₦airaland Forum

Emeka Esogbue: Historian, Journalist, and Voice of Anioma Culture

By Roseline Uche Iwendi

Chukwuemeka Jerry Esogbue, widely recognized as “The Pen Master,” is a Nigerian historian, researcher, journalist, research editor, and cultural advocate whose work has contributed significantly to the documentation and preservation of Anioma history and cultural heritage.

Born on June 6, 1970, in Ibusa (Igbuzo), Oshimili North Local Government Area of Delta State, Esogbue has devoted decades to researching and documenting the history, identity, traditions, and experiences of the Anioma people.

Bridging Oral Tradition and Written History

One of the defining features of Esogbue’s work is his effort to bridge the gap between oral tradition and documented history. His research explores a wide range of subjects, including Anioma and Igbo origins, migrations, colonial encounters, traditional institutions, diplomacy, cultural practices, and the biographies of notable individuals.

His approach is distinctly hybrid, combining rigorous documentary research with extensive fieldwork. Through interviews, community engagement, archival investigation, and the collection of firsthand accounts, he seeks to preserve historical narratives that might otherwise remain undocumented or be lost with time.

This methodology has enabled him to bring together written records and community memories, creating a richer understanding of Anioma history from both documentary and indigenous perspectives.

The Pen Master Blog and Digital Documentation

Through his Pen Master Blog, Esogbue has taken Anioma and Ibusa history beyond local communities and into the global digital space. The platform has served as an extensive repository of cultural articles, interviews, historical essays, biographies, and research materials.

Its core areas of interest include Anioma and Igbo history, colonialism, traditional diplomacy, cultural identity, and regional biographies. By using digital media to document and disseminate historical knowledge, Esogbue has helped make local histories more accessible to researchers, students, members of the diaspora, and a wider international audience.

Journalism and Editorial Contributions

Beyond historical research, Esogbue has also established himself as a journalist and editor. His professional and editorial engagements have included roles such as Editor-at-Large of Integrity Watchword Magazine and Research Editor for Anioma Essence Magazine/OFAAC Media Associations and Homage Magazine.

These roles reflect the intersection of his interests in journalism, research, cultural advocacy, and historical documentation. Through them, he has continued to promote informed conversations about identity, heritage, society, and the historical experiences of the Anioma people.

Preserving a Cultural Legacy

Esogbue’s contribution extends beyond the recording of historical facts. Through his sustained chronicling of Anioma identity and heritage, he has helped transform localized memories and traditions into a globally accessible historical record.

By anchoring oral traditions in documentary research and modern digital media, “The Pen Master” has created a platform through which the legacy, achievements, struggles, and cultural nuances of his people can be preserved for present and future generations.

His enduring commitment to research, journalism, and cultural preservation may, indeed, be one of the reasons the name “The Pen Master” has become so closely associated with him.

Anioma Watch Extends Maternal Support to Expectant Mothers in Onicha-Olona

By Emeka Esogbue

The Anioma Watch Association has extended its community-based maternal support initiative to Onicha-Olona, Delta State, with the distribution of maternal starter packs to expectant mothers at the Onicha-Olona Primary Health Centre.

The outreach, which brought together expectant mothers and community leaders, was designed to provide essential items to women preparing for childbirth and the early care of their newborns. The initiative underscores Anioma Watch’s commitment to promoting maternal and child wellbeing and supporting families within Anioma communities.

The programme commenced early in the morning, with expectant mothers arriving at the health centre from about 7:00 a.m. The Matron of the facility, Mrs. Okoh Ewere, welcomed the Anioma Watch delegation and expressed appreciation to the association for selecting the health centre as a beneficiary of the intervention.

Welcoming the Anioma Watch team on behalf of the community, the President-General of the Onicha-Olona Development Union, Sir Patrick Anibuofu Ejidoh, described the maternal packs as a meaningful investment in the future of the community.

He noted that the children being carried by the expectant mothers represented the future leadership of the community and the nation, stressing the importance of initiatives that support mothers during pregnancy.

Ejidoh also commended Anioma Watch for mobilising resources to provide assistance to members of the public, observing that it was uncommon to find social organisations that consistently raise funds for such humanitarian interventions.

While acknowledging that the association could not provide everything mothers might need, he urged the beneficiaries to appreciate the support and make good use of the items provided.

In his opening address, the Chairman of the Anioma Watch Board of Trustees, Dr. Emeka Esogbue, described women as “mothers of the nation” and charged the expectant mothers to see parenting as a responsibility that extends beyond childbirth.

Esogbue emphasised that the ultimate goal should not only be to give birth to children but to raise responsible individuals who would contribute meaningfully to the development of Onicha-Olona, Anioma and Nigeria.

He urged the mothers to provide proper guidance and values for their children, noting that responsible parenting was critical to building a productive and progressive society.

The President of Anioma Watch, Engr. Abela Emuebie Ihienkaeghor, also advised the expectant mothers to pay close attention to their wellbeing and maintain healthy eating habits throughout pregnancy.

The outreach ended with a vote of thanks delivered by Dr. Miracle Nwanze, while Precious Onwueze led the closing prayer.

The maternal support programme adds to Anioma Watch’s growing community-focused interventions, highlighting the role of organised community groups in complementing existing efforts to improve the wellbeing of mothers, children and families.

Evangelist Doris Aboh Named Special Guest of Honour for Anioma Watch Maternal Care Outreach in Amai

By Emeka Esogbue

Evangelist Doris Aboh, a prominent indigene of Amai Kingdom and Nigerian Christian evangelist, has been named Special Guest of Honour for the Anioma Watch Association’s maternal care and antenatal outreach programme in Amai, Delta State.

The announcement was contained in a statement made available in Asaba by the President of Anioma Watch Association, Chief Abela Emuebie Ihienkaeghor, alongside other prominent community leaders involved in the initiative.

The Anioma Watch Association, a registered socio-cultural organisation representing Anioma people at home and in the Diaspora, is currently implementing a maternal care programme aimed at supporting expectant mothers across selected Anioma communities.

Aboh’s appointment adds a notable community dimension to the Amai leg of the programme, as she is expected to attend the outreach and support the Association’s efforts to improve maternal and child welfare in the community.

Other community leaders have also been appointed to support the programme in their respective communities. Chief Angus Obima-Nwali
and Chief Mrs. Rosemary Ibude, Oso Diya Eri are to participate in the Agbor edition, while Sir Patrick Anibuofu Ejidoh, President-General of the Onicha-Olona Development Union, has been named Special Guest for the Onicha-Olona outreach.

The programme has already reached communities including Ibusa and Issele-Uku. On Monday, the Omu of Ibusa, HRH Obi Josephine Nwannabuogwu, oversaw the outreach in Ibusa, where she advised expectant mothers to raise their children responsibly and nurture them to become productive contributors to community development.

At the Ibusa outreach, expectant mothers received maternal and child-care items intended to support them during pregnancy and after delivery.

The Association has so far visited the Primary Health Care Centre in Ibusa and Pilgrim Baptist Hospital in Issele-Uku, where maternal-care items were distributed to expectant women.

The outreach is expected to continue in Onicha-Olona, Agbor and Amai, with expectant mothers in the beneficiary communities scheduled to receive mother-and-child starter packs.

The initiative reflects the Association’s growing focus on community-based social interventions, particularly programmes designed to support mothers, children and vulnerable families across Anioma communities.

Pilgrim Baptist Hospital Trustees Applaud Anioma Watch for Maternal Care Outreach in Issele-Uku

By Peter Oshagwu

The Board of Trustees of Pilgrim Baptist Hospital, Issele-Uku, has commended the Anioma Watch Association for presenting mother-and-child starter packs to expectant women in the community as part of its ongoing antenatal outreach programme.

The initiative, held on Tuesday at the hospital, provided essential new-life care items to expectant mothers and marked the second community to benefit from the organisation’s latest outreach programme.

The Anioma Watch team, led by members of its Board of Trustees, had on Monday visited Ibusa, where expectant women from different ethnic and religious backgrounds also received similar support.

The Issele-Uku event opened with a prayer led by the Moderator of Pilgrim Baptist Hospital, Rev. Gabriel Ojji Okpala. Rev. Samuel Ugbaja, who welcomed the Anioma Watch delegation, provided an overview of the institution and introduced members of the hospital’s Board of Trustees.

In his remarks, the Chairman of the hospital’s Board of Trustees, Mr. Kingsley Azuh, thanked Anioma Watch for selecting the hospital as a beneficiary of its maternal-care initiative.

Azuh traced the history of the hospital to Rev. Martin Nwadei, an indigene of Issele-Uku who, after travelling to the United States, returned with ideas that contributed to the establishment of churches, schools and a hospital in the community.

He also credited Rev. Nwadei with establishing the structure of the technical school in Issele-Uku, which now serves as the National Youth Service Corps (NYSC) Orientation Camp.

According to Azuh, Pilgrim Baptist Hospital once served as a major healthcare centre in Issele-Uku and neighbouring communities, providing quality medical services before experiencing a period of decline and abandonment. He said the facility was subsequently revived through the goodwill and intervention of concerned individuals.

Azuh expressed appreciation to Anioma Watch for choosing to support the hospital at a time when it needs assistance.

In his opening address, the Chairman of the Anioma Watch Board of Trustees, Dr. Emeka Esogbue, said the choice of Pilgrim Baptist Hospital was deliberate. He recalled that the organisation had previously visited the school arm of the institution, where it delivered a lecture on drug abuse prevention.

Esogbue urged the expectant women to raise their children in the fear of God, while encouraging them to embrace responsible parenting from the earliest stages of their children’s lives.

The President of Anioma Watch Association, Engr. Abela Emuebie, advised the women to maintain healthy diets appropriate for pregnancy and to follow the recommendations of their medical consultants.

Emuebie also assured the beneficiaries that Anioma Watch would continue to explore ways of supporting expectant mothers and families in the community.

The vote of thanks was delivered by the hospital’s Matron, Nurse Peace Michael Nwachukwu, who expressed gratitude to the Anioma Watch delegation for the gesture.

The event ended with a closing prayer led by Rev. Felix Ifeanyi Nwabuokei, Secretary of the Anioma Watch Board of Trustees.

Among those present were Rev. Gabriel Ojji Okpala, Moderator of Pilgrim Baptist Hospital; Mr. Kingsley Azuh, Chairman of the hospital’s Board of Trustees; Rev. Samuel Ugbaja, Secretary of the Board; Deaconess Patricia Chukwudi; Rev. Kingsley Onyekaonwu; and Nurse Peace Michael Nwachukwu, Matron.

Representing Anioma Watch were Miss Ifeyinwa Izegbu, Treasurer of the association, and Miss Joy Ozeh, Social/Welfare Secretary.

The Rare Picture of HRH Justina Okuakeleke Ntorka, the Last Omu of Onicha-Olona

From the Pen Master Archives

Here is a rare picture of HRH Justina Okuakeleke Ntorka, the last Omu of Onicha-Olona, a woman whose name remains etched in the history and memory of the community.

Born Justina Monyei, she ceased to be known by that name following her coronation as the Omu of Onicha-Olona, assuming the royal identity and responsibilities that came with the revered stool.

Historically, Omu Ntorka succeeded HRH Ada Ifesimehone Amambiwemdi-Okoh, one of the most remembered Omus in the modern history of Onicha-Olona. Born in 1906 at Idumugbe, Ogbe-Obi, Omu Amambiwemdi-Okoh occupies a special place in the community's history, particularly for the role attributed to her during the Nigerian Civil War, an episode preserved not only in historical accounts but also in the enduring oral traditions and legends of the people.

With the planned installation of Cynthia Nwamaka Jibunoh, the recent history of the Omu stool will be marked by three remarkable women: Amambiwemdi-Okoh, Ntorka and Jibunoh.

Yet, despite the significance of her reign, not many people outside Onicha-Olona have had the opportunity to see the face of Omu Justina Ntorka, the community's last Omu.

Today, Pen Master brings that rare piece of history to light.

A photograph, yes but also a window into the memory of a community, a royal institution, and a remarkable woman whose place in the story of Onicha-Olona deserves to be remembered.

For your news on Anioma communities, follow the "Pen Master" on Facebook.

Expectant Mothers in Ibusa Receive Essential Newborn Care Packs from Anioma Watch Association

By Peter Oshagwu

Nearly 100 expectant mothers at the Ibusa Primary Health Care Centre, opposite St. Augustine’s Catholic Church, on Monday received essential mother-and-baby care packs donated by the Anioma Watch Association as part of its antenatal outreach programme.

The initiative, which brought excitement to the beneficiaries, was designed to support expectant mothers with basic supplies ahead of childbirth and promote responsible motherhood in the Ibusa community.

The event, which commenced at 11:00 a.m. with an opening prayer led by Miss Joy Ozeh, featured the introduction of members of the Anioma Watch Association, led by its President, Engr. Abela Emuebie.

Welcoming participants, the Chairman of the association’s Board of Trustees, Emeka Esogbue, explained that the New Life Care Pack was conceived to provide practical support to mothers preparing for childbirth.

Esogbue expressed satisfaction with the standard of care at the health centre, noting that residents had widely recommended the facility when the association sought an appropriate location for the outreach.

He particularly commended the Matron, Mrs. Obi Caroline Nneka, for what he described as her high level of professionalism and the confidence she had earned among patients.

Describing Anioma Watch as a regional watchdog committed to promoting the interests and development of Anioma communities, Esogbue urged the beneficiaries to contribute to the advancement of Ibusa and to remain committed to the wellbeing of their families and community.

The Omu of Ibusa, HRH Obi Josephine Nwannabuogwu, who attended the programme, praised Anioma Watch for extending its intervention to women, particularly expectant mothers in Ibusa.

She described the New Life Starter Pack as a valuable provision that would assist the women as they prepared for motherhood.

The traditional ruler also encouraged the women to approach her whenever they encountered communal challenges, assuring them of her willingness to listen and support them.

Addressing the expectant mothers, the Omu explained that pregnancy comes with significant biological and physical changes, stressing that such changes are a normal part of the journey to motherhood.

She urged the women to take the responsibility of raising their children seriously and provide them with proper training and guidance so they could grow into responsible and productive members of Ibusa society.

The President of Anioma Watch Association also appealed to the expectant mothers to pay close attention to their health and wellbeing during pregnancy, particularly in their choice of food and drinks.

The major highlight of the outreach was the presentation of customized bags containing essential items for mothers and newborn babies to the expectant mothers.

The gesture elicited excitement among the beneficiaries and staff of the health centre.

In her vote of thanks, the Matron, Mrs. Obi Caroline Nneka, expressed appreciation to Anioma Watch for selecting the facility for the outreach.

She described the intervention as significant, saying the volume of items presented to the expectant mothers was substantial and that the entire health centre was delighted by the gesture.

The programme ended with a closing prayer led by Rev. Felix Ifeanyi Nwabuokei, General Secretary of the Anioma Watch Association Board of Trustees.

Other Anioma Watch members present included Miss Ifeyinwa Izegbu, Treasurer, and Miss Joy Ozeh, Welfare/Social Secretary, alongside members of staff of the Ibusa Primary Health Care Centre.

The initiative was sponsored by USA-based Dr. Anthony Ezeagbor from the Issele-Uku community. Other communities to be visited are Issele-Uku, Onicha-Olona and Amai in Ukwuani Local Government Area of Delta State.

Omu Josephine Urges Ibusa Expectant Mothers to Raise Responsible Children

By Emeka Esogbue

The Omu of Ibusa, HRH Obi Josephine Isioma Nwannabuogwu, has urged expectant mothers in the community to embrace the responsibility of raising children who will grow into responsible, productive and valuable members of Ibusa society.

Obi Josephine made the call while serving as Special Guest of Honour at an antenatal outreach programme organised by the Anioma Watch Association, a registered socio-cultural organisation of Anioma people, in Ibusa.

Speaking to the expectant mothers, the Omu acknowledged the biological and physical challenges that accompany pregnancy, noting that such changes are normal aspects of the journey to motherhood. She, however, stressed the importance of proper upbringing, training and guidance in shaping children into responsible members of society.

She encouraged the women to see motherhood as a major responsibility and to prepare themselves for the task of nurturing children who would contribute positively to the development and progress of Ibusa.

Obi Josephine also commended the Anioma Watch Association for choosing Ibusa from among several communities for the outreach, describing the gesture as a meaningful intervention for expectant mothers in the community.

The Anioma Watch Association, on Monday, presented New Life Starter Packs to expectant women at the Ibusa Primary Health Care Centre, located opposite St. Augustine's Catholic Church, Isieke.

Receiving the guests and the items on behalf of the health facility, the Matron, Mrs. Obi Caroline Nneka, expressed appreciation to the Anioma Watch Association for the initiative.

Mrs. Nneka described the gesture as significant to both the hospital and the beneficiaries who chose the facility for their antenatal care. She urged the expectant mothers to take matters concerning their health seriously and make proper use of available maternal healthcare services.

The outreach underscored the importance of community support for expectant mothers and the need to promote maternal and child welfare across Anioma communities.

When the Living Must Not Dance: The Sacred Dance of Ibusa's Ulor

By Emeka Esogbue

During the Ulor Festival celebrated by the Umueze Quarters of the Ibusa community, there comes a solemn and mysterious moment when a particular dance is performed, one to which the living, even those gathered within the festival arena, must never surrender their bodies. At this sacred hour, the drummers sit or stand with their drums firmly secured between their legs, beating the resonant instruments with their bare hands. Elderly men and other ritual characters summon from the drums a deep, solemn rhythm, while sonorous male voices carry a hauntingly beautiful chant into the air. Yet, beautiful as the music may be, the living must not dance to it.

This is a sacred dance offered to the ancestors, many of whom, while they walked the earth, once participated in the very festival now being celebrated in their honour. The music seems to belong to another realm: its melody is soulful, its rhythm hypnotic, and its chant almost otherworldly. The deep voices rise and fall over the resonant beats of the egede drums, while the akpele, the native flute, weaves its plaintive voice through the soundscape.

Not a nod of the head.
Not a tapping of the fingers.
Not the slightest movement of the feet.

Even when the rhythm becomes irresistible and the chant swells triumphantly with the sound of akpele native flute. With “Ogayo, Ogayo, Ogayo, Ogayo, Ogayo, Gayo, Gayo, Gayo Na Enu o”—the people remain rooted to their places. No one dares to yield his body to the music.

Here lies the profound symbolism of the ritual: the living must not only honour the dead; they must also give them their moment. The ancestors are not to be displaced, imitated, or overshadowed by the living. This is their dance, their hour, their sacred space. The living stand aside, acknowledging that the world of the departed possesses mysteries and privileges that must be approached with reverence.

Whereas the dance of the Iwu Festival celebrants imitates the legendary movements of spirits believed to have come from the spirit world, this particular aspect of the Ulor Festival reverses the order. Here, the living surrender the dance entirely to the spirits. They allow the ancestors to dance first, undisturbed and unchallenged.

The chant may swell until it seems to fill the entire head and stir the deepest recesses of the soul, yet the audience remains motionless. Indeed, to prevent anyone from mistaking the sacred performance for ordinary dance music, the people may be warned beforehand not to dance to it, a solemn admonition traditionally believed to protect the living from spiritual consequences.

They are glad they were informed beforehand. After all, to be forewarned is to be forearmed; hence, everyone quickly adjusts.

Only after these sacred rites have been observed, and the ancestors have been accorded their due, may the celebrants once again loosen their bodies and display their own dance steps.

Such is the ancient power accorded to the spirits over the living: even in the midst of celebration, there remains a boundary between the two worlds, a boundary marked not by walls, but by silence, stillness, reverence, and an enduring respect for those who came before.

Onicha-Olona to Install Nwamaka Jibunoh as the New Omu of the Community

By Emeka Esogbue

All is set for the people of Onicha-Olona, an ancient Anioma community in Aniocha North Local Government Area of Delta State, to install Nwamaka Cynthia Jibunoh as the new Omu of the community.

The installation ceremony is scheduled to take place on August 28, 2026, at Umuozolumuna, Ogbe-Obi Quarters, Onicha-Olona.

In a message to the Ogbe-Obi family and the general public, the community called for collective prayers for the new Omu and expressed hope that her reign would usher in blessings, peace and greater development for Onicha-Olona.

The message also charged the incoming female traditional leader to deploy her leadership to advance the fortunes of the community and take Onicha-Olona to greater heights.

The installation will mark a new beginning since the passing of Omu Ntoka, the last Omu of the community. Before Omu Ntoka was Her Royal Highness Omu Ada Ifesimehone Amambiwemdi-Okoh.

Onicha-Olona settlement is among the Anioma communities with a longstanding tradition of Omu institution. The forthcoming installation is therefore expected to renew an important aspect of the community's traditional heritage and female leadership.

Omu Ifesimehone Amambiwemdi-Okoh remains an important figure in the history of Onicha-Olona. Born in 1906 and from Idumugbe, Ogbe-Obi, she is particularly remembered in community history for her role during the Nigerian Civil War.

Historical accounts credit the Omu with mobilising traditional leaders and confronting the threat posed by Federal troops approaching Onicha-Olona in 1967. Her intervention has since become part of the community's oral history and enduring traditional narrative.

Available accounts state that Omu Ifesimehone reigned from 1963 until 2007 and died that year at the age of 101. She was buried on October 13, 2007.

Her long reign and the reverence attached to her memory have given added significance to the return of the Omu institution to Onicha-Olona after the interregnum.

The emergence of Nwamaka Cynthia Jibunoh is thus being viewed not merely as the installation of a new traditional title holder, but as a renewal of an institution deeply embedded in the cultural history of Onicha-Olona and the wider Anioma people.

The August 28 ceremony is expected to attract members of the Ogbe-Obi family, traditional institutions, community leaders, sons and daughters of Onicha-Olona, as well as other guests from across Anioma.

The Local Meaning Behind Ibusa’s “High Street”

By Emeka Esogbue
Pen Master

"Pen Master explains the English origin; Onowu Chuks Esogbue explains the local resonance."

After Pen Master (Emeka Esogbue) wrote his article on Ibusa’s Isieke High Street, titled “Isieke High Street, Ibusa: How an English Urban Concept Was Naturalized Within an Indigenous Settlement,” Onowu Chuks Esogbue followed up with a complementary contribution that enriches and deepens the account.

While Pen Master’s article establishes the linguistic and historical thesis that Isieke High Street represents an example of an English urban concept being absorbed, adapted, and naturalized within an indigenous Nigerian setting, Onowu Chuks Esogbue’s response takes the discussion further by offering local reasons why the appellation “High” may have been particularly apt for Isieke, beyond the conventional British meaning of High Street.

Onowu Chuks proposes that Isieke was “high” in several locally intelligible senses, foremost among them its geographical and civic centrality. According to his account, Isieke lies at the centre of Ibusa, where Otu Odogwu, Otu Uwolor, and Otu Iyase meet. This gives the word High a possible spatial and civic significance: Isieke was not merely another street within Ibusa but occupied a central position in the settlement and functioned as an important point of convergence.

This observation potentially strengthens Pen Master’s original argument. The expression High Street may have been borrowed from an English urban vocabulary, but its application to Isieke was not necessarily an arbitrary imitation of a British naming convention. The designation may have resonated with an existing local reality, one in which Isieke already occupied a position of geographical, social, and commercial prominence within Ibusa long before the name was conceived.

Viewed together, the two accounts therefore present Isieke High Street as more than a linguistic curiosity. They reveal how a borrowed English expression could be incorporated into an indigenous geographical vocabulary as the Ibusa people did while acquiring meanings rooted in the history and lived experience of the community itself.

In this sense, the “High” in Isieke High Street may be both English in origin and distinctly Ibusa in resonance, a fascinating example of linguistic adaptation, cultural appropriation, and local place-making.

Connected to other places of the world with the exact name, Isieke stands out among name-places in Ibusa. Curiously, the Ibusa children of tomorrow will inquire on the reason for the street name and the arguments of Chuks Esogbue will be offered. Isieke really lies at the intersection or convergence of important parts of Ibusa, this is highly relevant to its status as a principal street.

The presence of major entertainment and commercial establishments fits remarkably well with the conventional meaning of High Street. The missionary and Catholic history strengthens the argument that the street was a major public corridor.

The historical value of Isieke's antiquity and prestige, particularly as the choice of European acceptance to establish a church is important but maybe not an explanation for High Street. Although Ibusa encountered an English urban concept and appropriated it to describe a street whose local importance made the concept meaningful, the community did not surrender the indigenous identity of the place. Isieke remains Isieke. English only supplied an additional descriptor.

For linguists, the Ibusa example helps to explain a familiar phenomenon in language contact: communities do not merely receive foreign words passively. They select, reinterpret, combine and domesticate them.

Asaba Set to Immortalize 1967 Massacre Victims with Monumental Memorial

By Emeka Esogbue
Pen Master

Plans are underway in Asaba, the Delta State capital, to immortalize the victims of the October 1967 Asaba Massacre with a monumental memorial that will preserve their memory for generations to come.

The initiative features prominently among the priorities of His Royal Majesty, Prof. Epiphany Chigbogu Azinge, SAN, OON, the Asagba of Asaba, who has demonstrated a strong commitment to preserving the history, heritage and collective memory of the Asaba people.

As part of the initiative, internationally acclaimed artist and sculptor Mr. Enyi Echezona Jr., a multi-talented painter and sculptor of Anioma origin, has been approached to develop the proposed memorial. Echezona has already presented a proposal for the construction of a gigantic symbolic monument dedicated to the memory of those who lost their lives during the tragic events of October 1967.

The proposed monument is expected to serve not only as a memorial to the victims but also as an enduring historical landmark where present and future generations can learn about the tragedy and appreciate the resilience of the Asaba people.

Speaking on the initiative, the Asagba of Asaba acknowledged the painful history of the massacre and paid tribute to the remarkable resilience of the community in the aftermath of the tragedy.

The monarch particularly saluted the women of Asaba, many of whom, following the massacre and the loss of their husbands, were forced to assume the responsibilities of breadwinners and single-handedly raise their families. He described their strength, courage and sacrifices as an important part of the history and survival story of Asaba.

According to the monarch, the development witnessed in Asaba over the years stands as a testimony to the strength, resilience and determination of its people. He noted that the community has grown rapidly, particularly since it became the capital of Delta State, despite the painful experiences that shaped its history.

He stressed the importance of remembering the past while building a stronger and more prosperous future, noting that the proposed memorial would provide an opportunity to preserve the historical consciousness of the people.

Giving the public an insight into the proposed project, Echezona Jr. explained that the monument would stand approximately 45 feet tall and feature a lighthouse, mini gallery and mini museum. The names of the victims of the massacre would also be prominently displayed, providing visitors, researchers and tourists with an opportunity to engage with the history of the tragedy.

According to the artist, the project was conceived as a lasting tribute to the victims and as a means of ensuring that future generations never lose sight of the history and significance of the events of October 1967.

It is hoped that the proposed monument will complement the existing memorial artwork at Ogbeosowe in Asaba and further strengthen efforts to preserve the community's historical heritage.

Asaba is fortunate to have a traditional ruler who understands the importance of history and believes passionately in preserving the story of his people. The proposed monument is therefore more than a structure of art and architecture; it represents remembrance, honour, identity and a commitment to ensuring that the sacrifices of the past are never forgotten.

As Pen Master, I am particularly pleased to be part of this historic effort and honoured to work closely with the globally respected artist, Enyi Echezona Jr. towards preserving the memories, history and legacy of our people.

For Asaba, this is not simply about erecting a monument. It is about remembering the dead, honouring the survivors, celebrating the resilience of a people and educating generations yet unborn about a defining chapter in their history.

The Russia–Ukraine War: A Classroom in Post-WWII Diplomacy

By Emeka Esogbue

As a passionate student of history and diplomacy, I have followed the Russia–Ukraine war with more than ordinary interest because, beyond the battlefield itself, the conflict has become a remarkable demonstration of how post-World War II diplomacy actually operates. What we studied in classrooms as theories of alliances, strategic partnerships, deterrence and balance of power is being played out in real time.

This makes sense to me more than the classroom explanations and illustrations by teachers. I am not listening to my lecturers or reading books on diplomacy but watching the conflict play out exactly the way a passionate student of the subject will understand it. Russia, China, North Korea, Ukraine, Turkey and the USA appear to be practicalizing the warfare for us, the students.

The war is, on the surface, a conventional conflict between Russia and Ukraine. But beneath that conventional warfare lies a much broader contest involving competing alliances, strategic interests and spheres of influence. It is almost as if the principles of international relations are being rehearsed on the battlefield for students of diplomacy to observe.

One of the most striking developments has been North Korea's increasingly direct support for Russia. Pyongyang has moved beyond diplomatic sympathy and has become materially involved in Moscow's war effort, including the provision of military personnel and weapons. North Korean forces have consequently gained something that the country's military has rarely possessed in modern times: significant contemporary battlefield experience. Recent reporting indicates that the scale of North Korean involvement could grow further.

China's relationship with Russia adds another important dimension. It would be historically inaccurate to call Russia, China and North Korea a revival of the old WWII "Axis"—that term properly refers to Germany, Italy and Japan. Nevertheless, the growing strategic convergence among Moscow, Beijing and Pyongyang is difficult to ignore. It represents an increasingly visible alignment of states that are challenging, in different ways, the political and security order dominated by the United States and its European and Asian partners.

What makes the present situation particularly interesting, however, is that the international system is not divided into two perfectly disciplined camps. Türkiye is a good example.

Türkiye has maintained a complicated relationship with Russia. Ankara has neither completely severed its relationship with Moscow nor abandoned its own strategic interests. At the same time, Türkiye has consistently supported Ukraine's sovereignty and defence capabilities. Its earlier provision of Bayraktar drones became one of the most recognizable examples of Turkish military assistance to Ukraine.

More recently, Türkiye has taken another significant step. In August 2026, the United States notified Congress of a proposed Turkish transfer of substantial American-origin weaponry to Ukraine: 12 M270 multiple-launch rocket systems, 70 M39 ATACMS missiles, 2,524 M26 rockets and 47,000 203-mm artillery rounds. The package is valued at roughly $280 million and is intended to strengthen Ukraine's offensive and defensive fire-support capabilities. Because some of these systems are of U.S. origin, the transfer requires the relevant American authorization process.

This is precisely why Türkiye's position is so important to the study of diplomacy. Ankara demonstrates that modern alliances are not always simple matters of "friend" and "enemy." A state can maintain dialogue and economic relations with one power while providing military assistance to that power's adversary. Türkiye is a NATO member, has deepened its defence relationship with other NATO allies, and at the same time has sought to preserve its ability to communicate with Moscow. The July 2026 NATO summit in Ankara itself reaffirmed both Türkiye's importance to the Alliance and the continued commitment of NATO members to Ukraine.

In that sense, the Russia–Ukraine war is teaching an important lesson about international politics: alliances are rarely based solely on friendship; they are built around interests, security calculations, geography, history and the perception of future threats.

The war is therefore much larger than a contest over territory in Ukraine. It is also a test of whether the existing international order can withstand attempts to redraw borders through force, and whether states can maintain strategic autonomy while operating within competing networks of power.

I am particularly interested in what Russia's eventual post-war position will look like. If the conflict continues to impose enormous human, economic and technological costs on Russia, the long-term consequences could be profound. Russia may emerge weakened economically, demographically and militarily, even if it succeeds in retaining some territorial gains. The danger for Moscow is that victory measured in territory could ultimately become a strategic defeat measured in national power.

North Korea presents an even more extreme illustration of what prolonged isolation and militarization can produce. I therefore see the current conflict as an important historical lesson: military power can win battles, but sustainable national power depends upon economic strength, alliances, technological capacity, institutions and international legitimacy.

For students of diplomacy, this war is perhaps one of the clearest contemporary demonstrations that the international system created after 1945 is not a static arrangement. It is being renegotiated—through negotiations, sanctions, military assistance, strategic partnerships and, tragically, through war itself.

The battlefield, in other words, has become a classroom for international relations.

Anioma Watch Association Prepares Antenatal Item Delivery for Expectant Mothers in Anioma Communities

By Peter Oshagwu

Anioma Watch Association has announced plans to distribute antenatal products to 30 expectant mothers across five Anioma communities as part of its maternal health outreach programme.

The selected health facilities for the initiative are the Primary Health Centre, Ibusa; Pilgrim Baptist Hospital, Issele-Uku; Onicha-Olona Maternity and Health Centre, Onicha-Olona; Central Hospital, Agbor; and Primary Health Centre, Amai.

According to Emeka Esogbue, Chairman of the Board of Trustees (BoT) of Anioma Watch Association, 30 expectant mothers from the selected communities are expected to benefit from the association’s mother-and-baby essential packs as part of the antenatal outreach.

The programme, themed “Supporting Mothers, Welcoming New Life,” will also feature a brief health talk by Precious Adaeze Onwueze titled “Preparing for a Safe Motherhood Journey.”

The facilitator of the programme, Dr. Anthony Ezeagbor, who is also a member of the association’s Board of Trustees, expressed hope that the antenatal starter packs would put smiles on the faces of the expectant mothers while providing them with essential support as they prepare for motherhood.

The initiative is aimed at supporting expectant mothers in the selected Anioma communities and promoting healthier maternal and child outcomes.

Aunty Rosemary Adams, Miss Independence 1960, is 85 years today. God has indeed blessed this Nigerian beauty.

Since my childhood, I have loved and followed Aunty Rosemary as an enthusiast, journalist, and advocate of the Enuani people even when she was completely unaware of my existence.

I first encountered her through her character, “Ngozi,” in Adio Family, a family social drama broadcast by the Nigerian Television Authority (NTA). My father would always point at her on the screen and exclaim, “She is our Enuani sister!” I would watch her with fascination, over and over again.

A few years ago, as part of the team of the Organization for the Advancement of Anioma Culture, our crew visited her home to interview her. That memorable interview was subsequently published in Anioma Essence Magazine.

A few weeks ago, while in Onicha-Olona, I specifically appealed to my guide to take me to her family home. I was shown an upstairs building belonging to the family, a modest but deeply meaningful connection to the story of this remarkable woman.

When you meet Aunty Rosemary, one of the first things that strikes you is her enduring physical beauty, followed closely by her near-impeccable English and that sweet, melodious voice with which God has so richly blessed the Anioma people.

Today, I celebrate Rosemary Nkem Anieze-Adams, the Anioma and Nigerian beauty; a woman whose presence on our television screens left an enduring impression on generations of Nigerians.

Happy 85th birthday, Aunty Rosemary!

May the years ahead be graceful, fulfilling, and filled with good health, peace, and a sound mind. May your remarkable legacy continue to inspire generations.

Emeka Esogbue (Pen Master)

Ibusa Legends of Yesteryears

16th Memorial Anniversary of Hon. High Chief William Ukadike Ikolodo

By Emeka Esogbue

Hon. High Chief William Ukadike Ikolodo was a distinguished Nigerian politician, traditional leader, businessman, and philanthropist from Ibusa in Delta State.

He served as a member of Nigeria's House of Representatives during the Second Republic (1979–1983), representing his constituency until the civilian administration was overthrown in the military coup of December 1983. Beyond politics, he held the revered traditional title of Uwolo of Ibusa, the community's traditional war leader, a position synonymous with courage, leadership, and the protection of communal interests.

High Chief Ikolodo was widely admired for his unwavering commitment to education and community development. He sponsored scholarships, assisted countless young people in securing employment, and invested generously in projects that improved the welfare of his people. His generosity, mentorship, and vision helped shape the lives of many individuals who later became leaders and professionals in their own right (Esogbue, 2023).

Hon. High Chief William Ukadike Ikolodo passed away on 7 August 2010 at the age of 74. Sixteen years after his passing, his legacy continues to resonate throughout Ibusa and the wider Anioma community. He is remembered not only for his remarkable contributions to politics and traditional leadership but also for his enduring spirit of philanthropy, selfless service, and dedication to the advancement of his people. His life remains an enduring evidence of purposeful leadership and community service, securing his place among the most influential figures in the modern history of Ibusa.

Unearthing the Ibusa Experience: Recovering an Overlooked History of the Nigerian Civil War

By Emeka Esogbue

In the course of gathering primary source materials for the book, "The Nigerian Civil War: An Ibusa Perspective," this author, under the guidance of Joy Ozeh, undertook extensive fieldwork across Ibusa, conducting interviews with surviving veterans, eyewitnesses, and other individuals whose lives were directly shaped by the Nigerian Civil War. The objective was to preserve firsthand accounts that might otherwise be lost to history and to document the wartime experiences of the Ibusa community from the perspectives of those who lived through the conflict.

The historical investigation yielded a wealth of invaluable testimonies and personal recollections. Most of the individuals approached willingly shared their experiences, recognizing the importance of preserving their memories for future generations. However, two potential respondents declined to speak. Remarkably, despite the war having ended approximately twenty-six years earlier, they remained deeply fearful of discussing their experiences, believing that doing so might still expose them to unforeseen consequences. Their reluctance serves as a poignant reminder of the enduring psychological scars left by the conflict and illustrates how trauma can persist long after the cessation of hostilities.

The field investigation further revealed that Ibusa was one of the significant theatres of the Nigerian Civil War, suffering widespread destruction and immense human hardship. Although the full scale of the devastation may never be accurately quantified, the evidence gathered indicates that the community endured losses comparable in severity to those experienced by many other war-affected areas. The suffering of the people of Ibusa was profound and deserves a place within the broader historical narrative of the conflict.

This raises an important historical question: Why has the Ibusa experience remained relatively undocumented despite the magnitude of its suffering?

One explanation lies in Ibusa's geographical location. Situated adjacent to Asaba and occupying a strategic borderland position, Ibusa was exposed to some of the most devastating consequences of the war. Yet, unlike neighbouring Asaba, its experiences have received relatively little scholarly attention and are rarely featured prominently in historical accounts.

The reasons for this disparity are not difficult to identify. The concentrated violence of the Asaba Massacre, during which large numbers of civilians were assembled and executed in a single location, became one of the defining atrocities of the Nigerian Civil War. The scale and visibility of that event attracted considerable scholarly, journalistic, and international attention. Researchers and human rights scholars, including Professors Elizabeth Bird and Erin Baines, have devoted significant effort to documenting the Asaba Massacre, preserving survivors' testimonies, and ensuring that the tragedy occupies its rightful place in historical memory.

By contrast, the tragedy of Ibusa unfolded in a markedly different manner. Rather than a single catastrophic event, the people of Ibusa endured a prolonged and grinding ordeal marked by displacement, deprivation, fear, and survival in forest camps. Death came not only through direct violence but also through hunger, disease, exposure, and the relentless hardships of wartime existence. Such experiences are inherently more difficult to capture in a single dramatic narrative or headline than a mass execution occurring at one identifiable location. Consequently, the story of Ibusa has remained largely absent from mainstream scholarship and public memory.

Drawing upon extensive field interviews with surviving actors and eyewitnesses, The Nigerian Civil War: An Ibusa Perspective seeks to address this historical omission. The book brings together these invaluable primary testimonies, critically analyses them in comparison with existing documentary and archival sources, and synthesizes the evidence into a comprehensive account of Ibusa's wartime experience. In doing so, it aims not only to preserve the voices of those who lived through the conflict but also to restore Ibusa to its rightful place within the history of the Nigerian Civil War, ensuring that its story is documented, understood, and remembered alongside those of other communities that endured the devastating consequences of the war.

FAKE ODOGWU ASABA RAPE-TO-DEATH CASE— A Desecration of Anioma War-Title Rooted in Benin-Yoruba Military Traditions


Nwankwo T. Nwaezeigwe, PhD

The recent sacrilegious incident of one Imo State-born Ifeanyi Ogbonna who parades himself as Odogwu Asaba involving in a case of rape against late Miss Favour Agbro that subsequently led to the latter committing suicide might appear to have been swept under the Nigeria Police criminal carpet; but its enduring moral impact on the time-honored sacred traditional institution of Anioma people remains unshakable.
Not only that, it equally raises the question over the tendency of some Igbo elements from the Southeast to denigrate and abuse with reckless abandon the customs and tradition of their host communities. The disturbing question is why should a man from Imo State where the people lack institutionalized traditional chieftaincy titles come to such a traditional community as Asaba and personally conferred on himself one of the most prominent traditional titles of the town and continued to parade such a title unchallenged by the people of Asaba until he found himself in trouble?
But what surprised most people was that as intellectually advanced, culturally protective and customarily glued as Asaba is, yet a non-native was in the same town illegally parading himself as Odogwu Asaba—a revered institutionalized first-class title of the town without qualms. Let us not forget that the primary news was that “Odogwu Asaba” committed rape that led to his victim’s suicide. It took the people who are acquainted with the true identity of the fake Odogwu Asaba as Ifeanyi Ogbonna to explain further.
I do not wish to speculate that the reason Mr. Ifeanyi Ogbonna got into his present grievous trouble might be retribution from Asaba ancestors and revered Deities, the fact cannot be denied that it was a very serious customary lapse and dereliction of duty on the part of His Royal Majesty Obi (Prof) Epiphany Azinge, SAN.
This is because such act by a non-indigene amounted to sacrilegious impersonation, grave desecration and licentious disrespect to time-honored traditional institution of not only Asaba, but the entire Anioma where Odogwu traditional title is held in high esteem.
The point must be made clear that what the word “Odogwu” means to Anioma people is strictly different from what it means to the Igbo of Southeast. To the Igbo of Southeast it is synonymous with the word “success in money-making”, somebody with the distillation of boldness or courage in money-making.
On the other hand, to Anioma people and indeed the Edo and Yoruba, where it bears a different but related nomenclature, it stands for an institutionalized traditional war chief or General; something the Igbo of Southeast would normally refer to as Ochiagha. Yet among the Anioma, Edo and Yoruba, the term “Ochiagha” cannot be limited to just one title. This is because other traditional war chiefs such as Ezomo, Uwolo, Iyase, Ozoma, Isagba and Oza are “Ochiagha” in their respective rights.
In fact, among the Igbo of Southeast, the only town with an institutionalized Odogwu title is Anaku in Ayamelum Local Government Area of Anambra State. Even then, it is not in the form of a warrior but a priest to Ekwensu Deity. This again is without prejudice that historically Anaku is the Clan Head of Ogbe group of communities which traces its origin to Benin Kingdom.
It needs therefore to be stated that the term “Odogwu” might sound Igbo and popular among the Igbo of Southeast as an honorific title of courage due to its Enuani and Igala phonetic sound “gwu”, against Edo and Yoruba “gu”; but it is not Igbo, both in its origin and root-meaning. It is a borrowed expression, not definitely a traditional Chieftaincy title, from Anioma people by the Igbo of Southeast.
Even among the Ika-speaking subgroup where the “gu” phonetic stress is used against Enuani and Ndosimili-Ukwuani “gwu”, Odogwu takes the form of “Odogun.” This is just as the case of Edo “Uku” and Igbo “Ukwu” both of which mean the same—big or large. Thus while the use of “gu” in place of “gwu” among the Igbo of Southeast could be interpreted in terms of British Colonial Anglicization, as in the case of ” Enugu”; among Anioma people it was largely the case of cross-cutting linguistic influences from Edo and Yoruba.
Odogwu as an institutionalized traditional war title owes its origin from Yorubaland through Benin Kingdom. It is rooted in the Yoruba Orisha (Deity) “Ogun”, which stands for the god of war and iron. Thus among the Yoruba, while “Ologun” stands for a soldier or warrior in general, but can also be referred to as Commander in place of “Ogagun” (Oga-Ogun), which stands for military commander. On the other hand, “Balogun” stands for “General” or “War Chief”, taking its root from Baale-Ogun (Chief/Lord) of warriors.
In Benin Kingdom “Balogun” eventually took the form of “Edogun”; with the Esan to the north retaining it in situ (Edogun); while Anioma to the east developed its variants of “Odogun” and “Odogwu”, which soon became popular among the Igbo of Southeast as an honorific title. According to Prof Osarhieme Benson Osadolor, Edogun stands for “the day of the god of war” thus confirming its Yoruba origin.
It is indeed its connection with the Yoruba god of war—Ogun that soon dramatically placed the Edogun as the most powerful military commander in Benin Kingdom. In effect, the Edogun was the Supreme Commander of Benin army.
And there are reasons why the Edogun of Benin Kingdom was considered not only the most popular and seemingly most powerful War Chief in Benin Kingdom, even though the position is the third highest ranking General in Benin Kingdom after the Ezomo and Iyase. This can also be found in the case of Ezomo and Iyase.
In Benin Kingdom there is always the differential issue of status and roles, where a lower Chief by ranking wields more powers than his seniors in traditional status because of his powers as defined by roles. For instance, the Ezomo is higher than the Iyase in traditional status, being the third in rank among the Uzama Nihinron after the Oliha and Edohen. However, when it comes to military functions, the Iyase as the commander of the largest section of the army based on both his roles as the head of the Eghaevbo N’Ore (Town Chiefs) and de facto Prime Minister, he wields more powers than the Ezomo and thus takes precedence in war command. In other words, the Iyase commanded the greater part of Benin forces during the war, while Ezomo’s mobilization is restricted to Ogbe—the core Capital of Benin Kingdom.
Similarly, the Edogun who is third in rank in Benin military hierarchy after the Ezomo and Iyase, exercised more military powers than both the Ezomo and Iyase by the fact of his role as the Commander of the Royal (Oba’s) Regiment known as Ekaiwe. The Edogun exercised the sole prerogative of declaring war and peace in the name of the Oba. He also determined which commanders would be assigned to specific military campaigns. To put it in Prof Osadolor’s words:
“The military importance attached to the title explains why ‘as a rule, the Edogun must not be killed in any campaign undertaken by the Benin royal troops.’ He was responsible for briefing the Oba on war plans, prosecution of war, strategies and tactics of specific war or campaign, and general appraisal of military strength. Beyond this role, the Edogun was responsible for the declaration of war by a display of the battle shield, ‘Asa’ and the cessation of hostilities by returning the shield.”
While the Isienmwenro led by the Ekegbian of Benin were the royal guards who also played the roles of military Police and executioners, the Ekaiwe under the Edogun acted as both the elite military force of the Kingdom and general protector of the whole Kingdom. In other words, the Ekaiwe was the only standing army of the Benin Kingdom. Thus while both the Ezomo and Iyase, including other war Chiefs like Osodin and Ologbose commanded their army only in war-time, the Edogun permanently commanded his army in both war-time and peace-time.
That subsequently adds another very important role of overseeing and granting permission to visitors from both within and outside the Kingdom who came to visit the Oba in pre-colonial days. What it meant is that all the vassal kingdoms of Benin were subject to the security oversight of the Edogun and by the same token must seek his permission to visit the Oba or any Chief. This explains why the Edogun, particularly its Anioma variant of Odogwu soon became the symbol of traditional Benin military power.
Among Anioma people therefore, there is no debate over the fact that Odogwu is a war title introduced from Benin. Among Anioma people also, the Ekaiwe (Royal Regiment) headed by the Edogun also became adopted as the Otu-Ogbuu (Otu-Agana) warrior cult (society) with the Odogwu similarly at the head. Similarly, the traditional official color of the Edogun and Ekaiwe is red (Ododo or Ukpon Ododo), which also applies to the Odogwu and Otu-Ogbuu. Here red symbolizes strength, royalty and supreme power. This also underscores why both Benin and Anioma share the word for the color red—Ododo.
Equally, the Odogwu among the Anioma adopted the honorific praise-name of Edogun of Benin Kingdom—Abi-Gege as its honorific salutation—Abi. Thus while the Edogun of Benin Kingdom is saluted “Edogun-Abigege”, the Odogwu in Anioma is saluted in its short form “Odogwu-Abi.”
The British Colonial anthropologist Northcote W. Thomas describing the important roles of the Odogwu among Anioma people of Enuani District, stated, “The leader in war was known as Odogu,…. When there was a disturbance with people of another town Odogu had to go to the ‘end of the street’ and then the young men went to war. There is a saying that ‘Odogu cannot go to a disturbance and do nothing.’”
This is one of the many historical legacies of the Edo and Yoruba which Anioma people will neither be forced to deny their origins nor allowed to be desecrated by their Southeast Igbo-speaking kinsmen in the bid to force them into common Igbo ethnic identity. The historical connections between Anioma people and their Edo kinsmen go much deeper beyond differences in language. This is the fundamental reason why any agitation for the creation of Anioma State based on common Igbo language with the Southeast cannot be sustained.
For instance, the third Iyase of Benin Kingdom was Iyase Ezene Obodoiken under Oba Orhogbua, who was a native of Onicha Olona a member-town of Ezechime Clan in the present Aniocha Local Government Area of Delta State. He in fact introduced the current traditional greeting of Iyase of Benin— Lavbi-Eze. This no doubt tries to support the Ezechime claim of Benin origin in one respect because it would have been impossible for a full-blooded Igbo man to become the Iyase of Benin at that point in time without such a person being considered a full-blooded Benin man.

This same dimension of Benin-Anioma history equally appears to apply to the case of Obaseki family who migrated as part of Nsukwa royal family to Benin and was fully accepted as full-blooded Benin indigenes. The family later produced two holders of Iyase of Benin title—Agho Obaseki and Iyase Gaius Ikuobase Obaseki. Equally striking is that it was the same family which migrated from Nsukwa royal family that produced the immediate past Governor—Godwin Obaseki.

It is good for strangers to adopt cultures elsewhere much as it is expedient for such strangers to respect the sanctity of their hosts’ customs and tradition. The term “Odogwu” no doubt has been adopted by the Igbo of Southeast Nigeria as an honorific term for achievement in wealth acquisition, but among Anioma people it remains a revered institutionalized traditional chieftaincy title. It will therefore amount blatant sacrilege for any foreigner to come to any town in Anioma and adopt any traditional chieftaincy title of such town as his honorific title.
It is therefore an established historical fact that in etymology, origin, structural definition and roles, Odogwu has its root in Yorubaland from where it moved to Benin Kingdom and then to Anioma. And the better the Igbo of Southeast understand this stream of historical connectivity the lesser their licentious tendency to disrespect and disregard other people’s customs and tradition as strangers. Anioma traditional rulers should remain vigilant and make sure that the mistake of Asaba does not repeat itself elsewhere in Anioma.

Dr. Nwankwo Tony Nwaezeigwe is the Odogwu of Ibusa, Delta State and, President, International Coalition against Christian Genocide in Nigeria (ICAC-GEN). He writes from Republic of the Philippines where he lives in exile as a result of religious persecution in Nigeria.

Anioma Press Release!

Anioma Watch Social Association Appoints Officers into Executive Positions

The Board of Trustees (BoT) of Anioma Watch Social Association, "Anioma Watch," a registered socio-cultural organization of the Anioma Nation, duly incorporated with the Corporate Affairs Commission, hereby announces the appointment to key executives, its members.

The appointees are entrusted with the responsibility of serving with selflessness, integrity, patriotism, courage and a spirit of sacrifice. They are expected to uphold the values and ideals of the Anioma people, support the genuine Anioma cause through the Anioma Watch platform, and work diligently toward the advancement of the Association's vision, mission, and objectives.

Furthermore, they are encouraged to promote the rich heritage, virtues, and goodwill of the Anioma Nation, while expanding its reach and positive influence across the global community. Through their commitment and service, they will help secure a place of pride and recognition for the Anioma people among the nations of the world.

The appointment takes effect on September 1, 2026 and the newly appointed officers will enjoy a two-year duration service in office.

Congratulations to all the appointees. We wish you a successful and impactful tenure in your respective offices.

Signed:
Dr. Emeka Esogbue
Chairman, Board of Trustees
Anioma Watch Social Association

For and On Behalf of the:

Board of Trustees

*The Positions*

1. President - Chief Abela Emuebie Ihienkaegho

2. Vice President - Engr. Onyeabo Nwawo

3. Gen Sec - Mr. Peter Oshagwu

4. Assistant General Secretary - Mr. Awele Oranye

5. Fin Sec - Tessy Joseph

6. Treasurer - Miss Ifeyinwa Izegbu

7. Welfare/Social Secretary - Miss Joy Ozeh

8. Publicity/PRO - Miss Eunice Emeyazia

9. Ex-officio - Chief MacDonald Okonkwo, PhD

10. Ex-officio - Mr. Patrick Obi

In a matter of diplomacy, you applied insult even though your response was completely out of point. That's how to know an average Nigerian user.

FreeStuffsNG:
America is not part of Europe but today, it is dominated and ruled by Europeans.

Even Morroco,Egypt and Northern African countries are today dominated by Arabs instead of Negroid Africans.

What happened to Ceuta was same thing that happened to North Africa. Let's quit the hypocrisy.

However, I am in solidarity with my continent to support the decision of Morocco rejecting Spain's claim to Ceuta.

Isieke High Street, Ibusa: How an English Urban Concept Was Naturalized Within an Indigenous Settlement

By Emeka Esogbue

Among the many streets that traverse the ancient town of Ibusa in Delta State, Nigeria, one name stands out as a subject of historical and linguistic curiosity: Isieke High Street. To many Nigerians, the expression “High Street” sounds unusual, as it is more commonly associated with Britain, where it traditionally refers to the principal commercial street of a town. Yet, in Ibusa, the name has long formed part of the community’s own geographical vocabulary.

Rather than being merely a colonial imprint, Isieke High Street appears to represent a locally embraced designation that combines an indigenous place name, Isieke, with the English urban concept of High Street. The name offers a fascinating example of how foreign linguistic elements can be absorbed, adapted, and given local meaning within an indigenous settlement. It reveals the interaction between British linguistic influence and African place-making traditions, demonstrating how communities can transform borrowed expressions into markers of their own identity.

Ibusa and the Historical Context of English Influence

Ibusa, an important Anioma community, is located in present-day Delta State, Nigeria’s South-South geopolitical zone. By the 1860s and 1870s, the Asaba–Ibusa axis was already known to European traders, explorers, and officials before the arrival of the first Church Missionary Society (CMS) missionaries in 1875.

Historian Elizabeth Isichei notes that Asaba’s location along the River Niger placed it in contact with Europeans for more than a century, with European records documenting aspects of its history long before formal missionary activities began. By the second half of the nineteenth century, the Asaba–Ibusa area had already experienced decades of interaction with English language, commerce, and British institutions. These historical circumstances created an environment in which English expressions could be encountered, adopted, and eventually localized by the community.

Within this context, the adoption of the term “High Street” in Ibusa demonstrates how global vocabulary could enter local usage without necessarily displacing indigenous identity.

Isieke: An Indigenous Place Name Within Ibusa

Isieke is a locality within Umuekea, one of the ten quarters, known locally as "ogbe," that make up Ibusa. Situated almost at the centre of the settlement, Isieke has produced many accomplished individuals whose contributions have extended beyond the community into national and international spheres.

Among the notable families associated with Isieke are the Chigbue family, a lineage recognized for its remarkable contributions to education, law, and public service. The family produced some of the earliest prominent lawyers from Ibusa and established a distinguished legal tradition within the community.

Two notable figures from this lineage were Justice Victor J. O. Chigbue and his son, Chief Chike Chigbue, SAN, OFR. Justice Chigbue, who hailed from the Isieke axis and descended from the Obi Tenu lineage, was a distinguished jurist who served as a Justice of the Court of Appeal and, at one point, as Acting Chief Judge of the old Kaduna State before his retirement in the late 1990s.

Chief Chike Chigbue, SAN, OFR, became one of the youngest and most celebrated Senior Advocates of Nigeria of his generation. He was involved in notable legal matters, including the Boni Haruna governance case and important civil rights arguments concerning passport seizures, before his untimely death in 2001.

Isieke also produced internationally recognized personalities such as Prof Emeritus Augustine Onwuyali Esogbue, a renowned NASA scientist whose achievements brought global recognition to Ibusa.

Oral Tradition and the Origins of Isieke

Much of the history surrounding Isieke is preserved through oral tradition rather than written documentation. According to a popular account, Madam Ekea’s children with Ezemese gave rise to different branches of the community. Alamuzo, the second son, was said to have fathered Oshe and Oluo. Oshe, the elder, became the ancestor of Isieke, while Oluo became the ancestor of Nkpanyala.

Isieke developed as a settlement characterized by houses arranged along a long, narrow road, with residential buildings traditionally lining both sides. It was also the choice of the British missionaries who established the first church, St. Augustine's Catholic mission in the area. Over time, modern shops, businesses, and commercial outlets have emerged along this route, reinforcing its role as an important corridor within the community.

The Uniqueness of Isieke High Street

When the phrase “High Street” is mentioned, attention usually turns to Britain, where the name is found in numerous towns and cities, including Oxford, Glasgow, and Bristol. The name is also found in Ireland, Australia, New Zealand, Canada, the United States, and Hong Kong.

However, less widely known is the existence of Isieke High Street in Ibusa, Delta State, Nigeria. Although the precise year when the street acquired the name “High Street” remains uncertain, by the early 1980s the designation was already commonly used within the community.

This makes Isieke High Street a remarkable example of an African adaptation of a globally recognized street name. It demonstrates that “High Street” is not confined exclusively to British towns or European urban traditions but can also become part of the geographical identity of an indigenous African settlement.

Isieke High Street as a Toponymic Heritage

From a linguistic perspective, Isieke High Street is an odonym, which is a type of toponym referring specifically to a street name. The name combines two elements:

- Isieke — an indigenous place-name rooted in Ibusa’s local history and identity.

* High Street — an English urban street term historically associated with a town’s principal route.

Together, these elements form a unique cultural expression: Isieke High Street. Unlike a simple imitation of British naming practices, the name carries an indigenous geographical identity while incorporating an English linguistic element.

Isieke High Street is therefore more than a street designation. It is a cultural marker of an ancient Anioma settlement, preserving local memory while reflecting historical encounters with global influences. It stands as an example of how African communities have incorporated and transformed foreign vocabulary while maintaining their own identity and heritage.

In this sense, Isieke High Street represents not the replacement of indigenous tradition, but the creative blending of cultures — a local expression of a global language within the historic landscape of Ibusa.

Isieke High Street, Ibusa: How an English Urban Concept Was Naturalized Within an Indigenous Settlement

By Emeka Esogbue

Among the many streets that traverse the ancient town of Ibusa in Delta State, Nigeria, one name stands out as a subject of historical and linguistic curiosity: Isieke High Street. To many Nigerians, the expression “High Street” sounds unusual, as it is more commonly associated with Britain, where it traditionally refers to the principal commercial street of a town. Yet, in Ibusa, the name has long formed part of the community’s own geographical vocabulary.

Rather than being merely a colonial imprint, Isieke High Street appears to represent a locally embraced designation that combines an indigenous place name, Isieke, with the English urban concept of High Street. The name offers a fascinating example of how foreign linguistic elements can be absorbed, adapted, and given local meaning within an indigenous settlement. It reveals the interaction between British linguistic influence and African place-making traditions, demonstrating how communities can transform borrowed expressions into markers of their own identity.

Ibusa and the Historical Context of English Influence

Ibusa, an important Anioma community, is located in present-day Delta State, Nigeria’s South-South geopolitical zone. By the 1860s and 1870s, the Asaba–Ibusa axis was already known to European traders, explorers, and officials before the arrival of the first Church Missionary Society (CMS) missionaries in 1875.

Historian Elizabeth Isichei notes that Asaba’s location along the River Niger placed it in contact with Europeans for more than a century, with European records documenting aspects of its history long before formal missionary activities began. By the second half of the nineteenth century, the Asaba–Ibusa area had already experienced decades of interaction with English language, commerce, and British institutions. These historical circumstances created an environment in which English expressions could be encountered, adopted, and eventually localized by the community.

Within this context, the adoption of the term “High Street” in Ibusa demonstrates how global vocabulary could enter local usage without necessarily displacing indigenous identity.

Isieke: An Indigenous Place Name Within Ibusa

Isieke is a locality within Umuekea, one of the ten quarters, known locally as "ogbe," that make up Ibusa. Situated almost at the centre of the settlement, Isieke has produced many accomplished individuals whose contributions have extended beyond the community into national and international spheres.

Among the notable families associated with Isieke are the Chigbue family, a lineage recognized for its remarkable contributions to education, law, and public service. The family produced some of the earliest prominent lawyers from Ibusa and established a distinguished legal tradition within the community.

Two notable figures from this lineage were Justice Victor J. O. Chigbue and his son, Chief Chike Chigbue, SAN, OFR. Justice Chigbue, who hailed from the Isieke axis and descended from the Obi Tenu lineage, was a distinguished jurist who served as a Justice of the Court of Appeal and, at one point, as Acting Chief Judge of the old Kaduna State before his retirement in the late 1990s.

Chief Chike Chigbue, SAN, OFR, became one of the youngest and most celebrated Senior Advocates of Nigeria of his generation. He was involved in notable legal matters, including the Boni Haruna governance case and important civil rights arguments concerning passport seizures, before his untimely death in 2001.

Isieke also produced internationally recognized personalities such as Prof Emeritus Augustine Onwuyali Esogbue, a renowned NASA scientist whose achievements brought global recognition to Ibusa.

Oral Tradition and the Origins of Isieke

Much of the history surrounding Isieke is preserved through oral tradition rather than written documentation. According to a popular account, Madam Ekea’s children with Ezemese gave rise to different branches of the community. Alamuzo, the second son, was said to have fathered Oshe and Oluo. Oshe, the elder, became the ancestor of Isieke, while Oluo became the ancestor of Nkpanyala.

Isieke developed as a settlement characterized by houses arranged along a long, narrow road, with residential buildings traditionally lining both sides. It was also the choice of the British missionaries who established the first church, St. Augustine's Catholic mission in the area. Over time, modern shops, businesses, and commercial outlets have emerged along this route, reinforcing its role as an important corridor within the community.

The Uniqueness of Isieke High Street

When the phrase “High Street” is mentioned, attention usually turns to Britain, where the name is found in numerous towns and cities, including Oxford, Glasgow, and Bristol. The name is also found in Ireland, Australia, New Zealand, Canada, the United States, and Hong Kong.

However, less widely known is the existence of Isieke High Street in Ibusa, Delta State, Nigeria. Although the precise year when the street acquired the name “High Street” remains uncertain, by the early 1980s the designation was already commonly used within the community.

This makes Isieke High Street a remarkable example of an African adaptation of a globally recognized street name. It demonstrates that “High Street” is not confined exclusively to British towns or European urban traditions but can also become part of the geographical identity of an indigenous African settlement.

Isieke High Street as a Toponymic Heritage

From a linguistic perspective, Isieke High Street is an odonym, which is a type of toponym referring specifically to a street name. The name combines two elements:

- Isieke — an indigenous place-name rooted in Ibusa’s local history and identity.

* High Street — an English urban street term historically associated with a town’s principal route.

Together, these elements form a unique cultural expression: Isieke High Street. Unlike a simple imitation of British naming practices, the name carries an indigenous geographical identity while incorporating an English linguistic element.

Isieke High Street is therefore more than a street designation. It is a cultural marker of an ancient Anioma settlement, preserving local memory while reflecting historical encounters with global influences. It stands as an example of how African communities have incorporated and transformed foreign vocabulary while maintaining their own identity and heritage.

In this sense, Isieke High Street represents not the replacement of indigenous tradition, but the creative blending of cultures — a local expression of a global language within the historic landscape of Ibusa.

Europeanization of Ceuta: An Injustice on African Territory and Heritage?

By Emeka Esogbue

Did you know that Ceuta is geographically in Africa but politically part of Europe? This small city, located on the northern coast of Africa across the Strait of Gibraltar from mainland Spain, is one of history's most enduring geopolitical paradoxes. Although it lies on African soil, Ceuta is administered by Spain and forms part of the European Union.

Ceuta sits on the northern tip of Africa, sharing a land border with Morocco. With a population of approximately 85,000 to 90,000 people, it has been a Spanish autonomous city since 1995. Morocco continues to claim sovereignty over Ceuta, maintaining that it is an integral part of its national territory, while Spain exercises full administrative and political control over the city.

The city's history stretches back thousands of years. Founded by the Phoenicians, Ceuta later came under the control of the Roman Empire, the Byzantine Empire, and successive Muslim dynasties. In 1415, Portugal captured the city, marking the beginning of European rule. Following the Treaty of Lisbon in 1668, Portugal formally recognized Spanish sovereignty over Ceuta, and Spain has administered the city ever since.

Today, Ceuta represents one of the European Union's only land borders with Africa. Its frontier with Morocco is heavily fortified with fences, surveillance systems, and security infrastructure, reflecting its significance as a major migration route for people seeking entry into Europe. Over the years, tens of thousands of migrants have attempted to cross into Ceuta from Morocco, making it one of the world's most closely watched border zones.

Yet beyond its strategic and political importance lies a deeper historical and moral question. How can a city located on African soil remain an integral part of a European state centuries after the colonial era? To Spain, Ceuta is an inseparable part of its sovereign territory with a long history of continuous administration. To Morocco, it is occupied territory that should ultimately return to African sovereignty.

For many Africans, however, the issue extends beyond a bilateral dispute between Spain and Morocco. Ceuta symbolizes the enduring legacy of European expansion into Africa and raises broader questions about colonial history, territorial integrity, and cultural heritage. Its continued status as European Union territory on the African continent is viewed by some as an unresolved historical anomaly and a lingering reminder of colonial influence.

Whether one sees Ceuta as a legitimate part of Spain or as an African city whose sovereignty remains contested, its existence challenges conventional notions of geography, identity, and post-colonial justice. The Europeanization of Ceuta continues to provoke debate about history, international law, and the unfinished business of Africa's territorial heritage.

Emeka Esogbue, a Nigerian historian, writes from Lagos, Nigeria.

Joy and Jubilation as Chief Uzoamaka Anyah is Coronated as the Isama of Onicha-Olona

By Emeka Esogbue

The ancient and historically rich kingdom of Onicha-Olona in Anioma came alive with resonant drumbeats, vibrant colour, and deep cultural celebration as Chief Uzoamaka Anyah was traditionally installed as the Isama of Onicha-Olona in the early hours of the day.

The grand ceremony marked the triumphant conclusion of a deeply revered rite cycle, which commenced with the mandatory traditional vigil, a night of spiritual reflection, invocation of ancestral blessings, and rites of passage. By daybreak, the ancient drums of the kingdom echoed across the town, drawing together elders, titled chiefs, women groups, and energetic youths to witness the climax of this historic enthronement.

A visually stunning highlight of the final rites saw the newly crowned Isama, his body ritually adorned with Nzu, the sacred white chalk symbolizing purity, nobility, and ancestral approval, hoisted shoulder-high by the vibrant young men of the Onotu regarded, the traditional youth and defense assembly. His triumphant elevation and procession through the gathering fulfilled a crucial traditional mandate, signaling his readiness to carry the historic responsibilities of his office.

Chief Anyah, a respected media technician and accomplished businessman, hails from Idumu-Iyi, Ogbe-Obi Village in Onicha-Olona. He steps into the historic role following the transition of the late Isama Eziamala of Idumu-Ogbele, also from Ogbe-Obi Village. As one of the premier War Chiefs (Onotu) in Onicha-Olona’s traditional governance architecture, the office of the Isama carries immense responsibility in maintaining community defense, peace, and cultural continuity.

Messages of goodwill have already begun pouring in from far and wide. Notably, Rev. Felix Ifeanyi Nwabuokei, a prominent historical researcher from Onicha-Olona, warmly praised Chief Anyah’s installation, describing his elevation as a well-deserved choice. Rev. Nwabuokei called on the new traditional chief to leverage his office to foster greater unity among the people, while championing the preservation and dignity of Onicha-Olona’s rich cultural heritage.

Chief Uzoamaka Anyah is the eleventh Isama of Onicha-Olona.

Ibusa's Transition from a Rural Community to a Semi-Urban Town

By Emeka Esogbue

Ibusa has gradually evolved from a predominantly rural community into a semi-urban town through a combination of population growth, improved infrastructure, economic diversification, and its strategic proximity to Asaba, the capital of Delta State.

The community's population has increased steadily through natural population growth and the return of many indigenes who had previously lived in major Nigerian cities. Following the creation of Delta State in 1991, numerous Ibusa families relocated home, attracted by the opportunities presented by the new state. Many returned to participate in governance by joining existing political parties or forming political pressure groups.

Through these political platforms, several indigenes secured influential positions in government, either by election or appointment, thereby advancing their political careers and contributing to the community's growing prominence within the state.

Residential development accelerated during the 1990s, extending beyond Ibusa's traditional ten village quarters. As Asaba expanded, urban growth gradually spread towards neighbouring communities, including Ibusa. This period witnessed the emergence of a new residential district popularly known as the Bypass, characterised by modern housing estates.

Initially, many of these houses remained unoccupied or were rented to non-indigenes because their owners preferred to reside within their ancestral ogbe (traditional quarters) among family members. Over time, however, rapid population growth and increasing housing demand transformed the Bypass into one of the community's most vibrant residential neighbourhoods.

Today, many residents choose to live in Ibusa while commuting daily to Asaba for employment, business, or education. Community development advocates have consistently criticised successive governments for failing to establish industries, government agencies, and major commercial enterprises within Ibusa. As a result, the town has increasingly assumed the character of a satellite town, with a significant proportion of its residents sleeping in Ibusa but travelling to Asaba each day for work. This dependence on the state capital has been widely regarded as a consequence of inadequate government investment in local economic development.

The expansion of the town has also transformed land use. Farmlands have gradually given way to residential estates, private housing developments, shopping areas, and rental properties, many of which now stand alongside traditional family compounds. While the sale of potable water once represented one of the most noticeable commercial ventures in the community, the rental housing market has increasingly become a major economic activity as demand for accommodation continues to grow.

Commercial activities have likewise expanded to serve the growing population. Although the local government recently renovated Ashia Eke (Eke Market), the community's principal market, it largely retains its traditional character. Population growth has outpaced the market's capacity, resulting in trading activities spilling onto Umejei Road, the busiest road in the community. In the long term, relocating the market to a larger site would provide the space necessary for a modern daily market capable of serving Ibusa's expanding population.

Transportation in a Growing Community

Despite Ibusa's transition to a semi-urban community, tricycles (Keke) and motorcycles (Okada) remain the dominant means of transportation. This continued reliance reflects the town's physical layout, infrastructure, and travel patterns rather than a lack of development.

Although the population has grown considerably, it is still insufficient to sustain an extensive public transport system. Flexible modes of transportation therefore remain economically viable. Tricycles and motorcycles are readily available throughout the day, provide convenient door-to-door service, and minimise waiting time. Consequently, they remain the preferred means of transport for many residents travelling between communities such as Ogbeowele and Umuisagba, Bypass and Umuezeagwu or between Ogboli and Achala-Igbuzo.

Their popularity is further explained by the nature of Ibusa's road network. The community contains numerous narrow roads, untarred streets, and residential areas that are difficult for larger vehicles to access. Tricycles and motorcycles can easily navigate these routes and provide transport to locations where taxis and buses would face considerable challenges. Even now, recent land vendors and builders do not consider road access.

The Influence of Ibusa's Settlement Pattern

The transport system in Ibusa is closely linked to its traditional settlement pattern. Historically, the community developed as a nucleated settlement, with houses clustered closely around family compounds and communal institutions.

The earliest residential core developed around Umueze, traditionally regarded as the first point of settlement. Other important centres included Ashia Eke Market, St. Augustine's Catholic Church, Ezukwu Square, areas surrounding Abu Ogboli and the Isieke Road Junction, traditionally known as Ekea Etiti Obodo. Residents lived in close proximity to one another while their farms were situated outside the residential area. This arrangement promoted security, strengthened family relationships, encouraged community interaction, and provided convenient access to communal facilities.

Although modern residential districts have expanded beyond the traditional quarters, the original nucleated settlement pattern remains evident in much of old Ibusa. The narrow streets and compact neighbourhoods that evolved from this pattern are not well suited to conventional buses or large-scale mass transit services. Consequently, tricycles and motorcycles have naturally become the most practical and efficient means of transportation within the community.

Looking Ahead

Despite the remarkable transformation of Ibusa from a rural settlement into a semi-urban town, one important public facility remains conspicuously absent. Unlike many communities of comparable size, Ibusa has never established a public cemetery. As the town continues to expand, this longstanding omission raises important questions about future urban planning and public infrastructure. The need for a public cemetery, and the implications of its absence, will be the focus of the next article in this series.

A Call for Eyewitness Testimonies: The Ibusa Wartime Oral History Research Project

As preparations for the systematic collection of oral testimonies from Ibusa men and women who witnessed the Nigerian Civil War and its impact on our community gather momentum, Pen Master will continue to identify and engage additional eyewitnesses whose lived experiences illuminate one of the darkest periods in Ibusa's history.

The forthcoming book, "The Nigerian Civil War: An Ibusa Perspective," seeks to document the community's wartime experiences through the voices of those who lived them. Time has become our most critical operational constraint. With each passing year, the number of surviving eyewitnesses diminishes, taking with them invaluable first-hand accounts that cannot be reconstructed from official records alone. An undocumented testimony is, in many respects, a permanent loss to history. The Ibusa community cannot afford such losses. One elder recently recounted that he and three other Ibusa soldiers served together during the war. Today, he alone survives; the others have all passed away.

From a research methodology standpoint, Pen Master recognizes that the most revealing historical evidence often emerges through uninterrupted personal narratives rather than responses to structured questioning. Accordingly, narrators will first be encouraged to recount events in their own words before follow-up questions are introduced to clarify chronology, military operations, locations, and other critical details. This approach preserves the authenticity of memory while strengthening the historical reliability of each testimony.

Already, significant historical revelations have begun to emerge. One account reveals that the then Senior Diokpa of Ibusa, Obi Mordi, was among the civilian refugees displaced by the conflict. He was initially accommodated in a refugee camp in Ibusa before being transferred to another camp at St. Patrick's College, Asaba. According to eyewitness testimony, the camp supervisor, Rev. Fr. Kunirum Osia, intervened and returned the aged community leader to Ibusa, where he died peacefully shortly afterwards.

Further testimony indicates that Rev. Fr. Osia, assisted by several courageous Ibusa women, undertook the grim but necessary task of burying numerous civilians killed in the Nigerian-Biafran crossfire within the community. Many of the victims received hurried burials in shallow graves under wartime conditions. These events were later documented by the priest in his published work, providing important corroborative evidence for this research.

Pen Master has also recorded the testimony of a survivor who fled the Ibusa war zone with other displaced residents towards Okpanam. While passing through the Umuodafe forest, the area now occupied by the present-day Asaba International Airport, an aerial bomb exploded near their group. Shrapnel struck him in the chest and forehead. The explosion killed the Diokpa leading the group, two of his grandchildren, and an infant who was strapped to her mother's back. Remarkably, the child's mother survived the attack.

Another eyewitness account describes how Nigerian troops occupied a prominent private residence in the Ogboli quarter of Ibusa and converted it into a forward military position. During the course of the campaign, Biafran forces captured and occupied Ibusa before Nigerian federal troops launched operations that ultimately retook the community. Such accounts contribute to reconstructing the military chronology of the conflict as it unfolded within Ibusa.

For every interview conducted, it is important to establish each narrator's wartime status and role whether as a civilian, refugee, soldier, trader, volunteer, medical worker, traditional leader, or participant in any other capacity. These details provide valuable historical context and strengthen the integrity of the research record.

If your parents, grandparents, or other elderly relatives witnessed the Nigerian Civil War in Ibusa, please encourage them to share their experiences with Pen Master (Emeka Esogbue). No individual should depart this world with historical knowledge or lived experience that could enrich humanity's understanding of the past. Carefully researched community histories frequently become primary source material upon which broader national and academic histories are built.

It is my hope that, upon completion, The Nigerian Civil War: An Ibusa Perspective will stand alongside the leading scholarly works on the history of the Nigerian Civil War and the wartime experience of Ibusa. Preserving our collective memory is not the responsibility of one researcher alone; it is a duty shared by the entire community. Every testimony matters. Every witness is a custodian of history.

- Pen Master (Emeka Esogbue)

Ibusa Councillor, Hon. Hilary Okobi, Empowers Constituents in Landmark Initiative

By Emeka Esogbue

The All Progressives Congress (APC) Councillor representing Ward 5, Ibusa, in Oshimili North Local Government Area of Delta State, Hon. Hilary Ifechukwude Okobi, on Friday empowered members of his constituency through a large-scale empowerment programme.

The initiative, described by many attendees as one of the most significant empowerment projects undertaken by a councillor within the available resources of a ward, benefited numerous constituents and attracted widespread participation. The event, held at the Ward 5 Secretariat, Ogbor Iwu, Ogbeowele, Ibusa, drew party leaders, stakeholders, supporters, community members, and other dignitaries who gathered to witness the programme.

Although the event was scheduled to commence at 3:00 p.m., the venue was already filled by 1:00 p.m. with party executives, unit heads, supporters, and residents eager to participate in the occasion. According to information released after the programme, about 150 constituents benefited from the empowerment exercise. Various empowerment items were distributed, with beneficiaries expressing heartfelt appreciation to Hon. Okobi for what they described as a timely and impactful intervention.

Speaking after the event, Hon. Okobi reaffirmed his commitment to the progress, unity, and development of Ward 5. He called on political leaders, stakeholders, and community members to continue working together to build a stronger and more prosperous ward for the benefit of all residents.

He also expressed profound appreciation to the Chairman of Oshimili North Local Government Council, Hon. Innocent Esewezie, for providing what he described as an invaluable opportunity to serve the people. Hon. Hilary Ifechukwude Okobi is a grassroots politician from Ibusa in Oshimili North Local Government Area. Before his election into public office, he was actively involved in student leadership, where he held several leadership positions.

Since assuming office, he has undertaken a number of community development projects, including the renovation of the Ashia Okpulukpu Market in Ibusa, which received widespread commendation from residents. He also facilitated the rehabilitation of the Umuogwo portable water source, improving access to clean water for members of the community. In a 2022 interview with PEN MASTER, Hon. Okobi identified community development, youth empowerment, and the improvement of public infrastructure as key priorities of his administration.

Among the dignitaries who attended the empowerment programme were Elder Anene Chigbue, Ward Chairman; Elder Emeka Odogwu; Mr. Emma Nwaoboshi; Mr. Martin Abuah Chukwurah; Mrs. Joy Kpakpa; and several other party leaders, stakeholders, and community members.

Seasoned Nigerian historian, Emeka Esogbue wrote on his wall:

Nigerian Civil War: Ibusa Survivors Are Responding to Intellectual Call

Although it has come as a pleasant surprise, I am delighted by the enthusiastic response from my people to the intellectual call to share their knowledge and personal experiences of the Nigerian Civil War as it affected Ibusa.

The research, titled "The Nigerian Civil War: An Ibusa Perspective," has inspired several eyewitnesses and survivors of the war to volunteer their stories and reflections.

The major findings of the fieldwork will focus on Nigeria before the war, Ibusa before the war, the humanitarian crisis, voices from Ibusa, Ibusa's contributions during the war, and other significant themes that emerge from the oral testimonies.

I have never witnessed this level of interest among the people of Ibusa in documenting the history of our community, and I am hopeful that these invaluable oral accounts will make a lasting contribution to preserving our collective memory.

Special appreciation goes to those on the ground carrying out this important work: Joy Nkem Ozeh, Fidelis Ikediashi, and Ifeanyi Okonji. May God bless you, all.

Do not let your knowledge perish with you. Pass it on, so that the generations to come may benefit from your wisdom, experiences, and memories.

Anioma Watch Social Association, popularly known as Anioma Watch, is a socio-cultural organization dedicated to promoting the interests, unity, and development of the Anioma people.

The organization was founded by Dr. Emeka Esogbue, who serves as the Chairman of the Board of Trustees. Other pioneer members include Rev. Felix Ifeanyi Nwabuokei, Dr. Anthony Ezeagbor, Mr. Awele Oranye, Mr. Peter Oshagwu, Miss Ifeyinwa Izegbu, Miss Eunice Emeyazia, and Mr. Dumebi Ohanwusi.

Anioma Watch is a duly registered socio-cultural organization representing the interests of the Anioma people of Delta North, Nigeria, as well as Anioma communities in the diaspora. The association is committed to community development, the preservation and promotion of Anioma culture and heritage, public advocacy, youth empowerment, and civic engagement.

As a regional watchdog and public affairs organization, Anioma Watch monitors developments affecting the Anioma nation and regularly issues press statements and position papers on socio-political, economic, and cultural matters of public interest. Through constructive advocacy and public discourse, the association seeks to promote good governance, accountability, and sustainable development across the Anioma region.

The association maintains a strong presence across social media platforms, using digital channels to engage members, disseminate information, and encourage public participation in issues affecting the Anioma people. Its membership comprises individuals from all parts of the Anioma region, united by a shared commitment to the progress and welfare of the Anioma nation.

Board of Trustees

- Dr. Emeka Esogbue – Chairman
- Rev. Felix Ifeanyi Nwabuokei – Secretary
- Prof. Austin Uwandulu – Member
- Dr. Anthony Ezeagbor – Member
- Chief Doris Mokobia – Member

One Death, Many Loses for Nigerian Intellectuals: A Tribute to Prof. Gabriel Saawua Nyityo

By Emeka Esogbue

The news of the loss of Prof. Gabriel Saawua Nyityo to the chilling, stifling hands of death struck me with profound grief and a troubling sense of vulnerability regarding human life in our society.

Tragically, Prof. Nyityo was allegedly killed alongside his 19-year-old brother, Lorngee John Nyityo, during an attack on their residence in the Adaka area of Makurdi in the early hours of July 8, 2026. That our nation continues to lose academics, healthcare workers, journalists, and other vital professionals in such a manner drives even the living to despair.

Back in my undergraduate days at Lagos State University (LASU), I was privileged to be a student of this "Early African Civilization" connoisseur, who also supervised my final project. I fondly remember how astonished he was by my choice of topic, relating to the history of Catholicism, with particular reference to the Holy Family Catholic Church, Festac Town; especially, since I was not a Catholic at the time. He wittily quizzed me on whether I could truly handle the sheer volume of topics and subtopics I had presented, leaving me hesitant yet determined to respond in the affirmative.

Many years later, Prof. Nyityo would read my historical works on our Anioma people and offer his warm commendations. Each time, I made sure to remind him of his foundational mentorship especially those jaw-breaking, Neanderthal names he introduced us to in class, which initially shattered our confidence but ultimately shaped our knowledge.

The passing of a scholar like Prof. Nyityo is a monumental loss, not only for his family and colleagues but also for his former students and the broader landscape of historical scholarship in Nigeria.

Until his untimely demise, he was a Full Professor of Social and Political History in the Faculty of Arts at the Benue State University, Makurdi (recently renamed Rev. Fr. Moses Orshio Adasu University), and was officially recognized in the National Universities Commission (NUC) Directory of Full Professors.

Prof. Nyityo was not only brilliant but widely respected for his scholarship, his leadership within the Department of History, and his dedicated mentorship of students and younger academics. His work deeply explored Nigerian social and political history, alongside broader issues of social transformation. His intellectual candor and parrhesiastic (boldly truthful) nature are qualities that fellow humanists will sorely miss.

This horrific tragedy accentuates the critical, urgent need for stronger public security, more effective criminal investigations, and greater protection for all citizens, regardless of their profession.

May the soul of Prof. Gabriel Saawua Nyityo rest in peace.

Why Hasn't Ibusa Mapped Its Community for Public Use?

By Emeka Esogbue

As I embark on another authorship project, "The Nigerian Civil War: An Ibusa Perspective," I find myself asking a question that many local historians confront when documenting their communities:

"Why hasn't Ibusa produced a comprehensive map of its community for public use?"

It is a legitimate question and one that many researchers, historians, and heritage enthusiasts have pondered. Given the number of accomplished academics, geographers, surveyors, engineers, and planners the Ibusa community has produced over the years, one might expect that a definitive, publicly accessible map of the community would already exist.

The more intriguing question is this: "Why has a comprehensive, community-led cartographic project never been completed or widely made available to the public?"

From my observation, it is not that cartographic work on Ibusa has never been undertaken; rather, much of it remains inaccessible. Surveyors and geographers from the community, as well as researchers from institutions such as Delta State University, University of Benin and the Federal Polytechnic, Ogwashi-Uku, have undoubtedly produced maps relating to Ibusa's hydrology, topography, transportation network, and land use. These often appear in Ph.D. dissertations, master's theses, academic journal articles, consultancy reports, or internal government planning documents. Unfortunately, very little of this work finds its way into the public domain in the form of clear, high-resolution maps that can serve educational, historical, or cultural purposes. Not even even the Delta State Library, Ibusa can boast of an Ibusa atlas.

There are several possible reasons for this.

First, much of Ibusa's geographical knowledge was traditionally transmitted orally. The locations of quarters, streams, shrines, farmlands, footpaths, and community boundaries were passed from one generation to another through lived experience rather than through detailed cartographic records. People knew where places were because they grew up within the landscape, and there was little perceived need to document what everyone already understood. Frequently, there have been some disagreements over land boundaries among the Idumu or Ogbe (quarters) of the community (ikpe ani).

Second, colonial mapping served different objectives. British surveyors generally produced maps for administration, taxation, road construction, and land management. As a result, they often overlooked features that are invaluable to community historians, such as traditional quarter boundaries, sacred groves, age-grade meeting places, customary footpaths, and other aspects of indigenous spatial organization. These were simply outside the scope of official colonial cartography. No one ever saw a British-made atlas showing the Ibusa features such as rivers, roads, shrines etc.

Third, community organisations have understandably prioritised development projects such as roads, schools, scholarships, healthcare, electricity, and other infrastructure. They achieve these with fundraising or philanthropies. Historical cartography and heritage documentation have rarely featured among those priorities.

Today, however, circumstances have changed. There is an increasing need to preserve and document Ibusa's historical geography for future generations. At a minimum, the community should have a modern physical map showing its rivers, streams, roads, settlements, and neighbouring communities. Beyond that, there is a need for a traditional map illustrating the three Otu divisions, the ten traditional quarters, important cultural landmarks, and historically significant sites. Such maps would be invaluable to historians, students, researchers, tourists, policymakers, and members of the Ibusa community both at home and in the diaspora. The maps will prove to reduce land disputes.

Admittedly, producing such maps is neither simple nor inexpensive. Professional cartography is a multidisciplinary undertaking that requires expertise in surveying, geography, Geographic Information Systems (GIS), remote sensing, historical research, and graphic design. Without sponsorship from the Ibusa Development Union, cultural foundations, private benefactors, or government agencies, few individuals have the resources to finance the extensive fieldwork, data collection, and map production required.

There are also technical challenges. While platforms such as Google Maps provide reliable road networks and satellite imagery, they do not capture many of the features that define Ibusa's historical landscape. Tracing river systems such as the Oboshi and Atakpo, identifying seasonal streams, documenting traditional boundaries, and locating cultural landmarks require detailed field surveys supported by modern GIS technology, drone imagery, or high-resolution satellite data.

None of these challenges, however, makes the task impossible.

Ibusa possesses an extraordinary wealth of intellectual capital. The community includes accomplished surveyors, engineers, geographers, architects, historians, environmental scientists, and information technology professionals whose combined expertise could make such a project entirely achievable. What is required is coordination, institutional support, and a shared commitment to preserving the community's geographical heritage.

A community-wide mapping initiative, bringing together experienced surveyors with younger GIS specialists and historians could produce the first comprehensive, open-access atlas of Ibusa. Such an atlas could document the community's physical geography, hydrology, traditional settlements, historical landmarks, and cultural landscape. More importantly, it would preserve an essential part of Ibusa's heritage for future generations and provide an authoritative reference for education, research, planning, and historical scholarship. Since modern Ibusa community was founded on educational growth, the present generation should never discard the bedrock.

As work continues on "The Nigerian Civil War: An Ibusa Perspective," the absence of such a map becomes even more apparent. Understanding the geography of a community is fundamental to understanding its history. Perhaps the time has come for Ibusa to undertake the task of mapping itself not merely as an exercise in cartography, but as an investment in preserving its identity, history, and collective memory.

Emeka Esogbue, an award-winning historian and writer, writes from Lagos State