₦airaland Forum

I miss this junction that year especially those okada people that will welcome you, as they're dragging you before you know it someone you know will come immediately you enter bike comot without asking for price. He will be like ah wenne kaka? bia Ka anyi wa you both will gist until he drop you for your destination

- Nwakpa Ego

Tribute to Her Royal Majesty, Obi (Dr) Martha Dunkwu, Omu Anioma - by Frank Ofili

I met her for the first time on 27th December 2017 at Idumuje Unor in Aniocha North Local Government Area of Delta State. It was at an event to confer on my friend, Michael Brian Odiakose, the title of Chief Nwadialor (wa ji aka n’abo apa) of Idumuje Unor, by His Royal Majesty, Agbogidi Obi Charles Chukwunweike Anyasi III.

Resplendent in her cultural regalia, personal elegance, and panache reminiscent of a royal salamander - akwa ocha, beads, otulaka, red cap, ugo and all – she looked royal, regal, majestic! Like an empress, she walked with a certain swagger that was at once leisurely and purposeful.

But she was more. She was cultural elegance personified. She was, in many ways, different from all the other royalty around. She exuded an aura that was indescribable – imperial, kingly – attributes that make you keep a respectful distance. Heads turned in her direction, eyes blinked in humbled reverence you could almost cut through with a knife.

Born at Okpanam in Oshimili North Local Government Area of Delta State, Obi Martha Dunkwu attended St. Joseph's Catholic School, Barkin Ladi, Plateau State and St. Murumba's College, Okpanam, Delta State. She worked for a couple of years in Ministry of Finance, Benin City, Edo State before proceeding to L.T.C. College of English and Secretarial Studies, London, England. She also attended South West London College, England, Henderson State University, Arkansas and University of Nevada, United State of America. Obi Martha Dunkwu was crowned Omu of Okpanam on 26th January 2002 and Omu Anioma on 15th January 2010. On 7th October 1998, His Royal Majesty, Omo N'Oba Erediauwa, CFR, Oba of Benin presented Obi Martha Dunkwu Royal Beads (Ivie-Urhu -Beaded Necklace).

She was a Member, Nigerian Institute of Public Relations (MNIPR), Member, Institute of Administrative Management (MIAM), England, Associate Member, Nigeria Institute of Management (ANIM), Past and First Female President, Asaba Chamber of Commerce, Industry, Mines and Agriculture (ASACCIMA), Past and First Female President, Delta State Council of Chambers of Commerce, Industry, Mines and Agriculture (DELCIMMA) comprising Warri, Sapele, Asaba and Ethiope Chambers of Commerce and National Officer, Nigerian Association of Chambers of Commerce, Industry, Mines and Agriculture (NACCIMA), Member, Federal Government/Private Sector Committee on Technical & Vocational Education and Training (TVET), and Member of Board, National Orientation Agency.

In 2001, the International Biographical Centre, Cambridge, England selected Obi Martha Dunkwu to be included in the "2000 Outstanding Intellectuals of the 21st century". Excerpts of the award read: "The Oxford English Dictionary defines intellectualism as the "Doctrine that Knowledge is wholly or mainly derived from pure reason" and it follows by saying that an intellectual is a person possessing a good understanding, enlightened person". Surely, therefore, this definition is the reason for your selection to be included in this prestigious publication which is due for release in late 2001".

Obi Martha Dunkwu was granted "21st Century Award for Achievement and included in the WHO IS WHO IN THE 21st Century also by the International Biographical Centre, Cambridge, England. On October 3rd, 2001 she became pioneer recipient of the Indomitable Spirit Award" Abuja. On 19th June 2005, Obi Martha Dunkwu was conferred Doctor of Science D.Sc degree (Honoris Causa) by Columbus International University, Virgin Island, United Kingdom.

An Inductee, Nigerian Women Hall of Fame, Abuja, holder of many Traditional chieftaincy titles in Delta and Edo states, Patron Media Correspondents Chapel of Edo NUJ, Obi Martha Dunkwu was the Public Relations Consultant to His Royal Majesty, The Oba of Benin. Her friends and colleagues in the media admiringly call her "Royal Image Maker".

Obi Dunkwu was the Chairman, Board of Governors, Martha Dunkwu Education Centre. Leadership through conviction and relationships based on fairness, loyalty and trust, makes Obi Martha Dunkwu a proven leader, media guru, efficient motivator, recognized performer, able administrator, enterprising business-person, royal image maker, committed Public Relations practitioner translating professionalism into excellence, crisis manager of the highest order and Information Manager par excellence.

A loving, devoted, caring, disciplined and God-fearing mother of a son. Obi Martha Dunkwu was an ardent believer in Nigeria's leadership of the black world.

Today, I received the sad news that Obi (Dr) Martha Dunkwu has transitted to the Great Beyond at age 69. May her soul rest in peace, Amen

Don't call me Diokpa unless..

Please how do I ask people older than I am to stop calling me Diokpa? Especially people of my Anioma region of Delta State.

In Anioma, Diokpa is the most elderly male member of a family, kindred or community.

I feel embarrassed when some people refer to me as Diokpa only because they feel I am more educated or knowledgeable than they are. These people ignorantly feel it is their way of showing me respect.

But it is actually embarrassing. In Anioma age, experience and/or wisdom cannot be bought with secular education, certificate or knowledge.

I try as much as much as possible to correct these people, but all to no avail. Imagine calling me Diokpa in a gathering of my family, kindred or village people! Answering to that would of course automatically attract a hefty fine.

I once ran into trouble in a social gathering of some of my kinsmen in Lagos. The most senior in that gathering called me out, albeit jokingly, and accused me of conferring on myself the Diokpa of Facebook. Even though he wasn't serious about it, he however declared that I must "fea nmili". And I did.

I can understand the case of those who are ignorant of the custom of my people. But for those who know? Mba nu!

A caveat though....

If you are from Anioma and beyond, and you know very well that I am older in age than you are, then you must necessarily refer to me as Diokpa. Not only that, you must also extend to me the proper courtesy by bowing (dobale) to me so that I can bless you by placing my right hand on your back. No compromise in dis one. Na my right from God. If you don't, e fea nmili (pay fine). If you vex, go to court. Unfortunately for you, no court has jurisdiction over dis one.

(c)Frank Ofili

OWA PROGRESSIVES PRESS RELEASE ON SENATOR NED NWOKO PROPOSED BILL ON ANIOMA STATE CREATION

We, the members of Owa Progressives in Owa Kingdom comprising the entire Owa young professionals worldwide, held an emergency zoom meeting on the 26th June, 2024, to deliberate on Senator Ned Nwoko's proposed bill for the creation of Anioma State.
As aboriginal of Anioma land we feel compelled to add our voice to the raging debate on the proposed bill.

After exhaustive debate, we resolved and state as follows;

1. That we wholeheartedly support the creation of Anioma State
2. That the creation of Anioma State we reasoned, will fulfill the age-long dream of Anioma people to have a State they can call their own.
3. That the creation of Anioma State will benefit the people through increase in representation in the Senate and in the House of Representatives fast track the development of the area, provide wider employment opportunity for our youths, help in the preservation and promotion of our rich cultural heritage, entrust our people with the control, care and efficient management of our resources and environment, accelerate Agribusiness in the area, Anioma being an Agrarian society, boost economic growth and attracts investment, (both local and foreign investments).
4. That taking cognizant of the underlined benefits of having Anioma State, we emphatically opposed Anioma State as an annexure of South East geopolitical zone.
5. That Anioma and South East people are ideologically incompatible.
6. That Senator Ned Nwoko did not consult the people of Owa Kingdom ,otherwise he would have been informed that the people are better off in South South geopolitical zone than moving them to South East and finally
7. We enjoin Senator Ned Nwoko to redraft his bill to address the concerns of vast majority of Owa people.

Sign
1. Alex Okunbor , Chairman
2. Solomon Omojie, Vice chairman
3. Victor Ifeanyi ,Secretary

NDOKWA NEKU UNION ROARS, REJECTS NED NWOKO'S PROP
OSAL FOR ANIOMA STATE IN SOUTHEAST, SAYS SENATOR ON HIS OWN


The pan-Ndokwa socio-cultural organisation, Ndokwa Neku Union, NNU led by General Mike Ndubisi, has in clear terms dissociated Ndokwa nation from the rumoured moves by the Senator representing Delta North Senatorial district in the Nigerian Senate, Senator Ned Nwoko to sponsor a bill for the creation of Anioma State.

The position of the umbrella body of Ndokwa/Ukwani Federal Constituency is contained in a statement issued, Wednesday, June 26, 2024 jointly signed by the President General of the apex body General Ndubisi(Rtd.) and the Secretary General, Chukwuemeka Ojione. The group noted that the consensus is borne out of a wide range of consultations among all the clans in Ndokwa nation, including the President Generals of those clans who brought rejection verdicts from their respective clans.

The creation of Anioma State according to the sponsor of the generally rejected proposal by the people of Ndokwaland, Mr Nwoko is purportedly to make up for the deficit in the number of states in the South-East a position the NNU vehemently rejected arguing that it will never be part of such arrangement.

Concerns have been raised by elite groups in the past weeks across Ndokwa land in regard to what they described as insult on the collective sensibility of Ndokwa people wondering why a supposed respected Senator never deemed it right to consult the leaders and elders of Ndokwa nation particularly it's umbrella body in his 'solo efforts' which they argue does not represent the yearnings and aspirations of Ndokwa nation.

The apex body of the Ndosumili and Ukwani speaking people of the oil-rich Delta State, South-South Nigeria, reputed to be the second largest homogenous entity in the state further averred that:
"Ndokwa Neku Union (NNU), the apex socio-cultural organization of the Ndosumili and Ukwuani people, jointly referred to administratively, as NDOKWA and constitute the Ndokwa/Ukwuani Federal Constituency of Delta North Senatorial District of Delta State, wishes to make the following statements regarding the proposed Anioma State Bill, being canvassed by Senator Ned Munir Nwoko, the Senator representing Delta North Senatorial District in the National Assembly. The said Anioma State, according to the Senator, is required to become the 6th State of the Southeast geopolitical zone of Nigeria, so as to “Balance Representation” in the South East

"He claims that the “call for Anioma State has widespread support from various stakeholders” which obviously include the Ndokwa who are part of a contiguous geographical territory in Delta State represented by the acronym ANIOMA – derived majorly from the names of the composite Local Government Areas, viz. Aniocha/Oshimili, Ndokwa, and Ika. This claim beats the imagination of our people who have viewed it with consternation.

"There is no gain saying the fact that the furore which the current Anioma State proposal has generated among the people of Ndokwaland is due to lack of consultation with the people.

"Notwithstanding, it behoves on us to put it in correct historical perspective, Ndokwa’s position on the Anioma discourse since the current democratic dispensation. This is not the first time Ndokwa nation would be interrogating and, in fact, rejecting the idea of an Anioma State that would be in the southeast geopolitical zone of Nigeria. There was an action in this regard in the year 2021 – some twenty-four months before the emergence of Prince Ned Munir Nwoko as our Senator. The narrative runs thus. A document, captioned “Nigeria Restructuring Bill Concluded Ready For Ratification”, which had gone viral on social media, had generated some “frenzy” within the polity. The document, among other issues, proposed an Anioma State that would include Ndokwa to be created and lodged in the Southeast geopolitical zone, just as currently being taunted by Sen Nwoko.
Ndokwa, like other Nigerians, were shocked by this rather social media frenzy that had no verifiable source nor government authority to the authorship of the said document. But not wanting to be caught napping, we went into action. The NNU set up a high-powered committee on the subject.

"After extensive consultation with our people and diligent consideration of the pros and cons of Ndokwa in an Anioma State in South East, Nigeria, the committee rejected Ndokwa being included in an Anioma State in the South East geopolitical zone of Nigeria; electing rather, to remain in the present Delta State of the South-South geopolitical zone or as a last option, have an Ndokwa State.

"In the light of the above, it only follows that under the present circumstance, Sen. Nwoko's proposal is grossly deficient in consultation, lacking in respect for the people of Nation. It's an effort in futility as far as Ndokwa nation is concerned. You don't agitate on behalf of a people, let alone a nation of three densely populated local government areas of well-meaning Nigerians...

"Like the 2021 episode, Nwoko's bill lacks the acceptance, support, and the goodwill of Ndokwa people. Proper consultations would have been a veritable opportunity to appraise the distinguished Senator of Ndokwa long-standing position on the Anioma State discourse." The statement reads in part.

The General Ndubisi-led group said, "the Senator is on his own" since he sees himself too big to consult Ndokwa political establishment on an issue bothering on the very foundation of Ndokwa nation stressing that:

"To this end, we, the Ndosumili and Ukwuani people, administratively called Ndokwa, who constitute the Ndokwa/Ukwuani Federal Constituency of Delta North Senatorial District of Delta State, Nigeria, and inhabit part of the contiguous geographical sphere of Delta State, Nigeria, often called ANIOMA, in an affirmation by the President Generals of the thirty-eight (38) Ndokwa Clans and under the authority of Ndokwa Neku Union (NNU), our apex socio-cultural organization, hereby vehemently and totally, reject to be included in the creation of an Anioma State as part of the South East geopolitical zone of Nigeria, whether as proposed by the Senator representing Delta North Senatorial District in the Nigerian Senate – Sen. Ned Munir Nwoko or by any other arrangement or contraption, whatsoever.
"We elect to remain in our present Delta State of the South-South geopolitical zone of Nigeria if inevitably, an Anioma State in the South-South geopolitical zone of Nigeria is not feasible.
We declare to, in the long run, settle for Ndokwa State in the South-South geopolitical zone of Nigeria or any regional arrangement; an ambition, we, as a people, do not consider impossible nor a tall order. We have the resources, both human and material, to thrive.
"In conclusion therefore, Ndokwa rejects the present agitation for Anioma State as a part of the South East geopolitical zone and as canvassed by Senator Prince Ned Munir Nwoko, the Senator representing Delta North Senatorial District, in the Nigerian Senate."

June 23 2024.

OPEN PROTEST TO:
THE PRESIDENT AND COMMANDER-IN-CHIEF (FEDERAL REPUBLIC OF NIGERIA)
ASO VILLA
ABUJA

AND

PRESIDENT OF THE SENATE
NATIONAL ASSEMBLY
(THREE ARMS ZONE)
ABUJA


AGBOR REJECTS POLITICAL AFILIATION WITH SOUTH-EASTERN NIGERIA

IKORO-AGBOR, comprising of the youth of the entire communities of Agbor Kingdom, met recently in Imobi Agbor and after extensive deliberations on the issues raised by Senator Ned Nwoko - Senator representing Delta North in the subsisting 10th Senate of the Federal Republic of Nigeria - on the matter of ceding the regional affiliation of the prospective Anioma State to South-Eastern Nigeria, unanimously resolved to send to you and publish the following resolutions:

1. That Agbor Kingdom is an integral part of Delta North senatorial district, otherwise called Anioma. We State that Agbor are not in agreement with the published proposition of Senator Ned Nwoko and are therefore opposed to the political affiliation of Anioma to South-Eastern Nigeria.

2. We affirm that Senator Ned Nwoko, the senator representing the Delta North District did not consult with the people of Agbor before issuing his proposition of a prospective Anioma State joining with the South-East in a new Region in Nigeria.

3. That we are by this publication, expressing our disapproval of Senator Nwoko’s conduct of taking such far reaching and binding political decision without prior consultation with the principal stakeholders of the Anioma Region.


4. We inform you that Agbor Kingdom was firmly situated in the Old Western Region where it occupied a pride of place as our king, Obi Obika, as a high ranking Minister, represented the interests of the Anioma people in the Western Region Government.

5. That during the plebiscite that created the Midwest Region in 1964, Agbor people helped mobilize the rest Anioma Region to vote for and become an integral part of the Midwest Region.

6. That the Agbor Kingdom has had no shared history, governing commonality or association with the Igbo before or after British colonialism. While we remain fellow compatriots since the independence of Nigeria in 1960, we have had no relatable administrative experience with South-Eastern Nigeria.


7. That arising from these stated facts, IKORO-AGBOR dissociates the land and people of Agbor from the proposition of Senator Ned Nwoko which we Believe has been published to the National Assembly, the Presidency and other public institutions for consideration. We therefore by this publication declare Nwoko’s unilateral affiliation to the South-East null, void and of no binding effect on Anioma people.

8. That the mandate of Senator Ned Nwoko, representstive of Delta North in the 10th senate of the Republic of Nigeria does not include any permission to railroad or bond the Delta North or Anioma people to a political union with South Eastern Nigeria without the democratic consent of the people expressed in a plebiscite.

9. We hold that any re-arrangement in the political affiliation of the Delta North senatorial district will require a plebiscite to seek a democratic validation as was done before the creation of the Midwest Region in 1964. Agbor was an integral part of that epochal political experience.

10. That the Agbor people remain united with their Anioma brethren in the advocacy for Anioma State, following in the leadership role played by our own Dr. George Oka Orewa of blessed memory, whose pioneering leadership united the Anioma people in the quest for their own state and identity.

11. Finally, Ikoro-Agbor expresses the firm resolve of Agbor people to remain a strong advocate of a future Anioma state that will be solidly an integral part of the South-South region of Nigeria.

Signed This Day June 23 2024:

1. Johnson Imade.

2. Egbonimali Mburiche.


3. Sunday Ugbede.

4. Ehiedu Agwaze.

For And On Behalf Of IKORO-AGBOR.

Ned Nwoko's Anioma State in Southeast, a Self-Motivated Interest By Chris Obanya

Anioma people with brains on their heads, read this letter with better understanding. According to Diokpa Ned, the benefits of Anioma state includes three senators instead of one, more representatives in the House, additional seats in our State Assembly, more commissioners, more government officials etc. Technically this man is saying that the benefits of Anioma state is further proliferation of politicians and increased cost of governance! This rather empty and self serving letter has failed to state clearly what the economic and social benefits of Anioma state will be to the ordinary Anioma people. What will happen happen to the 13% oil revenue derivative we are currently benefiting as Deltans? What will happen to the Delta state student bursary and Desopadec bursary that our students are currently enjoying as Deltans? He’s saying the question of joining the south east is secondary, really? Do you know how disastrous it would be for our future as a people to be yoked in unholy matrimony with the south east?

There are better things this man can be pushing for in the senate house that would be more beneficial to us than this futile chase he’s on. He can push for local government autonomy which would allow inec organize local government elections instead of the usual sham organized by DSIEC. Instead he passionately wants Anioma state so that he can become governor, litter Anioma land with politicians and join us with the South East and they can come and turn Asaba into another South Eastern city to make mess of. You will fail woefully! What has been Ned’s score card since he became senator? What has he done for Anioma land? No worry, 2027 no far again. I trust Ika and Ndokwa people to fiercely resist this nonsense.

Chris Obanya, Responded to Hon Ned Nwoko's Open Letter to Anioma People Posted on Anioma Voice Facebook Page

Anioma State in Southeast: Paschal Adigwe, Former NASS Member Disowns Ned Nwoko

FOR THE ATTENTION OF OUR POLITICAL LEADERS, COMPATRIOTS, AND FOLLOWERS

My attention has been drawn to a group picture which includes my humble self, Hon Pascal Nwaoranine Adigwe and some ANIOMA PERSONS who came to ABUJA to visit their Senator, depicting my involvement in a purported vote of confidence and apparent endorsement of creation of Anioma state and it's annexture to South East geopolitical zone.

I consider the use of this picture as a representation of the above highly offensive to my sensibilities, antithetical to my nature as a person, invariant understanding of who we are, where we belong, and how we do things.

I did not fall from the sky, birth place, traditionally, politically and otherwise.
That I graciously accept to put my life and future on the line to assist our brothers in need to win elections with my God given talent, discipline, coordination, gregarity and terrain knowledge to make them succeed do not reduce me to a fool who doesn't know his roots nor politically schooled enough not to know how things are done, when and where.

This picture was taken close to six months ago in Sen Ned's office when Obi Nzemeke, an obi friend, pleaded I took them there, knowing I was a member and could give them easy passage.

The only topic discussed there was about Pan-Ocean oil company cheating Anioma people, and it ended there.

No one has gotten back to me ever since then nor have I set my eyes on Sen Ned or had any further dealings nor interaction with him since over six months now especially as the last messages I sent to him then still remained unaawered till date many months now.

Our people would attest that i am a very content man who goes about supporting our people to succeed but I know my limit and what spells good for me hence I have to put up this write up to correct the erroneous message this picture and attached captions could maliciously convey especially to the less discerning and gullible minds. I AM NOT A MEMBER OF IZU ANIOMA NOR KNOW THEIR MEMBERS,
I WAS NOT PART OF ANY ENDORSEMENT NEITHER AM I IN A PLOT TO PUSH OUR PEOPLE TO SOUTH EAST....IT WAS NEVER DISCUSSED WITH ME....

I have been taking a dignified silence over many issues including my OGWASHI dam and many others but allowing everything fly pass is coming together to injure the political armament and goodwill I have built over the years that many have enjoyed its deployment hence I have to correct this narrative before things get out of hands.

I have incurred a lot of lessons with what I go home with after all these innocent and tortuous gestures of mine, but I have no regret. Lessons have been learnt and glory be to God. I only just plead not to be entangled with further controversies and fights I know nothing about.

I plead to you Ned promoters to give me my peace so I can move on unblemished before the political family I belong to, before our people that I adore and God almighty that I serve and depend on.

Dalu nu shineh.....

HON PASCAL NWAORANINE ADIGWE

Top 18 Anioma Personalities And How They Love To Be Remembered

- Emeka Esogbue

A few well-known Anioma figures were asked how they would like to be remembered. Naturally, some of them felt compelled to respond with their wishes, while others, for various reasons, felt compelled to remain silent or to provide an explanation other than their actual response. PEN MASTER presents you with a list of notable Anioma people and the legacies they would like to be remembered for by the next generation in this motivating compilation.

WHO WOULD YOU LIKE TO BE REMEMBERED?

"I would like to be remembered as a Marxist in Christ who was allergic to social injustice, nepotism, bad leadership in Nigeria and in other Third World countries; acts of bully, intimidation, domination and discrimination of all kinds, corruption and above all, blind followership. I would like to be remembered for being consistent in my fight against all of them."

----Comrade Ephraim Adinlofu, Social Crusader, Public Analyst and Advocate of good governance in Nigeria.

"The opinions of people about me would vary depending on my relationship with them and the context of interaction. Thus my students might regard me as a stern and strict teacher in the class but as a friendly Teacher outside the classroom. As a Principal, my staff would see me as Amb Dr. Mrs Solanke Mary Ifeanyichukwu, CEO as a workaholic who ensures that tasks are done thoroughly and joyfully without cutting corners. The government, my employer would see me as a humble obedient and industrious Principal."

----Amb Dr. Mrs Solanke Mary, Teacher and Educationist

"I love to be remembered as one with service above self."

----Augustine Afam Ugah, Graphic Designer and Anioma Culture Advocate

"I would like to be remembered by the people I impacted their lives positively by elevating them from being dependent to being independent and they were able to wake up everyday and say, thanks to God for sending me to them. I would leave a legacy of not being an opportunist that oppresses and suppresses people, claiming to be a helper while they cannot afford any tangible benefits from my actions. I am uplifting and building lives."

----Dr. Charles Oseji, Adjunct Professor and former President of Anioma Association USA, Inc Georgia Chapter

"I love to be remembered for what I have done for humanity, working hard to bring succor into the lives of the underprivileged globally. To achieve it, I set off with the establishment of Vebron, a multinational charity NGO with my wife, Dr. Vivian Ajudua. We determinedly touch and uplift lives thereby reducing mortality rates in Ibusa and Anioma in general."

---Chief Dr. Henry Ajudua, USA-based Founder and President of Vebron Carre

"I would like to be remembered as a man who, being deeply offended that humanity is at peace with lies, troubled the world with the truth."
---Emeka Egwuda, Author and Playwright

"I want to be remembered for my kindness, for showing up in other people's situations when called upon, for giving second chances, for acknowledging my own boundaries and limitations, and for my selfless love. I want to be remembered as a man who had good friends, a nice family and one who extended grace to others with my daily prayers. I don't think I could ask for anything more than that."

----Mr. Ben Onwubuya, Ocean Freight Forwarder from Issele-Uku, Delta State

"It is something that I keep working on, day in, day out, but I hope when I am no more, I will be remembered, not for the many times I was right, but for the many times that I was wise in my dealings with fellow mortals."

----Dr. Collins Nweke
Prominent Nigerian-born Belgium Politician from Ibusa in Delta State

"I want to be remembered as a proud Anioma son who contributed in the restoration and preservation of our culture and traditions and heritage the same way they were passed down to us by our forefathers to awaken the next generation."

---Oranye Awele, Social Crusader and Administrator of Anioma Watch Social Association

"A man who lived for his community. A family man and a good Samaritan to all, near and far."

---Dr. Ben Enemoh, Lagos-based Healthcare Practitioner with specialization as a General Practitioner

"I would be remembered for being a human being here on earth, having the disposition to grow the human society through genuine developments. Having the willingness to serve God and humankind with clarity and sincerity of purpose. I would be remembered for appreciating the labours of my forebears, and my willingness to add positively to that. Life is a gift to impact. Let them remember that I was Rev. Fr. John konyeke who reminded people that
God is aware and always involved in our human history."

---Rev. Fr. John konyeke, Priest, St John Bosco Catholic Church, Asaba

"I would like to be remembered as someone who loved and cherished Anioma culture and traditions. This I am proud of because there are lots of moral values embedded in our culture, such as: charity; compassion; cooperation; courage; dependability; due regard to the feelings, rights, traditions and wishes of others; empathy; equality; fairness; fidelity; forgiveness; generosity amongst others."

----Anthony Awunor, Multiple Award-Winning Journalist and Cultural Enthusiast from Ubulu-Uku, Delta State

"I would love to be remembered for my motivation of individuals, creativity and the drive to complete projects. I love to be remembered as one with innate ability to ensure success in whatever I am involved in. I love to be remembered for my sincere obedience to my superiors, enthusiasm and attention."

---Fidelis Ubaka Chimokwu, Anioma Politician and Media Specialist

"I want to be remembered for speaking and fighting against oppression, injustice, underdevelopment, and other social vices. I want to be remembered for being the voice of the voiceless, the freedom fighter, the Pathfinder, and the one who opened doors for the good of our children to enjoy their freedom."

----Comrade Enudi Marcus, President-General, Anioma Youth Council Worldwide (AYCW) and President, Delta State Ethnic Nationalities Youth Leaders Council (DSENYLC)

"I would like to be remembered as one man who was proud to be Anioma flesh, blood and soul without apologies. In my next world, I would come as Anioma. No regrets!"

----Frank Ofili is a Critic and Public Affairs Analyst from Illah, Delta State

I want to be remembered as a true son of Illah in Anioma extraction of Delta State, Nigeria, who made positive impacts on other people's lives, whether by acts of kindness, dedication to community welfare, promotion of Anioma's rich cultural heritage or introduction of innovative programs that benefits and adds values to the society. I hope to leave such a legacy of compassion, service and promotion of dignity in labour that will inspire others to make a difference in their own unique ways and motivate them to contribute to the betterment of our society.

---Mac-Donald Ashibogwu Ofili, Legislative Assistant to Barr. Frank Esenwah, Member Delta State House of Assembly, Oshimili North Constituency, Delta State

"I would like to be remembered as that young Anioma local farmer who instilled and reawakened farming and agricultural practices amongst the teaming youths of the Anioma nation to curb youth restiveness. I would like to be remembered for making food available and diversifying our streams of income."

----Hon Ochendo Diji, Anioma Farmer

"Sincerely, I will like to be remembered for my developmental contributions to my society with god-fearing efforts and outspokenness of truth."

----Chief Dr. McDonald Okonkwo, the Ede of Ukwunzu Kingdom

Miss Independence, Rosemary Adams Showcases Images of Anioma Ladies in America

- Emeka Esogbue

Rosemary Adams, the former Miss Independence 1960 and current Mrs. Rosemary Adams, posted images of sophisticated Anioma (Aniocha) women on her Facebook page, drawing comments from her fans.

Mrs. Rosemary Adams wrote:

"Beautiful daughters of Aniocha in LA with their matron our very own Josephine Elumelu and Queen Anieze from Onicha-Olona."

The images feature gorgeous ladies wearing red george wrappers and exquisitely made blouses to go with them.

Beauty Queen and TV Actress, Mrs. Rosemary Adams who was crowned Miss Independence 1960 on Sept 28 1960, hails from Onicha-Olona community of Anioma in Aniocha North Local Government Area of Delta State.

In 2017, PEN MASTER and the Anioma Essence Magazine crew, a publication of the Organization For the Advancement of Anioma Culture (OFAAC) engaged Mrs Rosemary Adams in a media chat in Lagos where she remarked that "hard work never do kill a woman" as an encouragement to Anioma women to work and keep their dignity intact.

Miss Rosemary Anieze, one of the most well-known Nigerian Beauty Queens in Lagos, celebrated her pageant triumph with a joyful walk throughout the city.

Nigeria was one of the seventeen African countries to gain independence in 1960.

As Nigerian Economic Crisis Deepens, Suicidal Cases May Soar, Kizito Ijeh Warns

- Emeka Esogbue

Politician and People of Oshimili North (PoON) founder, Chief Kizito Osadebe Ijeh has lamented Nigeria's worsening economic situation, warning that the situation is pregnant with more serious consequences for the nation's citizens.

Chief Ijeh, in a brief message delivered to the members of People of Oshimili North on Monday feared that the nation's worsening situation may further lead to increase in suicidal cases and acceleration of crimes in the country.

The PDP veteran politician from Ibusa in Delta State expressed shock at the deepening economic crisis that the people have to deal with.

"With the way things are going, I foresee a lot of suicides and despicable crimes in the nearest future."

"Tragically, our educational system didn't prepare us for this time."

Kizito Ijeh explained that Nigerian children go to school to learn what they could hardly survive on.

"I see my generation as lucky."

"Ten years from now, we may descend to South Africa's level, where their citizens wake up and stroll to the parks and stare at empty horizons."

"Most times you hear of adults raping two-year olds to death."

"Their girls are culturally expected to have kids at 15 years and then enter the streets to fend for their parents and infants who grow up to meet the same fate."

"I feel sorry for them, my brothers."

Chief Ijeh whose People of Oshimili North initiative recently extended philanthropic gestures to widows in some communities of Oshimili North Local Government Area of Delta State also lamented the consequences of the deepening economic crisis on Nigerians, stating that Nigerians have been converted to beggars in their own country.

"The way people like us wake up to the calls of friends in dire need asking for 2,000 is alarming," he regretted.

"We live with them; we live with the realities on the ground."

"I just pray to die before my eyes will start seeing my ears."

As the Nigerian economic situation bites harder, the Nigerian Labour Congress is asking for an increase in minimum wage while a section of others believe the solution to lie in forcing down the prices of goods and services in the country such as petroleum price, electricity tariffs and others to avoid a state of deflation.

ANIOMA STATE AND SOUTHEAST: MY REFLECTIONS ON HON NED NWOKO BILL - PART TWO

On a humorous yet instructive note, in the spirit of the celebratory June 12 Democracy Day, which presupposes symbolically, in a way, that democratic representation without consultation is a recipee for 'totalitarianism and anarchy'.

Did our representative at Abuja, the mover of this contentious bill for the creation of Anioma State to be lumped in the Southeast Region consult his fellow elected members Viz:

All the three Delta State House of Representatives who are Hon. Ngozi Okolie, Hon. Nwokolo, and Hon. Ezechi?

Did he consult all the Delta North House of Assembly elected members?

Did he consult all the elected Local Government Chairmen and Councillors including our registered corporate pressure groups, notable ruling and opposition partisan cum leaders ofb thoughts?

Where the traditional rulers, Community Development Associations, Union leaders, Youth Leaders, Women leaders, Anioma Pressure Groups and our people in the Diaspora consulted consulted?

This question arises because historically, when the likes of late Sen Nosike Ikpo led the region particularly, the Movement for the Creation of Anioma State during the Second Republic, from the historical documents available, he secured the concurrence and signatures of Anioma elected cum traditional rulers, leaders of thoughts, including the opposition party elements.

For instance, Sen Nosike Ikpo a true grassroot democrat and Anioma son consulted the UPN elected senator, leader of the NPN, former Premier of Midwest State, Rt. Hon Osadebey and many other opposition leaders before proceeding to secure the National Assembly approval.

In a similar fashion, movers of the Anioma State creation after the Ikpo leadership era did wide consultations.

May our Honourable Delta North elected members at the national, state, Local Government levels, their authentic Aides and media consultants, please speak up.

Where you consulted before this bill on Anioma state creation that intends to lump us in the Southeast Geo-political Region as proposed by our representative at the Senate?

Philip Elueme, Izu Anioma Patriot, writes from Abuja, the nation's state capital

June 12, 2024

ANIOMA STATE AND SOUTHEAST: MY REFLECTIONS ON SEN NED NWOKO BILL - PART ONE

Politics, partisanship colourations not withstanding, if a referendum is carried out today in Anioma, I may want to believe that over 70+ percent of Anioma people (Aniocha Oshimili, Ika, Ndokwa Federal constituencies), will vehemently, VEHEMENTLY, oppose the creation of Anioma State as part of the Southeast Region.

They will rather have Anioma state created, but situated in the South-South Region of the country.

Again, it is only an inexperienced representative who will think that the generality of the Southeast representatives including the Ohaneze Ime Obi, leaders of thoughts and traditional rulers will support the creation of Anioma state as the slot of the Southeast Region.

Like Orlu or Adada states, one does not just wake up as a representative and craft a bill without adequate consultations like our forbears did in their own time.

The proposal is dead on arrival even with the initial feverish euphoria by those moving it to score a cheap political point to the ignorant enthusiasts.

Please 'save' this post going forward because it is based on rational, pragmatic and realistic analysis.


Philip Elueme, Izu Anioma Patriot and Activist, writes from Abuja, the nation's capital

June 12, 2024

Why Ndigbo Should Avert Distractions and Embrace the Creation of Orlu State

- Emeka Esogbue

As history beckons close on Ndigbo to own a sixth state in the Southeast Geo-Political Zone, the people must avert the temptations of disunity and other characteristics of distractions to ensure that the dream is realized.

On its part, the National Assembly, should also expedite actions to see to the birth of this state. Already, Orlu State has been proposed, a move in the right direction for the people.

Following years of advocacy to raise the Southeast's state count from five to six, Imo State's Ideato North South Federal Constituency representative, Hon. Michael Ugochinyere Ikeagwuonu, presented a measure that aims to satisfy the region's decent people's desire.

Specifically, Ugochinyere is requesting that the current states of Anambra, Imo, and Abia be divided into a new state, with Orlu serving as the capital.

Although no civilian government has been able to establish a state in the nation, it appears that President Bola Tinubu and the 10th Assembly are prepared to take the bull by the horns.

The proposed Orlu State appears to fulfil the demand for the creation. There are currently 12 local government units in the Orlu Zone, which according to reports is larger than about eight states combined. Orlu is also an oil producing area.

Although certain influential members of the state, such Senator Osita Izunaso and Congressman Sam Ike of the United Eastern Region Congress, have stated that they support the state's formation, more needs to be done on the part of the populace to guarantee that Orlu becomes the sixth state in the region.

Thankfully, the Imo Trumpeter has taken the initiative to ensure this in its piece headlined "Creation of Orlu State in Imo State Resurrects".

The paper in the article wrote, "Finally, recognizing the cultural and historical significance of the Orlu area, the new state will foster and preserve its unique heritage and traditions."

As things stand, the people must concentrate on Orlu and stay away from the diversions and elements of discord that are already beginning to appear from many angles.

Arguments against Orlu have begun to give the local aspiration new dimensions.

The Umunze community has rejected being included in the projected Orlu State, according to an article published in the Vanguard Newspaper on June 11, 2024. The article written by Anayo Okoli quoted the people as saying that they were comfortable and proud to remain in Anambra State.

On June 12, 2024, The Guardian Newspaper published a story about another rejection, in which the Isuochi in Abia State categorically rejected the proposed Orlu State and preferred Etiti State.

According to the newspaper report, the Isuochi community insists on Etiti State, which they claimed was agreed at the National Confab of 2005 and 2014 by the delegates.

In order to balance the Southeast Region, Hon. Ned Nwoko, the Senator from the Delta North Senatorial District in the National Assembly, proposed the creation of Anioma State, which is currently part of Delta State. However, various members of the region disagreed with this suggestion.

Dr. Anthony Nwaezeigwe, a historian and researcher from Anioma, denounced the Hon. Ned Nwoko's plan in a published article. He questioned the rationale behind Hon. Nwoko's proposal, stating that Anioma is a multilingual and multiethnic population that encompasses the Igbo, Edo, Yoruba, Igala, and Isoko ethnic groups.

Renowned critic and analyst Frank Ofili also weighed in on the discussion. He claimed to be surprised that Anioma would be assigned a Southeast region classification by Senator Ned Nwoko.

"If Ned (Nwoko) succeeds in taking us to the Southeast, then we can forget about our aspirations as a people."

"If Anioma State cannot be created as we are today, then let us remain the way we are."

Many more people support the establishment of Anioma State, although they prefer that it be situated in the South-South region.

Compared to other proposals, the historical significance and location of the proposed Orlu State seem more advantageous to the Southeast Region. Within the proposed state, there are a fair number of local government areas; in fact, larger than Anioma in Delta State. It is situated in the region, has an oil resource, and a population that shares historical and cultural traits with the rest of the Southeast.

With the Orlu State bill having passed the first reading, the people of the Southeast must stand firm and remain focused to welcome their long term dream and aspiration of matching the number of states in other zones. At all costs, the suggestion from other states must be avoided as a diversion. Even while the arguments initially sound plausible, they may ultimately become fictitious, upsetting the long-standing desire.

Based on the legislative tone previously established, Orlu State continues to be the best option. The state when created, will have boundaries with Rivers, Delta, Anambra, Imo, Enugu and Abia states.

DR EMEKA ESOGBUE AND I

Dr Emeka Esogbue aka Pen Master, Author, Historian, Media Consultant & Strategist, Art Afficionado and a community leader pursues whatever he believes in, with highest level of commitment.

We have been relating for many years until we met at a book launch in Lagos on April 15th, 2017. The book: "The Story History of Ubulu Kingdom" was written by Esther Wright. Before we met, he had known ourselves due to reasons I may attribute to our Mutual Intelligibility.

We did not meet again but we relate everyday. The next place we would have met again would have been at the inaugural lecture organised by Anioma Watch Social Association where I gave a lecture on the topic: "Preservation of Anioma Ancestral Heritage: A Fresh Look at the Indiscriminate Sale of Land" . No thanks for his flight cancelation that day.

The Ibusa born writer and publisher is blessed with a very strong native intelligence. Added to the native intelligence is his writing prowess. Native intelligence, writing process and a robust background in History. What do you expect? Excellence. .

I am not surprised at the number of books Emeka has written because I know he will write more. .

Again, during Anioma engagements, most of the discourse are usually centered on History and this particular subject is seen as the weeping child. With the likes of Emeka, Anioma History has stopped weeping and is just beginning to smile.

Emeka took our culture to an enviable height. He is a seasoned and experienced journalist who understands the workings of the media industry and what culture and tradition mean.

Out of his crowded schedules, I run to him to get insights and he is always able to attend to me.

Being an author and a prolific writer, both of us have similar products to sell.

To a brother who is very liberal with a secular conscience, he is an awesome personality with impeccable manners; he is helpful than he realises.

I appreciate you nwenne.

Anthony Awunor, ace Nigerian Journalist, is a multi-award winner including "Best Aviation Writer of Year."

Lagos ICDU Elects Ike Ofuokwu, Charles Nmarkwe, Angela Izegbu, Others as New Executives

Story By Emeka Esogbue

The Lagos Island Branch of the Ibusa Community Development Union (ICDU), on Sunday, elected arrays of fine hands as new executives of the Town Union.

Ike Ofuokwu, Esq., a renowned lawyer from the community, was elected President of the Town Union in an election that took place inside the Lekki Peninsula Hotel in Lagos. The election was described by participants as free, fair, and ultimately a people's choice of leadership. Charles Nmarkwe, another well-known lawyer from the community, was elected Vice-President.

The Lagos Island Branch of the Town Union in a democratic exchange of batons also produced Entertainer and current People of Oshimili North Ambassador, Angela Izegbu fondly called "Angela Loks" as the General Secretary.

In his acceptance address, the amiable and well-known Boardroom player, Ike Ofuokwu, who would assume leadership duties, expressed gratitude to the members.

He said, "On behalf of the new Exco team, let me thank you all for finding us worthy to be asked to pilot the affairs of the ICDU Lagos Island; let me also thank you all for your outpour of congratulatory messages, phone calls and very kind words of encouragement."

"I want to assure everyone of us that it is a collective responsibility of all our members to join hands together and make the union occupy the enviable and eminent position that it ought to occupy and make it the first amongst all other branches," he reminded the members.

"It is for me and the entire Exco, not a position of honour but a position of responsibility and humility to our community. We want to see ourselves as servants and stewards and not as leaders because I strongly believe that we have many eminent and more qualified members that can lead us.
We shall serve and not rule."

Giving a hint on the goals of the new administration, Ofuokwu stated, "our priority will be to amongst other things, unite all our members under one roof by making them understand that unity is the greatest strength" while calling on members to show the spirit of unity.

"We are equally going to focus on members welfare and by so doing, make the majority of our members associate with the branch."

Other elected executives are Mr. Raphael Anyaobi, Assistant General Secretary and Mr. Chris Mogaha, Treasurer.

Other elected excos are Mr. Ikem Ogbeche and PRO, Mr. Asikabulu. The outgoing President, Mr. Morgan Agetua remains as Ex-Officio.

Mr. Morgan Agetua, the outgoing president, received accolades for his capable leadership and for guaranteeing a free and fair election in the aftermath.

Music Development in Ibusa - Concluding Part

- Emeka Esogbue

"Obodo Amaligor Na Anyi Bu Ndi Egwu" - Egwu Osodi

The biggest musical actor of modern-day Ibusa is Chief Ogbogu Anthony Okonji. A Journalist from neighbouring Okpanam community, Sylvester Asoya, once described him with the following words:

"Ogbogu Okonji is unarguably the biggest music ambassador in the Anioma area of Delta State. The traditional music exponent who had a stint with the Nigerian Customs Service has done remarkably well with his career. Apart from his admonitory lyrics which constantly place a check on society, Ogbogu's music is appealing and a major source of unity among people. But the musician has also been regularly criticized for praising only the rich and powerful."

In general, Ogbogu is the most consistent Anioma traditional musician and also the one with the highest number of albums to his credit. He was born to the Okonji family of Ogboli in Ibusa. He also stands, not only as one of the community's living legends but one of the most Ibusa indigenes. Outside of the music business, Ogbogu Okonji is a reserved man who is hardly ever seen at functions. He started his career early in life, singing songs while his mates danced to his rhythms.

It was from here that he grew to take up the music profession. In an interview with this author, Dr. Emeka Esogbue, and other Anioma Essence crew members, Ogbogu Okonji stated that he began his career as the lead vocalist for the band Otu Onye Sopulu Onwea Dancing Group of Ibusa, which was led by Mrs. Ejeteh.

His musical career took off almost at the same time as Dana "Agility" Okonji and his cousin, Etiti Okonji; a trio who would record optimal success in the profession. Except for Agility Okonji, who is now late, the other two are still active in the profession. Ogbogu shared with this author how it all started.

According to him, while he was already with Otu Onye Sopulu Onwea, Mrs. Ejete's dance group as the Lead Vocalist, two other vocalists were needed so, agility came up as a volunteer.

The group did the "Mbunete" album which has been previously explained in Part Two of this article. After the recording of the album, Ogbogu didn't return to Ibusa but chose to remain in Lagos. As Ogbogu further said, it was when Etiti Okonji, his cousin heard the success of "Mbunete" that he joined the Band in Lagos. Nevertheless, the relationship went sour among the group members and it was Ogbogu Okonji who left to form Anioma Brothers Band.

When they noticed that Ogbogu Okonji's Anioma Brothers Band was doing well, they came to beg with delegates for the reunification of the Band with Ibusa delegates as Ogbogu Okonji further alleged.

When they were younger, Etiti Okonji and his cousin Ogbogu Okonji began their musical careers together. But around twelve, he started taking music more seriously. They developed such a strong affinity for traditional music with Ogbogu Okonji that the Igbuzo people began asking them to play for them. They coincidentally met a Mrs. Ejeteh at that point. Ogbogu Okonji told him he had founded a group named "Otu Ife Onye Lolu Nwa Nmadu Dancing Group of Ibusa" while they were in Lagos.

The group was founded in 1979, but after encountering certain difficulties—according to Etiti Okonji—Ogbogu and Etiti decided to split up because they could not get along.

After Ogbogu Okonji left the group to join the Anioma Brother International Band, along with some important members including Nwadishi, Cletus Okocha, and gong player Obiechie, Etiti Okonji reorganized the group and the album "Nwasi Nwasi" was made available to the public.

In fact, the public in Ibusa was taken aback by the dissolution of the Otu Ife Onye Lolu Nwa Nmadu Dancing group as it occurred right when the group was starting to see success. The last of the Group's album perhaps, was "Ajukwu Special." It was the Group that confirmed Ogbogu Okonji as "The Message Man" because of his satirical messages in which human folly was exposed.

Since the Ibusa music was not all about Ogbogu Okonji and his cousin, Etiti Okonji, it will be apt to discuss Otu Ofu Obi of Ibusa, Benin Branch also called "Egwu Osode," a Benin-based Ibusa group that spread the Ibusa music far and wide.

The Group led by Emmanuel Oraegbu and Okwute released several hit albums among which was "Kalama Kalama." At their peak, the group occupied the Ibusa music industry and garnered the utmost popularity for themselves with the various albums released by them thereby contributing to the development of music in the community.

They became the second group after "Otu Ofu Ndu" to recount the Ibusa experience in the Nigerian Civil War of 1967 to 1970. "Mmili Zue Na Igwe" was another beautiful track from the Group that hit the Anioma music chart and remained for a long time. The group had several chartbuster albums that not only redefined Ibusa but made the people proud of their cultural background. The coordinated and well-rehearsed singing prowess of the Group characterized them as meticulous in their approach.

In 1982, the Group "Otu Mbonsionyewu Obulunjoa Dancing Group of Ibusa," founded at the residence of Madam Queen Ebedike in Umuafene in Isieke part of Ibusa, released "Nkwuka," an album that revolutionized Anioma in entirety.

The Group fathered by Senator Nosike Ikpo, a serving Senator of the Federal Republic of Nigeria also had Queen Ebedike as its mother and Dana Agility Okonji was the Lead Vocalist. Once founded, Mbosionyenwu with some of the brightest Enuani indigenes as members influenced the Ibusa community in no small way. Mada, Emeka Agidi, Ikedinma Nwaojine, Usonwanneka Oraegbu, Okocha Halim, Awele Ubaka, and several others formed the membership of the Group.

With their lyrics encouraging people to intensify their support for the planned Anioma State, Mbosionyenwu became the first Enuani group to identify with the quest for its creation. With the success recorded in "Nkwuka," the Group again released "Idaibo," and followed it with "Ogodinma," "Olinzele" and "Otukpokpolokpoi." The Group had three vocalists who utilized Ibusa folklore with the use of proverbs to pass the message and made use of traditional musical instruments such as uboma, agogo, small and big gongs, isaka, and others.

Regretfully, it seems that Otu Mbosionyenwu never produced as many records as one might have thought—despite her frequent trips to give private performances around the Anioma community. Otu Mbosionyenwu Obulunjoa is still one of the most well-known Ibusa groups today in spite of this.

Isichei Eluemunor Okafor, also known by his professional name "Onyeoma Diyoyo," came from Umuwor in the community's Ogbeowele Quarters later in the history of Ibusa entertainment. Diyoyo started with "Otu Onye Fu Eziokwu Dancing Group of Ibusa" with Dr. Anaza as the Patron but he was at the time an instrumentalist and backup vocalist.

He would join the "Otu Ife Onye Wepu Anyaa Dancing Group of Ibusa and Akalusia Abana, a group that would take Ibusa by surprise due to its unique genre.

Akalusia Abana was founded by Izuka Mozea with "Ndidi Bu Ije Uwa" as its first album. As we shall see, the Group seemed to be populated by Ogbeowele people. While Onyeoma Diyoyo was the Group's Lead Singer, Anthony Onyeisi Ajukwu popularly called "Sir Shady Shay" was the Second Lead Vocalist.

Other members of the Akalusia Abana include Ifeanyi Mozea, Amaechi Odina, Okey Onwuemeli, Esso Nwajei, Ayude Dumebi Nwajei, Andrew Okolie, and Kanayo Anaza. Nwabu Tony Uwaechue was the Patron while St. Michael Obanya was the Mentor.

Chief Sunny "Kuti" Okocha supported the Group's 1993 release of "Uwadilinma," and Chief Daddy Okeleke provided fatherly advice. Later, Diyoyo took the lead solo with the group "Onyeoma Diyoyo Okafor and His Musik Makers Band," and he has other albums to his name.

With the release of "Uwazulu Onye," Uche Nwalama made a splash in the Anioma music industry throughout the 1990s. The pool of gifted traditional musicians in Ogboli increased with the arrival of Uche Nwalama. The youthful, energetic Uche had created an own genre apart from what the Ibusa people were recognized for.

Anioma icons such as Nwanze Odue, Peter Nkwuka Udeze, Chuks Okonji, and others were praised in the album "Uwazulu Onye." Everyone came to accept him, and as word of his renown spread, he shot to the top of the Ibusa chart, where he remained for the duration of his record releases.

He also became widely sought after by event planners as far as Agbor. Incidentally, Uche Nwalama died in 1999 and the Ibusa community lost one of its most promising traditional musicians. His brother, Isioma Derek Nwalama would rise to prominence but it was a short stint in the music industry.

In 1998, my mother, Mrs. Theresa Nwasiwe Esogbue nee Okolie, from Umuohule, Umuisagba was lost to the cold hands of death and the wake aspect of her burial was entertaining to Ibusa music enthusiasts.

The ceremony coincided with the formative Ibusa musical career of Socromojo Okonji from Umuodafe. He was so amazing that he moved the mourners with a series of rhythmic moves performed to his song. The wake became a night of pleasure and a social gathering where dancing was the main activity even for non-Enuani indigenes who were present at the occasion and I was pleasantly surprised at his outstanding performance.

The wake changed from being a ritualistic expression of grief to a joyful celebration of Socromojo, a traditional Ibusa musician as mourners enjoyed the experience, departing Isieke, the location, to return to their homes.

Mgbotu-Ukpe Enclave (1967-1970): The Biafran State in a State in Ibusa

- Emeka Esogbue

From the Nigerian Civil War echoes a number of enclaves in the Midwest Region of Nigeria now called "Anioma." The Midwest Region fell to the defunct Biafra and their terrorists who operated from these camps. Although the Midwest Region was rather an undeclared territory of Biafra before the war, the Biafran secesionists found a means of bringing invasion on the region which they conquered in 1967 by forces by Col Banjo and this included Ibusa.

Mgbotu-Ukpe played a huge role and scarcely would any illustrious son or daughter of Ibusa or Anioma within the conscious age of the Nigerian Civil War, claim ignorance of the knowledge of the Mgbotu-Ukpe forest in the Ibusa community. The enclave exists with many stories to the living whether one was a witness of the war or not, being a fabled enjoyer of the war. After the war, up to the present day, the Ibusa children enjoy the legendary stories from the camp handed them by war-witnesses patents.

Perhaps, a group of young Ogboli musicians made a unique preservation of the incident through a musical recording a few years back, singing their experiences in Mgbotu-Ukpe to their traditional listeners.

The post-war group under the name of Otu Ndu Ofu Dancing Group of Ibusa left an indelible mark with the modern war-songs composed to historically document their experiences in Mgbotu-Ukpe. The members were mostly militia soldiers from the Ogboli part of Ibusa who participated in the war and were stationed in Mgbotu-Ukpe. The source of the song was to mourn fellow Biafran militia men who fell to bullets during the war and these soldiers were mentioned.

The attempt to document the civil war experience of Ibusa seems incomplete without the Mgbotu-Ukpe, which was an enclave of refuge for the civilian refugees, military enclave for soldiers, base for the militia groups and a state for Biafran troops outside the declared Biafran Republic. Mgbotu-Ukpe was also a major trading centre for soldiers and some desperate civilians, riskily eager to make some fortunes. Everyone got what he wanted from Mgbotu-Ukpe.

In his article titled, "Biafran Enclaves and the Militia Activities," Odigwe A. Nwaokocha has categorized the various classes of the Mgbotu-Ukpe members. The writer ably identified 4 different categories and situated them in order of their existence, stay, purpose and activities. In understanding the origin of the existence of Mgbotu-Ukpe Enclave, we shall rely on Nwaokocha.

The group of members were Igbos of the Southeast who were Biafran soldiers. They were the original members of the Midwest Region invaders who got trapped following the pursuit and recovery of the Nigerian Troop. They were part of the August 9, 1967 military expedition that invaded the Midwest. When the Nigerian Troops advanced into Aniomaland from the Warri and Benin axis, they blew up the Oboshi River Bridge, leaving the Biafran soldiers trapped in the process because they were cut off unable to leave unless they passed through the enemy territory. The soldiers had no choice than to stay back and fight in the best way they could. They had to survive the tide after all.

The second class of Mgbotu-Ukpe members concerned a number of original Biafran soldiers who were part of the invading Biafran forces. They willingly refused to rejoin retreating Biafran forces from the Federal troop. For some reasons, they were at ease, staying back and fighting from the camp. They were Anioma soldiers who were though still committed to the Biafran ideology but preferred to remain in Aniomaland to fight. The third category was composed by Anioma young men whose commitment was to defend the Anioma territory against what they perceived as the atrocities of the Federal troop.

The last group, according to Odigwe Nwaokocha comprised the Biafran military specifically detailed to the area by Biafran Military to fight in Aniomaland. The entire soldiers in Ibusa's Mgbotu-Ukpe were ideologically committed to Biafran cause but practically fighting to safeguard the Anioma area from take over by the military and Ibusa was the grass that suffered the fight of the two elephants.

The Obuzo's Prophecy and the Shortness of Ibusa Organizations

- Emeka Esogbue

In 2008, Miss Florence Bob-Okonkwo of the Nkpanyala sector of Ibusa approached me and expressed her desire to start an Ibusa association, which we eventually dubbed the Ibusa Like-minds Association.

After careful consideration, I concluded that the proposed organization's goal was to contribute to our community's social development through seminars and lectures, and because it was an Ibusa project, I bought the idea and agreed to participate in the project.

We immediately launched the Association's programming, including lectures and town hall meetings, some of which were well attended by our Ibusa people. The inaugural lecture program was held at the Federal Government Girls College in Ibusa, where speakers spoke thematically about the usage of hard drugs by Ibusa youngsters, which they claimed was growing more prevalent.

It was at this session that I first met Mr. Peter Egbuchue. While we were concerned about the event's attendance, someone mentioned him to us as an Ibusa indigene who would be present. We were told that he was always enamored with Ibusa affairs and ready to fulfill his quota. True to their words, they quickly pointed to a figure who smiled and moved toward the hall's entrance. He appeared easygoing and convivial.

After exchanging compliments with us, he discreetly sat down. Holding his paperwork, he came ahead of the other invited visitors.

Another presentation among many others that we had was conducted within the Ogbeowele Town Hall. Speakers were asked to summarize the Ibusa difficulties for publishing as a newspaper statement.

Here, I recollect Emmanuel 'Kwasa' Amatokwu, who was brave, energetic, and knowledgeable about Ibusa difficulties and what he called recommendations. Emmanuel Amatokwu took the floor and listed the perceived challenges in ascending order, making it difficult for the moderator to stop him.

What struck me more was his dissatisfaction with the mindsets of the Ibusa youth. Kwasa Amatokwu had used rhetorical questions to inquire how the Ibusa youngsters who were wandering the streets of Ibusa with 'agbada' (daggers) and other lethal weapons strapped to their bodies could grow into future Diokpas (elders) of the community.

It was evident that the questioner, Emmanuel Amatokwu, did not require an answer. Nonetheless, no one responded to him.

Our operations were strengthened the next year, in 2009. Our reputation had also spread, with the Ibusa community eager to learn more about the Ibusa Like-Minds Association. I also gathered that some members of the Ibusa Community Development Union, Port Harcourt Branch, where the founder, Miss Florence Bob-Okonkwo, was based, had become helpful by providing financial support to the Association in order to hold lectures.

This time, we decided to step up our efforts by paying courtesy visits to certain major Ibusa leaders to familiarize them with the Association and its goals. Among those we met was Onowu Joseph Abuah, who greeted us pleasantly, respected the Association's objectives, and vowed to support anything that would benefit Ibusa while also providing us with valuable advice. I found him knowledgeable on Ibusa affairs.

We also paid a visit to the late Professor Chike Onwuachi, who welcomed us warmly. Using extremely turgid English terms, many of which the group had never heard before, he expressed sadness for Ibusa's dividing status and the part played by his generation. He assured us that his generation will work to remedy the wrongs.

I recall visiting Chief Jude Okonma in his Asaba Hotel, where he expressed sadness for what he described as unfair treatment despite his services to the community. Florence Bob-Okonkwo, the late Philip Ngozi Ifechukwude, Mr. Awele Achakpo, Mr. Alex Okonma, and a few others who I can no longer recollect were on the visitation team.

Finally, we paid a visit to the community's traditional ruler, the Obuzo of Ibusa. The prescribed authority greeted us with high expectations and appreciation, especially given our young age and desire for a better Ibusa. We introduced ourselves one after the other. When I announced myself as a historian, he adjusted and tossed me some questions about our history, but not wanting to delve into anything that could overshadow our reason for the visit, I brushed it off with a deflective action.

We then expressed our motive for visiting. After carefully listening to us, the monarch informed us that he would not acknowledge us and that we should continue with our organizational activities. He told us to return in five years and that he would welcome us if we were still united as an organization.

Surprised by the change of events, I managed to ask him why we should go and return in another five years. He went on to explain that this was due to the limited lifespan of Ibusa groupings and clubs. He believed that Ibusa associations are short-lived.

As he predicted, despite all we prepared, the lectures and seminars we hosted, and the invitations we extended to famous figures from outside the area, the group never lasted more than three years.

At the time, the dichotomous Obuzo and Diokpa problem was serious. It was surprising that whenever we held an event and extended invitations to famous Ibusa people, they began questioning who else from the community we had invited and would quietly withdraw as soon as certain names were mentioned.

Things continued on like this until one man revealed the secret. He advised us to forgo alerting anyone about our invited guests, saying that if we did, we would be assured of stability.

Things began to improve as soon as we stopped discussing who else from Ibusa we had invited. Nonetheless, the Obuzor predictions came true when we ceased to exist.

With this experience in mind, I became even more resolved not to let the Igbuzo Singles Meet Worldwide (ISM), which I founded in 2011 to promote Ibusa marriage, die out. Despite Ibusa's smothering traits, I clung to the group's existence, not wanting to repeat the Obuzo prophecy.

In 2021, we celebrated our tenth anniversary under the chairmanship of Ezinne Pat Ifeyinwa Nnabuife, with Hon Innocent Esewezie also in attendance as a serving Local Government Chairman and it was a memorable occasion.

Egwu Onwa, the Moonlight Activity in Ibusa

- Emeka Esogbue

Before now, particularly, prior to the introduction of electricity to our communities, Egwu onwa was enjoyably common among the teenagers of our Enuani region but I will lay emphasis on Ibusa.

Geographically located in Oshimili North Local Government Area of Delta State, Ibusa, the settlement of the Isu adventurers presently, in Anioma Region, West of the River Niger Basin is rich in human population, a greater population being children and teenagers.

Situated atop a hill, Ibusa offers a view of the searing sun during the day but can look surprisingly pleasant at night with a reassuringly peaceful glow. The night, or the hour between dusk and dawn, is when the site faces away from the sun, allowing darkness to take control.

With its natural light reflection, the moon, a satellite of Earth, is now inviting teenagers who have been anxiously waiting for dusk to come up with a secret performance.

This nighttime activity is known as the Egwu Onwa, or Moon Play. Egwu onwa is not only for teenagers as children and even adults may participate in it. But the story here is about teenagers.

Children rushed to do their "icha alia," wash the dishes, and perform other household chores in order to get their parents' approval before the full moon visited.

The nightly game was a part of the people's culture and provided instruction in traditional literature, and other fields. Egwu onwa emphasized fiction, folklore, and superstition more than any other activity. Mischief cannot also be ruled out as group of bullies were expected.

Recollections of the play are widespread, notwithstanding the lack of efforts to gather fieldwork and samples of Egwu onwa activities in the Ibusa community.

According to what is known about Egwu onwa in the community, events are only held in ogbes, or quarters. There are ten ogbes in the village, and Egwu onwa is customarily hosted within one of them.

Whether the games are planned or not, once players get together, they start acting in ways that are enjoyable, entertaining, or recreational. They performed vigorously, for a long time, and under the moon.

To avoid the story that touched the heart, as they say in the country, everyone knew his boundary and none strayed into the hand of the individual with the conduct of playfully annoying actions.

Inside the world of Egwu onwa, anything could happen within the period. For some, it was an opportunity to sexually play with the ones they had been admiring for long. It was time for the slightly older guys with the concupiscent sensation of love to playfully or 'riskily' touch a woman's breasts, and depending on how their female victim was feeling, either wait or run for safety. Depending on how the parties involved are feeling, what comes after the suggestive remark could get ridiculous.

It was time for "ita inu," the folktale, according to story aficionados. Tellers of folktales resemble philosophers who taught the youth of the Ibusa civilization about morals, developing an ethical society, establishing a nation, and promoting peace and love.

The Ibusa people's folktale genre typically starts with "enye mu unu nzu," to which the audience responds in unison with "igwe elea," seemingly giving the storyteller permission to proceed. Typically, the stories revolve around the struggles of the wise tortoise and other creatures, the spirits in the afterlife, or people.

One of such popular "Inu" in the Ibusa community is a narrative on how a child chose to eat her mother's food with "olukpulu" all over her decaying teeth over other beautiful women with the moral lesson that one's mother remains one's mother despite her condition.

In Ibusa society, the Egwu Onwa was a true source of delight; but, modernism, mingled with technology, has now transported the community and its people into the present day, bringing with it current changes.

It may be hard to imagine that the influential indigenous men and women of today participated in Egwu onwa when looking at modern-day Ibusa.


Picture sourced the internet

Mourn with Others to Mourn Yourself: The Ibusa Proverb

- Emeka Esogbue

"Mbosi nmadu kwa nmadu, ka okwa onwea" - A person mourned himself the day he mourned another person.

This Igbuzo proverb highlights the importance of respecting death as well as the idea that people should take some time to grieve the deceased since doing so gives one the chance to grieve for oneself as well, since one may not be around to do so when he passes away.

This Ibusa saying had been widely accepted even before the first Christian missionaries brought the Bible to Africa.

The ancient Igbuzo community showed compassion for those in mourning by submitting to death as a higher force. However, in today's environment, when it is frequently reported that death occurs, it appears insignificant. In spite of this, man need to always make an effort to weep with those who weep and rejoice with those who rejoice.

Interesting Discourses on Pre-colonial Hausa States and the Neglect by Students

- Emeka Esogbue

Historians in Nigeria rarely talk about the history of the people living in the northeast and northwest region around Lake Chad and the Hausa states, which are extremely near to Oyo and Benin, two kindred kingdoms in modern-day Southern Nigeria.

It is somewhat unexpected that the southern civilizations of Igbo, Yoruba, Anioma, Benin, and Igala are what typically conjure up images of historical figures on social media. Strangely, professional historians in Nigeria have not done much to direct their attention toward the pre-colonial Hausa cultures that existed before Nigeria was founded.

Students studying history in secondary schools also have a tendency to steer clear of Hausa history. This also extends to university history classes, where aspiring historians have a tendency to gently stray from historical narratives of the Hausa societies.

The tripartite Nigerian ethnic groupings of the Hausa, Igbo, and Yoruba are never absent from any Nigerian issues; nonetheless, the Hausa legends abruptly disappear from historical discourse on social media.

There is constantly a dispute over dominance and identity supremacy on social media, where practically every Nigerian—youth and adult alike—claims to professionally spread historical accounts on Nigerian history on Facebook and WhatsApp but the accounts are mainly controversial, setting the internet "ablaze."

The Hausa people who have lived in these regions for at least a thousand years prior to the arrival of the British, provide historians fascinating perspectives into the past. The Kanem-Borno Empire, which lasted for a millennium, is recorded in history as the longest-surviving empire in all of Africa. The Kingdom was well-known to European explorers of the day, and following Mungo Park's death, the generation of explorers tasked with finding the River Niger's source chose to travel the modern Nigerian northern route.

After arriving in Borno, Hugh Clapperton, one of the expedition members, met el-Kanemi. After crossing the Sahara, his expedition group had first arrived in Tripoli and then found themselves in Kukawa, the ancient city of Borno.

Max Siollun, a writer on Nigerian history has provided a number of accounts detailing how the Europeans offered to get involved in the internal wars of the Hausa states. They overcame the host's disapproval and used the idea as a ruse to research the war strategies of the Hausa states, as well as their geographic settings, linguistic variations, and climate, and to report back to the British home government. Ultimately, the reports helped the British colonial officers conquer the Hausa lands when they returned after their initial inspections. The foundation of colonialism in the region became feasible after the conquest.

The sons and grandsons of Bayajidda are credited with founding the seven states that make up the Hausa kingdoms, according to tradition. Thus, the historical foundation for the creation of the Hausa states can be found in the Bayajidda mythology.

The mythology also includes the legend of Banza Bakwai, which describes how the seven sons of Karbagari built seven different states through a slave maid named Bagwariya. Karbagari was the son of Bayajidda. Among these states that are still in existence today are Zamfara, Kebbi, Yauri, and Nupe.

Despite the states' shared relationship, the early history of growth was marked by intense rivalry between the states, high levels of betrayal, and a dominant emphasis on struggles for domination over one another.

History also records Bawa, the head of Gobir, employing Usman dan Fodio to serve as an Islamic educator for the royal family. Dan Fodio would later flip around and accuse the Hausa states of practicing Islam incorrectly. He started the jihad with the intention of waging a holy war on the Hausa states, a cause that would endure a lifetime and alter the course of the Hausa people's destiny.

Usman dan Fodio ended up creating the Sokoto Caliphate which became Africa's largest state, stressing to modern Mali and Cameroun.

Indeed, history students may learn a lot from the fascinating stories found in the Hausa area of modern-day Nigeria; all they need to do is be explored and discussed in a positive way, just as with other histories.

A Justification for the National Anthem, "Nigeria, We Hail Thee."

- Emeka Esogbue

It is a positive milestone that the Nigerian House of Representatives has decided to reinstate "Nigeria, We Hail Thee" and eliminate "Arise O' Compatriots."

Although we hear that this Bill sponsored by Hon Julius Ihonvbere has successfully passed the first and second reading and now awaits the third reading of Thursday plenary, the lawmakers should never hesitate to return the anthem to the nation.

Evidently, the version that the Obasanjo administration gave the country in 1978 is not quite as expressive of the passionate spirit of nationalism as the one that preceded it.
Reasonably, the nation's former anthem, "Nigeria, we hail thee," penned by Lilian Jean Williams, encourages love, harmony, peace, and patriotism.

In addition, it evokes feelings of aspirational Nigerianness, which permeates the multiplicity of tribes, as well as pride, dignity, happiness, and patriotic pleasure. With the exception of honouring the sacrifices made by historical heroes, such as Nigerian civil war troops and independence nationalists, the contemporary anthem, however, lacks fundamental elements of the national identity.

It was insensitive to use a less inspirational national anthem rather than a more powerful one when reconstructing Nigeria after its senseless civil war, and the original national anthem should never have been changed. This is especially true when the words inspire higher powers than the previous one. Furthermore, it should not have been altered just because a British expat wrote it or because it was influenced by colonial history. The plain fact is that no country in the world is able to fully erase its colonial past. Post-colonially speaking, colonial history is a part of history and some of its legacies—particularly its positive aspects—cannot be wished away.

Now, 46 years later, the Obasanjo administration's new song did not end up addressing the country to the same extent as the previous version did, or to the satisfaction of the populace. It should have been permitted to stay by the military.

In actuality, it was not essential to alter the national anthem of Nigeria, "Nigeria, We Hail Thee," simply because the composer was a British national. Similarly, it was not necessary to alter the South African anthem, "Die Stem van Zuid Afrika," because its author was a White man, Cornelis Jacabus Langenhoven.

In this case, Nigeria's varied ethnic groups need to be encouraged to have a sense of national identity and solidarity, as expressed in the beloved "Nigeria, We Hail Thee Anthem."

This is similar to what post-World War II Germany searched for in their altered national anthem only to discover an assertion of supreme Germany, causing Einigkeit and Recht und Freiheit, the third stanza of the Deutschlandlied to be confirmed as the national anthem of a United Germany.

What the military administration of Obasanjo searched for in "Arise O' Compatriots" after the war was not found after all. In the end, the more exquisite song transports us back to October 1, 1960, a day filled with optimism for a bright future for the new country, Nigeria.

Nigerians who express pessimism in response to news of lawmakers trying to bring back the old national anthem, arguing that it is not urgently needed, may be doing so from the standpoint of the country's current economic struggles. After all, the song was altered from what the country received on October 1, 1960, by the same khaki boys whose coups and counter-coups plunged the country into a civil war that caused a setback.

Nevertheless, because it embodies the spirit of nationalism, anthems are significant to countries. Many decades later, it is clear that "Nigeria, We Hail Thee" captures overwhelmingly the core of what we all want for our beloved country.

The national anthem serves as a reminder of the grandeur and rich history of a country while embodying the history and beliefs of its people. It encourages individuals to rise up and come together in spite of their ethnic differences. The national anthem ought to inspire pride in one's country, mutual respect, and a sense of unanimity. Lilian Jean William's "Nigeria, We Hail Thee" has this as its goal.

The national anthem of a country may only become less meaningful to people if the people begin to lose pride in their nation. Many variables that are outside the purview of this article could be the cause of this. Whatever it is, let "Nigeria, We, Hail Thee" return.

Well done, lawmakers in the House of Representatives.

Obaseki: How an Nsukwa Family of Anioma Ruled Benin Empire as an Oba

- Emeka Esogbue

The Obaseki family of Benin is indeed of Anioma ancestry from Nsukwa Kingdom in Aniocha South Local Government Area of Delta State. Other communities lying close to Nsukwa are Umute, Aba Ukwu, Adonte, and Ejeme Aniogor. According to J. P. Nkem Onyekpe, "Nsukwa" is an Anglicization of Nchukwa. Since its foundation, Benin and Anioma communities have enjoyed relations in the form of trade, marriage, diplomacy, and wars but these particular Benin-Nsukwa relations are a relationship that defines cultural association.

As was the cultural practice within the period under discussion, Agho who was the Crown Prince to the throne of Nsukwa Kingdom was sent to Benin for training on administration and he struck a friendship with Overamwen Nogbaisi, the other Crown Prince to Benin Kingdom.

With time, Overamwen ascended the throne as the Oba of Benin and conferred the title of Obaseki of Benin on Prince Agho, his childhood friend who was now placed in charge of trade and foreign affairs in Benin but in the years ahead, particularly in 1897 disaster struck when Consul Philip and his group of the British expeditionary to Benin were waylaid with some of them killed by Benin forces which irked the British. 

After the trial in which Overamwen and several of his chiefs were either executed or exiled, Obaseki Agho became de facto Oba of Benin, holding the kingdom together that had now lost the empire in her in peace. The new patriarch of Obaseki also had two of his children taking up the "Obaseki" title after him. 

Obaseki Agho never returned to Nsukwa, his land of birth, an Anioma community located in Aniocha South Local Government Area of Delta State today to assume the kingship of the kingdom as royally expected of him and at the passage of time, the family surname became Obaseki as borne today. 

As it turned out, Godwin Obaseki would rise to democratically emerge as the Governor of Edo State on a term political contract, ironically he could appoint anyone to stay in charge of commerce, the position once enjoyed by the patriarch of his revered family.

Obaseki is a popular family name today in Benin but it was originally a traditional title conferred on an Anioma son who tradition did not permit him to live together with his father and also needed training on kingship. Nsukwa which claims Benin origin according to HRM Obi Ezegbunem 1, the Obi of the community as stated in an interview granted by The Punch Newspaper on February 9, 2019, first settled in Umunede and later Kwale in search of peace, before finally arriving at Uso Ukwa (Beside the breadfruit) where they finally settled. 

It is from this "Uso Ukwa", that the name that the community bears today is derived. The Obaseki family may have chosen to remain in Benin but history remembers them as being Anioma from our Nsukwa community.

Emeka Esogbue in Brief

Dr. Emeka Esogbue is a historian and writer from Ibusa, a cultural community of Anioma in Delta State, Nigeria. His parents were Onowu Patrick Chukwudumebi Esogbue and Theresa Nwasiwe Esogbue (nee Okolie).

In addition to his book publications, Dr. Esogbue is widely recognized for his ethnohistorical studies of the Anioma people. Dr. Emeka Esogbue enjoys popularity among his Anioma people and is fondly called "Pen Master" by his readers. He is also known to have teeming fans and followers on his social media pages.

He is the author of the following books:

1. A Study of the Origins and Migrations of Anioma Settlements
2. Essentials of Anioma History
3. A Short History of Omu
4. A History of Ibusa
5. The Ekumeku Movement and its Resostance to Colonial Rule
6. Book of Records: A Compendium of Ibusa Firsts and Achievers

His books offer practical insight into the origin and development of the Anioma people of Nigeria. Esogbue is known to utilize oral sources in digging into the people's history and eventually, reconstructing their past.

The African historian, Dr. Esogbue is respected as well as widely consulted for his expertise in the Nigerian branch of history and culture. There are over a thousand of his essays on the cultures of the people that are available online, and he is widely read and cited by historical researchers who are interested in the Anioma people.

The moniker "Pen Master" was bestowed upon him due to his proficiency in using pens for communication, inspiration, and cultural instruction.

He has contributed to the organizational establishments of Anioma associations and they include:

1. Umu Anioma Foundation Worldwide where he rose to the position of Board Member/Assistant Publicity Secretary.
2. Ndi Anioma of Nigeria Association (Co-founder)
3. Igbuzo Singles Meet Worldwide (Founder)
4. Anioma Watch Social Association (Founder)
5. Guild of Ibusa Writers and Artists (Founder)

Esogbue is the Chairman, Board of Trustees of Anioma Watch Social Association, President-General of Igbuzo Singles Group, former Research Consultant, Council Omu, Advisor, Blossom Ladies Social Club, among others.

Pen Master - Emeka Esogbue is married with children.

Artwork: "Strength of the Anioma Man," Gathering Fame Among Artwork Lovers

- Emeka Esogbue

Recently, the painting "Strength of the Anioma Man" is becoming well-known, and PEN MASTER had the chance to see the paint job.

The artist of Strength of the Anioma Man, Enyi Echezona Jr., is an Anioma man from Idumuje Unor in the Aniocha North Local Government Area of Delta State. The painting was completed in oil on canvas.

The artwork shows a manly, forceful, and energetic Anioma "ogbu akpele," a native flute player, playing Enuani melodies on a trumpet, to which another Anioma man and an unidentified woman are depicted dancing.

Images within are ornamented with the rarely worn red cap, a mark of royalty, and Akwa-Ocha, the native cloth of the Anioma people.

Echezona Jr., the Painter, described the piece to the Pen Master, saying that it was motivated by the willpower a man has to achieve any goal.

"Be it blowing a trumpet to answering the call of a battle on a cold rainy night, his guts must come to the fore and feel every strand of fibre in those muscles, he further emphasized."

"Need I also add that we are very fine people courtesy of our Akwa Ocha and red cap? That's it my brother."

However, PEN MASTER is aware that the artwork has already been sold to an Asaba collector, despite the growing enthusiasm from fans to possess the piece.

Born to Idumuje Unor parents, Enyi Echezona Jr., is a B.A holder in Visual Art.

He won The Windsor and Newton World Millennium Art, Nigerian Chapter after placing first in one of the organization's competitions.

Echezona Jr. hopes to receive greater patronage and views his artworks as a collector's joy.

A LIST OF 100 ACTIVE NIGERIAN LAWYERS (BARRISTERS AND SOLICITORS) FROM IBUSA IN DELTA STATE
Ibusa, a community in Oshimili North Local Government Area of Delta State is renowned for the abundant human capita available to her. Nevertheless, this is about 100 lawyers who are indigenes of the community. Some of them have been at the Bar for as long as 25 years and they include Prof Fidelis Oditah, QC (KC), SAN, a notable lawyer from the community and Barr Ike Ofuokwu who is respected for his integrity and reliability in the profession. Chief Peter Onyeluka Nwaoboshi, a Senator that represented the Delta North Senatorial District of Delta State is also a lawyer from the community.
1. Prof Fidelis Oditah, QC (KC), SAN
2. Barr Emmanuel Nwuli
3. Barr Ngozi Chibututu
4. Barr Lizzy Idigbe (nee Abiagom)
5. Barr Fred Ajudua
6. Barr Chukwudi Okobi
7. Barr Mrs. Cordeilia Dener (Nee Onwuachi)
8. Barr Ike Eseke
9. Barr Tony Isoh
10. Barr Victor Okereke
11. Barr Austin Elikwu
12. Barr Charles Nmarkwe
13. Barr Bobo Ajudua
14. Barr Ngozi Emurashe (nee Uchidiunor)
15. Barr Awele Henry Chigbue
16. Dr. Barr Nosike Agokei
17. Barr Mrs. Kate Onianwa
18. Barr Mrs. Scholar Ede
19. Barr Fred Isoh
20. Barr Hon Stella Mejulu
21. Barr Ifeoma Iloba
22. Barr Mrs. Chichi Fenlab
23. Barr Mrs. Florence Ndubuisi Balogun
24. Barr Ike Ofuokwu
25. Barr Dom Okonma
26. Barr Dave Nwaezeapu
27. Barr Fenlab Nwabueze
28. Barr Ifeanyi Agba
29. Barr Ike Agba
30. Barr Felicia Nwaezeigwe
31. Barr Mrs. Uche Obidi
32. Barr Val Okonji
33. Barr Sola Hyacinth Elueme (Magistrate)
34. Barr Femi Okafor
35. Barr Felix Nwaokolo
36. Barr Tina Moye
37. Barr Nkechi Halima Nwadei
38. Barr Nneamaka Rosemary Okeleke-Onyekwum
39. Barr Richard Amatokwu
40. Barr Asua Oraegbu
41. Barr Frank Ushedo
42. Barr Anthony Onwordi
43. Barr Mrs. Lilian Isioma Otoma (nee Nmarkwe)
44. Barr Mrs. Judith Edonmwonyi (nee Nzekwu)
45. Barr Mrs. Priscilla Oditah
46. Barr Charles Nwanze
47. Barr Nduka Nwaezeigwe
48. Sir. Barr Theo Nzekwu
49. Barr Mrs. Vera Ohai
50. Barr C. N. Okocha
51. Barr Helen Ikolodo
52. Barr Emeka Ogwugwu
53. Barr Ndidi Onyia
54. Barr Lilian Isioma Otomah
55. Barr Peter Lotobi
56. Barr Peter Onyeluka Nwaoboshi
57. Barr Chike Chuks Okafor
58. Barr Albert Nwalia
59. Barr Ngozi Chukwura Oboiseoye Chigbue
60. Hon Justice Theodora Obiageli Uloho
61. Barr Chike Oni Chime
62. Barr Lawrence Nwajei
63. Barr Tony Odiadi
64. Barr Fidel Okeze
65. Barr Stephen Ajufo
66. Barr Louis Mgbolu
67. Barr Kobindi Chigbue
68. Barr Chiedu Nwandu
69. Barr Ifeoma Idigbe
70. His Honour T. J. Nzekwu
71. Barr Charles Okoh
72. Her Honour Doris Okafor
73. Barr James Nwanze
74. Barr Rosemary Olinmah
75. Barr Okolie Apiti Onochie
76. Barr Mag Doris Mokwenye
77. Barr Emeka Ohaegbu
78. Barr Benjamin Obi Okoji
79. Barr Vincent Nosike Soligbo
80. Barr Emmanuella Ezenwa Ikolodo
81. Barr Nonso Okonji
82. Barr Emmanuel Nwulia
83. Barr Dumebi Ikpo
84. Barr Bibian Umeadi-Iloba
85. Barr Chris Nwaokobia Jnr.
86. Barr Gladys Dibia Gbuenisi
87. Barr Fred Umeadi
88. Barr Princess Pat Adankele Ajudua
89. Barr Marion Nwamaka Emeagwai
90. Barr Philip Okolie
91. Barr Anthony Isoh
92. Barr Charles Okocha
93. Barr Emmanuel Nwulia
94. Barr Christopher Chilua
95. Barr Mike Olunwa
96. Barr Ifeanyi Nwaezeigwe
97. Barr Anthonia Nkechi Onabanjo (nee Odita)
98. Barr Stephanie Onyeka Okonwanji
99. Barr Paul Ajudua
100. Barr Chuks Anthony Okeibunor

- Compiled by Dr. Emeka Esogbue

School: Department of History and International Studies, Lagos State University, Ojo, Lagos.
Programme: History and Diplomacy
Book Title: Diplomatic Soldiering: The Conduct of Nigerian Foreign Policy, 1975-1979
Author: Major-General Joe Garba
Publisher: Spectrum Books Limited
Year of publication: 1987
Revised: 1991
Reprinted: 2015
Reviewer: Esogbue Emeka Jerry
It is a 268-page book divided into 12 chapters that are titled. It touches on diplomacy and Nigerian foreign policy within the African continent but more importantly, the personal experiences of the author who incidentally, served under General Yakubu Gowon (Retd), General Murtala Muhammed (Retd), and General Olusegun Obasanjo (Retd), three Heads of State of the Nigerian nation sequentially. The book opens with a preface and also contains a prologue. It is enriched with an epilogue while closing also with several appendices.
In chapter one, which is titled, “Learning on the Job”, the author, the Commander of the Brigade of Guards relieves his experience as the newly appointed Head of the Ministry of External Affairs. His experience hints at his visit to the Ministry which he described as his second ever. He soon took over from Joe Iyalla who was the Permanent Secretary at the time. He soon received his first briefing from General Yakubu Gowon (Retd), the Head of State who directed him to hold an urgent consultation with the His Excellency Oumarou G Youssofu, the Ambassador Extraordinary and Plenipotentiary of the Niger Republic whom the author further described as his old friend, with whom he grew up. The issues for discussion bothered cows and a broken bridge and the 1973 drought that had killed over 50% of Niger’s cattle, causing the country to place an embargo on cattle export to Nigeria within this period.
In this chapter of the book, the author condemned Gowon’s style of leadership which he described as ‘personalization of Nigeria’s Diplomacy’. According to him, this style nearly resulted in Gowon’s sending of Nigerian troops to Niger to forestall a coup due to his friendship with President Hamani Diori of that country. This chapter also touches on the diplomatic argument between Nigeria and Togo over which of these two countries should enjoy the situation of the ECOWAS headquarters. This was somewhat odd considering Nigeria’s population and status as the chief financier of ECOWAS, paying one-third of the regional body's budget.
Finally, it was during Gowon’s visit to Togo to attend the OAU summit that the news of his removal reached him. He was offered asylum and having spent two weeks in that country but he would prefer to relocate to London, the country of his inclination to begin his asylum. General Murtala Muhammed would eventually emerge as Nigeria’s new Head of State following the coup, to head the most populous black nation as captured in the book by the author.
By the time chapter two of this book opened, the author had settled on his new job. He related Murtala’s preference to the demand of an activist. It is his thought that being a matter of foreign policy because Nigeria must be visible to the world and not be seen as obscure. This made the author to engage in frequent travels to actualize some of the policies before the international nation. Here, Obasanjo who would later in history succeed Murtala as the nation’s Head of State, comes into the diplomatic picture for the first time. He is described as one with strong anti-colonial credentials who had written a thesis at the Royal College of Defence Studies, ably contrasting the paucity of British economic assistance to Nigeria in comparison with what that country was gaining from Nigeria economically.
The change of Nigeria’s foreign policy towards other African countries which characterized the shift from Gowon to Murtala made the author remark that “foreign policy does not wait for a report”. At this stage of the introduction of Obasanjo's anti-colonial stance, the author optimistically alerted his readers hoping and believing that “it was clear from the beginning that Nigeria’s foreign policy would be characterized by a new sense of direction especially in Africa” soon.
President Eyadema arrived in Nigeria where he received a chilly welcome as his executive plane touched a nearly deserted airport. Another African Head of State to visit the nation at this time was Field Marshal Idi Amin Dada who was in the country in 1976 on his way to Liberia. It was within this period that Murtala lobbied Dr. Elia into the International Court of Justice at The Hague despite the closure of nominations. This was also against Justice “Daddy” Onyema, the incumbent who was also seeking re-election and in fact, had also secured support from the majority of Western countries. However, when Murtala died in 1976, Nigeria’s foreign policy did not lose its dynamism. Obasanjo was to take over as the Head of State.
Chapter three explains Angola’s crisis and Nigeria’s reasons for supporting MPLA. Chapter four explains good neighbourliness among the West African countries with the author not surprised that there was tension in the West African region. According to him, this was expected within the region so politically and economically diverse. He identified the colonial creation of these countries as a source of major problems that the continent would have to battle with. Colonial heritage, according to him invited differences in ideological outlook, and added to this are the different European languages that these countries speak English, French, and Portuguese. One of the sad episodes conveyed was the fight that nearly broke out between Eyadema and Kerekou in the presence of Obasanjo.
Chapter five discusses the challenge posed by Rhodesia which the author claimed was Nigeria’s most important preoccupation during his tenure. By the end of the period of search for peace, Garba was no longer Foreign Minister so there was little he could do to help the situation especially as he had claimed that with Obasanjo being a stickler for procedure, he could not walk to him to offer any help in this regard. He therefore returned to the Army. However, it was unfortunate that the Nigerian delegation was insulted by Nyerere who at the time had assumed full command. There was the struggle against apartheid in chapter six of the book.
Apartheid is expressed as one issue on which African countries consistently united in condemning. The author claimed that African countries never wavered as least verbally. The author recalls that the issue of apartheid was first raised in the United Nations by the Republic of India in 1948 and since then no other issue has occupied the time and energies of that world body except, perhaps, the Middle East and Korean crises. At the conference later held in Nigeria, several recommendations were issued against the apartheid regime of South Africa. This was the testimony of Africans towards sacrificing to right the wrong in southern Africa.
In chapter seven, the author reports the 1976 OAU Foreign Ministers and Budgetary meeting, the second ever that he would attend, and the attendant crisis. He recalled that the meeting came to a standstill for two days following the verbal warfare between the Foreign Minister of Ethiopia, Kifle Wadajo, and the leader of the Somali delegation, Ahmed Mohammed over the independence of Afas and Isas, otherwise known as Djibouti. While both persons supported the independence of the country, they differed violently on how the independence should be achieved and traded insults. This chapter also presented the Kenyan crisis. However, the most disturbing was the Kenya-Uganda border which threw up the Israeli ’90 Minutes at Entebbe’.The author would travel to Uganda and later reported that worried Idi Amin knelt on his knees pleading with him mainly over the closure of the Kenya-Uganda border which was doing economic damage to Uganda. Eventually, Amin’s downfall would come through at the exit of the Author as Foreign Minister.
Chapter eight opens with the Author’s remark that African politics would regrettably continue to be buffeted by the global confrontation between the United States of America and the Soviets. He reached this conclusion from his experience as Nigeria’s Foreign Minister who had attended bilateral and multilateral meetings. Similarly, in chapter nine, readers are given the idea that no independent African country can escape from the web of relationships spun with Europe since the fifteenth century. “Independence may have come but economic inter-dependence persists what the situation”, he emphasizes.
The Author went ahead to explain that when Nigeria achieved her independence in October 1960 from the British, it was through peaceful constitutional conferences rather than an armed liberation struggle. This according to the Author is responsible for the warm, even sentimental feeling among Nigerians toward Britain. He buttressed this argument with the Anglo-Nigeria Defence Pact to which the students of the University of Ibadan protested. In furtherance, he recalled that the Nigerian-Britain relationship was cordial until 1967 when the Nigerian Civil War broke out. At that time, the Nigerian government expected Britain to support her however, what the country got was sustained propaganda mounted against it both in the British Parliament and the British society at large. There was also the case of the initial refusal of Britain to sell arms to Nigeria. It is noteworthy that after the war, relations improved as did with all countries.
Chapter ten discusses Nigeria's international organizations. The Author sees the United Nations to which Nigeria was admitted on October 7, 1960, as an impressive world theatre. He describes the theatre of the global body as a pure theatre with a collection of several thousand professional actors otherwise called diplomats with other professionals who play the role of directors and producers over which presides the Secretary-General of the United Nations.
Chapter eleven describes the relations between Black Africa and the Arabs. The Author explains that it was the Arab-Israeli confrontation that compelled Nasser of Egypt to seek relations in the sub-Saharan region. However, he would regret that the matter of the Middle East crisis began to dominate the OAU sessions with the Palestine Liberation Organization succeeding in attending one of the OAU meetings as observers. Nonetheless, the Author did not appreciate the Palestine problem dominating African meetings especially when Africans were not directly concerned.
Chapter twelve which serves as a conclusion bears the view that a country of Nigeria’s size and potential cannot formulate and execute a credible foreign policy for the future without first laying a solid political and economic foundation at home. This assertion seems to be infinitely valuable to the Nigerian foreign policy formulators beyond the period of publication of the book.
This is followed by an interesting epilogue and appendices, some of which submit reports and exchanges from the diplomatic front.

A welcome Address Delivered by Dr. Emeka Esogbue, Chairman, BoT, Anioma Watch Social Association On the Occasion of the 1st Annual Anioma Watch Anioma Legacy Lecture Held inside the Banquet Hall, Orchid Hotel and Conference Centre, Asaba, Delta State on Friday December 22, 2023
Protocols
It is my pleasure to welcome everyone to our beautiful event today. Our gathering here is the making of history in coming together from Enuani, Ika, and Ndokwa to sit down and listen to intellectual speeches from our Guest Lecturers. This is something that the people of our Anioma Nation do not expect to happen often because there is the tendency to assume that lectures only happen when one is in the university but people should sometimes come together to employ public lectures to educate themselves and also estimate or determine the situational extent of the socio-cultural, economic and political path along which they are moving as a nation of people. Happily, this is what we are inclined to achieve for our Anioma Nation with this epoch-making program.
We have diligently engaged you, professionals, and experts from fields relevant to the areas of this discourse to come together and share their knowledge, ideas, and experiences hoping that our Anioma people make something out of it. You will agree with me that the topics for discussion today are quite relevant to us as a people. When people are challenged by issues, the same people are expected to come together to mull over such challenges with the intention of conquering them. The event of today will provide us the opportune confluence to listen to some of the challenges confronting us and then pave the way for us to get through them.
There is hardly a society without challenges hence, our Anioma society is not an exception. However, the difference between us and them is probably that scarcely do we, the Enuani, Ika, and Ndokwa come together to confab about a plan of action which invites us, the tendency to continue to drift apart in some ways. It is a development not peculiar to our Anioma people but ecumenical to our nation where any such proposal transforms into a source of suspicion to both the conferrers and conferees. This is why suspicion builds up in the society with inimical coexistence, friendship, and cooperation in place instead.
Anioma Watch Social Association, the organizers of this event has lined up several activities for you, which we hope will deepen your knowledge and also make your day. From the lecture topics, we have the subject matter touching on the preservation of our heritage against the indiscriminate sale of our lands by ourselves. It would seem that our people have abandoned legitimate means of livelihood, the hard work, and value that our people were once known for, to idly and indolently pursue the sale of land in our communities.
A new consortium of youths and elders, combined appears to have arisen to move from one Anioma community to the other to continue to sell the people's lands and nobody is asking or answering the question of where our children will live tomorrow. To exacerbate the situation, the lands are sold to only one particular ethnic group in the country, and in some cases, the population of these people has overwhelmed our indigenes. Those who have socio-political eyes can see that it poses serious challenges for the affected communities.
The second topic touches on leadership cultivation. To what extent have our political representatives nurtured leadership to favour us? As the Anioma people, have we sufficiently reaped the political fruits of representation from our leaders in 1999? Perhaps, the Guest Lecturer who is a politician will answer this question today.
Lastly, for those of us who knew him while he was alive, Rev Fr. Dr. Kunirum Osia from Obomkpa, was the civil war hope of several Anioma communities. He was once a young Reverend Father whose sudden unforeseen calling was to prevent Anioma communities from becoming an organized persecution zone, making moves that involved danger including risking his own life to safeguard our people. Beyond this, he was one man who championed the cause of the existence of Anioma, founding the associations in the United States of America, and publishing and editing Anioma journals to propagate the cause of the people. Despite these patriotic contributions to our people, he remains unsung to the extent that many may here today may not have heard his name. Have our people accorded him any recognition? Beyond Osia, how well do our people celebrate their legends? Maybe, too, this speaker will help us to answer this question.
Well, once again, we welcome you to this maiden edition of our programme. It is for Anioma and we are all Anioma. We are sure that after today, it will no longer remain a maiden edition because it will become an annual exercise without interruption. We hope we all have a nice time today.
I thank you, all.

ALOR: NEAR ANNIHILATION, REBIRTH AND SPREAD IN MODERN IBUSA
By Emeka Esogbue
INTRODUCTION
Alor is a general practice in various Anioma especially among the Enuani communities although the origin remains largely unknown. It bears several significances where practiced. Alor is largely practiced in other Anioma communities with the name either retained or known as “Ichi-nmor” depending on the particular society. In places like Asaba, a Mkpalor is known as “Ogbueshi” or “Ogbueyin” in Onicha-Olona. The Ogbueshi, only a dialectical version of Ogbuenyi involves a traditional practice in which a particular male has metaphorically killed a cow. It has been emphasized that the cow in the traditional sense symbolizes the mother earth. The Ogbueshi process is complex yet, necessary in man’s society where practiced. However, it is called “Mkpalor” in communities like Ibusa, Akwukwu-Igbo and others.
This is not to rule out that the recognized practice in Ibusa elevates an Alor initiate to Ogbueshi by presenting a cow to his fellow Alor initiates. In light of this, he is seen and also accorded the Ogbueshi recognition.
The Mkpalor comes with integrity, honour, and authority for some traditional reasons. Alor is a near-expensive title with rigorous ceremonies that require effort and money to embark on, especially in an individual capacity. To be a Mkpalor, one must be a male and must have lost his father to death. It is the loss of the father that symbolizes the manhood status in him. Although age is not a factor here, it is an abomination for anyone to share Alor's status with his father who is still alive. What is derivable from it is that the rites of Alor do not recognize anyone as a man in the presence of his father since it is the father's demise that thrust one with fatherhood and accompanying fatherly responsibilities.
But, no one can be an elder when his father is still living. This makes it an initiation that requires the death of one’s father as a condition. Again, Alor has the natural right of seniority. It means that no one can become a Mkpalor ahead of his biological elder brother. This may happen only subject to the declaration of the senior brother’s disinterestedness at least as traditionally expected in Ibusa. Every Mkpalor is considered reformed and genteel with an understanding of responsibility and responsiveness in all matters that concern his society. He is seen as completely different from his peers because of what he has undergone which now makes him refined to the extent that his thoughts and actions towards his environment are reflectively changed, something close to becoming spiritually re-born.
The Mkpalor is an Alor initiate while Ikpa-Alor is the process by which the candidate traditionally acquires it. ChudeAkus, a writer on Alor has submitted in his work that Alor defines a title for esteem and recognition in the society. For him, it is the failure to acquire the title in the society that invites inescapable and unimaginable tragic development. By implication, to take up Alor, is to ward off or prevent the unexpected tragic developments. While the emphasis of this piece is on Mkpalor also known as “Alor”, it is important to summarily view the two other traditional classes since they are essential to the sheer understanding of Alor being the subject of the discussion.
ALOR IN IBUSA
Like most societies of the world, Ibusa characterizes different statuses or traditional social standing. These positions come with authority traditionally handed to them to function in the day-to-day running of society. It is the order, recognition, and social ladder of this nature that enable peaceful and orderly governance of the Ibusa society. This is to say that Ibusa is a community with people with relative positions or social standing who are not only respected but by their social standing have people look forward to them for traditional direction. Ordinarily, too, the presence of these enjoyers sustains discipline in the committee.
Societally, Ibusa is a stratification of three traditional classes that exist in the below order:
• The Eze (or Obi) – The highest
• The Mkpalor - The middle
• The Mgbankpisi - The lowest
The Eze or Obi is the highest traditional title any Ibusa-born indigene can assume. Although the title did not originate from the community, it is today an absolute aspect of the people’s culture having been in practice almost as old as the Ogboli quarter of the community before it was generally accepted by the Ibusa settlement in 1846 according to recorded history. The system of Multiple Obis is said to have originated from Nri Kingdom from where Ogboli migrants imported it to present Ibusa.
The ladder before the Obiship is Mkpalor but before the Alor is Mgbankpisi. Although the idea of Alor originally emphasized the initiation of men into manhood, it is today a rite close to the chieftaincy title. The practice of Alor also originally meant that the freeborn Ibusa men must be separated from the slave (Oshu). Oshu, in this case, is not to be mistaken with “Osu” caste of Igbo of the South East. At the time, Alor was a dignified cultural practice that filled inductees with a patriotic and traditional sense of pride as citizens of the community because it removed any possible suspicion of a sense of slavery in them. The traditional appellation of the initiate was then known as “Onowu”, still retained to date.
ORIGIN AND TYPES OF ALOR IN IBUSA
The origin of Alor in Ibusa is not documented thus, unclear but the legendary sources of the community appear to hold that the practice is nearly as old as the community itself. Although different writers on the community’s culture have also held different accounts regarding the origin of this practice, they collectively consider “Alor Igwulube” to be older than “Alor Ofedea”, the other type of Alor available to the community. Alor Igwulube also called “Alor Nwa Mkpi” or “Alor Nwa Nmadu” is customarily performed every 25 years and is rotational among the ten quarters of the community. Alor Ofedea, on the other hand, started as a result of a delay in the original 25-year wait of Alor Igwelube (Esogbue:2020). The traditional umbrella body of Ndi Mkpalor is the Ndichie while an Alor initiate is called “Onowu”.
Some people have argued on the title status of Alor, a status symbol that seems to give it an attraction in modern Ibusa, leading to his rebirth. For the Ibusa people, Alor is an ‘organization’ of Ndi Ichea which requires a ceremony as a rite of admission. That ceremony was originally performed in groups that rotated among the three Otu of the community beginning with Otu Odogwu, Otu Uwolo then Otu Iyase. When it is the turn of any particular Otu, the various quarters that makeup that Otu produces names of qualified candidates.
It has been argued that most times, the Alor candidate rarely knows of his inclusion since the Diokpa of his family is the immediate handler of the list. This is the first challenge encountered in Igwelube type of Alor in Ibusa. the Diokpa may use his discretion to build the list, choosing those he deems qualified. This age-long traditional method has also thrown up another challenge in which certain family Diokpa willfully and intently exclude from the list, some names he may not favour. This complaint, cropping up in some families where there may be lost love between some families and the family Diokpa is another challenge.
Alor Ofedea, that which affords an individual the will to pass through alorship without observing the mandatory 25 years wait being more expensive and colorful is what sells Alor out as a chieftaincy title that is perceived in modern times.
The argument generated on whether Alor is a traditional title or not attracted contributions from different Ibusa personalities, one of whom was Mr. Femi Okafor's former President-General of the Ibusa Community Development Union (ICDU) Worldwide. For him:
“Alor by design and from all intents and purposes, is not a title but only signifies attainment of adulthood. If it is a chieftaincy title, you can imagine the number of chieftaincy title holders the community would be having over the years, probably creating a space in the Guinness World Record book”.
BURIAL OF A MKPALOR
The burial of a Mkpalor invites the honour of Okanga, the running dance. In Ibusa, the Okanga troupe moves around the community with the family and other sympathizers present for the burial. It is also Alor that enables the practice of “Nni Unor Ndu”, the rite that necessitates feasting from family households. This form of burial is an honour as it is believed to confer spiritual prestige on the soul of the departed. The songs are warlike sometimes with dancers wielding cutlasses and stickers to signify the warrior-like nature of the departed whose son must stand by the entrance of his house to defend the household of the departed from aggression exactly the way his father would have done in his lifetime, upon the return of the Okanga dancers. This sort of burial also treats the departed as a man.
CHALLENGES CONFRONTING ALOR
In recent times, there have been challenges facing the Alor practice and all factors can be linked to Westernization, modernity, civilization, the cost of taking up the title, and Christianity. To this end, the enthusiasm that once surrounded the practice terribly declined. One major factor that ‘fights’ Alor is Christianity which considers it sinful and against the Will of God. It is not therefore uncommon that people now come to disassociate themselves from the practice, claiming that it runs contrary to their Christian faith. The rise of churches in the society of Ibusa now means a decline in willingness to pass through the initiation.
Another factor that troubles Alor is the cost of taking up the title and burial. Despite the beauty, it is extremely expensive to become an Alor bearer and also expensive to bury one. This scares a lot of families, taking it in the first place, and has contributed to a loss of interest in the people’s practice. When the factors of Christianity and cost are put together, not a few would consider it a waste of finance to take up the traditional title that runs contrary to their faith.
THE REBIRTH AMONG IN IBUSA
With regained consciousness, the revival of Alor is peaking with interest, recuperating and spreading among the people of Ibusa. From a once-dying practice, it is growing and taking over the cultural spaces in the minds of the people. It is a revolution of practice among the people. Compared to nearby Asaba, interest in Alor cultural practice was severely in decline, almost with no significance. Today, it is a different talk as there seems renewed realization and appreciation of the practice by the people with interest suddenly generated. Stimulatingly, the rebirth is also spreading among the people living in the Diaspora.
With the development on the ground, it would seem that the rush to take up Alor cannot be explained. However, the heart of the Ibusa people is gradually being drawn home to the culture of their forefathers. It now seems a welcome development and a thing of pride to think and tag oneself with the traditional emblem of one’s cultural practice, something once dying a natural death. The rebirth of Alor title in Ibusa can also be found in the recent and loose spread of the discourses on Ibusa culture. With social media, it would seem again that interest generated in forums where the Ibusa minds are gathered has contributed to eliciting significant importance in Ibusa culture, building interest in that aspect of culture. It is now a thing of pride to think of oneself as ‘Onowu”.
One figure on social media that helped in no small way to add colour to Alor is Onowu Mark Nnabundo. The Umuodafe-born Director of Communications to Hon Dr. Princess Ajudua, the Chief Whip of the Delta State House of Assembly is famous for the pride he personally takes in his Onowu status. It is for this reason that the frolicsome ‘Diokpa’ is widely referred to as “Diasporan Onowu”, which itself has brought so much responsive attention, interest, and approbation among the people in also taking up the respected title.
Some notable Ibusa families such as the Nwadei of Umuodafe where several family members have taken Alor, the Udeze of Umuisagba, the Kwentuaand Obidi of Ogboli and the Umunna of Umuodafe have speedily and recognizably caused the Alor traditional practice in Ibusa regain consciousness. It is now that several young persons of this generation are willing to flaunt the former situation when it was a natural and permanent death.
For many watchers of traditional affairs in the community within and outside, the redefining moment of Alor in Ibusa appears to be Very Rev Fr. Barr NallyNwadei, one of the newest Onowu in town. Onowu NallyNwadei is a clear message to practicing Christians that Alor is befitting to them. Maybe too, an unblemished demonstration that identifying with one’s culture is no hindrance to service to God. From the list of Onowu displayed above, it is also manifestly clear that Alor as in ancient times also has the predilection to foster unity among families as seen in the Nwadei family of Umuodafe, the Umunna and Udeze of Umuisagba.
THE BENEFITS
Arguments have been thrown up about the benefits of Alor particularly in Ibusa. the benefits of Alor are essentially traditional. It comes with several importance wherever practiced. It is first and foremost, a means of identifying the freeborn from “Ohu” (slave) hence, it principally separates the Ibusa citizen from “nwa sina ani nmadu pataapata”. Again, the benefit is the rite of passage to adulthood as earlier explained here. It means that he is now a man and no longer a youth. It is for this reason that no one can become an Alor bearer while his father is alive. Obviously, in the eye of tradition, a child cannot become an elder when his father, equally alive, is an elder. Thirdly, in other Anioma communities, where practiced, Alor is traditionally meant to confer the characteristics of refinement on the bearer. For instance, he cannot be drunk to the extent of falling to the ground.
He cannot join his mates in participating in communal tasks. He cannot carry loads on his head and is not also expected to sleep with the wife of another man. Lastly, it is a traditional step to other major titles. Take for instance, in Ibusa, no one can become an Obi if he is not first a Mkpalor and no one can become the Obuzo if he is not first an Obi. Similarly, in Onicha-Olona and other Anioma communities, no one can be enthroned as a monarch without first going through the IchiNmor which is Alor.
Ibusa Culture Commentator and Analyst, Frank Isioma Okafor has looked at the Ibusa tradition in which a 30-year-old may become a member of Ndi Ichea while an 80-year-old man is yet to be formally initiated into adulthood. This is where traditional respect is enjoyed by Mkpalor as a benefit. This form of respect extends to the burial of an Mkpalor when he joins his ancestors and Mr. Okafor also pointed out that while Okanga is required to respectfully give the Mkpalor a befitting burial, it is a sort of hurried burial for the ‘ordinary’ man who was never initiated though Historian, Stephen Nwabudike has argued that the rights, respect and privileges of a younger man who is an Mkpalor by status end with the Ndi Ichea as it does not extend to Izu Ogbe.
To buttress the Nwabudike argument, Mr. Femi Okafor added that a Diokpa will always take precedence at any gathering where a Diokpa is present regardless of the presence of an Alor or Eze initiates. He cited the example of the Senior Diokpa of Ibusa or any Diokpa older than the Obuzo in a gathering breaking the kola nut. The Diokpa breaks the kola nut even if the said Diokpa is Mgbankpisi or not.
CONCLUSION
Since there cannot be any society without a culture of its own, the Alor Practice should rather than die a natural and permanent death be encouraged among the present generation and also preserved for the future. The cultural heritage handed to the people of Ibusa must not be allowed to die under the watch of the present Ibusa traditional leaders and stakeholders. Stakeholders rather than attach conditions to Alor should do everything humanly possible to encourage the willing and alacritous commitment of interested persons to the cultural practice.
Alor should not ‘perish’ as practically seen in Ezeship. To imagine that only two Eze are remaining in Umueze, Ibusa's largest quarter is mindboggling. It is as a result of this that the people of Ibusa need to stand firmly and jealously behind the sustainability of Alor practice which had almost disappeared completely before now. Already, the interest recently generated by the initiation of some of the community’s heavyweights is an attention that should be complemented for further preservation of the practice.
The list displayed above does not amount to the only Alor holders in the community as there are hundreds of Mkpalor but it is a sign of a dying cultural practice returning alive. All that the people need to do at this point is to encourage it. More importantly for the people, what was close to annihilation is rebirthed and this is the joy of a section of people that cherish it. The practice of Alor is back in the community and not only has it found its legs to stand again but is prevalently encouraging the consciousness of the Ogbu fraternity in the community.