₦airaland Forum

Ubulu-Okiti: The Living Heritage of Fresh Palm Wine in Anioma

By Emeka Esogbue

Ubulu-Okiti is a prominent Anioma community located in the Aniocha South Local Government Area of Delta State, Nigeria. Strategically positioned along the busy Asaba–Benin Expressway, this traditional kingdom comprises six primary quarters, with a population estimated by Wikipedia at between 5,000 and 6,000.

The community is widely associated with palm wine, a reputation built on a rich palm-tree belt, generations of skilled tappers, and its strategic location along a major transit route. Travelers frequently stop here to buy fresh “nmanya nkwu”, drawn by its natural sweetness and the vibrant roadside trade culture that surrounds it. In Ubulu-Okiti, daily life is closely tied to farming, hospitality, and informal commerce, with palm wine serving as both a cultural product and a social connector.

Interestingly, while palm wine is central to everyday life, it does not carry the same ceremonial role in Enuani culture as it does in Igbo communities of Southeast Nigeria. In parts of the Southeast, palm wine is central to traditional marriage rites known as Igba Nkwu Nwanyi (“wine carrying”), where a key moment involves the bride searching through the crowd and presenting a cup of wine to her chosen husband. In Enuani communities, including Ubulu-Okiti, traditional marriage is commonly referred to as Ibu Ego, and the core process typically involves Izu Asha, the negotiation and agreement of bride price between families. Thus, Ubulu-Okiti’s identity is not defined by marriage symbolism around palm wine, but rather by its natural abundance and the strong roadside culture that has made its palm wine widely known across southern Nigeria.

Local oral tradition tells of two friends who once engaged in a boastful drinking contest to prove who could outdrink the other. After both eventually succumbed to the strength of the wine, a palm wine tapper observing from a tree quietly descended, removed their sandals and shirts, and escorted them home. He returned their belongings the next day, a humorous reminder of the drink’s potency and a reflection of the community’s storytelling spirit.

Today, Ubulu-Okiti remains known for authentic, freshly tapped palm wine, often preferred over bottled alternatives. For indigenes, nkwu represents more than a beverage; it is a source of pride and identity. It reflects the labour and skill of local tappers, serves as a backbone of social life where news, humour, and community stories are exchanged freely, and offers visitors a memorable experience of sitting under shaded canopies, sipping fresh wine from a calabash, and enjoying roasted meat or fish amid lively conversation.

The next time you pass through Ubulu-Okiti, be sure to try the local palm wine. Just make sure you have a steady guide or a good sense of direction before you leave.

Hon. Patrick Ashikodi and the Ibusa Tradition of Political Surprise

By Emeka Esogbue

Since Pen Master broke the news of the Abuja declaration by Hon. Patrick Ashikodi, popularly known as “The Political Messiah,” of his intention to contest for Nigeria’s presidency under the auspices of the NDC, reactions have remained mixed.

The declaration has generated a barrage of praise and reservations, commendations and doubts, from Nigerians both at home and across the globe. Indeed, the announcement comes as a challenge to Mr. Peter Obi, a globally recognized figure in Nigerian politics.

Interestingly, the declaration is coming from the relatively little-known “Political Messiah” from Ibusa, a community in Delta State. Although Hon. Ashikodi may not yet command the influence, popularity, and political stature of Peter Obi, the Ibusa community is certainly no stranger to producing political surprises.

Presidential ambition itself is not new within the nation’s political landscape, nor is it unfamiliar among distinguished sons of Ibusa. Hon. Ashikodi follows in the footsteps of notable kinsmen who previously declared similar ambitions. Among the most prominent is Prof. Pat Utomi, renowned political economist and one of Nigeria’s most respected academics.

Before Prof. Pat Utomi came Prof. Chike Onwuachi, a globally acclaimed anthropologist and perhaps the most widely read Ibusa indigene to date across diverse academic disciplines. He was also the first Director-General of the Nigerian Institute of International Affairs (NIIA).

There was equally Prof. Chris Nwaokobia, who once pursued political aspirations of his own. Prof. Nwaokobia, a respected Nigerian public affairs commentator and critic, remains active in national discourse to this day. There was also Dumebi Kachikwu. Indeed, the people of Ibusa are known for springing remarkable surprises.

While the journey to the presidency is far from a tea party, Hon. Patrick Ashikodi has taken a bold and courageous step worthy of support and commendation. This is often how new political faces emerge especially when they enjoy the backing and encouragement of their people and region.

For your news on Anioma, follow the Pen Master's blog.

Battle for NDC Ticket Begins as Patrick Ashikodi Emerges to Challenge Peter Obi

Delta politician and social crusader, Hon Patrick Ashikodi on Wednesday declared his intention to run for the presidential election under the platform of the National Democratic Party (NDC). Ashikodi, popularly called "The Political Messiah" made the declaration in a press conference which was held in Abuja, the nation's capital.

See details below:

Hon. Patrick Ashikodi Declares 2027 Presidential Ambition Under NDC

By Emeka Esogbue

ABUJA — Nigeria’s political landscape witnessed a major development on Wednesday as Hon. Patrick Ashikodi, the prominent social crusader and Delta State political figure, officially declared his intention to contest the 2027 presidential election under the platform of the National Democratic Congress (NDC).

Addressing a packed hall of journalists, supporters, and party faithful in Abuja, Ashikodi popularly called “The Political Messiah” by his supporters described his presidential bid as more than a personal ambition, calling it a “leadership revolution” aimed at redefining governance in Nigeria.

During his official declaration, Ashikodi said his decision to enter the race was driven by conviction and a desire to challenge long-standing political structures that, according to him, have hindered the nation’s growth and progress.

"My mission is to offer a new direction,” Ashikodi stated.

"We are here to provide a credible alternative that prioritizes diligence, transparency, and a radical departure from the politics of old. I am fully prepared to participate in the primaries and earn the mandate to serve this great nation.”

His declaration is expected to intensify political activities within the NDC ahead of the party’s primaries, as he joins other notable figures positioning themselves for the party’s presidential ticket, including former Anambra State Governor Peter Obi.
Responding to questions from journalists on whether his late entry into the race could affect internal party cohesion, Ashikodi dismissed such concerns, insisting that his candidacy would strengthen rather than divide the party.

“I am not here to disrupt, but to fortify,” he explained.

"My entry ensures that the ADC produces its strongest and most prepared candidate. We are increasing the party’s political weight and ensuring that the selection process is robust enough to secure victory at the general election.”

Ashikodi’s political journey dates back to 1992 when, at just 19 years old, he served as Secretary of the Delta State campaign team of the late Engr. Layi Balogun. His early involvement in political mobilization and grassroots organization quickly earned him recognition across the Niger Delta region.

Building on that foundation, he later contested for a seat in the House of Representatives, distinguishing himself as one of the youngest Nigerians to seek a federal legislative position at the time. Supporters say his longstanding political experience and grassroots appeal form the backbone of his current presidential aspiration.

A native of Ibusa in Delta State, Ashikodi is widely regarded as a politician with a blend of grassroots influence and intellectual depth. As the NDC primaries draw closer, political observers are watching closely to see how his “leadership revolution” message resonates among party delegates and the wider electorate.

For many analysts, the forthcoming primaries may serve as a defining moment for the NDC, a contest between established political forces and the reform-driven movement championed by the Ibusa-born politician.

Mabel Magbulu, House of Representatives Aspirant, Purchases ADC Nomination Form

By Emeka Esogbue

Aspirant for the House of Representatives under the platform of the African Democratic Congress (ADC), Dr. Mabel Magbulu, on Tuesday officially purchased her nomination form at the party’s National Secretariat in Abuja, signaling another major step in her quest to represent the Ndokwa/Ukwuani Federal Constituency in 2027.

Dr. Magbulu, who expressed excitement and gratitude after obtaining the form, described the moment as a significant milestone in her political journey and reaffirmed her commitment to providing purposeful leadership and effective representation for her people.

Speaking shortly after her return from Abuja, the real estate entrepreneur and community advocate shared her appreciation for the overwhelming support she has continued to receive from supporters, friends, family members, and well-wishers.

“Today marks another important step in our journey as I successfully collected my Nomination Form from the African Democratic Congress (ADC) at the National Secretariat, Abuja,” she stated.

“I sincerely appreciate every call, message, prayer, encouragement, and massive show of love from all my supporters, friends, family, and well-wishers. Your support means everything to me, and I do not take it for granted.”

Reaffirming her determination to secure victory and bring quality representation to the constituency, Dr. Magbulu declared that the people of Ndokwa/Ukwuani were ready for a new era of leadership.

“We are fully ready for the Green Chamber come 2027! A new dawn is rising for the Ndokwa-Ukwuani Federal Constituency. The time for purposeful representation, quality leadership, and effective service is here. Congratulations to us all. The journey has begun, and victory is ahead,” she added.

Dr. Magbulu recently declared her intention to contest for the House of Representatives seat and has since received widespread encouragement from stakeholders, youths, women groups, and residents across the constituency who believe in her vision for inclusive growth and development.

Known for her contributions in business and community development, Dr. Magbulu has consistently emphasized her desire to champion people-oriented policies, empower the youth and women, improve infrastructure, and attract meaningful development projects to the Ndokwa/Ukwuani Federal Constituency.

Political observers within the constituency have described her emergence as a fresh and promising development capable of reshaping representation in the area ahead of the 2027 general elections.

The Cultural Renaissance: How OFAAC is Driving the Anioma Revolution


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In a vibrant display of heritage, identity, and collective pride, the Organization for the Advancement of Anioma Culture (OFAAC) has emerged as the definitive force in reconnecting the Anioma people of Delta State with their ancestral roots. At a time when globalization threatens to dilute indigenous traditions, the recent Anioma cultural celebrations stood as a bold affirmation of identity, uniting traditional leaders, youth, cultural enthusiasts, and the political class in a shared commitment to preservation and renewal. Through rigorous historical research, grassroots advocacy, and immersive field studies, OFAAC is doing more than just celebrating heritage; it is spearheading a cultural revolution to secure the Anioma legacy for generations to come.

​The Evolution of a Movement

​OFAAC, the cultural umbrella of the Anioma people, was born from a growing realization among leaders that their rich heritage required a structured, deliberate effort to survive. Founded in November 2003, under the leadership of Arc. Kester Ifeadi, the organization was established as a non-political, non-profit platform dedicated to safeguarding the languages, values, and collective identity of the Anioma people.

​What began as modest gatherings has evolved into a dynamic movement. Today, the annual Anioma Cultural Festival in Asaba is a premier event on Nigeria’s cultural calendar. Beyond the spectacle, OFAAC has institutionalized intergenerational knowledge transfer, ensuring that the music, dance, and oral traditions of the elders are passed down to the youth. Through flagship publications like Anioma Essence Magazine, the organization has documented a history that was once at risk of being forgotten, cementing its status as the largest cultural institution in Delta State.

​ The Anioma Heritage Project: A Landmark Initiative

​On January 21, 2026, OFAAC took a historic step forward by unveiling the Anioma Heritage Project in Asaba. This ambitious initiative is designed to document and project the region's history with academic precision and traditional authenticity.

​The project is guided by a Steering Committee comprising over thirty intellectuals from the Enuani, Ika, and Ukwuani regions, including:

* ​Chief Prof. Josephine Ngozi Mokwunyei (Chair): A distinguished academic and traditional titleholder.

* ​Emeka Esogbue (General Secretary): A renowned Nigerian historian and author specializing in Anioma history.

* ​Prof. Eric Chinedum Eboh: Vice-Chancellor of the University of Delta, Agbor.

* ​Associate Prof. Uche Oboko: A widely published researcher with interest in linguistics.

* ​Chief Augustine Ndili & Chief Alfred Onyenweosa: Senior traditional chiefs and custodians of community heritage.

* ​Prince Walters Eziashi & Mr. Emmanuel Ogwu: Leaders and researchers with deep roots in local governance and oral history.

​Fieldwork and Fascinating Discoveries

​The Heritage Project is distinguished by its "palace-driven" approach. Researchers are currently conducting extensive fieldwork, interviewing monarchs and elders, and visiting sacred sites across the region. Every interview is meticulously recorded via audio and video, supported by rigorous field notes to ensure historical accuracy.

​The project has already yielded remarkable discoveries that bridge the gaps in Anioma genealogy:

​Migration Links: Research has uncovered that Ezhionum, a prominent Ukwuani settlement, traces its origins back to Asaba in the Enuani region.

Archaeological Marvels: In the community of Akoku-Uno, researchers identified a sacred burial chamber where every Okpala-Uku (traditional leader) has been interred since the community’s founding.

Culture as a Catalyst for Development

​The 2026 Easter edition of the Anioma Cultural Festival with over 150 participating troupes from Enuani, Ika and Ndokwa, themed "Culture: A Tool for Development," served as a grand convergence of tradition and forward-thinking dialogue. The event demonstrated that the festival is no longer just an annual gathering but a movement.

​By fostering a coalition between the political class and traditional custodians, OFAAC has successfully institutionalized a cultural revolution. It has provided the Anioma people with more than just a festival; it has given them a defined identity and a roadmap for using their heritage as a foundation for future progress. Under OFAAC's stewardship, the Anioma story is being rewritten—not by outsiders, but by the people themselves.

Ultimately, the work of OFAAC transcends the mere preservation of artifacts and folklore; it is an investment in the collective psyche of the Anioma people. By bridging the gap between ancient wisdom and modern aspirations, the organization has created a blueprint for how indigenous African cultures can thrive in the 21st century.

As the Anioma Heritage Project continues to unearth the deep-seated links between the Enuani, Ika, and Ukwuani sub-groups, it weaves a stronger variegated unity that will shield the region's identity against the erosion of time. The cultural revolution is no longer just a vision. It is a living, breathing reality that ensures the Anioma spirit remains an indelible and proud contributor to the Nigerian story.

Maisha Odiakosa Formalizes Idumuje-Unor Community Cultural Identity

By Emeka Esogbue

On May 10, 2026, the rich cultural heritage of the people of Idumuje-Unor, an Anioma community, was proudly on display as tradition, identity, and family heritage converged in a colourful cultural ceremony.

Maisha Odiakosa, daughter of the renowned Anioma philanthropist, Chief Michael Onyekali Brian Odiakosa, was formally admitted into the Ada Ogbe-Owelle group. The ceremony, led by the Ada Ogbe of Ogbe-Owelle Quarters in Idumu Obu Village, marked her traditional and formal acceptance as nwa ada of both the village and the wider Idumuje-Unor community.

The USA-based Maisha Odiakosa was ceremonially received into the fold of her ancestral heritage, signifying her full recognition as one of the nwada ada of Idumu Obu Village. The event was marked by warmth, symbolism, and a strong reaffirmation of cultural belonging.

Her father, Chief Michael Onyekali Brian Odiakosa also a respected community leader, the Nwadialor of Idumuje-Unor and Osigie of Issele-Uku expressed profound joy at the occasion. He noted that the ceremony was not only a cultural milestone but also a meaningful opportunity to reconnect his children with their roots and ensure the continuity of their heritage.

As part of the tradition, Maisha Odiakosa was adorned with coral beads and presented with Akwa-Ocha, the distinguished handwoven fabric of the Anioma people, symbolizing purity, identity, and pride.

Ibusa Political Dispute: Obi Henry Ajudua Urges Community Unity Ahead of Elections

By Emeka Esogbue

Amid growing political tensions in Ibusa ahead of forthcoming elections in the country, Obi Dr. Henry Ajudua has called on members of the community to embrace unity, peace, and mutual understanding in the interest of the town’s progress and stability.

Speaking during a telephone conversation with PEN MASTER, the respected community leader and founder of Vebron Carre Inc. urged indigenes, residents, and political stakeholders to refrain from actions capable of deepening divisions within the community. According to him, collective harmony remains essential not only in choosing credible political representatives for Ibusa, but also in attracting meaningful development to the community.

The ace philanthropist stressed that peace and unity are indispensable if the people are to make the right political decisions. He noted that a divided community would find it difficult to speak with one voice or pursue a common political vision, adding that Ibusa’s strength has always rested on the collective will of its people.

Obi Dr. Ajudua therefore appealed to all political actors, opinion leaders, youths, and elders of the community to work together in the overall interest of Ibusa, irrespective of political affiliations or personal ambitions. He maintained that inclusive participation and consensus-building were necessary ingredients for sustainable political progress and communal development.
Speaking further, he observed that the political advancement of Ibusa in previous years was largely driven by unity of purpose among the people. He recalled with pride that the community once produced representatives at the Senate, House of Representatives, and state House of Assembly levels, noting, however, that political achievements should ultimately translate into tangible development for the people.

According to him, the success and political rise of Senator Peter Onyelukachukwu Nwaoboshi were made possible through the collective support, trust, and shared aspirations of the Ibusa people. He added that the late political leader understood the importance of carrying the community along and recognized unity as a major force behind political success.

Obi Dr. Ajudua lamented the increasing trend of internal disagreements, altercations, and divisions within the community, warning that such controversies pose serious obstacles to political growth and communal advancement. He described persistent infighting as a reflection of personal interests overshadowing the collective good of the people.

He expressed optimism that Ibusa could once again attain greater political relevance and developmental progress if its people chose the path of peace, dialogue, and togetherness. According to him, the vision of a “new Ibusa” should be built on mutual respect, political harmony, and a shared commitment to the advancement of the community.

“A new Ibusa must be defined by unity, peace, and togetherness on the political front,” he concluded.

The Time for Action is Now, Idomitable Union Initiator, Chief Azikiwe Speaks on Challenges Facing Ibusa

*In a time when many communities across Nigeria are grappling with rising insecurity, youth unrest, and social fragmentation, voices calling for unity and purposeful leadership have become increasingly important. In this exclusive interview with Media Personality, Pen Master (Emeka Esogbue), Chief Azikiwe Jacob Nwabuwa, businessman, farmer, real estate entrepreneur, politician, and community advocate, opens up on the state of Ibusa, the growing concerns over crime and cultism, and the urgent need for collective action. In this thought-provoking conversation, the founder of the Indomitable Union of Ibusa, shares candid opinions on leadership, security, youth development, and the future of the community, and more progressive Ibusa for generations to come. Excerpts:*

*Pen Master: Chief Azikiwe Nwabuwa, you are widely known and respected in the Ibusa community. For the benefit of our readers across the globe, could you kindly introduce yourself?*

Nwabuwa: Thank you very much, Pen Master. Actually, I am Chief Sir AMB Commander Azikiwe Jacob Nwabuwa, an illustrious son of Ibusa from Umuejemagwuna Clan of Umuodaukwu in Umuodafe Quarters of Ibusa. I am a farmer, and as a matter of fact, the CEO of Ogalanya Farms Nig Ltd. I am also the CEO, Ogalanya Bread (OG BREAD).

*Pen Master: Chief Nwabuwa, What more can you tell us about yourself?*

Nwabuwa: By the special grace of God, I am a Nigerian politician and I am also into Real Estate. I am a firm believer in the peace, unity, and progress of our Ibusa people. I want to say without sounding immodest that I have spent most of my life advocating for community development, youth empowerment, and the preservation of our cultural values. This community is Ibusa. My commitment has always been to serve Ibusa, my community selflessly and to ensure that the next generation of our people inherits a community better than what we met.

*Pen Master: Recently, your name has been associated with a group known as the Indomitable Union of Ibusa. Many people are asking: what exactly is the mission and objective of this group?*

Nwabuwa: Okay, thank you, Pen Master. Well, the Indomitable Union of Ibusa is a unifying force born out of necessity. Our mission is to restore peace and progress in Ibusa and to bring all sons and daughters of the community together as one. We are not political. We are not sectional or affiliated to any group or individual whether within or outside the community. We are independent and stand for unity, as a way to advocate and ensure the security of lives and properties within our dear Ibusa. It is also necessary that I inform you that we follow legitimate means to pursue the collective advancement of our Ibusa community because that socio-cultural, economic and political development can only thrive in a peaceful environment. Come to think of it: Our Ibusa community can only experience growth when there is unity and peace among our people and those living in our midst.

*Pen Master: Alright Chief Nwabuwa, but many prominent Ibusa indigenes have expressed concern over the growing issues of drug peddling and cult-related activities in the community. In your opinion as the initiator the Indomitable Union of Ibusa, why do these problems continue to persist?*

Nwabuwa: I think these problems persist because we have allowed silence to replace action. When there is a breakdown in moral guidance at home, a lack of youth engagement, and weak enforcement of community values, crime takes root. Idleness and peer pressure have also pushed some of our youths into destructive paths. These are some of the factors that we must address as a people. In taking action, both symptoms and the root causes must be thoroughly looked and wholly considered as a way to check the situation and also ensure that our people especially the youths stay away from illicit drugs and cult-related activities in our community.

*Pen Master: Some people have also alleged that several of those involved in these activities are not Ibusa indigenes. Why do you think the community has become attractive to such illicit dealings?*

Nwabuwa: Maybe it is due to the nature of the community. In reality, Ibusa is a peaceful and hospitable community, but unfortunately, that openness is often exploited. Let us be sincere with ourselves here: When criminal elements see gaps in vigilance and enforcement, they take advantage of it to perpetuate crime within that unchecked environment. But we must also look inward to tell ourselves the truth that no outsider can easily succeed in carrying out crime in any community without some form of local complicity. This is what happens in our Ibusa community. That is why the Indomitable Union emphasizes collective responsibility towards checking crime in our Ibusa community. Remember that as they say, security is the responsibility of everyone. However, in this case, the Indomitable Union of Ibusa is in the forefront to advocate peace in the community. The Ibusa community is for all of us and I believe that it will please the good people of the community to see it thrive in peace and safety of all. This is only when we can be proud of ourselves and the non-indigenes among us and others will be free to live among us and invite their businesses to stay here.

*Pen Master: Chief Nwabuwa, in your honest opinion, are Ibusa leaders doing enough to combat crime and restore order in the community? This is the question many in the community have been asking?*

Nwabuwa: Well, some leaders have made efforts, but I will be honest with you here: These efforts have not been enough. Leadership requires courage, consistency, and collaboration. We need leaders who will put Ibusa above their personal interests and work together across age groups and factions to make positive things happen. The time for passive concern is over with time for action here. The time for decisive action is now and we, the members of Indomitable Union of Ibusa are here.

*Pen Master: Let me ask you this: So far, has the Indomitable Union of Ibusa received support or encouragement from key stakeholders and leaders within the community? Tell us.*

Nwabiwa: Yes, we have received encouragement from several well-meaning indigenes who share our vision for a peaceful Ibusa. However, we still call on more stakeholders, the traditional institution, religious leaders, and political class to lend their support to us because we cannot do it alone. It is a collective fight for the soul of Ibusa. Yes, to rescue Ibusa is a collective fight. Remember I told you that security is the responsibility of all because our lives, properties are at risk.

*Pen Master: At the moment, the Ibusa Youth Council appears to be facing challenges. Some observers argue that a youth body should be able to organize and conduct its elections independently, without undue external influence. In your view, where is the community getting it wrong?*

Nwabuwa: Pen Master, I think we are getting it wrong by allowing external interference and personal interests to override the collective will of the youth. Ordinarily, a youth council should be a training ground for leadership, not a battleground for control. If we continue to manipulate youth processes, we will keep producing divided leadership. The solution is to allow transparency, fairness, and independence to thrive among.

*Pen Master: Could you share a little about your upbringing and early life experiences?*

Nwabuwa: I was raised in Ibusa with strong values of discipline, respect, and hard work. My early years taught me the importance of communal life and that while no one rises alone and no one should be left behind. Those lessons have shaped every step of my journey in life and the philosophy remains the foundation of my service to humanity today especially Ibusa, my constituency.

*Nwabuwa: Thank you for that but let us balance it aptly with this question: Looking back on your journey in life, do you have any regrets?*

Nwabuwa: I have no regret simply because every challenge has been a lesson, and every victory has been a motivation. If anything, I only wish I had started this Ibusa community work earlier. But it’s never too late to serve my people.

*Pen Master: What advice would you give to Ibusa leaders regarding youth empowerment and development?*

Nwabuwa: They should invest in the youths, not just with words but with the creation of worthwhile opportunities for them. They can create programs in skills, education, and entrepreneurship that will give our youths a future to look forward to. An idle youth is vulnerable, but an empowered youth is the greatest asset of any community. Leaders must see youths as partners, not threats.

*Pen Master: I see you are into politics...*

Nwabuwa: ...my priority at this moment is community service with the instrument of the Indomitable Union of Ibusa. Politics is a platform for service, and if the time comes and the people call on me to serve in that capacity for the good of Ibusa, I will consider it with honour. For now, my focus is on peace and unity in my dear town, Ibusa.

*Pen Master: Chief Azikiwe Nwabuwa, thank you for your time and for sharing your thoughts with us.*

Nwabuwa: Thank you for the opportunity to speak to our people. My message to every son and daughter is: One voice, one unity and Indomitable Ibusa! Let us stand together and build the future we all want to see.

I am in the House of Reps Race to Provide Inclusive Growth, Dr. Mabel Magbulu

*In this exclusive interview, Dr. Mabel Magbulu, a real estate professional and House of Representatives aspirant for Ndokwa–Ukwuani Federal Constituency, speaks to Media Influencer, PEN MASTER (EMEKA ESOGBUE) on her political ambition, vision for development, and commitment to empowering the Anioma region. Excerpts:*

*Pen Master: Dr. Mabel Magbulu, it’s a pleasure to speak with you again after such a long time. Could you kindly introduce yourself to our readers?*

Magbulu: Thank you very much, Pen Master. It’s truly a pleasure to be here. My name is Dr. Mabel Ebele Magbulu, a proud daughter of Amai in Ndokwa/Ukwuani Federal Constituency. I am an ardent marketer, a real estate professional, and a passionate advocate for community development. Over the years, I have committed myself to initiatives that uplift our people, particularly in the Anioma region, and I remain deeply driven by the desire to create sustainable impact.

*Pen Master: You have been actively involved in advocating for the development of the Anioma Region through various groups and foundations. Do you still share the same level of commitment to this cause.*

Magbulu: Absolutely! My commitment has only grown stronger over time. As you know very well, the desire to see the betterment of humanity especially our Anioma region has always been present in my life. The vision for a developed and empowered Anioma region is not just a passion. It is a responsibility. Through various platforms and engagements, I have continued to push for progress, unity, and opportunities for our people. That fire is still very much alive, and if anything, it burns even brighter now.

*Pen Master: Dr. Magbulu, that's quite good to know. You have also recently declared your intention to run for the House of Representatives. What inspired this decision?*

Magbulu: My decision to run is born out of a deep conviction that our constituency deserves more—more representation, more innovation, and more tangible development. I have seen the gaps, I have listened to the people, and I believe the time has come to translate ideas into action. This is not just about politics; it is about service, impact, and rewriting the narrative of our constituency, something our people are looking forward to.

*Pen Master: Okay! You have also visited your Ndokwa–Ukwuani constituency to formally declare your candidacy. How were you received, and what was the experience like?*

Magbulu: The reception was overwhelming and deeply humbling. From Amai to other parts of the constituency, I was met with warmth, acceptance, and genuine enthusiasm. It was a powerful reminder that our people are ready for a new direction. The energy, especially from the women and youths, was inspiring. It strengthened my resolve to serve with everything I have.

*Pen Master: Dr. Magbulu, but if elected into office, what key priorities or initiatives do you hope to pursue for your constituents? It is important that your people know this.*

Magbulu: Well, my priorities will focus on practical and measurable impact youth empowerment through skills acquisition and job creation. I will also embark on support for small businesses and local entrepreneurs. I believe there should be an improved access to quality education and healthcare and work towards achieving it for my constituency. There is the need for strategic partnerships to attract investment into the constituency and this will fall within my responsibility. I am committed to bringing a modern, results-driven approach to governance. Pen Master, don't forget that it is a legislative position and this is key to my representation. I provide my constituents relevant legislation.

*Pen Master: You are from Amai, a community that continues to face challenges such as limited access to electricity. How do you feel about the pace of development in the area, and what are your thoughts on the efforts of past and current representatives?*

Magbulu: Amai is rich in potential, but the pace of development has not matched the needs of the people. Challenges like electricity and infrastructure remain critical concerns. While we acknowledge the efforts of past and present representation, it is clear that more strategic, innovative, and people-focused solutions are needed. Our people deserve visible progress, not promises.

*Pen Master: ...but would you particularly say Amai has made political benefits?*

Magbulu: Historically, Amai held a notable place within the old Aboh Division, and as I grew up, I saw remnants of that legacy such as the Government Quarters that once housed colonial administrators. Over time, however, the level of political influence and visibility has shifted. In recent years, Amai’s representation has largely been at the Local Government level, and it has not always translated into a strong voice in broader Ukwuani or state-level politics. This is not about apportioning blame, but about recognizing an opportunity to reposition Amai and ensure it contributes more visibly and benefits more meaningfully within the wider political and developmental landscape. My focus is on building bridges, fostering inclusion, and ensuring that every community, including Amai, has a fair and impactful presence going forward.

*Pen Master: Now, could you tell us a bit about yourself? What was your upbringing like?*

Magbulu: I come from a humble and disciplined background rooted in strong values of hard work, integrity, and community. Growing up in Amai shaped my understanding of the realities our people face, and it instilled in me the resilience and determination to succeed and to give back. Those early experiences continue to guide my vision and leadership style today.

*Pen Master: You are well known for your expertise in real estate. Do you intend to leverage this experience to drive development in the sector within your constituency?*

Magbulu: Yes, absolutely! My experience in real estate has given me practical insights into housing, urban development, and investment opportunities. I intend to leverage this knowledge to attract development projects, promote affordable housing, and create structured growth within our constituency. Real estate can be a powerful driver of economic development when properly harnessed.

*Pen Master: Any advice for Ukwuani youths?*

Magbulu: To the youths of Ukwuani, I say: believe in your potential and never limit yourselves. Equip yourselves with skills, stay focused, and be willing to learn and grow. The future belongs to those who prepare for it. Also, get involved because your voice matters in shaping the society you want to see. Together, we can build a stronger, more prosperous constituency.

*Pen Master: Dr. Mabel Magbulu, thank you for your time*

Magbulu: Thank you very much for having me. It has been a pleasure sharing my thoughts, and I look forward to continuing this journey of service and transformation with our people.

One Ancestor, Many Stories? The Ugbe Debate in Ibusa - Part One



Emeka Esogbue



There is a tradition in Umuezeagwu, an Ibusame quarter that speaks of an ancestor named Ugbe. The people descended from him are known as Umugbe, which is today also called Umuisor. According to this tradition, Ezeagwu had three sons namely Ugbe, Nnamusom, and Nwaese and these Umugbe people trace their origin to Ugbe.



In this Ibusa area in Umuekea, there is also another account of a patriarch named Ugbe. Ugbe was married to Afene, the daughter of Ezeazu. Ezeazu is regarded as the founder of Umuezeazu in Umueze. Their descendants are known as Umuafene, although in some places this name is now used interchangeably with Umugbe. The marriage of Ugbe and Afene, Ezeazu's daughter is the biological relationship of the people of Umuafene and Umuezeazu today.



There are also differences in how these names are used across communities. In Umezeagulu, Umugbe is called Umuisor, while in Isieke, Umuafene is referred to as Umugbe.

This brings up an important question: are these two references to Ugbe talking about the same ancestor whose story has changed over time, or are they about two different individuals who happen to share the same name?



It is also important to note that Ezemese was the grandson of Umejei and Umejei was one of the early founders of the Ibusa settlement. This Ezemese is said to be the patriarch of Umuekea, which includes Umuafene (in Isieke in modern terms). In the same tradition, Ezeagwu is described as his first son (of Ezemese).



Given these overlapping family lines and changing names, what is the true relationship between these groups? Do they share a common origin, or are these separate histories that later became connected?

The Ibusa Quarters

1. Umueze (Believed to be the largest quarter)

2. Umuekea

3. Umuodafe

4. Ogbeowele

5. Umuidinasagba (Comprising Umuisagba and Umuidi)

6. Anyallaobum (Comprising Ezekwu/Achalla) Not children of Umejei but descendants of Umejei's brother.

7. Umuwagwu (formerly Ogbeogwugwu) Believed to be the smallest quarter.

8. Umuehea

9. Umuezeagwu (Includes Umuisor)

10. Ogboli (formerly, a separate community)

The Final Whistle: A Tribute to Okelue Nwaoboshi and the Beautiful Game in Umuekea

​By Emeka Esogbue

​The story of community progress is rarely written in grand headlines; it is authored in the quiet, enduring efforts of those who dedicate their lives to the grassroots. In Umuekea, Ibusa, that narrative is now inseparable from the legacy of Okelue Nwaoboshi, popularly known as "Kekekpu." His recent passing has left a profound void in our hearts, but his influence remains etched on the training grounds and the hallowed turf of the Ibusa Football Tournament. As a devoted coach, his passion, discipline, and tactical belief in young talent helped shape both the players and the men they became.

​Although we both hailed from Isieke in Umuekea, I only truly connected with Kekekpu in 2006 during his tenure as the gaffer of the Ekea Bombers. Despite the age gap, I found my kinsman to be exceptionally respectful, clever, and physically imposing. He was a man deeply in love with the game. He wasn't just interested in winning; he was committed to youth development, treating every training session like a masterclass in character building.

​As a lifelong football enthusiast, my annual pilgrimage home during the Christmas season usually revolved around the Ibusa Football Tournament. The competition was coordinated by Emmanuel "Kwasa" Amatokwu, my mother's cousin. Given our close family ties, our homes in Umuohule in Umuisagba were practically side-by-side and the tournament felt like a family affair for me being one I looked up to.

​Having followed the tournament since 1985, I was a staunch supporter of the Umuekea side, always desperate to see our village lift the trophy. When the 2006 edition kicked off with Kekekpu at the helm, I decided to bolster our roster. I invited a friend, John, whose father was from Umuekea but who rarely visited home.

​John was a natural Center-Back. He was the quintessential "General" in the backline with exceptional ability at building play from the back with accurate long-range passing. He was also skillful at reading the game, anticipating passes, and marking strikers out of the match. He possessed aerial dominance as he rarely lost a duel in the air. ​However, during the initial training sessions, Kekekpu saw a different spark. Impressed by John’s composure and technical skill, the coach decided to play him out of position. He deployed John as a Left-Winger, hugging the touchline to stretch the opposition's defense.
​
​In the semi-final, John was a constant threat on the flank. He used his pace and dribbling to turn the opposition's Right-Back inside out. He was the primary source of our key passes and assists, frequently cutting inside on his right foot to link up with the Forward.

​Yet, as I watched from the sidelines, I noticed he was almost too unselfish. He was a playmaker who refused to take the shot. The atmosphere at the Umejei Stadium was electric, the fans roaring with every attack. Then came the moment: John dispossessed two defenders and broke through the high line, finding himself one-on-one with the Goalkeeper. Instead of burying the ball in the back of the net for a certain equalizer, he opted for a square pass to his teammate, Aruga. The connection was lost, the chance vanished, and the clean sheet for the opposition likely Umuodafe remained intact.

​We lost 1–0. At the interval and after the whistle, the look exchanged between Kekekpu and me said it all. When I asked John why he hadn't played his natural role, he could only offer a muffled response under the pressure of the moment.

​During the Third-Place playoff, the experiment ended. John returned to his natural habitat in the heart of the defense. The transformation was night and day. He put on a defensive masterclass, leading the team to victory. I remember the fans in the stands asking, "Why wasn't he starting at Center-Back all along?"

​After the trophy presentation, Kekekpu approached me, half-smiling and half-exasperated. "Why didn't you tell me he was a natural defender?" he asked. I simply told him I thought it was a tactical masterstroke they had agreed upon! All of these happened twenty years ago.

​Okelue Nwaoboshi was more than just a coach; he was a mentor to his players who exemplified honesty, hard work, and communal spirit. Though he has played his final match, his commitment to nurturing Ibusa’s youth ensures that his influence will never be sidelined.

​He lived a life of dedication to his people, and for that, he will always be remembered in the "Hall of Fame" of our hearts.

​May his soul rest in peace.

Famous People from Anioma in Delta State

Name: Anita Chukwumfumnanya Obidi, popularly known as Korra Obidi
Date of Birth: June 23, 1991
Hometown: Ibusa, Delta State, South-South Nigeria

Profession: Dancer, Musician, Content Creator, and Model
Marital Status: Previously married to Dr. Justin Dean (divorced in 2022)

Popular Song: Man Like You

Did you Know?
She began dancing at a young age and has trained in both African and contemporary styles.

She once delivered a performance while pregnant, a moment widely regarded as both remarkable and memorable.

Korra has large following and influence across platforms - about 14 million on Facebook alone

In Summary:
Korra Obidi is one of the most prominent dancers from Anioma, with a strong global presence. Known for her electrifying performances and fearless self-expression, she continues to captivate audiences worldwide while remaining a frequent subject of public conversation.

Every Monday, Pen Master brings you notable personalities from Anioma and what you should know about them.

Years in the Cooler: How Long Must Ibusa Wait for Youth

The Obuzo-in-Council and by extension, the Ibusa leadership must prioritize the restoration of the Ibusa Youth Council. It is concerning by that the Youth Council has remained "in the cooler" for so long; since its dissolution, proactive steps should have been taken to reconstitute this vital body. We must ask ourselves: why the delay, and how much longer must we wait?

​Nature abhors a vacuum. In modern governance, no community administration is complete without the active participation of its youth. Administrative voids are dangerous; for Ibusa to function without an institution as sensitive as the Youth Council demands urgent reconsideration.

​The youth are more than just a demographic; they are the "mechanical system" of our society and the generational successors to our elders. We cannot allow a void to form between the present and the coming generations. While institutional challenges often arise quickly in Ibusa, restoration is frequently bogged down by years of delay. This trend must change.

​We must encourage the Youth Council to reconstitute and resume its functions immediately. Growth requires a grace period: our youth must be empowered to lead, allowed the space to learn from mistakes, and supported as they refine the Council into a resilient, long-standing institution.

​The Ibusa community must not remain indifferent to this absence. We must take decisive steps to bring the Youth Council back to life.

​Emeka Esogbue, Ibusa Mentor and Founder of Igbuzo Singles Meet Worldwide Writes from Lagos, Nigeria

writetopoka:
How can he be documenting an ancient empire on a piece of paper.

I think he is catching CRUISE

Where is your sense of reasoning? Your own historical reconstruction even inside the history classroom is on Facebook and WhatsApp. Right? Again, you did not see a recorder on his table? You are risible.

Preserving Anioma History: Emeka Esogbue at the Umuebu Royal Palace

Picture shows Emeka Esogbue, a historian, at the palace of the Ebu of Umuebu in Umuebu Kingdom, Ukwuani Local Government Area of Delta State. Esogbue, a key voice in interpreting Anioma identity and a historical researcher who draws on oral traditions and local sources to reconstruct regional history, led an Anioma Heritage Project team to document the people’s oral histories.

So, our Anioma Heritage Project (AHP) led by my humble self, conducted a fieldwork Visit to Umuebu Kingdom near Obiaruku in Ukwuani LGA of Delta State.

We were received at the palace of the Ebu of Umuebu, where we met with the traditional ruler and a gathering of chiefs. The chiefs, numbering about twenty-five, were colourfully attired in traditional Ukwuani regalia; a coordinated uniforms that reflected both cultural pride and unity. They were well-prepared and eager to engage with us.

Among our hosts was His Royal Majesty, Donald Ekereuche, the Ebu of Umuebu, who proved to be highly learned, enlightened, and warmly disposed toward our research objectives. He demonstrated exceptional cooperation throughout the visit, personally responding to a substantial portion of our interview questions. The palace chiefs were equally impressive—disciplined, knowledgeable, and deeply grounded in the cultural and historical traditions of their community.

His Majesty facilitated our visit to selected locations of cultural significance. It greatly enriched the scope and depth of our research. Overall, the visit to Umuebu Kingdom stands out as one of the most vibrant and enlightening experiences of our fieldwork thus far.

Many thanks to the Organization For the Advancement of Anioma Culture (OFAAC), initiators of the project.

Enjoy photos from the visit.

Courtesy:

Pen Master

Guardians of the Forest: How Ukwuani Traditions Preserve What Oshimili Loses

Emeka Esogbue

Have you ever wondered why the Ukwuani area remains so rich in forest life?

The answer lies in the strength of its traditional institutions. In several communities within Ukwuani Local Government Area, deeply rooted customs regulate both forestation and deforestation, shaping the economic and environmental practices of the people.

Among the Ukwuani, the felling of trees is largely forbidden. Take Ezhionum and Umutu as case studies. In Ezhionum, a designated committee oversees access to forest resources, and permission is granted only when trees have fallen naturally—whether due to storms, age, or fire. Anyone caught cutting down a tree is reported to the Ezhie of Ezhionum and duly sanctioned, as such acts are strictly prohibited.

Similarly, in Umutu, clear penalties are enforced. No one may fell a tree without the consent of the Okpala-Uku. Offenders are required to make restitution, including the provision of a goat, tubers of yam, and other provisions for cooking it, a jar of palm wine, and a monetary fine. In Ukwuani, violations carry real consequences.

By contrast, among the Oshimili people, there appears to be little or no effective regulation or perhaps enforcement is simply lacking. In communities such as Asaba, Ibusa, and Okpanam, forests and lands are increasingly left vulnerable to unchecked exploitation.

In many of these areas, land is frequently and indiscriminately sold, often illegally, while rivers have gradually come under private control. A notable example is the Ibusa people's Oduche stream, whose ownership is now shrouded in uncertainty.

Worryingly, despite reports that the stream is being polluted by waste from nearby private poultry operations, there has been little to no response from community leadership.

On March 15, 2026, the Festac Branch of Ibusa Community Development Union (ICDU) was inaugurated by the National Executive Council of ICDU Worldwide.

See the speech delivered by Mr. Patrick Obi Nweke, the President of the branch:

​A Welcome Address Delivered by Mr. Patrick Obi Nweke, President-Elect of the Ibusa Community Development Union (ICDU), Festac Branch, on the Occasion of the Branch’s Official Inauguration Held on March 15, 2026 in Festac Town, Lagos

Protocols

​The Diokpa, President-General and Members of the National Executive Council (NEC) of ICDU Worldwide; and
Distinguished Elders;
My fellow Executive Members of the ICDU Festac Branch;
Proud Sons and Daughters of Ibusa;
Ladies and Gentlemen.

​Igbuzo Enu, Igwe nu!
Umuwanyi Omu, Omu nu!

​Introduction

​I stand before you today with a heart full of gratitude and a deep sense of responsibility. We are gathered here to witness more than just a ceremony; we are witnessing a turning point in the history of our people within the Festac jurisdiction. Today’s inauguration is the physical manifestation of a collective dream.

​From our very humble beginnings, we have journeyed through days of planning and nights of deliberation. It was through your concerted efforts, your resilience, and your unwavering belief in the Ibusa spirit that we have reached this milestone. Looking at this assembly today, I see the fruit of hard work and the undeniable strength of our kinship.

​The Power of Unity

​The establishment of the ICDU Festac Branch serves as a testament to a simple truth: when Ibusa people agree on a goal, that goal becomes an achievement. Our community is close-knit, and our ties are unbreakable. It is not just geography that brings us together in Festac; it is the love for our heritage and for one another.

​Our Roadmap for Growth

​While we celebrate today, we recognize that we are in a vital formative stage. We are currently laying the foundation upon which future generations will build:

* ​Constitutional Framework: We are finalizing a robust constitutional mechanism to ensure transparency, equity, and order. Once adopted, this will be our binding force.

* ​Membership Drive: Our numbers are growing daily. I encourage every Ibusa son and daughter in this vicinity to join us as we build a formidable house.

* ​Socio-Economic Impact: Our ultimate goal is to create a branch that is not just a social club, but a vehicle for the economic and political upliftment of our members and our home community back in Delta State.

​Bridging the Generational Gap

​We intend to do things differently. One of my primary missions is to "extinguish" the outdated notion that the ICDU is an exclusive club for elders.

​The prosperity of Ibusa is a collective responsibility. We are building a bridge between the wisdom of our elders and the energy of our youths. To our young people, I say: this is your home. Your innovation, your digital savvy, and your passion are the fuels we need to drive Ibusa into the future. No one is too young to contribute, and no one is too old to lead the way.
​
Conclusion

​To the National Executive Council (NEC) officials: thank you for traveling to be with us. By inaugurating this branch, you are not merely performing a ritual; you are sowing a seed of development that will provide shade for generations to come.

​To my fellow elected officers and the entire membership of the Festac Branch: thank you for your trust. Let us work with integrity, passion, and unity.

​Once again, I welcome you all to this historic inauguration. May our deliberations be fruitful, and may our union remain indissoluble.

​Ibusa Igwe nu Umuwanyi Omu, Omu nu!

Thank you, and God bless you all.

​Mr. Patrick Obi Nweke
President-Elect, ICDU Festac Branch

The Commodification of Nigeria's Secondary School System By Private Institutions

Emeka Esogbue

Nigeria's secondary school system, once a beacon of disciplined learning, began its steep decline when private schools mushroomed overnight—opened not for education's sake, but for profit. Entrepreneurs, politicians, and even roadside traders rushed to establish "schools" as lucrative businesses, prioritizing revenue over rigor. Today, this unchecked proliferation has poisoned the entire system, with private institutions bearing the brunt of the blame.In these profit-driven schools, students are kings, while teachers are disposable serfs.

Proprietors view pupils as walking ATMs—sources of tuition fees, levies, and extracurricular income while teachers are mere "useless tools" to be discarded at whim. A single school's non-payment of salaries can lead to five educators being axed without notice, yet no proprietor dares expel a fee-paying student for cheating, bullying, or truancy. Why? The math is simple: one student's family might contribute millions annually; a teacher's salary is pocket change.

Parents fuel this rot, treating teachers with open contempt. A minor classroom correction say, scolding a child for disrupting class can escalate into a parent storming the premises, hurling insults, or even assaulting the teacher in front of students.

Real-life cases abound with parents captured, beating educators over trivial disputes, with school owners watching passively or siding with the aggressor to avoid losing enrollment. Teachers, voiceless and powerless, endure it all, knowing complaints invite dismissal.This toxic hierarchy renders teachers nobodies.

They cannot demand fair wages or basic rights from proprietors, who exploit labour laws' lax enforcement. Punishing a wrongdoing student risks backlash from overprotective parents, backed by the school's fear of revenue loss. Helpless before both, educators self-censor, turning classrooms into undisciplined playgrounds where knowledge takes a backseat to appeasement.The fallout is dire: quality plummets as experienced teachers flee to banks, tech firms, or abroad, leaving a skeleton crew of underqualified novices.

Enrollment surges in mediocre private schools (over 70% of Nigeria's secondary institutions, per recent Ministry of Education data), yet literacy rates stagnate and exam malpractices soar—WAEC and JAMB scandals trace back to these very factories of failure. Few aspire to teach anymore; salaries average ₦30,000–₦50,000 monthly amid 30%+ inflation, coupled with daily humiliation.Yet everyone must be taught.

Without urgent reforms—stricter licensing for private schools, teacher protection laws, and accountability for proprietors, Nigeria's youth inherit not skills, but a legacy of entitlement and ignorance. Private institutions didn't just join the decline; they engineered it.

Ultimately, the commodification of the Nigerian classroom has transformed a sacred duty into a transactional farce. When the pursuit of profit overrides the pursuit of knowledge, the social contract between teacher and student is severed, leaving the nation's future in the hands of those who view enlightenment as an overhead cost. If Nigeria is to rescue its educational soul, it must first stop treating its educators as disposable pawns and its schools as mere marketplaces. Until the dignity of the teacher is restored and the unchecked greed of the proprietor is reined in, the system will continue to produce graduates who possess certificates, but lack the character or competence to lead a nation.

Image: AI

Artemis II: Anioma's Prof. Emeritus Esogbue and the Legacy of NASA Safety

​By Emeka Esogbue

​While the world watches the progress of the Artemis II mission, NASA’s ambitious crewed journey around the Moon, there is a significant story of African contribution behind the safety frameworks making such a feat possible. At the heart of this legacy is Professor Emeritus Augustine Onwuyali Esogbue, a Nigerian-born visionary who served with distinction on NASA’s Aerospace Safety Advisory Panel (ASAP).

​Artemis II marks a pivotal moment in human history. As the first crewed mission of the Artemis program, it sends astronauts aboard the Orion spacecraft on a high-stakes lunar flyby. This "dress rehearsal" is historic not only for its technical complexity but for its representation: the mission includes the first woman and the first Black astronaut to travel to lunar orbit.

​While the astronauts are the face of the mission, the Aerospace Safety Advisory Panel (ASAP) is its foundational and mechanical strength. Mandated by the U.S. Congress, ASAP provides independent, expert oversight of NASA’s safety performance. The panel evaluates risks, scrutinizes engineering decisions, and maintains the safety culture necessary for human spaceflight.

​Simply put: ASAP ensures that every risk is minimized before a single soul leaves the launchpad.

​Prof. Esogbue’s involvement during one of NASA’s most critical eras. Following the Space Shuttle Columbia disaster, NASA reconstituted the ASAP in 2003 to overhaul its safety protocols. Prof. Esogbue was appointed as part of this elite new panel.

​His tenure coincided with the "Return to Flight" efforts, a period of intense reconstruction of NASA’s safety culture. By strengthening decision-making frameworks and risk evaluation, Prof. Esogbue and his colleagues laid the groundwork for the modern standards that govern the Artemis missions today. In recognition of his service, he was awarded the NASA Public Service Medal in 2006.

​Born into the Esogbue family in Umuafene, Isieke—part of the Ibusa community of Anioma, Prof. Esogbue has become a global symbol of African excellence in science. Having spent much of his distinguished career as a researcher and professor at the Georgia Institute of Technology, he remains a bridge between his Nigerian roots and the frontiers of space exploration.

​Reflecting on the success of the Artemis program, Prof. Esogbue shared:

​"I am proud of what we in the US whose Safety Advisory Board of NASA I meritoriously served on, accomplished; a unique feat in human space flight around the Moon. I am proud of my association, all by God's divine providence."

He further told Pen Master:

"Tomorrow is a busy day for us all here with the expected splash down and usually the most dangerous part of human space flight. DV. all will go right with this historic fly by moon journey."

Prof Emeritus Augustine Onwuyali Esogbue, NNOM, honoured with "emeritus" for his professorial excellence, is also the Diokpa of Umuafene back home.

Knowing the Ibusa community is knowing the home of some of the global achievers; knowing the Anioma nation, is knowing the Nigerian "bride" of great accomplishers.

The Administrative Dichotomy: Aboh and Ukwuani

Edith Ossai: "Ajie Pen Master, please I am finalizing on my project work and my topic pertains to distinct governance styles and cultural richness of both Aboh and Ukwuani. Please do you have you done any research on major differences in their governance. Pen Master, please help me."

Pen Master (Emeka Esogbue): Edith Ossai, although you did not go further to scope your particular areas of interest, let me try to make out something for you, as far as I know, hoping it intellectually helps.

​A defining distinction between the Aboh and Ukwuani settlements lies in their foundational administrative structures. While they share a common regional bond, their historical approaches to leadership represent two different models of traditional authority.

ABOH
Aboh has historically functioned as a centralized monarchical society. The pinnacle of its political and spiritual life is the Obiship. This long-standing royal tradition continues today under the reign of HRM Obi Gregory Oputa (Obi Oputa III).

​UKWUANI
In contrast, the Ukwuani settlements have traditionally operated as proud gerontocracies. Leadership was not determined by lineage alone, but by age and wisdom, with the Okpala-Uku (the eldest man in the community) serving as the supreme head.

​While gerontocracy remains a core identity for the Ukwuani people, the administrative landscape is evolving. Following advisory guidelines from the Delta State Government, several Ukwuani communities have begun adopting monarchical systems. A notable pioneer in this shift was Amai, which made history with the enthronement of the Igwete of Amai.

​Despite these structural differences, both Aboh and Ukwuani are defined by their rich socio-cultural histories. The traditional life of the Ukwuani person is governed by deep-seated social norms and an unwavering commitment to an orderly, disciplined society. This shared reverence for tradition ensures that, whether led by a King or an Elder, the communal spirit of Anioma remains vibrant and resilient.

Ani Gaa Tu Waa: The Universal Curse of the Anioma People

Emeka Esogbue

​One specific phrasal curse distinguishes the Anioma people from their neighbours: "Ani ga tui" or "Ani gaa tu wa." Growing up, I frequently heard this expression used as a sharp rebuke. At the time, I assumed it was a local Ibusa (Igbuzo) quirk, only to later discover that its reach extends deep into the Ika region.

​The phrase is often the ultimate recourse for the wronged. Imagine a petty thief caught in the act or fleeing after a successful heist; a victimized elderly woman might cry out in anguish, "Ani gaa tu gbu we o!"

​I was recently surprised to learn how deeply rooted this is among the Ukwuani people as well. We even hear it immortalized in the lyrics of the famous Ukwuani musician, Chuks Igba, who sings: "Ani gaa tu gbu ndi iwe anyi" (May the earth crush those who hate us). ​Tracing the exact etymological origin of this phrase across Enuani, Ika, and Ndokwa territories is a challenge. While its presence is undeniable, its literal mechanics remain a bit of a mystery to many.

​What does "Ani gaa tu wa" actually mean? In Anioma culture or cosmology at large, Ani is the Earth Goddess—the guardian of morality and the ultimate judge. ​The literal meaning is "the Earth will strike or pierce them. It is an invocation of "Natural Justice." Well, because the thief or offender walks upon the earth, they cannot hide from it. You are essentially calling on the ground beneath their feet to rise up and "sting" or execute judgment upon them for their taboos.

This curse reflects the profound belief of the Anioma people in the justice of Ani (the Earth deity), a reverence also mirrored in indigenous names such as Anikamgbolu (often shortened to Ogbolu), Animba, Nwani, Aniemeka, and Anizor. Sadly, the generations who truly understand and wield this phrase are gradually passing away, dealt a blow to the preservation of our unique linguistic heritage.

The Asaba Roots of Ezhionum: A Journey of Migration and Identity

​By Emeka Esogbue

​Through the fieldwork initiatives of the Anioma Cultural Heritage project, our team recently returned from an illuminating expedition to Ezhionum, situated in the Ukwuani Local Government Area of Delta State. There, amidst a gathering of Palace Chiefs, elders, and community leaders, we delved into the oral archives of the settlement. Our findings offer a compelling look at the heterogeneous origins of the "lowland" people, the Ukwuani and reveal a profound ancestral link that defies modern linguistic boundaries.
​
​The most striking revelation from our research is the primary migration narrative preserved by the Ezhionum people. Although they are geographically and linguistically embedded within the Ukwuani sphere today, their roots stretch back to Ahaba (Asaba), the historic gateway on the western bank of the Niger River.

​For the people of Ezhionum, this is not merely a footnote of history; it is a defining pillar of their oral tradition. Asaba has long served as a sociocultural crossroads, and the Ezhionum migration represents a significant westward expansion from this riverine hub into the hinterlands.

​One of the most intriguing moments of our inquiry occurred when we asked the elders if any vestige of Asaba (Enuani) heritage, be it dialect, custom, or social structure, remained visible in Ezhionum today. After a period of deep reflection, the hosts admitted that virtually no outward markers of their Enuani origins have survived.

​This reveals a total cultural metamorphosis. Well, upon establishing their new territory, the Ezhionum ancestors underwent an organic shift, eventually shedding their former ties to forge a distinct identity. Today, they are "overwhelmed" by Ukwuani influence; even their speech bears no trace of the Enuani dialect. Yet, despite this linguistic erasure, the conviction of their Asaba descent remains unshakable.

​Like much of pre-colonial West African history, the Ezhionum story is a tapestry of oral accounts. Their migration was not a singular, panicked flight, but a phased movement. Over generations, families and kinship groups navigated the dense forest paths and riverine routes—the "highways" of the era, moving steadily westward from the Niger.

​As they settled in the fertile lands of the Ukwuani region, the environment and proximity to neighbouring clans necessitated adaptation. Over centuries, these migrants didn't just live among the Ukwuani; they became a cornerstone of the Ukwuani cultural landscape, contributing to the diversity that defines the region today.
​
​The bridge between the past and present was recently reinforced by a landmark event. Ezhionum chiefs and elders undertook a formal visit to Asab, a journey regarded not as a mere courtesy call, but as a symbolic homecoming.

​This historic reunion served as a living validation of the oral sources we gathered from the chiefs, and elders of the community. It was a powerful acknowledgement of a lineage that has survived the test of time, distance, and cultural evolution. It proves that while a language may change and customs may blend, the "blood memory" of a people’s origin remains a potent force.
​
​The next time you traverse the vibrant landscape of the Ukwuani region and enter Ezhionum, look beyond the dialect. You are standing among the descendants of Asaba, a clear evidence of the fluid, complex, and rich migratory history that constitutes the Anioma people.

In the Land of Peace: An Insider's Journey Through Umutu Community

By Emeka Esogbue

​Upon entering Umutu, three distinct charms immediately captivate the traveler, weaving a tapestry of a culture that is as spirited as it is welcoming. ​

​The first sight to strike you is the rhythmic hum of motorcycles, not as commercial transport, but as a personal extension of the people. In Umutu, the road belongs to the women. There is a quiet majesty in watching the local women navigate the streets with effortless expertise. Whether they are riding solo or chauffeuring a passenger with practiced ease, they "zoom" past with a confidence that stops you in your tracks. While other Anioma communities like Agbor or Umunede are known for similar private cycling by women, the sight of nearly every woman in Umutu commanding a motorcycle is a unique spectacle that defines the town’s vibrant energy.

​The second marvel is the warmth of the people. In Umutu, the line between "indigene" and "foreigner" dissolves the moment you step onto its soil. Having journeyed through the nine communities of the Ukwuani Local Government Area each beautiful in its own right, I found that Umutu possesses a singular brand of hospitality and we enjoyed it to the fullest.

​It is a place where a stranger at a public square will strike up a conversation as if you were lifelong neighbours. This egalitarian spirit even extends to the traditional leadership. Much like the chiefs of Akoku Uno, the elders here discard the cold shroud of "high-ranking" aloofness found elsewhere. The Akoku Uno chiefs made it look like we were all mates, matching our conversations for conversations healthily and vivaciously. They sit with you, discuss the day’s affairs, and relate to their subjects with a humility and closeness that is as surprising as it is refreshing.

​Finally, one cannot speak of Umutu without mentioning the Onoku River, known to the wider world as the River Ethiope. It is the soul of the community. Although the Europeans renamed the river, it remains Onoku to the locals. More than just a body of water, it is a spiritual anchor. From its crystal depths, the ancient Onoku worship was born, a faith so deeply intertwined with the river that the two are inseparable. Even as the newer generations embrace the cross of Christianity, the town has tenaciously preserved this heartbeat of African Traditional Religion, ensuring that the sacred connection between the land, the water, and the divine remains unbroken.
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​To leave Umutu is to carry away a lingering sense of belonging. As the traveler departs this "Land of Peace," the mind remains filled with the vibrant energy of its streets and the rare humility of its leaders. Yet, perhaps the deepest pang of nostalgia comes from the kitchen, the craving for the silken texture of traditional starch and the rich, aromatic depth of Banga soup that greets you daily. Umutu is full of restaurants and other sales output hence, you can never go hungry. The other beauty is that the prices of foods are moderate. Umutu may be a small on a map, but its spirit is vast; it is a community that doesn't just host you, it welcomes you home and makes you happy.

Picture:
Author and a Customary Court in Umutu built in 2006, photographed by him

Aquatic Life in Ibusa Facing Threats of Human Activity: Oduche Stream, Vanishing

​By Emeka Esogbue

​Although our community is blessed with several bodies of water, we have not done enough to preserve our aquatic ecosystems. Sadly, environmental conservation seems to be the last item on the people's agenda.

​Nature has richly endowed Ibusa with waters such as Oboshi, Atakpo, Iyi Ojii, Abu Ogboli, Oduche, and others. These resources should support an extraordinary diversity of life and are essential to the health of our entire community; yet, today, they face dire threats from human activity.

​One by one, Ibusa’s bodies of water are vanishing—polluted, destroyed, encroached upon, or re-channeled for private use. There is a deafening silence and a lack of concern from the government, the political class, and individuals alike.

​The case of the Oduche stream is particularly pathetic. Once considered one of our most transparent and pristine waters, it has fallen victim to greed. Individual farmers now compete to re-channel the water for personal gain, while others discharge waste directly into it, forcing the aquatic environment to absorb staggering quantities of pollutants.

​This water, a communal natural heritage belonging to all Ibusa people, now reeks of decay and stands on the verge of total disappearance.

​What can the Ibusa people do to save their heritage?

For your news on Anioma, follow the Pen Master's blog.

Pen Master's 8 Givers from Anioma with Foundations

Compiled By Emeka Esogbue

The Anioma region boasts countless renowned philanthropists—far too many to list exhaustively. Yet, I have randomly selected eight exemplary givers to humanity for your inspiration.

One of life's toughest challenges is giving generously. Whether wealth comes easily or through hard labour, parting with it selflessly is a rare gift. Here are those eight standout givers from Anioma:

CHIEF EMMANUEL MBULU

Chief Mbulu is a prominent Nigerian-Canadian entrepreneur, philanthropist, and community leader from Igbodo Kingdom in Ika North East Local Government Area of Delta State. He founded the Chief Emmanuel Mbulu Family Foundation in 2004 alongside his wife, Chief Mrs. Annia Mbulu (Odozi-Aku of Igbodo Kingdom). Born to the late Chief Egobudike Mbulu, a former schoolteacher, he holds the title Akulue Unor of Igbodo and is celebrated for his wide-ranging charitable impacts.

DR. DORIS AMAKA

Dr. Doris Ochei is a distinguished Nigerian philanthropist, entrepreneur, forensic accountant, and humanitarian from Ubulu-Uku in Aniocha South Local Government Area of Delta State. She founded the Doris Amaka Ochei (DAO) Foundation, which drives community development, poverty alleviation, education, women's empowerment, health initiatives, and aid—prioritizing Anioma but reaching further. Born into the Nwaefulu family of Udo Quarters in Ubulu-Uku, she is married to Major General Raymond Ochei (retd.), from Onicha-Olona.

OBI DR. HENRY CHUKWUMA AJUDUA

Obi Dr. Henry Ajudua is a leading Nigerian-American medical doctor, public health expert, entrepreneur, and philanthropist from Ibusa in Oshimili North Local Government Area of Delta State. As President of Vebron Global Inc., a multinational firm in healthcare, strategic positioning, and business—he channels philanthropy through Vebron Carre International, its charitable arm. With his wife, Obi Okpoho Dr. Vivian Ajudua (a nurse practitioner), and their children, he focuses on selfless giving in Ibusa and beyond. He hails from the prominent Ajudua family of Umuodafe in Ibusa.

AUSTIN OJUNEKWU AVURU

He is a highly accomplished Nigerian geologist, entrepreneur, oil and gas executive, investor, and philanthropist from Abbi in Ukwuani Local Government Area of Delta State. A former CEO/MD of Seplat Petroleum Development Company Plc and founder of Platform Petroleum, he is revered in Ukwuani for supporting education, community development, and charities. Many link his business success to his impactful giving. Born to a cocoa-farming father, his contributions extend regionally and nationally.

PRINCE IBE OZOMA

Prince Ozoma is a prominent businessman and philanthropist from Issele-Uku in Aniocha North LGA, Delta State. As Chairman and CEO of Fidelity Fortune Group of Companies, he runs the Prince Ibe Ozoma Foundation, offering annual scholarships like N300,000 to over 30 Issele-Uku undergraduates and N1 million to Anioma Medical Professionals Forum members. The Obi of Issele-Uku has publicly commended his steady support for youth education.Chief

MICHAEL BRIAN ONYEKALICHUKWU ODIAKOSA

Chief Odiakosa is a key Anioma figure from Idumuje Unor, Delta State. Conferred the chieftaincy title Nwadialor of Idumuje-Uno Kingdom on December 17, 2017, by HRM Obi Charles Chukwuwinke Anyasi III (in a ceremony attended by notable leaders, including this author, Pen Master), he leads the Nwadialor Philanthropic Foundation. It funds free medical outreaches in communities like Idumuje-Unor, Akwukwu-Igbo, Onicha-Olona, and Issele-Uku—treating hundreds yearly with consultations, screenings, drugs, road grading (e.g., Idumuje-Unor Road), and aid for vulnerable groups. In 2024, these efforts made major regional headlines.

HIGH CHIEF JOHNSON OSSAI OPONE (FCA)

High Chief Opone is a respected leader, professional accountant, and philanthropist from Utagba-Ogbe in the Ndokwa/Ukwuani area of Delta State. Known for his "golden heart" and accessibility, he served as President-General of the Ndokwa Neku Union (NNU), the apex socio-cultural body for Ndokwa people, blending professional excellence with grassroots humanitarianism in Kwale and surrounds.

DR. MABATAH GRACE

Dr. Francesca (MGF) is a practicing pharmacist, medical doctor, and leading philanthropist from Emuhu in Ika South Local Government Area, Delta State, with impact rippling across the Ika Federal Constituency. Through the Mabatah Grace Francesca (MGF) Movement, she champions rural healthcare and literacy via free medical outreaches with drug distribution; major quiz and reading competitions to revive youth reading culture in secondary schools; and infrastructure like modern toilet facilities and water boreholes in local schools.

International Women’s Day: Delta NIPR Honours Dr. Doris Ochei for Transformative Philanthropy

By Emeka Esogbue

​In a vibrant celebration of excellence and gender inclusion, the Delta State Chapter of the Nigerian Institute of Public Relations (NIPR) marked the 2026 International Women’s Day by honouring one of Anioma’s most distinguished daughters, Dr. Doris Amaka Ochei.

​The seasoned philanthropist and visionary behind the DAO Foundation was recognized for her tireless dedication to human capital development, her unwavering advocacy for the empowerment of women and youth, and her significant contributions to the socio-economic advancement of Delta State.

​The honour was bestowed during a high-profile event held at the historic Hussey College in Warri. Tagged "Give to Gain," the ceremony highlighted the intersection of professional public relations and community service. The award serves evidenced Dr. Ochei’s "quiet revolution" in philanthropy, which mirrors the NIPR’s core values of reputation building and social responsibility.​

Industry stakeholders and community leaders present at the event described the recognition as both timely and well-deserved, noting that Dr. Ochei has consistently utilized her platform to bridge the gap for the underserved.

​In her acceptance speech, the ace philanthropist expressed profound gratitude to the NIPR leadership. She emphasized that the award was not just a personal milestone but a call to collective action.

​"This recognition is deeply humbling," Dr. Ochei noted. "It serves as a powerful catalyst that encourages me even more to keep giving, serving, and contributing to the development of our communities. True gain is found in what we give back to society."

​Dr. Doris Ochei’s footprint in Delta State is marked by sustainable developmental projects rather than mere handouts. Notable among her recent achievements is the total reconstruction of the Onicha-Olona Main Market, a project that has revitalized local commerce in the community and beyond and provided a dignified environment for hundreds of women traders.

​Beyond infrastructure, her DAO Foundation continues to be a beacon of hope, providing scholarships, vocational training, and healthcare interventions across the Anioma nation and beyond.

ICDU Festac Branch Set for Official Unveiling and Inauguration by Worldwide NEC

​By Emeka Esogbue

​The Ibusa Community Development Union (ICDU) is reaching a new milestone as the Festac Branch, the latest addition to the ICDU Worldwide family, prepares for its official affiliation and unveiling. According to statements from the branch leadership, the historic ceremony is scheduled to take place on Sunday, March 15, 2026.

​The path to this affiliation has been paved by the diligent efforts of the Lagos-based members, who have successfully fulfilled all constitutional requirements and conditions set by the parent body. This milestone follows the successful establishment of the Festac Branch on May 8, 2025, an initiative driven by the dedication of patriotic Ibusa indigenes committed to community growth. With a current roster of 83 active members, the Festac Branch has rapidly ascended to become one of the largest and most vibrant units within the global union.

​The upcoming event promises a robust program reflecting the union's strategic vision. Attendees will hear keynote addresses from the President-Elect, Mr. Patrick Obi Nweke, and Vice President, Apostle Patrick Nwanze. A major highlight of the ceremony will be the formal presentation by the ICDU Worldwide President General, Onowu Victor Uchunor, signaling the official integration of the branch into the worldwide structure.

​In preparation for the unveiling, the branch has already conducted democratic elections to establish a leadership team capable of navigating its future. Furthermore, the branch’s internal bylaws are currently undergoing final deliberations to ensure a solid legal and administrative framework upon adoption.

​What sets Festac Branch apart and what has earned it widespread praise across the ICDU is its unique demographic composition. In a departure from traditional organizational trends, the branch boasts a seamless blend of youth and elders. This intergenerational synergy is being hailed as a model for the future of the union, combining the wisdom of experience with the energy of a new generation.

​Representatives of the National Executive Council (NEC) of the ICDU are expected to be in attendance to perform the official unveiling. The NEC will also preside over the swearing-in ceremony for the newly elected officials, formally charging them with the responsibility of leading the Festac Branch toward its community development goals.

All of these will take place under the administrative oversight of Onowu Victor Uchunor, and the President General has already warmly welcomed the new branch with expressed delight.

Which of These Five Challenges Troubles Ibusa the Most, and What Is the Way Forward?

By Emeka Esogbue

Ibusa is a community of great history, culture, and promise. Yet, like many growing communities, it faces pressing challenges that demand serious reflection and practical solutions.

Among these issues, which troubles Ibusa the most, and what is the way forward?

1. Power Supply
Whether the electricity problem is national or not, the people of Ibusa have been particularly unfortunate over the past two decades. For many residents, darkness has become the norm and electricity the exception. In the last seven years, several prominent sons and daughters of the community have donated electric poles, cables, transformers, and other facilities, yet the situation appears to be getting worse rather than better. Today, it is difficult to live comfortably in Ibusa without relying on power banks just to keep mobile phones charged. The people are groaning under this burden. How can the community find a lasting solution to this persistent darkness?

2. Ashia Eke Market
Ashia Eke Market, popularly known as Eke Market, is the oldest and largest market in Ibusa, almost as old as the community itself. For generations, it served the people well. However, as Ibusa gradually transformed into a semi-urban town and its population expanded, the market also grew beyond its original capacity. Now located in the heart of the community, it has become overcrowded, spilling into limited surrounding spaces, encroaching on Umejei Road—the busiest road in Ibusa and obstructing the free flow of traffic. Many believe relocation is the answer, but given the realities and complexities of the community, how can such a move be successfully achieved?

3. Ibusa Town Hall
The Ibusa Town Hall, located in Umuisagba, was built by the Ibusa Union, now known as the Ibusa Community Development Union (ICDU), in the mid-1940s. Once a proud symbol of communal vision and unity, the structure now appears outdated, almost like an archaeological relic. Because of prolonged disagreements and the inability of community leaders to agree on its modernization and use, this massive edifice is wasting away. What should be done with it? Should it be transformed into a state-of-the-art modern town hall with offices for ICDU? Should its original shape be preserved and converted into a museum? Or should it be redesigned to serve as both a modern town hall and a museum? More importantly, how can any of these options be made possible?

4. Drug Abuse Among Youths
Drug abuse is steadily destroying lives in Ibusa, and sadly, more young people are becoming victims, often through ignorance and lack of guidance. This is especially painful for a community that once stood out for its educational excellence. Ibusa was privileged to host some of the earliest schools in the country and produced teachers, clerks, catechists, and missionaries as far back as the nineteenth century. Today, however, instead of education taking the lead, drugs are gaining ground. There are no widely known anti-drug NGOs in the community, and enlightenment campaigns and orientation programmes are rarely organized. Yet the youth are not only the future of society; they are also its present workforce and strength. How can Ibusa rescue, empower, and reposition its youths to take up the baton of leadership?

5. Lack of Leisure and Recreational Parks
Leisure and recreational parks play a vital role in youth development. They promote physical health and fitness, social interaction, emotional well-being, leadership, learning opportunities, personal growth, and a reduction in risky behaviour. Unfortunately, these essential facilities are largely absent in Ibusa. There was once Kefas Park, built on a large expanse of land in Umuodafe, but today it serves more as a playground and meeting venue than as a true recreational park fulfilling its original purpose. In a community where such spaces are badly needed, their absence leaves a serious gap in the development of young people. How can Ibusa address this need and create functional leisure and recreational spaces for its people?

Ibusa cannot afford to ignore these challenges. Each one touches directly on the quality of life, growth, and future of the community. The question remains: which of these problems troubles Ibusa the most, and what practical, collective, and sustainable steps should be taken to solve them?

For your news and other stories on Anioma communities, follow the Pen Master blog

Celebrating the Legacy of Chief Olusegun Obasanjo: A True Statesman at 89



Emeka Esogbue



Happy 89th birthday to Chief Olusegun Aremu Okikiola Obasanjo, a man whose impact on Nigeria and Africa is immeasurable.



Although Baba Obasanjo himself has often said he doesn't know his exact date of birth, he recalls that he was born on a market day. His humble beginnings would eventually lead him to become one of Nigeria's most celebrated and influential leaders.

Obasanjo was born to Amos Adigun Obaluaiyesanjo Bankole and Mrs. Asabi Bankole.



Interestingly, he chose to bear his father’s middle name, "Obasanjo," rather than the "Bankole" surname carried by his cousins. This small yet significant act reflects his deep connection to his roots and his sense of identity.



His life journey is nothing short of remarkable. Obasanjo rose to the rank of General in the Nigerian Army, demonstrating exceptional leadership and bravery. But his achievements didn’t stop at military service—he became an engineer, earned a PhD, and rose to the pinnacle of Nigerian politics, serving as both a military and civilian president.



In his autobiography, Obasanjo reflects on his father’s life, stating that Amos Obasanjo died as a drunkard. Despite this, Obasanjo’s own rise to prominence is a testament to resilience, overcoming personal and familial challenges to leave a significant mark on the nation.



Known for his impartiality, Obasanjo transcends tribal boundaries and has consistently advocated for unity and national progress. His statesmanship has earned him the respect of not only Nigerians but also global leaders. He is regarded as one of the most respected African statesmen of the 21st century, a beacon of wisdom, experience, and unwavering dedication to the continent.



Despite his many successes, Obasanjo’s legacy is not without controversy. One notable instance is his claim of victory in the Nigerian Civil War, a claim that has sparked debate among military figures. One of his critics, General Godwin Alabi-Isama, who served in the Civil War, contends that the war had already ended by the time Obasanjo’s division, led by Col. Benjamin Adekunle (The Black Scorpion), entered the fray. This difference of opinion adds another layer to Obasanjo's complex and fascinating story.



Nevertheless, Obasanjo remains an indomitable figure in Nigerian and African history. His contributions to the country’s democratic growth, his advocacy for peace and stability, and his role in shaping the continent’s future make him a towering figure whose influence will endure for generations.



Once again, happy birthday, Baba Iyabo. Your legacy continues to inspire many, and your journey reminds us of the power of resilience, leadership, and service to the greater good.

The Academic "Oracle": The Hidden Intellectual Pedigree of Senator Peter Nwaoboshi

​By Emeka Esogbue

​While the public knew him as a formidable political strategist, few realized that the late Senator Peter Onyelukachukwu Nwaoboshi was, first and foremost, a scholar of the highest order. Long before he was dubbed the "Oracle of Politics," Nwaoboshi was the "Oracle of the Lecture Hall," leaving an indelible mark on the academic corridors of Bendel State (now Ambrose Alli) University.

​A member of the Class of 1986, Nwaoboshi didn't just pass through the History Department; he dominated it. Graduating with a Second Class Upper (2.1), he distinguished himself as one of the finest minds of his generation. His academic appetite was particularly voracious in the most demanding areas of the curriculum, a field requiring rigorous logic and a detective’s eye for detail. To study history even at the first degree level is to sharpen one's brain and this was Nwaoboshi.

​Soviet History was a complex subject where he reportedly outpaced the entire class, demonstrating an early fascination with the mechanics of power and governance just as Soviet complexity was.​His brilliance was so undeniable that the university sought to retain him as a Graduate Assistant Lecturer. However, the allure of the courtroom eventually eclipsed the quiet of the library. In 1989, he pivoted to Law at the University of Benin, later crowning his academic journey with a Master’s Degree in Law from Delta State University.

​Nwaoboshi was a proud product of St. Thomas College, Ibusa—an institution with a heavy historical weight of its own. Founded in 1928, it stood as the first higher institution in what is today Edo and Delta States.

​In many ways, Nwaoboshi was the personification of the "Ibusa Brain"—that unique blend of intellectual grit and cultural pride common to his Ibusa kinsmen - the Prof Fidelis Oditas, Prof Pat Utomis, Prof Vincent Ichekus, Prof Angulu and many more. This innate brilliance caught the eye of the legendary Obi (Sen.) Nosike Ikpo. The two-term Senator saw in Nwaoboshi more than just a follower; he saw a protégé capable of synthesizing academic theory with the raw, practical world of Nigerian politics.​Nwaoboshi didn't just enter politics; he studied it with the same rigor he applied to Soviet History, eventually becoming a master of the game.

The political landscape of Ibusa was characterized by a cycle of mentorship, as is often noted in the region's history. For example, there was the mentorship from Senator Nosike Ikpo to Hon. Onyeayana Okafor, and from Hon. Innocent Esewezie to Hon. Austin Eloka Ajufo.

​Just as he was molded by Obi (Sen) Nosike Ikpo, Nwaoboshi became a lighthouse for the next generation. He understood that true power lies not in holding office, but in building people. His legacy of "Human Engineering" lives on through several notable Ibusa political figures, including ​Mr. Philip Elueme and ​Chief Elofu Dike. ​These men stand as evidence of the Senator’s ability to transfer the "Practical Experience" he had honed over decades.
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​Born into the noble lineage of Obi Francis Agetua Nwaoboshi and Obi Okpoho Agnes Nwaoboshi of Isieke, Umuekea in Ibusa, the Senator’s life was a bridge between the tradition of Ibusa and the modernization of Delta State politics. His passing on December 19, 2025, at the age of 68, marked the end of an era. We mourn not just a politician, but a brilliant historian who didn't just study history but made it.