lands were directly affected.

In 1867, Russia sold Alaska to the United States for $7.2 million in gold. The transaction, known as the Alaska Purchase, was a diplomatic agreement rather than a military conquest. However, beneath the formalities of the treaty lies a troubling question: what consideration was given to the Indigenous peoples who had inhabited the territory long before Russian explorers arrived?

Russia sold Alaska, and the Indigenous peoples living there were transferred from Russian to American rule without their collective consent.

How Did It Happen?

Russia began exploring and establishing settlements in Alaska during the eighteenth century. Russian traders became involved in the fur trade, particularly the lucrative trade in sea otter pelts.

By the nineteenth century, Russia controlled Alaska, which it called Russian America. However, maintaining the distant territory presented considerable challenges. Alaska was far removed from Russia's principal centres of power, and the Russian government lacked the resources to develop and defend it extensively.

Russia had also suffered a costly defeat in the Crimean War (1853–1856), placing additional pressure on its finances and military resources.

Russian leaders feared that, if another war broke out, Britain might seize Alaska because British territory in Canada bordered the region. Rather than risk losing the territory to a rival power without compensation, Russia began considering a sale.

The Russian government ultimately decided to transfer its territorial claims to the United States. Moscow also hoped that strengthening its relationship with Washington would help counterbalance British influence in North America and the Pacific.

In March 1867, the two governments concluded an agreement under which the United States would pay Russia $7.2 million in gold for Alaska. The acquisition covered approximately 600,000 square miles, at a price equivalent to roughly two cents per acre.

The transaction was a significant territorial acquisition for the United States. Yet it also exposes a fundamental problem in the history of colonialism: How could one government claim the right to transfer a territory inhabited by other peoples, particularly when those peoples had not consented to the arrangement?

The Indigenous Peoples of Alaska: Were Their Interests Considered?

Some Africans argue that Russia was never a colonial power. However, the history of Russian expansion beyond its original European territories raises important questions about how colonialism should be understood.

When a state establishes control over a distant territory, claims sovereignty over its inhabitants, and subsequently transfers that territory to another power without obtaining the inhabitants' consent, the arrangement deserves serious scrutiny.

One does not have to accept every aspect of the Western historical narrative to recognise the injustice that can arise when powerful governments determine the political future of other peoples without giving them an equal voice.

Long before Russian explorers arrived, Alaska was home to Indigenous peoples with their own cultures, traditions, systems of governance, and relationships with the land. These included:

- The Iñupiat.
- The Yup'ik.
- The Unangax̂, also known as the Aleut.
- The Tlingit.
- Various Athabascan peoples.

These communities did not need Russia to establish their historical presence in Alaska. Their relationship with the territory predated Russian settlement by generations.

Yet, in 1867, Russia and the United States negotiated the transfer of sovereignty over the territory without making the collective consent of its Indigenous inhabitants a condition of the agreement.

The fundamental injustice lies in the fact that two governments negotiated over the sovereignty of a territory without treating its Indigenous inhabitants as equal participants in determining their political future.

The Legal Agreement and the People Left Behind

The Alaska Purchase treaty addressed the status of inhabitants in the transferred territory.

It provided that inhabitants could return to Russia within three years or remain in Alaska. Those who remained, subject to the treaty's distinctions concerning Indigenous peoples, were addressed in terms of citizenship and legal protection.

The treaty treated Indigenous inhabitants differently from other residents, using language that reflected the discriminatory attitudes of the period. It also placed Indigenous communities under laws and regulations that the United States might subsequently adopt concerning Indigenous peoples.

This arrangement created an unequal framework for determining the rights and status of the population.

Although Russia and the United States did not legally purchase Indigenous people as private property, the transfer placed those communities under a new sovereign authority without their collective consent.

This distinction is important, but it does not resolve the underlying moral problem.

If people live on their ancestral land and two foreign governments negotiate over who will exercise authority over them without consulting them, those people risk being treated as objects of a territorial transaction rather than as peoples entitled to determine their own political future.

The fact that a treaty formally transfers sovereignty does not, by itself, establish that the affected population has freely consented to the transfer.

This is the uncomfortable historical reality: the land was sold, sovereignty changed hands, and the people who inhabited the territory were left to live with a decision over which they had no equal influence.

To describe this problem is not to claim that the treaty legally sold human beings as property. Rather, it is to question the legitimacy of a system in which powerful governments could transfer political control over entire populations without securing their consent.

Russia, Territorial Expansion, and the War in Ukraine

More than a century and a half later, Russia's territorial ambitions raise related questions about the relationship between state power, sovereignty, and the rights of the people who inhabit contested territories.

Russia's history of territorial expansion cannot be reduced to a single episode, and the circumstances surrounding Alaska's sale differ significantly from those of the present war in Ukraine. Nevertheless, the question of whether powerful states should be permitted to determine the fate of other peoples through territorial acquisition remains relevant.

In the Russia–Ukraine war, Moscow has sought control over Ukrainian territories, including Donetsk Oblast in eastern Ukraine.

As reported in October 2026, Russian President Vladimir Putin was reportedly insisting that Ukraine surrender the remaining Ukrainian-controlled parts of the Donbas region as a condition for resuming peace negotiations.

This raises a fundamental question: What happens to the people who were born in these territories, whose ancestors lived there, and who consider the land their home?

Do their wishes matter only when they align with the territorial ambitions of powerful governments? Are their ancestral connections, property rights, cultural identities, and political preferences secondary to the demands of territorial expansion?

The international community frequently speaks about peace, justice, human rights, and the sovereignty of nations. Yet territorial disputes continue to expose the tension between these principles and the interests of powerful states.

A territory is not merely a geographical area to be acquired, exchanged, or incorporated into another country. It is also home to communities whose histories, livelihoods, identities, and futures are tied to that land.

When governments focus almost exclusively on territorial acquisition, the people who inhabit the territory risk becoming secondary considerations in negotiations that will fundamentally alter their lives.

The Bakassi Precedent: When Territory Changes Hands, What Happens to the Indigenes?

The experience of Bakassi raises a similar question. When two governments settle a territorial dispute, what happens to the people whose ancestral homes lie within the disputed territory?

The Bakassi case is particularly revealing because the inhabitants were not merely passive observers of the dispute. Many expressed opposition to the transfer and concerns about their future under Cameroonian sovereignty.

On 10 October 2002, the International Court of Justice (ICJ) ruled that sovereignty over the Bakassi Peninsula belonged to Cameroon. The Court relied substantially on colonial-era boundary arrangements, particularly the Anglo-German Agreement of 11 March 1913.

Nigeria accepted the judgment. On 12 June 2006, Nigerian President Olusegun Obasanjo and Cameroonian President Paul Biya signed the Greentree Agreement, which established arrangements for implementing the judgment and transferring authority over the peninsula.

On 14 August 2008, Nigeria formally transferred authority over Bakassi to Cameroon.

But an important question remains: Did the legal settlement between the two countries adequately protect the interests of the people living in Bakassi?

Many inhabitants identified as Nigerians and maintained deep historical, cultural, economic, and familial connections to Nigeria. The transfer confronted them with difficult choices concerning their nationality, their livelihoods, their property, and whether they could remain in their ancestral homes.

The Greentree Agreement included provisions intended to protect residents' rights, including safeguards relating to nationality, property, culture, language, religion, and economic activities. Nevertheless, the existence of these provisions did not automatically eliminate the difficulties or grievances experienced by affected communities.

Some residents opposed the handover and expressed concerns about their future. Their experiences raise questions about whether the practical protection afforded to them was sufficient to address the consequences of the transfer.

The central issue is not simply whether the ICJ delivered a legally binding judgment. It is also whether the governments involved did enough to ensure that the people most directly affected would not be left to bear the consequences of a dispute they had little power to determine.

Did Nigeria Do Enough for the People of Bakassi?

In my view, the Nigerian government's response deserves serious scrutiny.

Nigeria had a legal obligation to comply with the ICJ judgment. However, compliance with an international judgment and the protection of affected citizens are not mutually exclusive responsibilities.

The government could comply with the judgment while also pursuing stronger practical safeguards for the people of Bakassi, including effective protection of their property, livelihoods, nationality rights, and freedom to remain in their ancestral communities.

The fact that the ICJ had ruled in Cameroon's favour did not make the welfare of the inhabitants irrelevant. Nor did it relieve the Nigerian government of the responsibility to advocate for the interests of its citizens during the implementation process.

The Greentree Agreement contained safeguards, but the existence of those safeguards should not prevent us from examining whether they were sufficient or effectively implemented.

The question, therefore, is not whether Nigeria should simply have ignored the ICJ judgment. Rather, it is whether Nigeria did everything reasonably possible to protect the people whose lives were directly affected by its implementation.

For many people who identify with Bakassi's history and communities, this remains a painful question.

Conclusion: Can Territory Be More Important Than People?

The Alaska Purchase, Russia's territorial ambitions in Ukraine, and the Bakassi dispute differ in their historical circumstances and legal foundations. They should not be treated as identical cases.

Nevertheless, they raise a common and important question about the relationship between territorial sovereignty and human dignity.

When governments negotiate over territory, do they adequately consider the rights and wishes of the people who live there? Or do the interests of states routinely take precedence over the concerns of the communities whose lives are most directly affected?

The history of Alaska demonstrates how a formal agreement between governments can transfer sovereignty without establishing the consent of Indigenous inhabitants. The experience of Bakassi shows how an international boundary judgment and its implementation can leave affected communities facing difficult questions about nationality, property, livelihoods, and belonging. The war in Ukraine raises related questions about territorial integrity, the rights of displaced people, and the future of communities caught in a conflict between states.

These cases remind us that legal agreements and political settlements must be examined not only in terms of the territorial arrangements they establish but also in terms of their consequences for human beings.

A government may negotiate a boundary, purchase a territory, or claim sovereignty over a region. But the people who live there are not merchandise, and their ancestral connections to the land should never be treated as insignificant details in a diplomatic bargain.

The real test of any territorial settlement is not merely whether governments can reach an agreement. It is whether the rights, dignity, and legitimate interests of the people who must live with that agreement are meaningfully protected.

After all, land may be represented on a map as a territory to be transferred. To the people who call it home, however, it is much more than that. It is their history, their identity, their livelihood, and their future.

Obi Ajudua Congratulates Ibusa Over Reported Court Ruling in Ogwashi-Uku Land Dispute

By Emeka Esogbue

Founder of Vebron Carre Inc., Obi Dr. Henry Chukwuma Ajudua, has congratulated the Ibusa community following a reported ruling delivered on Tuesday, October 20, 2026, by the Delta State High Court sitting in Asaba in the longstanding land dispute between Ibusa and Ogwashi-Uku communities in Delta State.

In a brief statement published on major Ibusa social media platforms, Ajudua described the reported ruling as a well-deserved victory for Ibusa after years of litigation.

"Congratulations to Ibusa. This is a victory well deserved after all the years of several court cases," he said.

"We hope that this will be the end of it," the philanthropist added.

The dispute centres on the boundary between Ibusa and Ogwashi-Uku, including competing claims relating to Ubu Stream and the Oboshi River. The matter has a lengthy legal history, with earlier litigation between the communities reaching the Supreme Court.

In March 2026, the dispute attracted renewed attention when members of the Ibusa community called for the enforcement of what they described as an existing Supreme Court judgment. Representatives of Ogwashi-Uku, however, disputed their interpretation, maintaining that the current boundary dispute remained before the High Court.

The latest reported ruling has since generated reactions within both communities, with sections of the Ibusa community interpreting the development as a victory in their longstanding legal struggle.

However, the Palace of the Obi of Ogwashi-Uku has disputed claims that the ruling represents a decisive victory for Ibusa.

According to a report published by Fresh Angle, the palace maintained that the ruling did not constitute a final determination of the boundary dispute and indicated its intention to challenge the decision at the Court of Appeal.

Meanwhile, news of the ruling reportedly triggered jubilation among residents of Ibusa, with community members expressing excitement and discussing the implications of the court's decision.

The court also reportedly awarded a fine of ₦300,000 against the Ogwashi-Uku community.

The full implications of the ruling, particularly its effect on the disputed boundary and the parties' respective legal positions, will depend on the precise terms of the court's orders and any subsequent appeal.

Ibusa Indigenes, Friends Gather in Lagos as Festac ICDU Celebrates First Iwaji Festival

* Book on the Community's Iwu Festival Unveiled to the Public

By Emeka Esogbue

Members of the Ibusa Community Development Union (ICDU), Festac Branch, Ibusa indigenes resident in Lagos, and friends of the community gathered in Festac on Sunday to celebrate Iwaji, also known as the New Yam Festival.

Guests and other attendees began arriving at the venue as early as 11:00 a.m. for the event, which was scheduled to commence at 2:00 p.m. The hall was eventually filled to capacity, with hundreds of guests in attendance.

In his welcome address, Mr. Patrick Obi Nweke, President of ICDU Festac Branch, expressed delight at the impressive turnout. He attributed the large attendance to the love, unity, and sense of community among Ibusa indigenes and encouraged them to sustain these cherished values.

Delivering an address on behalf of the President General of ICDU Worldwide, Onowu Victor Uchuno, Mr. Martin Nwabuwa, the ICDU Vice President-General, Lagos Zone, commended the remarkable growth recorded by the Festac Branch within a relatively short period of its establishment.

Describing the branch as the largest ICDU branch, Nwabuwa said the ICDU Worldwide President General was pleased with its achievements. He also conveyed Uchuno's appreciation to the branch's leadership and members for their commitment to the development of the union and the Ibusa community.

The event's guest lecturer, Onowu Sir Patrick Emordi, delivered a lecture titled "Iwaji in Ibusa: Our Harvest, Our Heritage." In his presentation, he provided a detailed account of how the New Yam Festival is traditionally celebrated in Ibusa, highlighting its cultural significance and the customs associated with the annual celebration.

A major highlight of the event was the unveiling of Ibusa Iwu Festival: Dancing Through Time, a book authored by Emeka Esogbue, foremost Nigerian Historian and General Secretary of ICDU Festac Branch.

The book reviewer, Apst. Patrick Nwanze, Vice President of ICDU Festac and President General of the Apex Association of Anioma Indigenes (AAAI), offered a critical evaluation of the publication, commending the author for his work.

In his review, Nwanze emphasised the importance of preserving Ibusa's cultural heritage and traditions. He urged the people to remain committed to safeguarding the community's cultural identity for future generations.

The book was subsequently unveiled by Nweke, President of ICDU Festac Branch, with the support of several prominent sons and daughters of Ibusa. Some of those present also announced their financial pledges in support of the book's launch.

The celebration continued with cultural displays and dancing as several Ibusa indigenes took to the dance floor to showcase their dancing skills. Their performances were enthusiastically supported and appreciated by Ezebo Mike Ossy Okolichi, a prominent member of the branch union.

The traditional presentation of tubers of yam to some members of the community further underscored the cultural significance of the occasion and brought the event to a close.

The vote of thanks was delivered by Onowu Austin Okechukwu Ukete, Secretary of the Planning Committee. He expressed his profound appreciation to the ICDU Worldwide President General for his special interest in the branch. He reaffirmed that the branch’s primary objective is to continue contributing meaningfully to the development and progress of the community.

He also thanked the leaders of other ICDU branches for making time to attend the occasion and commended the leaders and members of Festac ICDU for their dedication, enthusiasm, and commitment to the community. He further observed that the love for Ibusa and its development was evident in the hearts of its sons and daughters, reflecting their shared sense of belonging and collective responsibility towards the growth of their homeland.

Among the invited guests who attended the celebration were Mr. Martin Nwabuwa, Vice President General of ICDU Lagos Zone, who represented the President General of ICDU Worldwide; Onowu Charles Nmarkwe, Esq., Legal Adviser, ICDU Worldwide; Engr. Kelvin Njideaka, President of ICDU Mainland Branch; Mr. Greg Enurah, President of Ibusa Lagos Island Association; Mr. Charles Onwordi, General Secretary of ICDU Alimosho; and Onowu and Mrs. Henry Nwabueze.

Other distinguished attendees included Mr. Morgan Agetua of Lagos Island; Pastor David and Mrs. David; Victoria Achukwu, née Ohai; Mr. Tony Nwokobia; Mr. Emeka Okwudishu; Madam Nneka Ikediashi; Mr. Amechi Monyei; and numerous other guests.

The event was moderated by Mr. Stephen Muanya Nwabudike. Ibusa is located in Oshimili North Local Government Area of Delta State.

Today, during the 1st Annual Festac ICDU Iwaji Festival, my book, Ibusa Iwu Festival: Dancing Through Time, will be officially unveiled—a significant milestone in my continuing commitment to documenting, celebrating, and preserving the rich cultural heritage of Ibusa.

In addition to the book unveiling, I will deliver a lecture titled “Iwaji Festival: The Essence and Continuity in Ibusa Society.” The lecture will explore the deeper cultural significance of Iwaji, its place in the collective identity of the Ibusa people, and the responsibility we bear in ensuring that our cherished traditions endure across generations.

Since the 1990s, Ibusa has witnessed a remarkable increase in the number of chiefs and other holders of traditional titles. While this growth reflects an expanding recognition of traditional institutions, it also raises a fundamental question: To what extent has this increase translated into meaningful efforts to preserve, promote, and sustain Ibusa culture and tradition?

Equally troubling is the growing tendency among some prominent Ibusa families to distance their children from the cultural activities of our community. Why are many parents no longer actively involving their children in the traditions that shaped their ancestors and continue to define our collective identity?

These are questions we must confront with honesty and a genuine sense of responsibility. A culture cannot survive on titles, ceremonies, and pronouncements alone; it must be practised, transmitted, and embraced by successive generations. The preservation of our heritage requires deliberate action, collective commitment, and the active participation of both traditional institutions and families.

As I celebrate this important milestone, I am deeply grateful to the distinguished sons and daughters of Ibusa whose encouragement and support have contributed to making this book a reality. Among them are two personalities whose contributions deserve special recognition: Prince Emmanuel Isieze Nwadei and Mr. Emmanuel “Kwasa” Amatokwu, the Mayor of Ibusa.

In 2019, Prince Nwadei reached out to me and mobilised my efforts towards producing pamphlets on Iwu for the Umuodafe celebrants of the festival. What began as a modest documentation project became a powerful source of inspiration and encouragement, sowing the seeds for the more ambitious undertaking that has culminated in the publication of Ibusa Iwu Festival: Dancing Through Time.

His early intervention was more than a gesture of support; it was an investment in the preservation of our cultural memory. It reinforced my conviction that our traditions deserve to be documented, interpreted, and passed on to future generations, not merely as remnants of the past, but as living expressions of our identity.

I remain profoundly appreciative of Prince Nwadei for that timely encouragement and of Mr. Emmanuel “Kwasa” Amatokwu, alongside the many other Ibusa patriots who believe in the importance of safeguarding our cultural inheritance.

Today is not merely about unveiling a book; it is about renewing a commitment to our roots, interrogating our responsibilities, and inspiring a new generation to take pride in the cultural heritage of Ibusa.

May our traditions never become distant memories in the land of our ancestors. May we continue to dance through time, carrying the wisdom of the past into the promise of the future.

Ibusa culture is our heritage. Its preservation is our collective responsibility.

- Emeka Esogbue

ANOTHER PUBLISHED BOOK FOR MY BELOVED IBUSA PEOPLE!

Another milestone in the preservation of Ibusa history and cultural heritage!

Pen Master (Emeka Esogbue), has documented the celebrated Iwu Festival of the Ibusa people in a new book titled Ibusa Iwu Festival: Dancing Through Time. The book is now ready for unveiling on Sunday, October 18, 2026, during the ICDU Festac celebration of the New Yam Festival.

For me, it has been a journey of grace, purpose, and commitment to helping my beloved Ibusa and Anioma people preserve their history through historical books, oral interviews, field research, journalism, digital publications, and cultural advocacy.

It has been a remarkable historical journey dedicated to documenting the origins, migrations, traditions, institutions, and historical experiences of the Anioma people for the benefit of present and future generations.

Having previously documented the Omu institution of the Anioma people, I have now turned my attention to the Iwu Festival of the Ibusa people, ensuring that this important cultural tradition is preserved in written form for posterity.

This is more than the publication of another book. It is another step towards safeguarding our identity, celebrating our heritage, and ensuring that the stories, customs, and traditions of our ancestors are not lost to time.

My sincere appreciation goes to Chief Sebastian Maduaburochukwu Adigwe, the Owelle of Ibusa, for graciously writing the foreword to this book. I also extend my heartfelt gratitude to Mr. Frank Isioma Okafor for his interest in the project and for editing the manuscript.

BOOK DETAILS

Title: Ibusa Iwu Festival: Dancing Through Time

Author: Emeka Esogbue

Publisher: Carophem Communications Limited

BOOK REVIEWER

Apst. Patrick Nwanze, Agu Anioma and President-General, Apex Anioma Association of Anioma Indigenes, Inc.

BOOK PRESENTER

Mr. Patrick Obi Nweke, President, Ibusa Community Development Union (ICDU), Festac Branch.

As I continue this journey, my commitment remains unwavering; to research, document, preserve, and promote the rich history and cultural heritage of Ibusa and Anioma.

Our history is our identity. Our culture is our heritage. Our stories deserve to be preserved for generations yet unborn.

Another book. Another milestone. Another enduring contribution to the preservation of Ibusa history!

Long live Ibusa!

Long live Anioma!

PRESERVING IBUSA IDENTITY: A CALL TO PARENTS AND COMMUNITY LEADERS

By Emeka Esogbue

I find it difficult to understand why so many of our Ibusa youths, particularly those living outside the community, cannot identify the Idumu or Ogbe to which they belong in Ibusa.

It is deeply saddening that we appear to be sitting back and watching our children gradually lose touch with our collective identity, heritage, and cultural roots. Recently, it became increasingly difficult to admit some of our Ibusa youths into the Ibusa Singles Meet WhatsApp group simply because they could not identify their respective Idumu or Ogbe as a means of verifying their connection to the community.

This raises a fundamental question: How can our children meaningfully identify with their community if they do not know the very roots that connect them to it?

I have observed that some parents, do not sufficiently encourage their children to interact with other Ibusa youths. Consequently, these children become disconnected from the social networks, relationships, and community platforms through which their identity and sense of belonging could be nurtured. This has contributed to their limited presence in community WhatsApp groups and other Ibusa social forums.

I have also previously expressed concern about the growing tendency among some parents not to travel to Ibusa with their children. When children are not brought home, they miss valuable opportunities to experience our traditions, understand our communal relationships, visit their ancestral homes, and develop a personal connection with their heritage.

If we allow a situation in which our children grow up without knowing their Idumu or Ogbe, we risk severing the connection between the present generation and those who will inherit our community tomorrow.

Ibusa is more than a geographical location. It represents a shared ancestry, a collective history, a cultural identity, and a living heritage passed from one generation to another. The continuity of our homeland depends not only on the physical existence of our community but also on our ability to transmit its history, traditions, values, and collective memories to succeeding generations.

Unfortunately, there appears to be a growing disconnect in this process of cultural transmission. If we fail to address it, we may eventually raise generations of Ibusa descendants who have little knowledge of their ancestral roots or meaningful connections to their homeland.

This is a challenge that requires the attention of parents, community leaders, traditional institutions, and youth organizations. We cannot afford to remain indifferent while the cultural consciousness of our younger generation gradually diminishes.

WHAT SHOULD WE DO?

Give our children deliberate cultural education.

Parents must make it a responsibility to educate their children about Ibusa, including their Idumu, Ogbe, family lineage, traditions, history, and cultural values. This knowledge should not be left to chance or acquired only when children become adults.

Bring our children home regularly.

There is no substitute for firsthand experience. We must make conscious efforts to bring our children to Ibusa so they can see their ancestral homes, meet their relatives, interact with other members of their community, and experience our cultural life. A child who grows up visiting home is more likely to develop a lasting sense of belonging.

Encourage our children to participate in Ibusa associations and community forums.

Our children should be encouraged to join Ibusa-related social groups, youth associations, and community organizations. These platforms provide opportunities to build relationships, learn about their heritage, and develop a stronger sense of communal responsibility.

For instance, how many of our children are actively involved in the affairs of the Ibusa Community Development Union (ICDU) and other community organizations? If our community platforms are dominated by adults while our children remain absent, we must ask ourselves whether we are adequately preparing the next generation to sustain these institutions.

Establish youth-oriented NGOs and organize meaningful youth programmes beyond politics.

We need to create platforms that deliberately engage Ibusa youths in cultural education, leadership development, entrepreneurship, community service, sports, education, and other productive activities. Our youth engagement initiatives must go beyond political mobilization and provide opportunities for young people to connect with one another, understand their heritage, and contribute meaningfully to community development.

Make cultural preservation a collective responsibility.

This responsibility should not rest on parents alone. Traditional leaders, community leaders, town union, kindreds, religious institutions, and Ibusa associations must work together to develop sustainable programmes that preserve our history and pass our cultural knowledge to younger generations. We can organize cultural orientation programmes, intergenerational dialogues, community homecoming events, and initiatives that document the histories of our various Idumus and Ogbes.

A FINAL THOUGHT

The preservation of Ibusa identity cannot be achieved through words alone. It requires deliberate action, consistent engagement, and a shared commitment to the future of our community.

We must remember that a community that fails to teach its children where they come from risks losing its connection to where it is going.

Our children are the custodians of tomorrow's Ibusa. If they do not know their roots today, how can we expect them to preserve our heritage, sustain our institutions, and transmit our collective identity to future generations?

The time to act is now. Let us reconnect our children to their roots before the bond becomes too weak to restore.

What practical steps can we collectively take to ensure that every Ibusa child, wherever they may be in the world, knows their Idumu, their Ogbe, and the community to which they belong?

Emeka Esogbue, a distinguished son of Ibusa, is the founder of Ibusa Singles Meet Worldwide (ISM) and ISM Alumni Network. He writes from Lagos, Nigeria

Igbo is an Umbrella Identity of Different Nigerian Ethnic Groups
Groups

By Joshua Preye Opuene

I am not writing as an Ijaw indigene but based on my observation. I do not claim to be a historian but I read enough and acquired knowledge enough to understand the view I make.

Igbo may be understood as an umbrella identity encompassing different ethnic groups with distinct ancestral origins, histories, and traditions.

Under this understanding, a community can identify as Igbo today without necessarily sharing the same origin as every other Igbo community.

What is called Igbo identity may encompass communities with different ancestral origins, including peoples whose histories connect them to Igala, Yoruba, Bini (Edo), Ekoi, Yakurr/Yaka, Isoko, and Ijaw populations.

There is an important historical question here: Are these communities all branches of one original Igbo population, or have different peoples been incorporated into what is now understood as the Igbo ethnic group?

Let me state it below:

* Identifying a community as Igbo today does not automatically establish that its earliest ancestors spoke an Igbo language or identified themselves as Igbo.

* Igala: A distinct ethnic group associated historically with the Niger–Benue confluence.

* Yoruba: A distinct ethnic group with its own linguistic and historical traditions.

* Bini (Edo): A distinct people associated with the historical Kingdom of Benin.

* Ekoi/Ejagham: Peoples associated with the Cross River region.

* Yakurr: A distinct people of present-day Cross River State.

* Isoko: A distinct ethnic group in the Niger Delta.

* Ijaw: A group of related communities with their own languages and traditions.

Although these peoples have interacted with neighbouring Igbo communities for centuries, historical contact, shared customs, or migration traditions do not, by themselves, prove that they were originally Igbo.

This is the problem today. While the Igbos of today generation will go about claiming them to be Igbos, these people will keeping rejecting them.

A broader ethnic label does not necessarily mean that every community under it has the same ancestral origin.

They blame Britain for creating Nigeria but they don't blame Britain for creating ethnic groups in Nigeria.

THE 1966 IGBO COUP: NZEOGWU WAS A VICTIM OF A DELIBERATE IGBO PROPAGANDA.

By Austin Nkeadi Ekpoluonye

The history of the 1966 coup that truncated the civilian government has often been embellished with deliberate lies. Many have made attempts to document the events prior, during, and after the coup, and most deliberately label Nzeogwu as the leader of the coup.

It is lazily convenient to just label Nzeogwu as the leader of the coup, and you won't be questioned because that lie has for so long been unchallenged.

This article tries to examine the evidence and debunk the propaganda perpetuated by the igbos, that Nzeogwu was the leader of the 1966 coup d’état.

WHAT DOES THE EVIDENCE SHOW.

According to the Nigerian Police Special Branch report, titled “Military Rebellion of 15th January 1966.”
gives this sequence as follows:

* August 1965: Major Donatus Okafor, Major Emmanuel Ifeajuna, and Captain Oji were already discussing the possibility of a military coup and looking for officers to join them.

* September: Major Humphrey Chukwuka joined.

* October: Major Christian Anuforo joined.

* Around October: Nzeogwu was brought into the conspiracy through Anuforo.

* Nzeogwu subsequently recruited Ademoyega.
By early November, an inner circle of seven had emerged.

Nzeogwu, Ademoyega, Ifeajuna, Anuforo, Chukwuka, Okafor, and Oji.

The Nigerian police special branch report as explicit as it is in exonerating Nzeogwu as the leader of the coup, there are also many authors who have written extensively to document the events of the 1966 IGBO coup.
I shall quote a few.

Book: Oil, Politics and Violence: Nigeria's Military Coup Culture, 1966–1976
Author: Max Siollun
Year: 2009
Relevant chapter: Chapter 11.
“Legacy of the 1966 Coups,” especially the section “Who Was the Leader?”
Relevant page: approximately p. 141 in the edition available online.

“The truth may be somewhat different. It was not until the coup plot reached its logistical stage that Nzeogwu was brought into the conspiratorial group.”

“The ideological inspiration behind the coup was Major Emmanuel Ifeajuna, not Nzeogwu.”

“Ifeajuna fled to Ghana, leaving Nzeogwu behind as the coup's spokesman and giving the impression that he was its leader.”

Book: The Barrel of a Gun: Political Power in Africa and the Coup d'État
Author: Ruth First
Relevant section: “The Soldiers Invade: Coup Casebooks — Nigeria”
Relevant passage: around p. 298 of the PDF edition I located.

“The genesis of the plot apparently goes back to August 1965, when Majors Okafor and Ifeajuna and Captain O. Oji confided in one another…”

“Next to join the conspiracy were Major I. H. Chukuka and Major C. I. Anuforo, who brought in Major Nzeogwu.”

“By early November, the inner circle seems to have comprised the above six men plus Major A. Ademoyega…”

Author: John Iliffe,
Book: Obasanjo, Nigeria and the World (Woodbridge: James Currey, 2011), pp. 20–36, specifically the discussion of the January 1966 coup.

“The coup d'état had been planned since August 1965, first by young officers in southern Nigeria clustered around Major Emmanuel Ifeajuna, then drawing in Nzeogwu and others in the North.”

The evidence continues to show that Major C.K. Nzeogwu wasn't privileged to the coup plot, from its inception, but was rather recruited into the conspiracy by the Igbo officers who initiated and plotted the coup from 1965.

It is, therefore, surprising why the Igbos continue to blame we the Enuani people in Delta state for the coup of 1966 that eventually brought about the civil war that ended their failed secession attempt

If there's anything at all, Nzeogwu was a professional soldier who gave his all and risked his life for an igbo plot that they would later betray.
Nzeogwu, however unfortunate, delivered his own assignment, and that is why even the Nigerian government he fought against during the war had nothing but respect for him by giving him a proper military burial at the military cemetery in Kaduna.

We, the Enuani people, are not responsible for your woes. We are not your nemesis. Rather, you guys brought war and destruction to our land. It was the Biafra invasion of the Mid-west that resulted in the Asaba massacre.

CONCLUSION.

Hopefully, this article, with its evidentiary sources, has been able to debunk the perpetuated lies and guilt tripping that the Igbos continue to entangle us with.

As previously stated, we, the Enuani people in Delta-North, are not responsible for your miseries. Nzeogwu was recruited into a coup that was planned by Igbo officers. Nzeogwu was betrayed by the same Igbo officers who failed to execute their assignment in the East.

We in Delta-North have sacrificed too much for people who often disregard or disrespect our identity.
We have continuously experienced that we have nothing to gain in the Igbo tag wrongfully associated with us.
That is why it is imperative to decouple completely from anything that has to do with the Igbos and pursue our own solo future as Delta-Northerners, or as Anioma people, or whatever identity we so chose to identity by.

To your tents O Israel.

NDIGBO AND THE GROWING CONTROVERSY OVER TERRITORIAL CLAIMS: WHAT EXACTLY IS GOING ON?

From Rivers to Bayelsa, from Delta to Benue, and even as far as Lagos, a troubling controversy continues to emerge over claims of Igbo ancestry, identity and territorial belonging.

What exactly is going on?

Why has the question of who is Igbo, who was formerly Igbo, and whose ancestral land belongs to Igboland become such a contentious issue?

Across parts of the South-South and Middle Belt, communities are increasingly being drawn into arguments about their origins and identities. Some commentators and separatist movements insist that certain communities and territories historically belong to Igboland, even where sections of the populations concerned reject that classification.

But since when did historical or linguistic similarities automatically confer ownership of another people's ancestral land?

Let us be clear. There is absolutely nothing wrong with the Igbo people researching their history, tracing their ancestry or celebrating their cultural connections with neighbouring communities. Every ethnic nationality has that right.

However, there is a fundamental difference between establishing historical relationships and asserting territorial ownership.

The people of Anioma, for instance, have cultural and linguistic connections with communities east of the River Niger. That is a historical reality worthy of recognition. But does that automatically mean that Anioma must belong politically to the South-East? Certainly not.

The same question arises in Rivers, Bayelsa and other neighbouring states where communities possess their own histories, identities and traditions.

Even Lagos has not escaped the controversy, with occasional claims about Igbo ancestral settlement and ownership. Yet the historical foundations of Lagos are well documented, particularly the role of the Awori and the subsequent influence of the Benin Kingdom. The contributions of later settlers, including the Igbo, deserve recognition, but contribution and ancestral ownership are not interchangeable concepts.

This brings me to a more fundamental question:

What is the ultimate objective of those promoting these expansive territorial narratives?

Is it simply a genuine search for lost ancestral connections? Is it an attempt to consolidate cultural identity? Is it connected to the agitation for Biafra? Or is there a broader political ambition to redraw the ethnic and geopolitical map of Nigeria?

These are legitimate questions that deserve thoughtful and honest answers.

We must also recognise that the Igbo people are not a monolithic group. The opinions of individual activists, commentators or separatist organisations should not automatically be presented as the collective position of millions of Igbo people.

Nevertheless, those advancing territorial claims must understand that such declarations can generate suspicion, resentment and unnecessary tension among neighbouring communities.

Nigeria already has more than enough ethnic and political difficulties. We do not need another source of conflict arising from competing claims of ancestral ownership.

No ethnic nationality has the right to impose an identity on another community simply because of similarities in language, customs, names or historical relationships.

The right of a people to determine their identity and political aspirations must be respected.

If a community identifies with Igbo heritage, that choice deserves respect. If another community acknowledges cultural connections but prefers a distinct political identity, that position equally deserves respect.

Ancestry is not a certificate of territorial ownership. Cultural affinity is not political annexation. Historical migration does not automatically confer sovereignty.

Above all, no community should be treated as a lost possession waiting to be reclaimed by another ethnic nationality.

The South-East and South-South have lived as neighbours for generations. Their relationships should be strengthened through cooperation, commerce, cultural exchange and mutual understanding, not weakened by disputes over who owns whom.

My final question remains: Are we witnessing a genuine search for historical identity, or are some political movements attempting to turn cultural kinship into territorial ambition?

The distinction matters, and those making these claims owe the affected communities an explanation.

History should help us understand where we came from. It should never become a weapon for claiming ownership of people who have not consented to be claimed.

The Cultural Foundations of Ibusa Traditional Salutations Among the Various Ogbes

By Emeka Esogbue

The rich multiplicity of traditional salutations in Ibusa is not accidental. It is a cultural expression of the community’s intricate history of ancestral descent, kinship, marriage, and migration. In Ibusa, a greeting is often more than a mere exchange of courtesy; it can serve as an affirmation of lineage, a recognition of ancestral bonds, and a reminder of the relationships that bind one family, kindred, or Ogbe (Quarter) to another.

Ancestral Patterns: The Umu Ogbes

Among the Ogbes whose names carry the Umu prefix, there are those whose members are united by a common ancestral origin and consequently share a homogeneous traditional salutation.

Examples include Omogwu among Umuekea, Ede among Umuodafe, and Ajie among Umuidinasagba. In these cases, the common greeting reflects a common ancestry: the people are regarded as branches of the same ancestral tree in completeness, notwithstanding the different households or compounds through which the lineage may have developed.

It is against this background that the traditional prohibition of inter-marriage among such Ogbes can be understood. Where people are regarded as descendants of the same ancestral stock, marriage between them is traditionally treated as marriage within the same extended family. The shared salutation therefore becomes a verbal expression of shared blood and common origin.

Umueze, the Ibusa traditional Ogbe head, however, presents an important exception. Although it bears the Umu prefix, it comprise very few unrelated Idumus. Its structure is therefore not entirely homogeneous in ancestry, and its multiplicity of greetings reflects these distinct ancestral origins.

Anyalaobum (comprising Ezukwu and Achala-Igbuzo) may come as an exception. The Ogbes despite being bound by a single progenitor and homogeneous traditional salutations practise inter-marry.

This heterogeneity also has implications for marriage. Where the component groups are not regarded as descendants of one common ancestor, inter-marriage among them is traditionally permissible. Thus, the diversity of salutations is not merely linguistic; it mirrors the community’s understanding of genealogy, kinship, and permissible marital relationships.

Marriage and the Changing Salutation of Women

In Ibusa tradition, marriage may alter a woman’s traditional salutation, reflecting one of the most significant ways in which marriage repositions a person within the social and genealogical structure of the community.

Upon marriage, a woman becomes identified with the Ogbe into which she has married, and her traditional greeting may consequently change to correspond with her husband’s lineage. The greeting by which she was known in her natal home may therefore give way to the greeting associated with her marital home.

Even here, however, the pattern is not uniform. The salutations be homogeneous or multiple, depending on whether the Ogbe into which they marry is itself of common or heterogeneous ancestry. For instance, while Umuekea has retained Oliefe for married women, Umueze has multiple salutations for married women depending on the particular Idumu (clan) within that Ogbe. In this sense, marriage does not merely establish a husband-wife relationship; it creates a new web of social belonging and places the woman within a different ancestral and communal framework.

The change in salutation can therefore be understood as a cultural marker of incorporation, belonging, and continuity.

General Salutations: When Ogbe Identity Is Unknown

Despite the specificity of these ancestral salutations, Ibusa also maintains general forms of greeting for situations in which the particular Ogbe identity of the person being addressed is unknown or need not be established.

For men, the general salutation is Igwe, while for women it is Omu.

The use of Igwe for men is deeply connected to Ibusa’s traditional conception of dignity and royal descent. Ibusa tradition holds that the founders of the community, particularly Umejei, were revered princes (Nwa Eze) descended from monarchs. From this traditional understanding emerged the idea that every son of Ibusa is, in a sense, an Eze.

The salutation Igwe, therefore, is not simply a polite form of address. It invokes the dignity of kingship and acknowledges the traditional belief in the princely ancestry of the community. In addressing an Ibusa man as Igwe, the speaker is, in effect, recognizing the royal dignity believed to reside in every son of the soil. This traditional idea is not peculiar to Ibusa; a comparable conception of communal royal identity is also found in neighbouring Asaba.

Okpanam is the third community with Igwe and Omu salutations. The Ichi Eze rites is also observed by all three communities making Asaba, Ibusa and Okpanam neighbouring but sisterly communities with shared cultures.

For women, the general salutation Omu carries a different cultural symbolism. It is associated with fertility, womanhood, motherhood, and the traditional wish for fruitfulness. Its use reflects the cultural importance attached to the woman as a bearer of life and continuity within the community.

The Greeting as a Cultural Map

Taken together, Ibusa’s traditional salutations can be understood as a cultural map of the community’s history. They encode memories of who came from where, who shares a common ancestor, who belongs to a different ancestral stream, who has entered a new family through marriage, and how the community understands its own origins.

Thus, the Ibusa greeting is more than an exchange of words. It is a declaration of relationship. It may say, in a single word, I recognize your ancestry; I know your place within the community; I acknowledge the people from whom you descend; and I understand the bond that exists between us.

In this regard, the diversity of Ibusa salutations should not be viewed as inconsistency. Rather, it is a reflection of the community’s sophisticated traditional understanding of genealogy, kinship, migration, marriage, identity, and social belonging. The greetings preserve, in oral form, a living record of the ancestral relationships that have shaped Ibusa across generations.

Ihienkaegho, Anioma Watch President-General, Omu Ibusa, Obi Henry Ajudua, Others Congratulate BBNaija Winner, Temitope Chigbue

By Emeka Esogbue

Prominent personalities and groups from Anioma have joined the growing wave of congratulatory messages to Temitope Chigbue, popularly known as “Temi Nkem,” following her emergence as the winner of the latest edition of the Big Brother Naija reality television show.

Among those who have celebrated the young star’s remarkable achievement are the President-General of Anioma Watch Association, Chief Abela Emuebie Ihienkaegho; the Omu of Ibusa, Obi Josephine Isioma Nwannabuogwu; and the founder of Vebron Carre International, Obi Dr. Henry Chukwuma Ajudua, who described her victory as a source of immense pride for Ibusa, Anioma and Nigeria.

Chief Ihienkaegho, President-General of Anioma Watch Association, a socio-cultural organisation representing the interests of the Anioma people at home and in the Diaspora, expressed delight over Temi Nkem’s victory, particularly praising her resilience, confidence and determination throughout the competition.

The German-based Senior Software Engineer described her emergence as the winner as a significant moment of pride for her family, Ibusa and the wider Anioma community.

“Your victory is a moment of great pride for your family, Ibusa, Anioma, and Nigeria at large. Your resilience, confidence, personality and talent have earned you a well-deserved place in the spotlight,” he stated.

Ihienkaegho further assured the BBNaija winner of the continued support and goodwill of the Anioma people, stressing that her achievement had brought honour to her immediate community and the wider Anioma identity.

He noted that Anioma Watch, whose mission includes promoting and protecting the interests of Anioma sons and daughters, would continue to identify with young people from the region who distinguish themselves in their chosen fields.

Describing Temi Nkem as a worthy ambassador of the Anioma people, the Anioma Watch President-General urged her to remain focused and use her newfound platform to inspire other young people to pursue their dreams with courage and determination.

In a related development, the Omu of Ibusa, HRH Obi Josephine Isioma Nwannabuogwu, expressed delight over Temitope Chigbue’s emergence as the winner of the reality television competition.

The traditional leader disclosed that she followed the grand finale of the competition with keen interest and excitement, particularly after realising that Temi Nkem was a daughter of Ibusa.

According to her, she watched and prayed with excitement until the moment Temi Nkem was announced as the winner.

Obi Josephine commended the young woman’s resilience, energy, confidence and determination, saying these qualities reflected the strength and character associated with the people of Ibusa.

“The resilience, energy and confidence in her are commendable. There is really nothing more to say than to say that she carries the Ibusa spirit,” she said.

The Omu of Ibusa described Temi Nkem as a worthy example of what the Ibusa girl-child can achieve when given the opportunity and determination to pursue her ambitions.

“Temi Nkem is a worthy example of how far the Ibusa girl-child can go in accomplishing her goal,” Obi Josephine noted.

She congratulated the BBNaija winner on her achievement and urged her to remain focused, disciplined and committed to her aspirations as she enters a new phase of her career and public life.

The traditional leader also expressed confidence that Temi Nkem’s achievement would inspire other young people from Ibusa, particularly young women, to believe in themselves and strive for excellence in their chosen endeavours.

Also reacting to Temi Nkem’s victory, Obi Dr. Henry Chukwuma Ajudua, founder of Vebron Carre International, expressed excitement and described her emergence as a significant achievement for Ibusa and Anioma.

Speaking in a telephone conversation with PEN MASTER, Obi Dr. Ajudua said Temi Nkem’s victory was not only a personal triumph but also a source of pride for everyone committed to the progress and development of Ibusa and Anioma.

He said the young woman had successfully brought the name and heritage of Ibusa to a wider audience through her participation in the highly watched reality television programme.

According to him, Temi Nkem’s performance demonstrated that Ibusa youths possess the talent, intelligence and determination required to excel on both the national and international stage.

The prominent Ibusa philanthropist expressed confidence in the potential of young people from the community, stressing that there were several other talented young men and women capable of achieving remarkable feats if given the right opportunities and support.

He described Temi Nkem as a “shining ambassador” of Ibusa and wished her greater breakthroughs as she begins a new chapter following her BBNaija victory.

Obi Dr. Ajudua urged her to remain conscious of the responsibility that comes with her new status and to use her platform positively, particularly by inspiring younger people who look up to her.

Born to an Ibusa father from Delta State and a mother from Ebutte Metta in Lagos, Temitope Nkem Chigbue was raised in the United Kingdom.

At 21, she was one of the season’s most visible and entertaining housemates, standing out for her strong personality, confidence, energy and commanding presence throughout the competition.

Her victory has since generated excitement among family members, friends and well-wishers, particularly in Ibusa and across Anioma, where her achievement is being celebrated as another demonstration of the talent and potential of young people from the region.

For her supporters, however, Temi Nkem’s BBNaija triumph represents more than the winning of a reality television competition. It is being seen as a moment of communal pride and a reminder of the capacity of young Anioma men and women to distinguish themselves wherever they find themselves.

As congratulatory messages continue to pour in, the expectations surrounding the young winner are equally high, with many expressing the hope that she will build on her newfound visibility to achieve even greater success in the years ahead.

Ibusa: How One Anioma Community Became a Factory for "Manufacturing" Nigerian Reality-TV Champions

By Emeka Esogbue

When Temitope Chigbue, popularly known as Temi Nkem, was crowned winner of Big Brother Naija on Sunday, October 4, 2026, the celebration stretched far beyond the excitement of Nigeria’s biggest reality-TV stage.

For Ibusa, the proud Anioma community in Oshimili North Local Government Area of Delta State, her triumph was another remarkable chapter in a story that has been unfolding for almost two decades.

Long before Temi captivated millions of viewers, two other sons of Ibusa being Dominic Mudabai and Uche Nwaezeapu had conquered Gulder Ultimate Search, winning the demanding reality competition in 2007 and 2009 respectively.

Now, with Temi’s victory, Ibusa has once again produced a national reality-TV champion, raising a fascinating question: what is it about this relatively small Anioma community that keeps producing people who rise to the top when Nigeria is watching?

Ibusa’s remarkable record in Nigerian reality television first gained national attention with Dominic Mudabai, who won the fourth season of Gulder Ultimate Search (GUS) in 2007, held at Shere Hills in Jos, Plateau State.

At the time, Mudabai was described as a University of Lagos undergraduate and an athletic, fitness-oriented contestant. His victory earned him ₦5 million and an SUV. After GUS, he moved further into fitness and wellness, becoming a certified fitness trainer and lifestyle coach and establishing a fitness business in Lagos, subsequently associated with the names Wung Fitness and Go Fitness.

In 2015, he married Tope Akinmade, and the couple welcomed a son in 2020. Mudabai’s connection with Gulder Ultimate Search also endured beyond his victory. He was later among former winners considered for the role of Gatekeeper in subsequent editions of the programme, keeping his name familiar to generations of the show’s viewers.

Just two years later, another son of Ibusa, Uche Nwaezeapu, won the sixth edition of Gulder Ultimate Search in 2009.

But Nwaezeapu’s triumph was not a sudden breakthrough. It was the culmination of five years of persistence. Before finally making the cast, he had repeatedly auditioned for the competition. On one occasion, he made it as far as the Top 40 from thousands of applicants but still failed to secure a place in the final cast.

He later recalled being mocked for repeatedly “escorting” other people into the competition. The disappointments became so painful that, at one point, he cried. Yet he kept returning, convinced that one day he would make it into the show and win.

Nwaezeapu was among those selected to enter Omodo Forest at Aagba in Osun State for the 21-day survival and adventure contest centred on the search for the fabled Horn of Valour.

On the final night, after hours of searching, Nwaezeapu spotted something and called out that he had found it. He uncovered an object concealed inside an ancient sack made from tree bark. Inside was the Horn of Valour, the treasure the contestants had spent 21 gruelling days pursuing.

He succeeded Michael Nwachukwu, winner of the previous edition, and joined a distinguished line of champions that included his own Ibusa townsman, Dominic Mudabai, who had conquered the same competition just two years earlier.

Then came 2026. On October 4, Temitope Nkem Chigbue became the latest champion to emerge from the Ibusa connection. The 21-year-old was among the 24 housemates who entered the Big Brother Naija house when the season premiered on July 26. Over the weeks, the contestants faced tasks, Head of House competitions, nominations, evictions and the twists that have become hallmarks of the franchise before the final contenders emerged.

For Temi, the journey ended in triumph. Her victory was decisive. She secured 25.87 per cent of the final votes, ahead of Aikou, who polled 23.68 per cent, and Sheba, who recorded 9.80 per cent.

With that result, Temi became the latest national reality-TV champion with Ibusa roots, following two earlier victories in Gulder Ultimate Search.

The Ibusa story spanned 19 years; from Dominic Mudabai to Temi Nkem, with Uche Nwaezeapu providing the crucial second chapter in 2009. Across that period, Ibusa has produced winners in two of Nigeria’s most prominent reality-TV franchises.

Dominic Mudabai conquered the wilderness of Gulder Ultimate Search. Two years later, Uche Nwaezeapu conquered it again. Now, nearly two decades later, Temitope Nkem Chigbue has conquered the Big Brother Naija house.

The achievements of Ibusa’s sons and daughters on these national platforms offer another glimpse into the depth of human capital within the community. Their successes, alongside the accomplishments of Ibusa people in other fields, continue to project the community beyond its geographical boundaries and onto national and global stages.

It would be easy to dismiss the three reality-TV victories as coincidence. But when the achievements are viewed together, a different picture begins to emerge. Ibusa is a community with a talent pool capable of repeatedly producing individuals who can withstand intense competition, command public attention and ultimately emerge as champions.

Perhaps it lies in its culture. Perhaps in its upbringing, its communal bonds, its competitive spirit or the networks through which young people are encouraged to pursue opportunities beyond their immediate environment. Perhaps it is a combination of all these factors.

Whatever the explanation, the record is now difficult to ignore. From Dominic Mudabai to Uche Nwaezeapu, and from Uche to Temi Nkem, Ibusa has repeatedly shown that a community does not have to be large to produce champions.

For an Anioma community, this is more than a reality-TV story. It is a story of talent, resilience, identity and the remarkable human capital that Ibusa continues to send into the world.

Congratulations to Temitope Nkem Chigbue

Ibusa-Born Temitope Chigbue (Temi Nkem) Wins BBNaija

By Emeka Esogbue

History was made once again for the Anioma people in Nigeria’s entertainment industry as Temitope Chigbue, popularly known as Temi Nkem, emerged winner of BBNaija Season 11.

Temi Nkem was crowned the winner at the grand finale of the reality TV competition on the night of October 4, 2026, after spending 70 days in the Big Brother house. She secured 25.87 per cent of the votes and takes home a ₦160 million prize package, comprising ₦90 million in cash and an SUV.

She was closely followed by Aikou, who emerged first runner-up, and Sheba.

The 21-year-old Temitope Chigbue was one of the season’s most visible and entertaining housemates, distinguished by her strong personality and screen presence. Her outspoken nature and willingness to express her views kept her at the centre of several major conversations and controversies in the house. Premium Times described her as one of the season’s most visible housemates.

The Anioma daughter from Ibusa also embraced the entertainment dimension of the competition, bringing humour, drama and theatricality to the house. Early in the season, she was involved in heated disagreements during wager rehearsals, including clashes with Cassi and Bluethopia. The house eventually lost that wager presentation, with Biggie citing problems with coordination and creative execution.

Although she was nominated for eviction early in the competition, Temi survived and steadily advanced through the competition, eventually earning a place among the nine finalists. Her journey from an early eviction nomination in Week 2 to the grand finale became one of the notable stories of the season.

The Ibusa community is not new to producing winners of major Nigerian reality television competitions.

In 2009, Uche Nwaezeapu, popularly known as “Uche Ben,” won Season 6 of Gulder Ultimate Search. He emerged victorious after finding the coveted “Horn of Valour” in Omodo Forest, Aagba, Osun State. He was 26 years old at the time.

Following his victory, Nwaezeapu ventured into acting, television presenting and film production, appearing in several Nollywood productions. He also received acting recognition at the 2022 Blue Screen Awards.

Temitope Chigbue hails from the Chigbue family of Isieke in Ibusa, Delta State. Although she was born and raised in London, England, her family roots remain firmly connected to Ibusa.

The Chigbue family of Isieke has a notable history in the community, having produced some of the earliest lawyers from Ibusa, including a judge.

With Temi Nkem’s victory, the Chigbue family and the wider Ibusa community have another reason to celebrate, while her achievement adds yet another chapter to the growing list of Anioma personalities making their mark on Nigeria’s entertainment landscape.

Picture:
Sourced from Premium Times

ISM Alumni Network Announces Omu of Ibusa, Obi Josephine Nwannabuogwu, as Grand Matron

By Emeka Esogbue

The newly established ISM Alumni Network (ISM Network) has announced HRH Obi Josephine Isioma Nwannabuogwu, the Omu of Ibusa, as its Grand Matron. The announcement followed the inaugural meeting of members of the association.

Members who spoke at the inaugural meeting expressed their appreciation for the choice of the Omu. Among them were Mrs. Ann Oligbo and Nneka Rosemary Eshiokwu.

Seconding the motion for the appointment, Nneka Eshiokwu said Omu Josephine Nwannabuogwu possesses the good spirit and qualities required to bring people together and mobilise them towards advancing the common good of Ibusa.

Mrs. Oligbo, on her part, described the choice of the Omu as a further promotion of Ibusa culture. She particularly noted that the Omu is blessed with a strong spirit of welfare and concern for the wellbeing of others.

The Omu of Ibusa was consequently adopted as the Grand Matron of the ISM Alumni Network.

Obi Josephine Isioma Nwannabuogwu was a former member and Welfare Officer of the Ibusa Singles Meet Worldwide.

Meanwhile, the Network is expected to formally present the Omu to Mrs. Rosemary Moji Ikolodo, Grand Matron of Ibusa Singles Meet Worldwide, the parent organisation of the Network; Mrs. Florence Agoh and Lady Benedicta Okonji, the Lagos and Ibusa Matrons respectively; and Dr. Prisca Okeleke, the group's Career Counsellor, for official recognition.

The Network's President, Ifeyinwa Izegbu, confirmed the planned presentation.

ISM Alumni Network Unites, Takes Off

By Emeka Esogbue

Former members of the Ibusa Singles Meet Worldwide (ISM) have formed the ISM Alumni Network (ISM-Network), a new platform aimed at sustaining the bonds of friendship and community service established during their years in the group.

The ISM-Network currently comprises more than 80 members, all of whom have ancestral ties to Ibusa. While the current membership is drawn from a selection of former ISM members, other past members interested in joining the network are expected to indicate interest for membership.

At its inaugural general meeting, the group formed an executive body headed by Ifeyinwa Izegbu as President, with Victor Onwuka as Vice President, Mrs. Joyce Ifesindi as the General Secretary and other executive members.

The meeting also outlined several objectives for the new organisation. These include maintaining the friendships formed during the Ibusa Singles Meet years, organising social gatherings and reunions to keep members connected, undertaking charitable and community development projects in Ibusa, and promoting personal and family development through talks, seminars and other activities.

The network has also established a Welfare Department headed by Anthony Morha, which is expected to play a key role in promoting the wellbeing of members.

The ISM Alumni Network, a sister organisation of the Ibusa Singles Meet, is expected to contribute to the social development of the Ibusa community through its activities and collective initiatives.

The Ibusa Singles Meet Worldwide (ISM), Ibusa community's foremost singles groups, was founded by Emeka Esogbue, the author of this report, with the objective of bringing together singles of Ibusa extraction. The group also promotes marriage among Ibusa people.

According to records from the group, 44 members have so far married through relationships formed within the ISM, with the most recent marriage celebrated in 2025.

With the emergence of the alumni network, former members of ISM now have a dedicated platform to sustain the friendships, social connections and community-oriented values developed during their years in the singles group.

Picture shows:
Past members of the Lagos Branch of ISM on a recreational visit

Have you been part of this human world? It is doubtful.

Personperson01:
Una like party pass make una dey celebrate. Let sleeping dogs lie is what Oyinbo teach you people. But village people no understand English so keep doing all these nonsense.
Me sef I'm a WU TAN CLAN anyway.

My Mother's Presence Encouraged Me, Merylin Ajidua, Ibusa Girl Who Won the Miss Earth Nigeria 2026 Model of the Year

*She contested in Miss Earth Nigeria and won the first Model of the Year Prize. She is grateful to all that supported her. Ibusa-born MISS MERYLIN IFESINACHI AJIDUA, in this interview with PEN MASTER (EMEKA ESOGBUE), shares her experience of the pageant in this interview. Excerpts:*

*Pen Master: Miss Merylin Ajudua, you just competed in Miss Earth Nigeria and returned with 2026 Model of the Year. Congratulations to you. Anyway, our readers will like to know you.*

Ajidua: My name is Merylin Ifesinachi Ajidua. I am a humanitarian, environmental advocate, social entrepreneur, model, and the founder of the Merylin Ajidua Foundation, an NGO focused on youth empowerment, education, and community development. I am currently studying Educational Psychology, Guidance and Counselling at the University of Port Harcourt. I am passionate about using my voice and platforms to inspire young people, serve my community, and contribute meaningfully to environmental sustainability. I am also proudly the first ever Model of the Year at the just concluded Miss Earth Nigeria 2026 peagent. A title I am deeply grateful for. I am a Nigerian, from Umuafene, Isieke in Ibusa community, Delta State

*Pen Master: Anyway, you just emerged the 2026 Model of the Year in that pageant. How was the feeling like upon the announcement?*

Ajidua: (Smile) Honestly, it was an emotional moment for me. When my name was announced, I felt a mixture of shock, gratitude, and happiness. I immediately thought about the little girl who had always dreamed of being on a stage like that. I thought about the doubts, the challenges, the preparation, and all the moments when I had to encourage myself to keep going. Being crowned Model of the Year made me realize that every step of the journey had a purpose. It wasn’t just a title to me. It felt like a reminder that dreams can actually become reality when you keep believing and showing up.

*Pen Master: What was running in your heart all through the contest?*

Ajidua: Thank you Pen Master, but honestly, what was running in my heart throughout the contest was for God to let me become everything I was there for. I came into Miss Earth Nigeria with a dream I had carried since I was a little girl, but I also came with fears and self-doubt. There were moments when I questioned myself, but I kept reminding myself why I started. I wanted to grow, to find my voice, to represent my values, and to use the platform to make a difference especially through my environmental advocacy. So even when things became challenging, my heart kept saying, keep going. You belong here. This is part of your story.” Today, becoming the 1st Ever Model of the Year makes me realize that every challenge, every tear, every correction, and every moment of doubt was preparing me for this moment. More than anything, my heart was filled with faith, gratitude, and the desire to make my little-girl dream a reality.

*Pen Master: ...but Merylin, what was the experience like for you?*

Ajidua: The experience was honestly a beautiful mix of excitement, challenges, growth, and unforgettable memories. I came to Miss Earth Nigeria with a dream, but I quickly realized that the experience was about so much more than competing for a title. It challenged me to step outside my comfort zone, become more confident, find my voice, and learn how to carry myself with purpose. There were difficult moments too. There were times I doubted myself and wondered if I was doing enough, but those moments taught me resilience. My pageant sisters, my roommates, the team, and everyone who supported me became part of a journey I will always treasure. And emerging as the 1st Ever Model of the Year made the experience even more special. It reminded me that sometimes, the journey doesn’t look exactly how you imagined it, but it can still lead you to something beautiful. I didn’t just leave with a title. I left with growth, memories, friendships, confidence, and a stronger belief in myself. And for that, I will always be grateful.

*Pen Master: This event was held in Port Harcout, the Garden City. Would you have wished it held in city outside Rivers State?*

Ajidua: Yes, the event was held in Port Harcourt, Rivers State, and honestly, I’m grateful it was. I wouldn’t say I wished for it to be held somewhere else because Port Harcourt gave me an experience I will always cherish. The city welcomed us, and being there allowed us to experience its beauty, culture, and people. For me, the location was never the most important part. What mattered was the platform, the people I met, the lessons I learned, and the memories we created. That being said, I believe Miss Earth Nigeria is a national platform, and I would love to see future editions reach different cities across Nigeria. Taking the competition to different parts of the country could allow more young women to participate and showcase the beauty, culture, and environmental stories of their own communities. So, I wouldn’t replace Port Harcourt. I would simply love to see the Miss Earth Nigeria experience growth beyond it.

*Pen Master: I observed that during the grand finale, your mother was physically present to watch you. She must be very fond of you.*

Ajidua: (Laughing) Yes, my mother was the one who encouraged me to take the bold step. In her own words, “Dey here make your slimness dey waste" moved me to action. She is one of the people who has always been very special to me, so having her physically present at the grand finale meant so much to me. Seeing her there while I was on that stage was emotional because she wasn’t just watching the pageant, she was watching her daughter live out a dream. There is something very special about looking into the audience and seeing someone who has known you long before the crowns, makeup, gowns, and stage lights. Her presence gave me an extra sense of strength that night. Knowing that my mother was there to witness that moment is a memory I will treasure forever.

*Pen Master: Alright, Merilyn, but what were the other girls always telling you in camp? Share their thoughts with us*

Ajidua: (Smiling) my sisters were always encouraging me and reminding me to believe in myself. They would tell me things like, “Merylin, you can do this,” “Be confident,” “Don’t be afraid,” and sometimes they would even remind me to relax when I was taking things too seriously. I am grateful to my roommates I really appreciate Miss Lavender and Miss Primrose how they saw qualities in me that I sometimes couldn’t see in myself. We were competitors, but there were moments when we genuinely supported one another. That sisterhood is one of the things that made camp special for me.

*Pen Master: Do you also model?*

Ajidua: Yes, I do. Modeling has always been something I enjoy because it allows me to express myself through confidence, movement, fashion, and presence. My Miss Earth Nigeria experience also helped me understand that modeling is not just about appearance. It’s about confidence, discipline, expression, and the ability to communicate something without necessarily saying a word. Being named Model of the Year has definitely encouraged me to take that part of my journey even more seriously.

*Pen Master: Meryline, you are a student of Educational Psychology Guidance and Counseling at the university of Port Harcourt. How do you combine your education with modeling?*

Ajidua: well, it takes discipline and proper time management. My education is very important to me because I believe knowledge gives you a stronger foundation for whatever platform you eventually stand on. Modeling and pageantry have taught me confidence, presentation, discipline, and communication, while my studies help me understand people, their emotions, behaviours, and development. I actually see them as complementary. Education strengthens my mind, while modeling gives me another avenue to express myself and connect with people.

*Pen Master: You are the founder of Merilyn Ajudua Foundation, an initiative aimed at youth empowerment and education. Tell us about this initiative.*

Ajidua: the Merylin Ajidua Foundation was born from my desire to serve and create opportunities for people, particularly young people who may not always have access to the support their need. The foundation focuses on areas such as youth empowerment, education, humanitarian support, and community development. I believe young people shouldn’t only be seen as the leaders of tomorrow. We are also contributors today, and when young people are given the right knowledge, opportunities, mentorship, and support, they can transform their communities. My vision is to build something that goes beyond me. A platform that creates meaningful impact and encourages young people to believe that their circumstances do not have to define their future.

*Pen Master: What message do you have for your fellow youths out there especially, your Ibusa people?*

Ajidua: I would tell young people: don’t be afraid to start small, and don’t allow where you are today to convince you that you cannot become who you dream of being. I know what it feels like to have a dream and also have moments of doubt. But sometimes, you have to take the first step even when you don’t have everything figured out. Believe in yourself, keep learning, remain consistent, and surround yourself with people who encourage your growth. And most importantly, don’t measure your journey by someone else’s timeline. Your story is yours. Keep showing up, keep becoming, and trust that the little steps you are taking today can become the foundation for something much bigger tomorrow.

*Pen Master: Merylin, I must thank you for your time and also wish you well in your career.*

Ajidua: Pen Master, thank you so much for having me. It has been a pleasure sharing my story and my experience.
I am truly grateful to the Miss Earth Nigeria Organization, the National Director, my beautiful pageant sisters, my family, and everyone who supported me throughout this journey. This experience has given me memories I will carry for a lifetime, and I hope my story reminds someone else that it is okay to dream, it is okay to start small, and it is never too late to believe in yourself. I send my gratitude back home to my Ibusa brothers and sisters and indeed, everyone who supported me. Thank you for the opportunity.

Ibusa: Umuafene Clan Celebrates New Yam Festival in Grand Style as Prof. Emeritus Esogbue Sends Goodwill Message

By Emeka Esogbue

Members of the Umuafene Clan in Umueakea Quarters, Ibusa, Delta State, gathered in the community on Thursday to celebrate the New Yam Festival, known locally as Iwa Ji. Joined by friends and well-wishers of the clan, the elated sons and daughters of Umuafene performed the traditional Iwa Ji rites in grand style.

Members of the clan, including youths, were seen rejoicing, singing, dancing and exchanging felicitations as they celebrated the annual festival.

The impressive turnout was commended by the Diokpa of the clan, Prof. Emeritus Augustine Onwuyali Esogbue, NNOM, who told Pen Master in a telephone conversation that he was deeply impressed by the celebration.

Prof. Emeritus Esogbue, a retired long-serving NASA scientist and Safety Advisory Board Medal recipient, is also the first Black person to be promoted to full professor at the Georgia Institute of Technology (Georgia Tech) and the first Black person to earn a Ph.D. in Industrial and Systems Engineering.

Commenting on the celebration, the renowned scholar said:

“I just saw the video accounts of the celebration of the 2026 Umuafene Iwa Ji Festival. It was highly successful. I have never seen anything like this before, at least, in our Umuafene Village.”

He added:

“My joy and gratitude go to all those who played a central role in making this day happen, and making it happen so successfully,”

the Ozorkilolo of Ibusa said.

“I am delighted that our people joined other communities to participate in this annual festival of our forefathers. I am grateful to everyone who made it happen,” he added.

The New Yam Festival is a communal expression of gratitude for life and harvest, as well as a celebration of unity and togetherness. It marks the end of one agricultural cycle and the beginning of another, while expressing hope for continued prosperity and a bountiful harvest in the coming season.

The people of Ibusa have, since time immemorial, celebrated the festival as an important part of their cultural heritage and communal life.

The Diokpa of Umuafene Clan, Prof Emeritus Esogbue also used the occasion to reiterate his plans to reconstruct the Umuafene Ogwa and conduct the Ikpota rites before the end of 2026.

If a newly inaugurated officers cannot go to a bar for refreshment, is it your father's shrine, they should come? Your problem is ethnic hate and it will do you no good.

ElevationD:
Dem dey form association for beer parlour? I agree for the akwa ocha, but na that beer parlour come tire me.

Anyway, some of those associations end up appearing as community clubs, as a lot of them do not follow the founding vision.

5 Energetic Dances of the Nigerian People

By Emeka Esogbue

Nigeria is a country richly blessed with diverse ethnic groups, each with its own distinctive cultural heritage, traditions, music, and dance forms. Across the country, traditional dances serve as powerful expressions of identity, communal life, history, celebration, and social values. Many of these dances are energetic, colourful, and captivating, combining rhythmic footwork, expressive body movements, coordinated gestures, traditional music, and elaborate costumes.

Performed during festivals, weddings, traditional ceremonies, title-taking ceremonies, cultural gatherings, and other important occasions, these dances provide entertainment while also preserving cultural knowledge and strengthening community bonds. They offer a window into the character, creativity, and social life of the communities that perform them.

This compilation highlights five energetic dances associated with different Nigerian ethnic communities, showcasing the remarkable cultural diversity and dynamism of the Nigerian people.

1. Gbagyi Dance

The Gbagyi (Gwari) people are an indigenous ethnic group in central Nigeria, particularly associated with the Federal Capital Territory (Abuja), Niger State, Kaduna State, and neighbouring areas. They possess a rich cultural heritage expressed through their language, farming traditions, arts, music, festivals, and dance.

Dance occupies an important place in Gbagyi communal life. Traditional dances are performed during celebrations, festivals, marriages, cultural ceremonies, and other important gatherings. Through music and movement, dancers express joy, communal solidarity, cultural pride, and a strong sense of identity. These performances also provide an important means of transmitting cultural knowledge from one generation to another.

Gbagyi dance is generally lively, rhythmic, and communal, with dancers responding to the beat of traditional drums and other musical instruments. Performers may dance in groups, using coordinated footwork, rhythmic stepping, bending, swaying, hand gestures, and expressive body movements. The dancers' movements often correspond closely with the rhythm and character of the accompanying music.

The combination of rhythmic movement, music, colourful traditional attire, and group participation makes Gbagyi dance an engaging expression of the community's cultural heritage.

2. Enuani Dance

The Enuani are one of the subgroups of the Anioma people of Delta North, Delta State. Major Enuani communities include Asaba, Ibusa, Ogwashi-Uku, Issele-Uku, Ubulu-Uku, Okpanam, and several other communities in the region.

The Enuani people have a distinctive cultural heritage expressed through language, traditional institutions, festivals, music, dance, marriage ceremonies, and communal celebrations. Their traditional dance culture includes forms known as Egwu Ohuhu or Egwu Oshushu, which are associated with rhythmic and expressive movement.

Enuani dance is characterised by rhythmic footwork, graceful body movements, coordinated group formations, and expressive gestures, with particular attention often given to movements of the waist and hips. Depending on the particular performance and social context, some movements may appear sensual or suggestive, particularly through hip-swaying and expressive body movements.

The dance is often performed communally, with dancers responding to traditional songs and percussion. The interaction between dancers, musicians, and spectators creates an atmosphere of celebration and social engagement.

Traditional clothing such as Akwa-Ocha, together with beads and colourful accessories, can further enhance the visual appeal of the performance. Beyond entertainment, Enuani dance represents cultural identity, communal unity, joy, social interaction, and respect for tradition. It remains an important means through which Enuani cultural values and artistic expressions are celebrated and passed on to younger generations.

3. Ikwerre Dance

The Ikwerre people are an indigenous ethnic group in Rivers State, southern Nigeria, particularly concentrated in and around areas such as Port Harcourt, Obio-Akpor, Ikwerre, and Emohua. The Ikwerre have a rich cultural heritage expressed through their language, traditional institutions, festivals, music, dance, marriage ceremonies, and communal life.

Dance occupies an important place in Ikwerre cultural celebrations. Traditional dances are performed during festivals, weddings, title ceremonies, cultural celebrations, and other community gatherings. They provide opportunities for people to celebrate their heritage while reinforcing social relationships and communal identity.

Ikwerre dance is generally lively, energetic, rhythmic, and communal. Dancers perform coordinated footwork, body movements, hand gestures, and rhythmic steps in response to traditional drums and other musical instruments. Men and women may participate in group performances, sometimes forming lines, circles, or other coordinated arrangements.

The dancers' movements may range from controlled and graceful gestures to more vigorous steps, depending on the particular dance and occasion. Traditional clothing, beads, ornaments, and other cultural accessories can add colour and visual splendour to the performance.

More than a form of entertainment, Ikwerre dance serves as a means of expressing cultural identity, celebrating communal life, preserving tradition, and strengthening unity. Its combination of music, movement, costume, and group participation makes it a vibrant component of Ikwerre cultural expression.

4. Owerre Dance

The Owerre people are an indigenous Igbo community associated particularly with Owerri and its surrounding areas in Imo State, southeastern Nigeria. The name Owerre is closely connected with the historical identity and origin of Owerri, the capital of Imo State.

The Owerre people possess a rich cultural heritage expressed through their language, traditional institutions, festivals, farming traditions, marriage customs, music, dance, and communal celebrations. As with many Igbo communities, traditional gatherings provide important occasions for music and dance.

Owerre dance is generally lively, rhythmic, expressive, and communal. Dancers use coordinated footwork, graceful body movements, hand gestures, and rhythmic swaying while responding to the beat of traditional drums and songs. Performances may involve groups of dancers moving together, creating a visually engaging display of coordination and cultural expression.

A notable feature of the dance is the interaction between the dancers and the audience. Female dancers, in particular, may use smiles, facial expressions, hand gestures, and other expressive movements while responding to the accompanying songs and rhythms. These expressions can contribute to the welcoming and sociable character often associated with communal Owerre celebrations.

Traditional attire, beads, and other cultural ornaments can further enhance the beauty and colour of the performance. Owerre dance therefore represents more than physical movement: it is a celebration of identity, hospitality, joy, social interaction, and communal pride.

5. Swange Dance of the Tiv

The Tiv people are one of the major ethnic groups of central Nigeria. Their traditional homeland is largely in Benue State, with Tiv communities also found in parts of Nasarawa, Taraba, Plateau, and Cross River states.

The Tiv have a distinctive cultural heritage expressed through their language, farming traditions, food, festivals, marriage customs, music, dance, and social institutions. Among the best-known expressions of Tiv cultural life is Swange, a lively traditional dance and musical form.

Swange is characterised by energetic, rhythmic, and expressive body movements, with particular emphasis often placed on coordinated hip and waist movements. Dancers respond closely to the rhythm of the accompanying music, creating a performance that is both visually engaging and highly communal.

Swange is especially captivating when performed by a group of dancers, as the coordinated movements create a strong sense of rhythm, unity, and visual harmony. The dancers may move in formation while maintaining individual expressions and movements, producing a lively interaction between music, dance, and spectators.

The dance is performed at social gatherings, celebrations, festivals, cultural events, and other important occasions. Beyond entertainment, Swange serves as an important expression of Tiv identity and cultural pride. It demonstrates the community's appreciation of music, movement, social interaction, and collective celebration.

Conclusion

The five dances discussed above demonstrate the extraordinary diversity and vitality of Nigeria's cultural heritage. From the rhythmic movements of the Gbagyi to the expressive traditions of the Enuani, the communal energy of Ikwerre and Owerre dances, and the lively movements of Tiv Swange, each dance tells a story about the people who created and preserved it.

These dances are not merely forms of entertainment. They are living expressions of identity, history, community, celebration, and cultural continuity. As Nigeria continues to evolve, preserving and promoting these traditional dances remains important because they connect younger generations with the cultural heritage of their ancestors while introducing Nigeria's rich traditions to the wider world.

Meet Onome Ezeka, the Young Akwa-Ocha Fabric Weaver

By Emeka Esogbue

Locating Onocity City, her weaving mill around the Ite-Ego axis within the Ibusa community felt like finding a living home of Akwa-Ocha, the cherished cultural fabric of the Anioma people.

Inside the modest weaving space, the rhythmic sounds of the looms filled the air. Young trainees, eager to master the craft, moved about with enthusiasm, smiling, welcoming customers and visitors, and attending to orders. It was more than a weaving mill; it was a place where culture was being preserved, one thread at a time.

At the centre of it all is Onome Ezeka, a young, vibrant woman who has turned her passion for Akwa-Ocha into a growing enterprise and a platform for teaching others.

I first met Onome in 2016 when she contested for Miss Teen Anioma, during my time as the Publicity Person. I celebrated with her when she emerged as the first runner-up.

Years later, I would meet her again but this time, in a completely different setting. Today, Onome is deeply involved in the production of Akwa-Ocha, weaving not only fabric but also a story of passion, identity and cultural continuity.

When I asked her how she got into the craft, her response was simple:

“I have always loved Akwa-Ocha for its purity and what it represents. For this reason, I went on to learn how to produce it. Even the one I wore for the 2016 pageantry was produced by me.”

That revelation says much about Onome’s journey. What began as an appreciation for the beauty and meaning of Akwa-Ocha gradually became a skill, and eventually, a vocation.

Today, she says she is living a dream she nurtured for years.

“Now, I have my dream come true after many years because I now have a personal place of my own where I produce and also train people on the production of the Anioma cultural fabric,” Onome told Pen Master.

Her weaving mill is therefore more than a place of production. It is also a training ground for young people who are learning the intricate craft and, in the process, becoming part of the continuing story of Anioma’s cultural heritage.

Onome says her services are affordable and that her products are tastefully finished to suit the preferences and needs of her customers. According to her, this attention to quality and customer satisfaction is one of the reasons many customers return after their first experience.

For Onome, however, the work goes beyond business.

It is about preserving something precious.

It is about keeping the threads of Anioma identity firmly in the hands of a new generation.

And as her young trainees gather around the looms, learning to turn threads into the beautiful patterns of Akwa-Ocha, Onome Ezeka is quietly proving that culture does not have to live only in museums or memories.

Sometimes, it lives in the hands of a young woman who chooses to keep weaving.

You can choose to be Onome Ezeka's Akwa-Ocha customer. See poster for more details.

A Son of Anioma Answers the Call: Rev. Morris Chukwunonso Mordi to Be Ordained

Here, in the Catholic Archdiocese of Lagos, priestly and diaconate ordinations are taking place, and I trust you know that Anioma can never be missing—not with the abundance of human capital and vocations God has blessed us with. Yes, there must always be an Anioma!

Among those to be ordained is Rev. Morris Chukwunonso Mordi, a proud son of our Issele-Uku community.

Born on April 7, 1998, into the devout Catholic family of Mr. and Mrs. George Mordi, Morris initially planned to study Banking and Finance at Delta State University, Abraka. He sat for and passed the university’s Post-UTME examination and was subsequently offered admission.

However, as the date of resumption drew near, Morris received another admission letter, this time from the seminary through the Lagos Archdiocese. As he contemplated which path to follow, something remarkable happened: the admission letter from Abraka mysteriously disappeared without a trace.

Perhaps, in that moment, divine providence was at work.

Guided by faith and drawn to the childhood dream of dedicating his life to the service of God, Morris chose the seminary and answered the call to serve Christ and His Church through the Catholic priesthood.

Today, we celebrate not only a young man answering his vocation, but also a son of Anioma taking his place in the vineyard of the Lord.

Welcome to the priesthood, Rev. Morris Chukwunonso Mordi!

Ezigbo nwa Oligbo Issele-Uku!

May God grant you wisdom, strength, grace and perseverance as you begin this sacred journey. May your priesthood be fruitful, holy and a blessing to many.

Anioma is proud of you!

- Emeka Esogbue

Anioma Watch Association Inaugurates Executive Officers as BoT Chairman, Emeka Esogbue, Urges Them to Lead with Integrity and Remain Accessible



By Peter Oshagwu



Anioma Watch Association on Tuesday inaugurated its newly appointed executive officers, formally presenting them to members of the Anioma nation at a ceremony held on Ezenei Avenue, Asaba, Delta State.



The event, which was described as historic by some attendees, marked a significant milestone in the development of the association, which was founded in 2022.



In his welcome address, the Chairman of the Board of Trustees, Dr. Emeka Esogbue, said the association had grown from a modest beginning into a vibrant platform united by a shared aspiration for a more cohesive Anioma.



Esogbue, who described Anioma Watch Association as more than an organisation of words and aspirations, said the group was committed to action, service and the advancement of the Anioma people.



He charged the newly inaugurated officers to lead with integrity, humility, transparency and courage, while remaining accessible to members and promoting unity rather than division.



“To the newly inaugurated executives, I offer my warmest congratulations and, at the same time, a solemn charge: you have been entrusted with the responsibility of building upon the foundation already laid and of giving fresh impetus to the vision and mission of Anioma Watch Association.



“You are expected to lead with integrity, humility, transparency and courage; to remain accessible to members; to promote unity rather than division; and to ensure that the interests of Anioma people remain at the heart of your decisions and programmes,” the Nigerian historian said.



He further urged the new executives to strengthen the association’s engagement with Anioma communities at home and in the diaspora, promote the culture and heritage of the people, expand charitable and humanitarian interventions, and remain vigilant in monitoring and advocating for their social, economic and political interests.



“You must strengthen our engagement with Anioma communities at home and in the diaspora, promote our culture and heritage with pride, expand our charitable and humanitarian interventions, and remain vigilant in monitoring and advocating for the social, economic and political interests of our people. You can only achieve these if you give your time and personal moments,” he said.



Esogbue also reminded the officers that their new positions were a call to service rather than an avenue for personal recognition.



“I urge you to see this mandate not as an opportunity for personal recognition, but as a sacred trust bestowed upon you by the Association and by the people whose interests we have pledged to serve.



“The road ahead may present challenges, but with dedication, teamwork, consultation and an unwavering commitment to the common good, I am confident that you will take Anioma Watch Association to a new level of relevance, impact and influence.”



In his acceptance speech, the newly appointed President of the organisation, Engr. Abela Emuebie Ihienkaegho, expressed his readiness to serve and pledged to contribute to the advancement of the Anioma people.



Ihienkaegho, a Senior Software Engineer, said Anioma Watch Association must emerge as a credible, courageous and unifying voice for the Anioma people, championing their economic prosperity, sustainable development, social wellbeing, cultural preservation and political progress.



“We must preserve our history, culture and traditions, and ensure that our heritage is properly documented for future generations,” he said.



The newly appointed officers were sworn in by Rev. Felix Ifeanyi Nwabuokei, the General Secretary of the Board of Trustees.



Other officers unveiled at the ceremony include Engr. Onyeabo Nwawo, Vice President; Mr. Peter Oshagwu, General Secretary; Mr. Awele Oranye, Assistant General Secretary; and Mrs. Tessy Joseph.



Others are Miss Ifeyinwa Izegbu, Treasurer; Miss Joy Ozeh; Miss Eunice Emeyazia; Chief Dr. Macdonald Okonkwo, Ex-Officio; and Mr. Patrick Obi, Ex-Officio.



Anioma Watch Association was founded in 2022, while the newly inaugurated executive officers will serve a two-year tenure.

WELCOME ADDRESS BY THE CHAIRMAN, BOARD OF TRUSTEES, ANIOMA WATCH ASSOCIATION, DR. EMEKA ESOGBUE, AT THE INAUGURATION CEREMONY OF THE EXECUTIVE OFFICERS OF THE ASSOCIATION

Date: September 1, 2026

Venue: Asaba, Delta State

Protocols duly observed.

Distinguished guests, members of the Board of Trustees, esteemed leaders and stakeholders of Anioma, our newly inaugurated Executive Officers, members of the Anioma Watch Association at home and in the diaspora, ladies and gentlemen, it is with great joy, humility and a deep sense of responsibility that I welcome you all to this historic occasion. Today, September 1, 2026, marks another significant milestone in the journey of Anioma Watch Association, an organisation founded in 2022 with a clear commitment to projecting the interests of Anioma people, promoting our rich culture and heritage, and fostering unity among our people.

Over the years, the Association has grown from its modest beginnings into a vibrant platform, including a thriving WhatsApp community of over one thousand members, united by a common aspiration for a stronger, more prosperous and more cohesive Anioma. In pursuit of our mission to watch over the social, economic and political interests of Anioma and to extend a helping hand to the vulnerable through charitable interventions, we have recorded commendable milestones, including the organisation of the Anioma Legacy Lecture in Asaba, anti-drug abuse programmes in secondary schools across Anioma, and, most recently, an antenatal outreach programme through which new-life starter packs were presented to expectant mothers in five Anioma communities.

These achievements demonstrate that Anioma Watch Association is not merely an organisation of words and aspirations; it is an organisation committed to action, service and the advancement of our people. It is therefore against this background of shared vision, service and collective responsibility that we gather today to inaugurate a new team of Executive Officers who will be entrusted with the responsibility of taking this noble mission to even greater heights.

As we inaugurate these Executive Officers today, we must recognise that leadership is not a title or position of privilege, but a call to service, sacrifice and accountability. To the newly inaugurated executives, I offer my warmest congratulations and, at the same time, a solemn charge: you have been entrusted with the responsibility of building upon the foundation already laid and of giving fresh impetus to the vision and mission of Anioma Watch Association. You are expected to lead with integrity, humility, transparency and courage; to remain accessible to members; to promote unity rather than division; and to ensure that the interests of Anioma people remain at the heart of your decisions and programmes.

You must strengthen our engagement with Anioma communities at home and in the diaspora, promote our culture and heritage with pride, expand our charitable and humanitarian interventions, and remain vigilant in monitoring and advocating for the social, economic and political interests of our people. You can only achieve these if you give your time and personal moments. I urge you to see this mandate not as an opportunity for personal recognition, but as a sacred trust bestowed upon you by the Association and by the people whose interests we have pledged to serve. The road ahead may present challenges, but with dedication, teamwork, consultation and an unwavering commitment to the common good, I am confident that you will take Anioma Watch Association to a new level of relevance, impact and influence.

CONCLUDING REMARKS

Distinguished ladies and gentlemen, as we celebrate this important day, let us remind ourselves that the strength of Anioma Watch Association lies not in the name of the organisation alone, but in the collective commitment of its members to the ideals that brought us together. Our diversity across communities and walks of life should be a source of strength, not division. We must therefore continue to build bridges across the Enuani, Ika, and Ndokwa, encourage constructive dialogue, support one another and work together in the best interest of Anioma.

To the new Executive Officers, I once again congratulate you on your inauguration. You have our support, our prayers and our goodwill. But above all, you have our expectations. May your two-year tenure be defined by meaningful programmes, responsible leadership, measurable achievements and a renewed sense of purpose. May you consolidate the gains already recorded by the Association and open new frontiers of service, advocacy, humanitarian intervention and community development.

As a Board of Trustees, we pledge our continued guidance and support to the executive, while also maintaining our commitment to the principles of accountability, transparency and service. We equally call upon every member of Anioma Watch Association to see this new chapter as a collective responsibility. There is a place for everyone in building the Anioma we desire, and every positive contribution, no matter how small, can make a difference.

Our Association has come a long way since its foundation in 2022. From providing a platform for dialogue and advocacy to reaching communities through education, health and humanitarian initiatives, we have demonstrated what can be achieved when people come together with a shared vision. The future, however, demands even greater commitment. We must continue to watch, speak, serve and act—not only when circumstances demand it, but as a continuing responsibility to our people and generations yet unborn.

We have many amongst us who have sacrificed their time, efforts and personal resources because they believe in this Association and the Anioma project as a whole. These people must never be let down. For more than two decades, I have shown personal commitments to the Anioma cause through historical research, and writings, spotlight of indigenes, projection of core civilizations, promotion of the people's cultural institutions and heritage and projection of the people to the world. These have come as sacrifices because of my personal belief that the region and its people deserve a place in global space. You may choose to do better than I have performed.

Let us therefore leave this ceremony with a renewed determination to make Anioma Watch Association an even stronger voice for Anioma, a dependable instrument for community development, a guardian of our cultural heritage and a platform that promotes unity, dignity and progress.

On behalf of the Board of Trustees, I warmly welcome you all once again and sincerely thank our distinguished guests, members, friends and supporters for honouring this occasion with your presence. May the newly inaugurated Executive Officers be blessed with wisdom, courage and the capacity to serve effectively. May Anioma continue to prosper in peace and unity, and may our collective efforts contribute meaningfully to the advancement of our people.

Long live Anioma Watch Association.

Long live Anioma people.

Long live the Federal Republic of Nigeria.

Thank you all, and God bless you.

Uwaoma nu!

Ogbueshi!

Ajie nu!

August 31, 2026

*PRESS RELEASE*

Anioma Watch Association Commends Onicha-Olona on the Successful Enthronement of the Omu Institution

The Anioma Watch Association, a socio-cultural organisation of the Anioma people at home and in the Diaspora, warmly congratulates the people of Onicha-Olona on the successful enthronement of the Omu institution in the community. The Association considers this significant development a welcome reaffirmation of Onicha-Olona’s rich cultural heritage, traditional values, and enduring commitment to preserving institutions that promote unity, identity, and continuity for present and future generations.

We are particularly delighted that Onicha-Olona, one of Anioma’s foremost communities renowned for its rich cultural practices and one of the earliest Enuani communities in which the Omu institution was traditionally practised, has collectively chosen to revive this important cultural institution. This remarkable development underscores the resilience of the Anioma people and their determination to preserve, strengthen, and promote the cultural heritage and civilisation handed down through generations.

The Association is further delighted by the community’s choice of HRH Nwamaka Cynthia Jibunoh, as the newly installed 9th Omu of Onicha-Olona as a successor of HRH Justina Okukaleke Ntoka, the late Omu. We extend our heartfelt congratulations to her and wish her a peaceful, impactful, and successful reign as she assumes this important traditional responsibility.

The Association also acknowledges the growing role of the Omu institution in advancing community development and improving the wellbeing of the people. In this regard, we recall with great satisfaction the antenatal programme hosted on August 17, 2026, by HRH Obi Josephine Isioma Nwannabuogwu, the Omu of Ibusa, during which maternal items were presented to expectant mothers at a Primary Health Centre in the community.

We are pleased that our Association is able to leverage the Omu institution and other relevant traditional platforms across Anioma to support initiatives that directly touch the lives of our people and put smiles on their faces. We reaffirm our unwavering commitment to working with traditional institutions, community leaders, and other relevant stakeholders across Anioma in advancing initiatives that promote the welfare, development, and unity of our people.

Once again, the Anioma Watch Association felicitates with the people of Onicha-Olona on this important cultural accomplishment. We commend the community for this collective achievement and encourage its people to build on this milestone by pursuing further initiatives that strengthen their cultural identity, unity, and collective progress.

Long Live Onicha-Olona Kingdom!

Long Live Anioma Watch Association!

Long Live Anioma!

Long Live Delta State!

Signed:

Dr. Emeka Esogbue
Chairman, Board of Trustees

Chief Doris Mokobia
Member, Board of Trustees, Anioma Watch Association
Kpakpando of Akwukwu-Igbo Kingdom

Dr. Anthony Ezeagbor, Member, Board of Trustees, Anioma Watch, Association

Engr. Abela Emuebie Ihienkaeghor
President, Anioma Watch Association

Chief Curtis Chukwudi Odekpe
The Iyase of Onicha-Uku Kingdom

Mr. Peter Oshagwu
General Secretary, Anioma Watch Association

Anioma Watch Association Brings New-Life Care to Expectant Mothers Across Anioma Communities

By Emeka Esogbue

On August 16, 2026, the Anioma Watch Association’s mother-and-child antenatal packs arrived in Ibusa, from where they were distributed across five communities for presentation to expectant mothers.

The new-life starter-pack presentation commenced in Ibusa on August 17, 2026, where expectant women received the care packages at the Primary Health Centre opposite St. Augustine’s Church. The programme was hosted by HRH Obi Josephine Nwannabuogwu, the Omu of Ibusa.

From Ibusa, the team proceeded to Pilgrim Baptist Hospital in Issele-Uku, where members of the Board of Trustees were present to witness the programme and support the initiative.

On August 19, 2026, it was the turn of Onicha-Olona. The community’s President General, Sir Patrick Anibuofu Ejidoh, hosted the programme and ensured that expectant women in the community received their packages with joy.

The following day, the Anioma Watch train moved to Central Hospital, Agbor, where new-life care packs were presented to more than 200 women in the community. Chief Angus Obima-Nwali, a community leader, and Mrs. Rosemary Ibude, popularly known as “Omalicham,” were among those present to witness the Anioma Watch programme.

The project was made possible through the generosity of Dr. Anthony Ezeagbor, who committed substantial personal funds to the initiative in order to put smiles on the faces of the people and make Anioma mothers proud. The expectant mothers expressed their appreciation and pride in being part of the Anioma nation, knowing that there are people who genuinely care about their welfare.

Anioma Watch does not discriminate among the Enuani, Ika, and Ukwuani. The organisation believes in and embraces all Anioma people, regardless of subgroup. Its priority is the welfare and wellbeing of the Anioma people. There is no deception, “entertainment,” or personal interest involved in the initiative. It is an unconditional effort undertaken solely for the good of the people.

The Anioma Watch Association’s antenatal outreach may have come and gone, but its impact will remain in the hearts of the expectant women and families it touched. Most importantly, the outreach has reinforced a powerful message across these communities: Anioma mothers are loved, valued, and cared for by their own people.

On the final day, August 21, 2026, members of Anioma Watch visited the Primary Health Centre in Amai Kingdom, where the antenatal care items were presented to expectant mothers. Evangelist Doris Aboh hosted the programme, delivering an inspiring speech, leading prayers, and sharing joyful moments of dancing with the women. At the end of the programme, the new-life care packs were distributed to the expectant mothers, leaving everyone delighted and grateful.

Anioma Watch Association Brings New-Life Care to Expectant Mothers Across Anioma Communities

By Emeka Esogbue

On August 16, 2026, the Anioma Watch Association’s mother-and-child antenatal packs arrived in Ibusa, from where they were distributed across five communities for presentation to expectant mothers.

The new-life starter-pack presentation commenced in Ibusa on August 17, 2026, where expectant women received the care packages at the Primary Health Centre opposite St. Augustine’s Church. The programme was hosted by HRH Obi Josephine Nwannabuogwu, the Omu of Ibusa.

From Ibusa, the team proceeded to Pilgrim Baptist Hospital in Issele-Uku, where members of the Board of Trustees were present to witness the programme and support the initiative.

On August 19, 2026, it was the turn of Onicha-Olona. The community’s President General, Sir Patrick Anibuofu Ejidoh, hosted the programme and ensured that expectant women in the community received their packages with joy.

The following day, the Anioma Watch train moved to Central Hospital, Agbor, where new-life care packs were presented to more than 200 women in the community. Chief Angus Obima-Nwali, a community leader, and Mrs. Rosemary Ibude, popularly known as “Omalicham,” were among those present to witness the Anioma Watch programme.

The project was made possible through the generosity of Dr. Anthony Ezeagbor, who committed substantial personal funds to the initiative in order to put smiles on the faces of the people and make Anioma mothers proud. The expectant mothers expressed their appreciation and pride in being part of the Anioma nation, knowing that there are people who genuinely care about their welfare.

Anioma Watch does not discriminate among the Enuani, Ika, and Ukwuani. The organisation believes in and embraces all Anioma people, regardless of subgroup. Its priority is the welfare and wellbeing of the Anioma people. There is no deception, “entertainment,” or personal interest involved in the initiative. It is an unconditional effort undertaken solely for the good of the people.

The Anioma Watch Association’s antenatal outreach may have come and gone, but its impact will remain in the hearts of the expectant women and families it touched. Most importantly, the outreach has reinforced a powerful message across these communities: Anioma mothers are loved, valued, and cared for by their own people.

On the final day, August 21, 2026, members of Anioma Watch visited the Primary Health Centre in Amai Kingdom, where the antenatal care items were presented to expectant mothers. Evangelist Doris Aboh hosted the programme, delivering an inspiring speech, leading prayers, and sharing joyful moments of dancing with the women. At the end of the programme, the new-life care packs were distributed to the expectant mothers, leaving everyone delighted and grateful.

Anioma Watch Association’s Antenatal Giveaway Draws Mammoth Turnout in Agbor

By Emeka Esogbue

A mammoth turnout of expectant mothers was recorded in Agbor as the Anioma Watch Association distributed essential antenatal items to pregnant women as part of its efforts to support maternal health and ease the financial burden associated with pregnancy.

The Anioma Watch Association team, on Thursday, took its antenatal outreach programme to Central Hospital, Agbor, in Delta State, where expectant mothers from the community received new-life packs containing essential items to support them during pregnancy and prepare them for childbirth.

The Anioma Watch team was warmly received by the Zonal Director of Central Hospital, Agbor, Dr. Grace Eseka, and Mrs. Okwudihu Patricia, Matron of the hospital. Dr. Eseka thanked the organisation for choosing the hospital as the venue for the outreach.

Speaking at the event, the Chairman of the Board of Trustees of Anioma Watch Association, Dr. Emeka Esogbue, thanked the expectant mothers for their presence and described Anioma Watch as a socio-political watchdog of the Anioma people.

Esogbue encouraged the women to raise their children to become responsible and productive members of the Agbor community, Anioma and Nigeria at large.

Also speaking, the Chairman and Media Director to the Delta State Governor, Mr. William Eghebi, commended Dr. Grace Eseka for her outstanding contributions to the management and development of hospitals in the community.

Eghebi urged the expectant mothers to raise their children to become better individuals and productive citizens in the future. He assured the group of his willingness to support its activities in any way possible, noting that while it might not be possible to meet every need, every form of assistance counts.

Engr. Abela Emuebie, in his remarks, advised the expectant mothers on proper nutrition and the importance of maintaining a healthy diet during pregnancy.

Founded in 2022, Anioma Watch Association is a registered socio-cultural organisation of the Anioma people. The current antenatal outreach project was facilitated by Dr. Anthony Ezeagbor, a member of the organisation’s Board of Trustees.