₦airaland Forum

Correcting the Misrecording of Major Albert Okonkwo’s Name as “Nwazu”

By Emeka Esogbue

Many secondary and online sources, including Wikipedia and several foreign war reports from 1967–1970, have incorrectly recorded Major Albert Okonkwo’s middle name as “Nwazu.” However, verified family accounts, local Ibusa oral sources, and post-war references confirm that his correct name is Albert Onweazu Okonkwo.

His middle name, Onweazu, is a popular masculine Ibusa name rooted in Anioma cultural lexicon. Etymologically, it denotes “one who eventually had siblings after his birth.” The variant “Nwazu,” which does not exist in the Anioma naming system, likely originated from early Western newspaper misprints and subsequent transcription errors that were later replicated in retellings of the Nigerian Civil War.

During the Midwest campaign of 1967, Okonkwo’s name appeared in international wire dispatches filed by correspondents unfamiliar with Anioma names. It is believed that they phonetically rendered “Onweazu” as “Nwazu.” Since then, neither Ibusa nor wider Anioma researchers made concerted efforts to correct the error, allowing the inaccurate variant which is meaningless in Anioma culture to persist for decades.

The unfamiliarity of Anioma nomenclature among both foreign and local Nigerian journalists, as well as the repeated citation of erroneous reports in derivative sources such as Wikipedia, further entrenched the misspelling.

Be that as it may, his name remains unequivocally “Onweazu,” the name he proudly bore and signed in all his personal and official documents. Major (Dr.) Albert Onweazu Okonkwo served as the Military Administrator of the Midwestern Region, a position imposed by Biafran forces from August to September 1967, until the region was recaptured by federal troops under Colonel Murtala Mohammed.

Further Reading

Esogbue, E. (2025). From Benin to History: A Post-War Story of Nigeria’s Civil War Figure, Major (Dr.) Albert Onweazu Okonkwo.

In due course, Pen Master will unveil the family photographs of Major (Dr.) Albert Onweazu Okonkwo

From Benin to History: A Post-War Story of Nigeria’s Civil War Figure, Major (Dr.) Albert Okonkwo – Part Two

By Emeka Esogbue

When the guns of the Nigerian Civil War finally fell silent in January 1970, Major (Dr.) Albert Onweazu Okonkwo was no longer the Military Administrator of a vanquished republic but a man compelled to confront the harsh aftermath of a lost cause. The Midwest campaign, which had begun with conviction and strategic intent, ended in retreat, recrimination, and a lingering sense of betrayal. Many had fled. Col. Henry Igboba, an Ibusa kinsman who was abandoned and later detained by Col. Banjo, was publicly executed in Benin, a grim reminder of how swiftly fortunes changed during the war.

In the typical fashion of military order, Okonkwo was arrested at the end of the war and detained for seven years in various Nigerian facilities being Owerri, Port Harcourt, Lagos (Broad Street), and Kano (Gorron Dutse) before finally regaining his freedom in 1977. While in Gorron Prison, Kano, his mother, who was still alive at the time, visited him almost monthly to ascertain his wellbeing. Stripped of wartime prominence, he returned to civilian life without ceremony. Yet behind that quiet return was a man deeply transformed; his experiences had reshaped his understanding of politics, loyalty, and the very meaning of nationhood.

Unlike many of his contemporaries who remained in the public eye, Okonkwo withdrew into a life defined by silence and restraint. For him, the end of the war signified not merely the collapse of Biafra but the death of an ideal he once believed could secure fairness and dignity for the Igbo people of Nigeria. Family accounts and interviews particularly from his brother, Prof. Patrick Okonkwo reveal a man who never fully reconciled with Chukwuemeka Odumegwu-Ojukwu. He harboured deep misgivings about the Eastern Region’s treatment of Anioma officers during the conflict and what he believed to extend even after the war had ended. According to family sources, Ojukwu’s absence at Albert Okonkwo’s funeral in 1989 confirmed the depth of their estrangement.

In time, an Easterner and sympathiser who was grateful for Okonkwo’s wartime efforts assisted him in establishing a medical clinic in Surulere, Lagos. He also received significant help from his fellow Ibusa kinsman, Chief Martin Ikediashi, whom the family credited with helping him regain his footing after his release. Through medicine, Okonkwo rebuilt his life, quietly serving humanity and shunning the politics and publicity that once surrounded his name. His Surulere clinic became a haven for patients who admired his humility, compassion, and professional dedication.

This concluding part of the series explores the lesser-known years of Major (Dr.) Albert Okonkwo’s life, his re-entry into civilian practice, his family, his lingering disillusionment, and the quiet dignity with which he faced history’s judgment. It also reflects on how his legacy continues to illuminate the contradictions of loyalty, leadership, and identity in Nigeria’s post-war reconciliation.

Family sources recall the lingering “blackmail” and harassment endured by his close relatives in Benin after the war—persecution that eventually forced one of his siblings to relocate to the United States. That brother told this writer that upon returning to Nigeria after the war, he initially believed peace had returned, only to face intimidation and hostility. Unable to navigate the post-war environment and continued resentment toward his brother’s role in the Midwest occupation, he fled the country once again.

Upon his return home, Okonkwo was warmly received by his Umuodafe community in Ibusa, which rallied around him in unity and affection. He earned the nickname “Obuzor Na Ede” shortened from “Obuzor Ndi Ede” in recognition of his wartime courage and closeness to his Umuodafe kinsmen. His generosity and kindness to others later earned him another affectionate title, “Ede Oshimili.” The support he received from the Ibusa community greatly aided his reintegration into society. Even his Surulere neighbours, upon identifying him as the former Midwest Administrator, rallied to assist his rebuilding efforts.

In the end, Major (Dr.) Albert Okonkwo found his way back into Nigerian society and was warmly embraced by his people. Like many of his Ibusa contemporaries, reintegration came naturally. The Ibusa community of the time had the reputation of "ishi nwanne," strong kinship relationship. He was initiated into Ogbuu, a traditional honour reserved for men of valour, and underwent the Mkpalor rites that conferred upon him the Onowu title, symbols of cultural acceptance and communal esteem among his people, who regarded his wartime service with deep respect despite the conflict’s outcome.

Okonkwo’s post-war reflections were profound. He derived immense joy from his family, particularly his brothers, whom he sponsored for studies in the United States, ensuring that they were well established in life. He was married to Elaine, an American nurse, in 1965, and together they had two children—Nancy Obiageli Okonkwo and Daniel Chukwuka Okonkwo. After the war, he had two other children with another woman back home: Nicholas Eze Okonkwo and Joseph Okonkwo.

Major (Dr.) Albert Okonkwo passed away in 1989, with his Ibusa community especially Umuodafe, rallying around his family to give him a befitting, colourful burial. His remains were taken from Ibusa to Jos, Plateau State, his place of birth for a lying-in-state before his final interment in his hometown of Ibusa, Delta State, a community that, since its founding, has continued to produce brave and brilliant soldiers in both ancient and modern warfare. In his return, Ibusa received home a son whose life spanned the fragile bridge between war and peace, defeat and dignity, memory and history.

It was not unexpected that the Ibusa community mourned him in the most traditional of ways. The legendary musician Ogbogu Okonji released an album dedicated to his memory, a timeless elegy that continues to echo through the community as a reminder of the life and military legacy of Major (Dr.) Albert Okonkwo, the wartime Military Administrator of the Midwest Region who lived and died with quiet dignity.

In the end, Major (Dr.) Albert Okonkwo’s life remains a metaphor for Nigeria’s unfinished reconciliation, a man who fought for an ideal, suffered for his convictions, and quietly rebuilt his life within the same nation that once branded him an enemy. His journey from Benin to Ibusa, from the battlefield to the consulting room, embodies the resilience of a generation that bore the weight of war yet chose to live in peace. In his silence was strength; in his service, redemption; and in his memory, a lesson that even in defeat, honour endures.

...concluded

Overlooking Osadebay: A Historical Slip in Nigeria's 65th Independence Tribute

By Emeka Esogbue

A prominent Chartered Accountant (ICAN) and Economist from Issele-Azagba, Aniocha North Local Government Area of Delta State, Chief Anonyai Augustine Ojei, has faulted President Bola Ahmed Tinubu’s maiden Independence Day broadcast for omitting a key figure in Nigeria’s history — Chief Dennis Chukwudebe Osadebay.

In his national address on Wednesday, President Tinubu reeled out names of Nigerians he described as the nation’s founding heroes and heroines: Herbert Macaulay, Dr. Nnamdi Azikiwe, Sir Abubakar Tafawa Balewa, Chief Obafemi Awolowo, Sir Ahmadu Bello, Margaret Ekpo, Dr. Michael Okpara, Aminu Kano, and Funmilayo Ransome-Kuti. But conspicuously missing from the roll call was Osadebay, the one-time Acting Governor-General of Nigeria.

Writing on Anioma Watch, a socio-cultural platform of the Anioma people, Anonyai described the omission as a “historical slip,” though he conceded it might have been an innocent oversight.

“The non-inclusion of Rt. Hon. Chief Dennis Osadebay among the founding fathers in President Tinubu's Independence Day speech is not good enough. Perhaps, it was an innocent omission,” he noted.

"The oversight must have been because he came from a minority group, despite the profound impact our people continue to make.”

He further stressed Osadebay’s towering contributions to Nigeria’s political history:

“Let it be remembered that Chief D. C. Osadebay was not just the first and only Premier of the Midwestern Region, he also served as Acting Governor-General of Nigeria, was President of the Nigerian Senate, and even led the opposition in the Western Region Parliament during Chief Awolowo’s premiership.”

This is not the first time Osadebay has been overlooked. Former President Goodluck Jonathan, in his Centenary Speech of February 26, 2014, also reeled out names of national heroes and heroines but excluded the Anioma statesman.

Chief Dennis Chukwudebe Osadebay was one of Nigeria’s foremost nationalist figures, celebrated for both his political and literary contributions. Born on June 29, 1911, in Asaba, present-day Delta State, he received his early education locally before proceeding to the United Kingdom to study law. He was called to the Bar at the Middle Temple, London.

A founding member of the National Council of Nigeria and the Cameroons (NCNC), Osadebay became one of the leading voices of Nigeria’s independence movement. He went on to serve as Nigeria’s first Senate President from 1960 to 1963 after independence and played a pivotal role in the creation of the Midwestern Region in 1963. Upon its creation, he was appointed the region’s first Premier, a position he held until the military coup of January 1966 brought regional governments to an end.

Beyond politics, Osadebay was also a respected poet and writer, weaving together themes of nationalism, colonial resistance, and cultural identity. His legacy remains that of a nation builder whose role in Nigeria’s history deserves recognition.

Chief Anonyai Augustine Ojei holds the chieftaincy title of Ugwu'Eze of Issele-Azagba.

Col. Sylvanus Nwajei (Retd): His Life, Legacy, and Language of War – Part Three



By Emeka Esogbue



Every war leaves behind not only stories of battles fought but also lessons etched in memory, culture, and the voices of those who survived. For Col. Sylvanus Benedict Amaechi Nwajei, the journey from the barracks of Warri to the command fields of Biafra was not just about strategy and survival; it was about the enduring imprint of a people’s resilience and the language with which they interpreted their tragedy.



In Ibusa and across Anioma, elders recall that war was not fought only with rifles and bayonets but also with words, songs, and coded expressions that carried both warning and hope. For Nwajei, a disciplined soldier trained to British standards, this cultural backdrop remained inseparable from his military career. His story does not end with the gunfire of January 1970; it extends into how his generation narrated their loss, preserved their dignity, and transmitted the language of sacrifice to younger Anioma voices.



Yet, he carried with him something greater than bitterness: a determination to translate military discipline into civic life. In Benin, where he settled alongside compatriots such as Col. Mike Okwechime, he remained a quiet but respected figure, a mentor to younger men, a symbol of dignity for Anioma people, and a living memory of a generation of soldiers whose stories Nigeria often tried to forget.



The end of the Nigerian Civil War in January 1970 ushered in a new struggle for him and his fellow Biafran officers, the struggle for reintegration. Stripped of rank, subjected to suspicion, and denied the recognition accorded to their federal counterparts, these men had to craft new lives in a country still bearing the scars of conflict.



For Nwajei, surrender at Asaba was not the end of his story, but the beginning of a quieter, more reflective phase. Returning first to Ibusa and later settling in Benin City with his family, he embraced the difficult process of rebuilding his life as a retired soldier. Unlike many who sank into obscurity or bitterness, he carried himself with dignity, devoting his energies to family, his Ibusa community, and service outside the barracks.



In Benin, where a number of Anioma ex-officers also found refuge, he became part of a small but resilient circle of post-war veterans who refused to let their contributions be forgotten. His military training, discipline, and deep belief in Anioma resilience shaped his outlook in civilian life. Friends and contemporaries recall him not as a defeated officer, but as a mentor, a man who balanced the memory of war with the responsibilities of peace.



Still, the Anioma experience was marked by despondency. Soldiers like Nwajei, Albert Okonkwo, Henry Igboba, and Conrad Nwawo crossed into Biafra to fight for the Eastern cause rather than defend their Anioma homeland in the Midwest. The decision, shaped by Ojukwu’s ill-fated Midwest invasion, invited catastrophe. Federal troops under Murtala Muhammed’s 2nd Division responded with vengeance, unleashing massacres in Asaba, Isheagu, Ogwashi-Uku, and beyond, a tragedy unprecedented in African history. Eyewitnesses recall youths from Idumuje-Unor being rounded up, trucked to Asaba, and executed as part of the pogrom.



No soldier was ever punished for these crimes. As Kunirum Osia observed in Anioma in Contemporary Nigeria (2012):



“Anioma people were falsely accused of inviting the Biafrans. Defenceless Anioma civilians in Asaba and Isheagu were massacred in cold blood by the advancing federal troops. Unfortunately, history has remained silent about what punishment the commander and his soldiers received. In a civilized society, they would have been court-martialed… what is troubling to this day is the nonchalant way the massacre has been treated by Nigerians.”



Instead of punishment, Murtala was rewarded. By July 1975, despite his reckless command and the fatal Asaba killings, he was a Brigadier and later, following the July 29 coup that toppled Gowon, was promoted straight to General and installed as Head of State. The massacre of Anioma civilians was forgotten in the rush of Nigerian military politics.



Three decades later, the Oputa Panel revisited the tragedy. Gen. Ibrahim Haruna, one of Murtala’s surviving officers, refused to apologise. To him, the killings were a military necessity. He declared:



“As far as I am concerned, it was a war situation, and in a war situation there are bound to be casualties. I cannot apologise for doing my duty.”



His defiance drew outrage but underscored the Nigerian Army’s refusal to reckon with its past. In contrast, Gen. Yakubu Gowon, wartime Head of State, chose a different path. In October 2002, while visiting Asaba at the invitation of the Asaba Development Union, Gowon offered a public apology:



“I am sorry for the Asaba Massacre… It was not something I ordered. It was a mistake, and I regret it deeply.”



Though symbolic, his words gave Anioma survivors recognition at the highest level, even as they continued to demand reparations and full historical acknowledgment.



The night of January 9, 1970, at Uli-Ihiala airstrip, captures the poignancy of Nwajei’s personal choice. As Ojukwu prepared to leave Biafra, senior officers, including Nwajei, escorted him to the airport. While others boarded the aircraft into exile, Nwajei refused. Family sources recall, he chose to stay behind for his mother. Instead, he returned to Asaba, where he was arrested in a house stacked with rifles and detained until 1975. Ironically, it was Gowon, his former course mate and wartime adversary and once his best man at his wedding who eventually secured his release.



Outside the army, Nwajei was remembered as both jovial and strict. A disciplinarian at home, he raised his children with the same principles he lived by in the barracks. He often dressed his sons in ceremonial uniforms for military occasions, instilling pride and respect for order.



In 1971, Col. Samuel Ogbemudia established Bendel Breweries in Benin as part of post-war industrialisation. It was Ogbemudia who secured employment for Nwajei, his former senior officer, as a Sales Representative. Nwajei, in turn, used the opportunity to employ numerous Ibusa sons and daughters. Yet he was no political sycophant, preferring service to his people over clinging to power or privilege. He eventually left Bendel Breweries and devoted himself more fully to community life.



His homes in Benin’s Oregbeni Housing Estate and in Nkpanyala-Ibusa became havens for visitors. Hospitable but firm, he embodied soldierly discipline even in retirement. Within the Ibusa Community Development Union, he rose to become President-General, serving with seriousness and dignity. Mr. Femi Okafor, an eyewitness recall his dramatic but successful bid for the position at a National Conference, where he defeated Awele Nwaezeigwe after an intense campaign.



Col. Sylvanus Benedict Amaechi Nwajei died in Ibusa after a protracted illness in 2008. He was laid to rest with full military honours in his hometown, a soldier to the end, remembered not only for the battles he fought but for the dignity with which he bore defeat, captivity, and the burden of memory.



...concluding part

From Benin to History: A Post-War Story of Nigeria’s Civil War Figure, Major (Dr.) Albert Okonkwo - Part One

By Emeka Esogbue

In the turbulent months of 1967, the Nigerian Civil War spilled into the Midwest when Col. Chukwuemeka Odumegwu-Ojukwu ordered the invasion of the region. What followed was one of the conflict’s most remarkable yet least-studied episodes: The short-lived Midwest Republic. At the heart of this moment stood Major (Dr.) Albert Okonkwo, a medical doctor turned soldier, who was appointed Military Administrator after Biafran forces crossed the River Niger and occupied Benin City.

For six intense weeks, Okonkwo governed a multi-ethnic region caught between two warring sides, navigating politics, loyalty, and survival.

This work traces his story from the decisions that defined his wartime role to the quieter, often overlooked years that followed. Drawing on historical records and a rare interview with his brother, it sheds light on Okonkwo’s life, legacy, and the personal reflections that history nearly forgot. These insights, his background, his frustrations, and his disillusionment with Ojukwu and the Eastern Region after the war, the detention and reitegration into Anioma society are deeply revealing.

Early Life and Education

Major (later Colonel) Dr. Albert Onweazu Okonkwo was a significant yet relatively under-examined figure of the Nigerian Civil War (1967–1970). He was born in Jos, present-day Plateau State, to Ibusa parents: Onowu Joseph Nwanze Okonkwo of Umuezeagulu, Ibusa, and Mrs. Matilda Adaoji Okonkwo (née Uwandulu) of Umuezeagwu, Ibusa. Albert was the eldest male child on his mother's side because it was a polygamous union - exactly 1 woman and 3 sons while the eldest is Maria Okwudikakwue Odita nee Okonkwo still on her mother's side.

His younger brother, Prof Patrick Okonkwo, is an Emeritus Professor of Marketing and Logistics who earned his Ph.D. from Michigan State University in East Lansing Michigan 1978. Incidentally, Emeritus Prof Okonkwo did all his university schooling in the USA where he still resides today, later teaching in Central Michigan University for 25 years. The middle brother, Richard Ogomegbunem Okonkwo, was a geologist who graduated from Iowa State University in 1964 and later worked for Mobil Oil Company.

Albert Okonkwo began his educational journey at St. Paul's Primary School, Jos, Plateau State before attending Africa College, Onitsha (now
Our Lady's High School), Woliwo, Onitsha, near Chukwurah Street, by Ochanja Market. He worked briefly with the Accounts Department of the Nigerian Railway Corporation. In 1952, he left Nigeria for the United States. Together with his siblings, he attended Morningside College (now Morningside University) in Sioux City, Iowa, a choice that reflected the family's strong commitment to education abroad.

Albert later gained admission to the University of Kansas School of Medicine (KU Med) in 1956, where he was one of the few Black students at the institution. Albert Okonkwo hails from a family strongly rooted in education and he was proud of it. The well-known Don Ohadike, Professor of History, was his first cousin while his mother was Prof Austin Uwandulu's Aunty. Prof Austin Uwandulu is a former Director with the National Population Commission and also the founder of the Academy for Governance, located in Abuja and Ibusa, his hometown. Prof Peter Esedebe, his cousin was a Nigerian historian, academic and author at the University of Nigeria who is best known for his scholarship in African history particularly, in Pan-Africanism, Nigerian history and the study of civil war. His book, "Pan Africanism: The Idea and Movement, 1776 - 1991 is widely cited in African studies. Dr. Festus Uwandulu was also another cousin of his worth mentioning. Albert Okonkwo is best remembered as brilliant and disciplined, with no visible signs of the radicalism or militarism that would later characterize his wartime life. He returned to Nigeria in 1965 just two years before the outbreak of the civil war.

Military and Administrative Career

Originally a medical doctor, Okonkwo joined the military and quickly rose in responsibility under Ojukwu’s Biafra. After the Biafran invasion of the Midwest in August 1967, Ojukwu appointed him Military Administrator of the newly occupied territory.

Okonkwo’s administration lasted just six weeks. Despite efforts to stabilize Biafran control and appeal for local support, the occupation faced hostility, especially among non-Ibo Midwesterners. On 20 September 1967, federal troops under Col. Murtala Mohammed recaptured Benin City, forcing Okonkwo and the Biafran forces to retreat.

His brief tenure remains significant both as a symbol of Biafra’s attempt to extend influence beyond its Igbo heartland and as an illustration of the ethnic complexities of the conflict. Okonkwo is remembered as the shortest-serving leader of a declared republic during wartime.

Controversies and Critiques

Different participants in the war have offered explanations for the failure of the Midwest invasion. Alexander Madiebo (The Nigerian Revolution and the Biafran War, Enugu: Fourth Dimension Publishers, 1980, p. 158) partly blamed the defeat on the disruptive influence of Biafran civilians who followed the army, spreading accusations of sabotage that demoralized officers. He also criticized Col. Victor Banjo, accusing him of antagonizing other field commanders.
In fact, Okonkwo’s kinsman, Col. Henry Igboba, was arrested by Banjo during the occupation and later executed by federal troops after the fall of Benin when retreating Biafrans abandoned him in a prison.

Brig. Gen. Godwin Alabi-Isama (The Tragedy of Victory: On-the-Spot Account of the Nigeria-Biafra War in the Atlantic Theatre, Spectrum Books, 2013, p. 59) was far more scathing. He dismissed the participation of Midwestern Ibos in the Biafran cause as misguided, asking why they would fight for a breakaway republic while their families remained vulnerable in the Midwest. He described the Midwest invasion as a “worthless and strategic blunder,” famously writing:

“What I did not understand as an Army officer was how on earth Biafran troops got to Sapele and Warri! What would they have been looking for there? What tactics or strategy was that? Biafran’s entry into the Midwest was, to my mind, a military blunder. There were better objectives than Benin and Lagos. What about Benue?”

This view finds support in Opeyeoluwa Rotimi Olajide (“Revisiting the Midwest Invasion Strategy During the Nigerian Civil War,” Àgídìgbo: ABUAD Journal of the Humanities, Vol. 3, 2021), who argued that while the campaign was intended to open a route to Lagos, it became a “mis-step, a reversal of initiative, and a source of demoralization for both army and civilians.” Reports of looting, arson, curfews, and propaganda worsened Biafra’s image locally and internationally.

Although not every historian agrees that the invasion was a blunder, its consequences were devastating. The fall of Benin provoked retribution against Anioma communities, culminating in the massacres in Asaba, Ogwashi-Uku, and Isheagu — one of the darkest chapters of the war.

The term “Asaba Massacre” can be misleading: The killings were not confined to Asaba but extended across the Asaba Division the administrative district that included today’s Aniocha and Oshimili communities with headquarters in Ogwashi-Uku. For instance, Isheagu and Ogwashi-Uku also experienced the enormous massacres. Once the Biafran invasion was interpreted by many as a conspiracy of the Midwestern Ibos, Murtala Mohammed’s 2nd Division embarked on deliberate, systematic killings.

Murtala’s Leadership and the Onitsha Campaign

Murtala’s wartime leadership remains one of the most debated aspects of the early conflict. Although well-trained, he was inexperienced in divisional-level command. A former Signals Officer, he was promoted too quickly to command the newly created 2nd Division, a responsibility that tested and exposed his limits too early in the war.

Impatient for a dramatic victory, Murtala favored frontal assaults over careful reconnaissance. At Onitsha, he launched repeated river crossings that were decisively repelled by Col. Joe Achuzia and his men, who had fortified the riverbank with machine guns, artillery, and mortars. These operations led to massive federal casualties and the drowning of many soldiers, a humiliating defeat that ultimately forced his reassignment.

While he later became more cautious, relying on flanking operations, the damage was done. His early failures cost the federal side dearly and left a legacy of resentment among Anioma civilians who bore the brunt of his division’s reprisals.

The Bridge Demolitions and Anioma Tragedy

The destruction of key bridges across Anioma territory further sealed the fate of civilians. Madiebo reports that as federal forces advanced rapidly from Warri through Abraka to Umutu, Biafrans blew up the Umutu Bridge, fought delaying actions, and eventually retreated through Ogwashi-Uku and Asaba. The River Oboshi Bridge destruction by Biafran forces was not left out in the episodes. When federal troops entered Asaba on 8 October 1967, Biafran forces fell back to Onitsha and demolished the Niger Bridge.

This was a militarily defensible decision slowing the federal advance and allowing Biafra to fortify Onitsha but its humanitarian consequences were catastrophic. Thousands of Anioma civilians were left stranded west of the river, unable to flee, and became targets for revenge killings.

Bird & Ottanelli (The Asaba Massacre: Trauma, Memory, and the Nigerian Civil War, Cambridge University Press, 2017) note that the bridge’s destruction effectively cut Anioma off from the East, while local accounts describe it as a betrayal:

“Even though Anioma was never part of Eastern Nigeria … blowing up the bridge looked like abandonment, a betrayal.” (AnaedoOnline, 2021).

The federal troop took advantage of the action to inflict the pogrom on the people. It is difficult to leave out the prominent roles of Anioma officers, such as Col Conrad Nwawo, Col Sylvanus Ben Amaechi Nwajei and Major (Dr.) Albert Onweazu Okonkwo who also fled to the Eastern Region while their parents suffered the implications of the war. They became quite unable to defend the Anioma territory.

Part Two of this article will discuss the post-war life, personal life and legacy of Major (Dr.) Albert Okonkwo.

...to be continued

Col. Sylvanus Nwajei (Retd): His Life, Legacy, and Language of War – Part Two

By Emeka Esogbue

Part Two

When Colonel Chukwuemeka Odumegwu Ojukwu called on officers of Eastern origin serving across Nigeria to return home, his message carried two clear intentions — to ensure their safety in a tense post-coup Nigeria and to build up the newly emerging Biafran Army. Many Anioma officers heeded this call, returning home and taking up arms in service of the secessionist state. Among these officers was Colonel Sylvanus Benedict Amaechi Nwajei, the subject of this narrative, who hailed from Ibusa, an Anioma community in today’s Delta State. Part One of this series explored his early background; Part Two now turns to his experience during the war years.

Scholars have long noted that the Midwestern Ibo were caught in a delicate position at the outbreak of the war. Some were neutral, others ambivalent, and there was mutual distrust between them and their Eastern counterparts. Ojukwu, already commanding a core of loyal Eastern officers, made an emphatic call for “Eastern Ibo” to return to the East, a call that left many Midwestern Ibo perplexed and exposed, unsure whether to stay put or risk displacement.

The reasons for Ojukwu’s focus on Easterners were partly strategic and partly political. To him, the East was the Igbo heartland and a defensible base. The Midwest, however, presented a more complicated reality. As Dawodu.net notes, trust and loyalty between regions had collapsed after the July 1966 counter-coup, and Eastern leaders could not be certain that their Midwestern cousins would remain loyal in an escalating conflict. Vanguard’s report on Ojukwu’s 1967 Speech that Called for Secession of Biafra confirms that Ojukwu never explicitly instructed Midwestern Igbo to return to home as well, leaving them in a vulnerable limbo.

This liminal perplexity is well-documented in "Identity Issues in the Nigerian War: The Midwest Episode" byJoseph Ejemheare Ighodalo, 2022, which highlights the ethnic and regional tensions that shaped the Midwest experience. Uyilawa Usualele (2017) similarly observed that not everyone in the Midwest including some who had assimilated Igbo identity was automatically regarded as Igbo in the context of wartime loyalties. What followed, as General Alexander Madiebo later called the “Biafran Revolution,” was a period of heightened suspicion and reprisals. Many officers whether from the East or Midwest were branded "saboteurs" Col. Conrad Nwawo and Lt. Col. Mike Ivenso never escaped it during their Onitsha battles. Some escaped unharmed, others were imprisoned for perceived disloyalty. This climate of mistrust would eventually shape Nwajei’s own fate in Biafra.

Understanding this backdrop is crucial for grasping why Anioma officers like Nwajei ended up displaced from his Biafran Army position and repositioned by Ojukwu despite his efforts.

Colonel Nwajei’s own switch from the Nigerian Army to Biafra is particularly telling. Before the war, he had risen through the ranks to become Commandant of Supply and Transport, a prestigious and strategic post that placed him among Nigeria’s top officers in the early 1960s. The July 1966 counter-coup disrupted his career, as it did for many Anioma officers who were now mistrusted by colleagues. By this time, Nwajei had returned to the Midwest, where Dawodu.net records him as one of the key security figures of the region alongside Lt. Col. Conrad Nwawo.

When Biafra launched its daring Midwest invasion on August 9, 1967, Nwajei was notably absent from the planning and execution. "The Untold Story of Nigeria’s Civil War" records that he “did not know and was never trusted by the anti-Lagos elements in the Midwest.” This distrust was ironic, since he had taken no part in the January 1966 coup. In fact, Madiebo recounts in "The Nigerian Revolution and the Biafran War" that in the evening of the coup, he, Nwajei, and Major Eze were together playing lawn tennis at the Military Hospital Court in Yaba. He was far removed from any plot.

During the brief Biafran occupation of Benin, Nwajei returned to his hometown of Ibusa. There he was seen repainting his house, a quiet, almost domestic act that symbolized his neutrality at this early stage. But this calm was short-lived. In late September 1967, Federal forces launched Operation Torch, retaking Benin and advancing towards the Asaba–Ibusa axis. Federal troops, suspicious of potential Biafran sympathizers, began targeting properties of known or suspected officers.

According to Ogie Marshall, a family associate who lived with him at the time, Federal troops raided Nwajei’s house, leaving it ransacked. This violation was the turning point. Neutrality was no longer tenable. Fearing for his life and dignity, Nwajei fled across the Niger into Biafra, finally casting his lot with the secessionist state. In the East, he resided in several communities including Umunze and Eziama while stationing his family in one particular settlement for safety.

Once in Biafra, his experience and training quickly earned him a critical role. He was appointed General Officer Commanding (GOC) of the 14th Division, directing operations in some of the most strategically important sectors. Vanguard records that he fought fiercely in the Awgu sector of the Udi Hills and later at Oguta, where Biafran troops sought to prevent Federal advances toward the oil belt.

Alexander Madiebo’s wartime memoir preserves one of Ojukwu’s remarkable signal messages addressed jointly to Achuzia, Nwajei, and Anuku — three Anioma officers:

“C-in-C for GOC. Oguta operations. Army efforts at Oguta appear fruitless. There is no basis for Achuzia’s optimism. Nwajei only hopes while Anuku is hopeless. You will take the situation personally in hand and report progress. Acknowledge.”

The trio eventually did more than acknowledged as they recaptured Oguta, showing extraordinary resolve. According to Madiebo, Federal troops fled into the lake rather than risk capture. It was in this battle that a Federal Pennate armored vehicle, which was later nicknamed “Oguta Boy” was destroyed.

Despite the feat, Nwajei’s fortunes soured. When Owerri fell to Federal troops, he shifted his headquarters to Atta. When a civilian delegation came to ask why Owerri was lost, he angrily blamed the defeat on lack of weapons, warning that similar losses would follow unless the army was rearmed. The delegation reported to Ojukwu that his remarks were demoralizing the civilian population. He was relieved of his command and replaced by Colonel Kalu, and reassigned to a civilian post in the Biafran Fuel Directorate.

Despite joining the war later than his peers, Nwajei’s record stands out. His combination of logistics expertise and field command made him a key figure in the Biafran war effort until the end.

By late 1969, Biafra was collapsing. Federal forces had captured Owerri, Umuahia, and Port Harcourt, famine was catastrophic, and Biafra was cut off from the outside world. On January 9, 1970, Ojukwu departed Uli airstrip aboard a Biafran Air Force Super Constellation for Ivory Coast, where President Félix Houphouët-Boigny granted him asylum. Before leaving, he appointed Major General Philip Effiong as Officer Administering the Government of Biafra. Effiong announced a ceasefire on January 12, 1970, and surrendered in Lagos.

Nwajei, like other Biafran commanders, laid down his arms under General Yakubu Gowon’s “No Victor, No Vanquished” policy. Though briefly detained, he was eventually released and allowed to return to civilian life.

Colonel Sylvanus Nwajei’s story is emblematic of the Midwestern Ibo experience — men initially hesitant about secession, hoping to remain neutral, but ultimately swept into war by events beyond their control. His decision to join Biafra was less about ideology and more about survival, dignity, and the realization that neutrality had become impossible.

History is ultimately about choices. Nwajei’s life reminds us that wars are fought not only by armies and nations, but by individuals making deeply personal decisions in moments of crisis. His choice, shaped by the raid on his home and the shifting tides of war, made him one of the most significant Anioma officers in the Biafran struggle.

As we shall see in Part Three, he would later adjust to post-war life, becoming a key contributor to the development of Ibusa, his beloved hometown.

...to be continued.

Col. Sylvanus Nwajei (Retd): His Life, Legacy, and Language of War – Part One

By Emeka Esogbue

Although several senior army officers of the then Midwestern Ibos, today’s Anioma people fought in the Nigerian Civil War (July 6, 1967 – January 15, 1970), their stories remain largely untold. The participation of Anioma soldiers is often underrepresented in Nigeria’s national discourse, despite the critical roles they played on both sides of the conflict.

The Midwest Invasion of 1967: Lessons for Today's Geopolitics, Dawodu.net offers useful operational detail, about the Midwest Army command (4th Area Command), showing that Midwesterners held useful posts. However, the representation of the same Midwesterners (Anioma) is formally constrained. Today's stories, show other regional officers mainly from Anioma, Efik, Ijaw and Ibibio as having less visibility.

It is worth recalling some of these distinguished Anioma military figures: Col. Conrad Dibia Nwawo, one of the most trusted commanders in Col. Chukwuemeka Odumegwu Ojukwu’s Biafran Army from Onicha-Okona; Maj. Joseph “Hannibal” Achuzia, the fearless division commander credited with halting Col. Murtala Muhammed’s advance at the bank of the River Niger, inflicting momentous losses on Nigerian forces.

What is often left unsaid about Murtala was that, though well-trained, he was relatively inexperienced as a commander. His approach to military strategy was clumsy, and his overall planning of operations was frequently called into question. As one would soon see in his encounter with Achuzia, the development and execution of strategies necessary to accomplish specific command objectives were not his strongest qualities, a fact that became evident in the prolonged delays and costly mistakes that plagued his Midwest campaign.

Other notable Anioma figures included Lt. Col. Christian Ochei, Maj. O. Mojekwu, and Lt. G. Osunbor. On the federal side was Lt. Col. Godwin Alabi-Isama, often compared to the legendary “Black Scorpion,” Col. Benjamin Adekunle, for his fearless campaigns. Their division controlled much of the Atlantic coast from Bonny to Calabar and beyond and was credited with the highest territorial gains on both sides during the war. Yet, despite their celebrated victories, the post-war treatment of Adekunle and Alabi-Isama revealed the complex politics of Nigeria’s military establishment, a reality that also contributed to the erasure of many Anioma officers’ legacies, including that of Col. Sylvanus Nwajei.

From Ibusa alone emerged several officers whose exploits remain scarcely documented: Col. Albert Okonkwo, who briefly served as Military Administrator of the Midwestern Region, earning the distinction of being one of the shortest-serving leaders of a declared territory in modern history (roughly six weeks); Col. Michael Okwechime, the brilliant military engineer and senior to Obasanjo; Maj. Sam Ojei; and Col. Emmanuel Igboba.

Col. Igboba’s story is particularly tragic. A senior officer from the Ogbeowele quarter of Ibusa, he sided with Biafra during “Operation Torch,” the Midwest Invasion of 1967, and quickly rose in prominence. After Biafran forces captured Benin City, he reportedly held a key position in maintaining security and order under the short-lived Biafran-backed Republic of Benin, where his kinsman, Col. Albert Okonkwo, served as Military Administrator.

When the Federal 2nd Division under Col. Murtala Muhammed retook Benin, the Biafran troops retreated eastwards. Federal forces then carried out reprisal actions against those accused of collaborating with the Biafran occupation. Col. Igboba was captured, charged with treason, and reportedly executed by beheading alongside other officers and civilians, a grim message meant to deter any future “Midwest-style” secessionist ambitions.

The incident sent shockwaves across Anioma land, terrifying many officers and deepening their sense of alienation from the federal side. It prompted several to flee across the Niger and formally enlist in the Biafran Army.

Sadly, the post-war accounts of many of these officers remain fragmentary, preserved only in memoirs, oral traditions, or not at all. The official record of Col. Igboba’s death remains unavailable to historians, just as the exact circumstances surrounding Maj. Kaduna Nzeogwu’s death are still debated.

As the author of this piece, I encountered extreme difficulty in retrieving reliable information on Col. Sylvanus Benedict Amaechi Nwajei. Surprisingly little has been written about him, despite his stature as a career soldier. One would have expected that both Col. Chukwuemeka Odumegwu Ojukwu and Gen. Yakubu Gowon, central figures of the war would have left behind detailed accounts of the conflict to guide future generations. Ojukwu, who knew so much, chose to depart with silence; Gowon, still with us, has an opportunity to document his perspective and help close these gaps in Nigeria’s history.

This article seeks to do its part by telling the story of Col. Sylvanus Benedict Amaechi Nwajei, a brilliant soldier from Ibusa, whose journey from Warri schoolboy to senior officer in one of Africa’s bloodiest wars is worth preserving.

Early Life and Education

Col. Sylvanus Benedict Amaechi Nwajei was born on November 2, 1935, in Warri to Mr. and Mrs. John and Maria Nwajei both of whom hailed from Nkpanyala in Umuekea Quarters of the Ibusa community. He was the sixth child with seven other siblings with four being males and the other four, females. Nwajei spent his early years in Warri, where he developed a passion for both scholarship and sports.

He attended Government College, Ughelli, where he excelled academically and athletically. Nwajei was a footballer, lawn tennis player, and table tennis champion, winning several medals and bringing pride to his school but from family sources, he had always admired soldiers being a regular partaker in school parade. One day, he told his father he was going to join the army but his father downplayed it since the military was never an occupational regular means at least, to the Ibusa people at the time.

During this period, he formed a close friendship with another Ibusa son, Michael (Mike) Okwechime. Both were born and raised in Warri, attended Government College, Ughelli, and played football together for their neighbourhood teams in the 1960s. Their friendship endured into adulthood: both enlisted in the Nigerian Army, later crossed over to Biafra, fought through the civil war, and eventually settled in Benin after the conflict.

Okwechime would later rise to become Chairman of the Nigerian Football Association (NFA), first in acting capacity (1971–1973) and later as substantive chairman (1981–1982).

Military Career

After completing secondary education, Nwajei enrolled in Nigeria’s military school.
Like many of his contemporaries such as Aguiyi Ironsi, Yakubu Gowon, David Ejoor and Conrad Nwawo, Col Nwajei later attended the Royal Military Academy Sandhurst (RMAS) in the UK, where he became trained to British standards and groomed for leadership positions in the newly independent Nigerian Army. This strengthened him as one of the professionally trained Nigerian officers of his generation. By the mid-1960s, he had earned a regular officer’s commission and was serving in the infantry.

Like many officers of his generation, he was frequently posted to different battalions and garrisons across the country, gaining a broad exposure to soldiers of diverse backgrounds and a deeper understanding of army operations.

The Civil War Years

The political upheavals of 1966 deeply affected Midwestern Igbo officers. Following the July 1966 counter-coup, the Nigerian Army became sharply polarized along ethnic and regional lines. Northern officers distrusted Eastern ones, and vice versa, leading to widespread killings of Igbo soldiers in the North.

Lt. Col. Godwin Alabi-Isama captures this reality in his memoir The Tragedy of Victory (Spectrum Books Ltd., p.34), where he notes:

“The Midwest Ibos had sympathy for the Ibos who later declared their own Republic of Biafra. Many Midwesterners were also killed in Kaduna during the unrest, and one of the leaders of the failed coup was also a Midwest Ibo.”

With the outbreak of hostilities, Sylvanus Nwajei, like many Anioma officers, answered the call. He would play a significant role in the Midwest Invasion (Operation Torch) of August 1967 and in the subsequent defensive operations as Nigerian forces pushed back across the Niger.

His journey from Warri schoolboy to senior Biafran officer was just beginning and so were the trials that would test his courage, skill, and loyalty as one of Anioma’s sons, a people famed for their legendary fighting spirit.

Emeka Esogbue

Historian • Author • Cultural Advocate

Emeka Esogbue (born in Ibusa, Delta State, Nigeria) is a Nigerian historian, researcher, author, and cultural commentator popularly referred to as “The Prince of Ibusa Historiography.” He is best known for his extensive work documenting the history, genealogy, and sociocultural development of Ibusa and the Anioma people of Delta State.

Esogbue is the author of several books, including:

A Study of Ibusa in the Context of Anioma Historiography (2014) – regarded as one of the most comprehensive works on Ibusa’s origins, traditions, and political evolution.

The Nigerian Civil War and the Memories of Oko Village (2017) – a historical account that chronicles the impact of the Nigerian Civil War on Anioma communities.

His essays and articles have appeared in Nigerian newspapers, online journals, and community development platforms. As a member of the Ibusa Think Tank, and Ibusa Community Development Union Worldwide, Esogbue contributes to initiatives aimed at promoting development, cultural awareness, and historical accuracy within Anioma.

Through public commentary and advocacy, he has become a leading voice in correcting historical distortions surrounding Anioma identity, championing the preservation of oral traditions, and documenting notable personalities and events that shape Anioma’s collective memory.

Selected Works

Esogbue, E. (2014). A Study of Ibusa in the Context of Anioma Historiography. Ibusa: Anioma Heritage Publications.

Esogbue, E. (2017). The Nigerian Civil War and the Memories of Oko Village. Ibusa: Anioma Heritage Publications.

Esogbue, E. (Various Years). Articles in Vanguard Newspaper, Anioma Essence, and Ibusa Community Online.

Recognition

Emeka Esogbue is frequently cited in academic and community research about Anioma history and has been acknowledged by cultural associations for his efforts in preserving Ibusa heritage.

Three Masters, One Genre: The Lyrical Worlds of Warrior, Oliver De Coque, and Osadebe

By Emeka Esogbue

In Igboland, the Southeast region of Nigeria, three highlife musicians stand out as the most influential of all time: Christogonus Ezebuiro Obinna, popularly known as Sir Dr. Warrior; Chief Stephen Osita Osadebe; and Chief Oliver Sunday Akanite, widely celebrated as Oliver De Coque. Though all three have since passed on, their music continues to define Igbo cultural memory.

Hardly would one step into an Igbo home or attend an event without hearing the voices of these legends blaring from turntables or speakers. Their greatness was such that entire generations grew up immersed in their lyrics. Adults lived by their words, while children absorbed their songs with striking familiarity. Their influence was not confined to Igboland alone; it reached other parts of Nigeria and beyond. Yet, within Igbo society, they remain the enduring signatures of musicality and social life.

While their works differ in tone and emphasis, comparing them reveals the breadth of highlife expression.

*Sir Dr. Warrior: The Cultural Therapist*

Sir Dr. Warrior, born Christogonus Ezebuiro Obinna in Enyiogugu, Aboh-Mbaise Local Government Area of Imo State, sang in the Owerri-Mbaise dialect, blending the richness of his Mbaise heritage with Igbo oral tradition. This gave the Oriental Brothers International Band its distinct Owerri-Igbo lyrical flavor.

Formed in 1972, just after the civil war, the Oriental Brothers quickly became an “Igbo healing balm,” addressing the pains of a people seeking cultural rebirth. Warrior served as lead vocalist, chief composer, and eventually leader of the group until internal divisions arose.

His music was steeped in proverbs, philosophy, and social commentary, delivered with mid-tempo guitar riffs, layered harmonies, and a commanding voice. More than entertainment, his songs functioned as cultural therapy, reminding his people of their values and resilience. His death in 1999, at just 55, left Igboland mourning the loss of one of its greatest musical ambassadors.

*Oliver De Coque: The Guitar Wizard and Celebrant*

Chief Oliver Sunday Akanite, famously known as Oliver De Coque, hailed from Ezinifite, Anambra State. Renowned for his mastery of the guitar, he fused traditional Igbo ogene rhythms with modern highlife, creating a flamboyant, danceable sound.

Recording over 70 albums, he became one of Africa’s most prolific musicians. His songs often eulogized successful businessmen, titled men, and social clubs, with his peak as a praise-singer coming in the 1990s. Yet, beneath the glamour, his lyrics also reinforced communal pride and Igbo identity.

Oliver’s style made him the voice of celebration and prestige, the man whose music filled dance halls, weddings, and club meetings. He passed away in 2008, but his guitar-driven anthems remain inseparable from Igbo celebrations.

*Osita Osadebe: The Philosopher of Highlife*

Chief Stephen Osita Osadebe, fondly called the Highlife King of Africa, was born in Atani, Ogbaru Local Government Area of Anambra State. More than a musician, he was a philosopher whose songs carried wisdom and reflection.

His brand of highlife was slow, deliberate, and contemplative, in contrast to the flamboyance of Oliver and the proverb-heavy urgency of Warrior. Through classics like “Osondi Owendi,” he taught patience, humility, and the acceptance of life’s ironies.

Osadebe’s music dominated family gatherings, cultural events, and Sunday leisure. His calm but weighty delivery resonated not only in Nigeria but across Africa and the diaspora, earning him international recognition that surpassed his peers. He died in 2007, leaving behind an unmatched philosophical legacy in highlife.

*A Shared Legacy*

Together, Warrior, Oliver De Coque, and Osadebe arrested public musical life in Igboland and beyond, each filling distinct cultural, emotional, and social roles. From the 1970s to the 1990s, they virtually monopolized the soundscape:

Warrior gave the morality and cultural therapy; Oliver gave the glamour and celebration and Osadebe gave the philosophy and calm reflection.

No wedding, funeral, market day, or community meeting passed without at least one of their voices in the background. Collectively, they provided Igbo society with a soundtrack of life from birth to death, poverty to wealth, sorrow to celebration.

*A Personal Note*

In the end, while I cannot declare one greater than the others, I must admit a personal bias that Sir Dr. Warrior moves me the most. His voice, steeped in proverbs and moral truth, continues to resonate deeply with me. He may not be the best in absolute terms, but to me, he is my best. Sir Dr. Warrior remains my best.

Ibusa Multiple Obiship Explored: Insights from Obi Ajudua's One-Year Milestone – Part Three

By Emeka Esogbue

So far, much has been said about the Ibusa Multiple Obiship system and the challenges it currently faces. It is now crucial to examine the relevance of this institution to the Ibusa community in the modern era.

Historically, the ancestors of Ibusa alongside neighbouring communities like Asaba, Okpanam, and Okwe, established a structured social hierarchy in which Obiship was regarded as the highest attainable status, reserved for nobles and men of distinction. Like many African institutions, however, early Europeans dismissed this system, branding it as inherently “pagan” or “fetish.”

From the perspective of Obi Dr. Henry Ajudua, a staunch advocate for the preservation of Obiship in Ibusa, such labeling was nothing more than colonial propaganda. He asserts that the Obiship tradition emphasizes morality, justice, and communal harmony with values far removed from the chaos or evil portrayed by Europeans. The Obis of Ibusa are known for purity and devotion to godliness within their society. Moreover, much like Europeans, the people of Ibusa have always believed in a Supreme Being and the existence of higher powers.

Spirits and ancestors in Ibusa culture are seen as intermediaries, similar to how saints are venerated in Catholicism. It is well known that Christianity itself embraces rituals rooted in European traditions and culture. Yet, Europeans employed terms like “pagan” and “fetish” to ridicule African sacred symbols and institutions, dismissing their profound spiritual and cultural significance.

The European branding of African traditions as evil was a calculated attempt to justify colonial domination and accelerate conversion to Christianity. These judgments were grounded in bias, ignorance, and deliberate misrepresentation. By portraying African chiefs and traditional systems in a negative light, Europeans sought to dismantle indigenous governance and impose foreign rule. They promoted the belief that Christianity was the only true faith, while African cultures were destined for condemnation.

In preserving the Ibusa Obiship, it is vital for the people especially the youth to shed these colonial misconceptions. The institution is neither evil nor primitive. Many have questioned why an enlightened professional like Dr. Ajudua, a medical practitioner based in the United States, would choose to return and embrace the title. Yet, Americans themselves uphold their traditions and status symbols with pride. If they can cherish theirs, why shouldn’t Ibusa do the same?

The continued decline in the number of Obiship titleholders is alarming and should concern every son and daughter of Ibusa. It is equally important to remember that Obuzo and Omu candidates in Ibusa, just like the Asagba and Omu in Asaba, all draw legitimacy from the same cultural heritage. For this reason, the promotion and sustenance of the Obiship institution in these communities must remain a conscious priority.

Branding Obis as fetish contributes nothing to the preservation of Ibusa civilization. It only distorts the truth about a proud heritage of Ibusa. The publicity surrounding Obi Dr. Henry Ajudua’s initiation ceremony was widely praised for demonstrating to the younger generation that there is nothing evil about the system. The colonial narrative that African traditions are primitive and backward should be rejected outright. It was merely a tool of domination and exploitation.

The people of Ibusa must take pride in their Obiship and ensure that this cherished institution does not fade into history.

…Concluding Part

…continued from Part One

Ibusa Multiple Obiship Explored: Insights from Obi Ajudua’s One-Year Milestone – Part Two

By Emeka Esogbue

As highlighted in Part One, attaining the Obiship title in Ibusa, Asaba, or Okwe is both prestigious and costly. Similar to the revered Ọzọ initiation in Igboland, Multiple Obiship is an institution reserved for the affluent, those who embody nobility and aristocracy. Its high financial demands and associated challenges remain a significant barrier to entry.

Without question, the Multiple Obi System stands as the most distinguished traditional title in Asaba, Ibusa, Okwe, and Illah. It represents the pinnacle of traditional authority, akin to what the Ọzọ title symbolizes across the Southeast. Though some view it as diminished today, Obiship continues to face profound challenges driven by cultural shifts, economic pressures, Christianity, and Western influences.

Traditionally, the Obi institution embodies social, spiritual, and moral authority; pillars that define nobility in Enuani communities. The emerging question, however, is how to preserve this heritage in a rapidly changing society. While some argue for reforms to make the Ibusa Multiple Obi System more inclusive, others maintain that it should remain exclusive, reserved for individuals of integrity, community trust, and wealth. For this second school of thought, the high cost is intentional because it distinguishes the noble from the ordinary, reflecting both traditional weight and modern expectations.

When asked about the cost of Ibusa Obiship, Obi Dr. Henry Ajudua emphasized:

“The Obi title is for the accomplished in our community. You must be financially comfortable to earn it.”

As reported in Part One, love and solidarity within the ogbe (quarter) and contributions from the Umuada can ease the burden. Support often comes in the form of goats, yam, and dry fish, gestures of goodwill witnessed during Obi Ajudua’s own initiation.

However, many Ibusa families hesitate to endorse a member’s decision to take up Obiship. Why? Because while the candidate bears the cost of initiation, the family shoulders the heavy financial demands of burial ceremonies. Furthermore, the title entails continuous obligations, financial contributions to community projects and festivals, reinforcing its elitist nature. This elitism is a major deterrent to younger generations.

Christianity remains the most influential force working against Obiship in these communities. Many Christians dismiss it as idolatrous, while traditionalists defend it as the essence of ancestral heritage. This cultural-religious conflict has drastically reduced the number of titleholders.

The Christian viewpoint, however, clashes with the ancestral saying:

“Odinani amaa gwu agwu” meaning tradition never ends. Indeed, African traditions will persist so long as purists and Christians alike:

• Bear African names

• Celebrate traditional marriages and festivals

• Accept herbal medicine for healing.

Thus, for one to reject African tradition while living by its cultural elements remains a paradox.

In Ibusa, to become Omu, the traditional leader of women and markets, a candidate must first attain Obiship, symbolically elevating her status to masculinity. Before this, she passes through the 'Alor' rites and earns the title of Ogbueshi by providing a live cow. She then earns the traditional salutation of Ogbueshi which is typical to Ibusa just as she may also be greeted, Igwe because of her 'elili ukwu' after visiting the Ihu Ani, the Ibusa sacred ground in Umueze. She is buried as an Obi; in a seating position inside the typical African coffin, locally made for that purpose. Similarly, to become the Obuzor (head of Ibusa), Obiship is a prerequisite, just as it is for the Asagba (head of Asaba) in Asaba and the Omu in Okpanam.

While Asaba and Ibusa have preserved Multiple Obiship through Omuship, Okpanam has restricted it largely to Omuship alone. Unfortunately, Okpanam’s Ugoani (head of Okpanam) white paper did not stipulate Obiship as a requirement, an oversight that diluted its prominence. Still, these communities, intentionally or otherwise, have kept Obiship alive as the apex of traditional authority.

Globalization and Western values have shifted the younger generation’s perception of Obiship. Many now see it as irrelevant, old-fashioned, and exclusive to the elderly. The result is generational apathy that could lead to the gradual extinction of this revered institution.

Obi Dr. Henry Ajudua has, over the past year, consistently advocated for its preservation, exploring ways to make it appealing to modern youths. When asked why the current generation shuns the title, he attributed it to strict rules and high costs. Indeed, Obis in Ibusa, Asaba, Okwe, and Okpanam are bound by rigid moral codes, chief among them, truthfulness and integrity.

Ironically, in an era plagued by corruption and moral decline, these values now seem unattainable for many, further discouraging aspirants. Unless significant reforms strike a balance between tradition and modern realities, Obiship risks losing its relevance in the near future.

…to be continued

Stay with Pen Master for the last part of this piece

We Are Not Against the Proposed Anioma State, Majority Only Want it in South-South ~~Nnamdi Ofonye, National President, Anioma Youth Forum Worldwide AYF-W

Comrade Nnamdi Ofonye hails from Ezi in Aniocha North Local Government Area of Delta State. The National President of Anioma Youth Forum Worldwide, in this interview, opens up to Anioma Media Influencer, *PEN MASTER (EMEKA ESOGBUE)* on issues of Anioma He speaks about the prospects and potentials of the Anioma youths and the challenges faced by them, the proposed Anioma State and why many are opposed to the Southeast Region and many more. Excerpts:

*Pen Master: Comrade, it’s indeed my pleasure to have you. Welcome to this interview session. Well, our teeming readers will like to know you*

Ofonye: Good morning, Pen Master, and thank you for this opportunity. I am Comrade Nnamdi Okwufulueze Ofonye. I am from Ezi in Aniocha North Local Government Area of Delta State. I am the National President of Anioma Youth Forum Worldwide.

*Pen Master: Comrade Nnamdi Ofonye, I understand that you have an upcoming Youth Conference. Now, as the National President of Anioma Youth Forum Worldwide, what can you particularly tell us about this summit?*

Ofonye: Well, the Anioma Youth Forum Worldwide has fixed September 13, 2025 for its maiden Anioma edition of the Anioma Youth Summit. It is a summit we have waited for long. It is a capacity-building summit. We intend to bring guest speakers from Anioma to speak to our youths on various areas that will impact knowledge to them. The theme of this summit is “Awakening the Consciousness of Anioma Youths Towards Nation-Building.” You know, our youths have not actually had anything like this. It is a case of our youths being used only during elections for rigging, thuggery and the rest of them but we are looking at something different for our youths to contribute meaningfully to national development to see themselves as critical stakeholders in the peace and stability of not just Anioma but in Delta State and Nigeria who can always take up leadership positions. It will take their minds away from rigging and thuggery. We need to get ourselves to realize who are. We want to take this opportunity to call on our Anioma leaders to support this planned summit with financial support to enable us have this summit. Other ethnic groups have had this summit. It will be disappointing at the end of the day if our leaders fail to lend their support to this summit because of partisanship.

*Pen Master: So, are you also a politician?*

Ofonye: Yes, …I am a full-fledged politician. I have been in politics all along. I am a member of the All Progressives Congress. I am a founding leader of this great party and when you put it side by side with my leadership of the Anioma Youth Forum, it is in our constitution that every member of the forum should be an active member of any political party of his choice because over time, we developed this mentality that when you lead a youth group, you cannot belong to any political party. That was designed to sway us from leadership.

*Pen Master: What is the benefit of partisanship to Anioma Youth Forum? Can you share it with us please?*

Ofonye: How can we achieve the rise to become leaders in our society if we do not belong to any political party? It is constitutional for Anioma Youth Forum members not only to belong to a political party but to be active members and leaders of political parties of their choice. That is why when we meet, we don’t discuss parties, we only discuss Anioma and its development. We discuss governance and government but we don’t discuss political parties. Yes, I am member of a political party and even aspiring to a political office as far as Aniocha North Local Government Area is concerned. We want to encourage every youth to come out of their shell to become politically active by joining any political party of their choice and push to rise through the ranks because if you don’t belong to any political party, there is no way you can access political power. This is what we need as youths to rewrite and correct the failures of most political leaders in the past and present. This is what makes our Anioma Youth Forum different. If the governors, presidents, senators, and House of Representatives belong to political parties, why won’t an ethnic youth leader belong to a political party? But the good thing is that this does not change anything because the Anioma Youth Forum is a disciplined organization. We know what we do, we know who we are and we know the idea behind this Forum so we align ourselves hundred percent to the dictates of our constitution.

*Pen Master: Candidly speaking, are you all politicians?*

Ofonye: Yes, we are all politicians. We have the Labour Party; we have the PDP; we now have the new ADC as members. Even in our executive line up, we are all members of different political parties but because of the way the organization is structured, we do our things freely without any partisan division among us. So, I am a member of a political party so, are other members of the Forum.

*Pen Master: Anyway, you have described yourself as a politician, a constitutional requirement of your membership. You have also argued that partisanship is the right step to rising to achieve leadership prowess in any society. Now, doesn’t this make your organization a group of aspiring political youths who strive for offices?*

Ofonye: (Surprised) Pen Master, there is no need to run away from the obvious. Every human being is a political animal by nature. In Anioma Youth Forum, the idea is for members to use the forum to drive themselves to positions of authority in the country where they can impact on the society. You will agree with me that since the inception of this Forum, we have remained the strongest advocate group in Anioma as a whole. We have risen above partisanship, culture and sentiments to state the obvious at any situation and this does not reflect partisanship. As a member, you have a right to choose your political party. For instance, I belong to the All Progressive Party. I said this earlier. Some other members belong to the People’s Democratic Party. Until the defection of some members of the People’s Democratic Party to All Progressives Congress APC, our National Secretary, was a staunch member of the People’s Democratic Party. We have the ADC members in our executive positions. We also have Labour Party members. All political parties are well represented. We are youths who must show some of all these political leaders how to work together despite partisan differences. We don’t allow our partisanship to affect our coloration and activities. We have done the right thing and have taken steps to do the right things. We are not running away from that notion. Yes, we are all politicians. The group is a socio political group. Anioma Youth Forum is a socio-political group. That is what we are.

*Pen Master: Okay, tell us about your community*

Ofonye: Yes, as I said earlier, I am from Ezi in Aniocha North Local Government Area of Delta State. Ezi is an agrarian community. It is a peaceful community. There is nowhere you will read of Ezi being an aggressive or hostile community. We have conducted ourselves in line with the encouragement of peace and mutual respect for humanity. We love and welcome people. We are rich in culture. We are traditionalists. We are great farmers because when you go to Ezi, you don’t look for what to eat because our land is fertile and we take advantage of it. The only thing is that our people are suffering from government negligence.

*Pen Master: Alright, thank you, Ofonye, but how organized are the youths of this Ezi community considering that you are the leader of Anioma Youth Forum Worldwide?*

Ofonye: Yes, when I said we are youth-loving people, it tells you that the youths are well-coordinated. If they are not conducted, you should have a hostile community as seen in some other communities. Our youths are well-conducted. We have a national youth body that coordinates the activities of youths just as we also have the home branch. Every youth of the community falls within these two organs, the national body and the home branch. With this, all our activities are well conducted and coordinated. When you say a people are industrious, peaceful, and hardworking, it tells you about everybody, the men, the women, and the youths. Ezi people are industrious, men, women, and youths. They are accommodating.

*Pen Master: Do they suffer…?*

Ofonye: …that is what I can say about the Ezi youths, but like every other Nigerians, the youths suffer neglect from the government. This is where we need the government to look into. Ezi youths need the intervention of the government to empower them to put up basic amenities to enable them to pursue their individual capabilities on what they can do to harness their potential. I am calling on the government to intensify efforts in empowering the youths across the country because by doing so, Ezi youths will also benefit from it.

*Pen Master: What is the Anioma Youth Forum Worldwide view of state creation in the country?*

Ofonye: The Anioma Youth Forum Worldwide is totally in support of the agitation for the creation of Anioma State. Anioma State creation is one major stand that all Anioma sons and daughters are unanimous in support of. I have not seen anybody who is against the creation of Anioma State. The only area that has caused some kind of division is the geographical location between the South-South and Southeast. Your simple question is Anioma Youth Forum’s thought about the creation of the state. Anioma Youth Forum is totally in support of the agitation for the creation of Anioma. It is also very important to state here that even at the public hearing at Uyo, the Anioma Youth Forum Worldwide submitted its memorandum supporting the creation of Anioma State.

*Pen Master: Comrade Ofonye, let us critically look at the proposed Anioma State. As many have observed, the mere mention of the Southeast Region as the future location of the people causes division among the people. Do you think it could have been different?*

Ofonye: Yes, to the majority of the Anioma people, the mention of the creation of Anioma State in the Southeast has caused a lot of disaffection, disagreement, and pushback from stakeholders of Anioma. The reason is simple and not far-fetched. In looking at the insecurity ravaging the Southeast, looking at some other vices that are majorly associated with the Southeast, these have created fears in the minds of many people. The people believe that the reason why Asaba majorly, and several other parts of Anioma have not been invaded by these UGM, unknown gunmen and IPOB extremists is because we are not in the Southeast but if Anioma is located in the Southeast, it is very, very undeniable that some of the good, the bad and the ugly, associated with the Southeast will envelop Anioma and this is the reason everybody or many people are against the creation of Anioma State in the Southeast. That is the reason why there are some purported insinuations that some of the stakeholders are against the creation of the state.

*Pen Master: Can one really say they are against this longtime ambition of their people?*

Ofonye: In my understanding, I have never seen anybody who is against the creation of Anioma State. The only difference is that majority of the people do not want it created in the Southeast instead they prefer it remains in the South-South, using the River Niger as a common boundary which has naturally separated the people from the Southeast. The issue of being Igbos can not be the reason why we should be created in the Southeast. Even the Ijaws who are in faraway Yorubland in Ondo State know they are Ijaws. The same is applicable to the Yorubas in the North-Central of Kogi and Kwara States. They know that they are Yorubas but geographically in the Middlebelt. We, who are also Igbos, can also remain in the South-South because we know we are Igbos in the South-South

*Pen Master: Away from the issue of state creation. Is your forum bothered about insecurity and bad roads in the Anioma region?*

Ofonye: Anioma Youth Forum has over time been bothered about the deplorable state across the major Anioma towns, especially Asaba, the state capital being the epicenter of the state.

*Pen Master: Ofonye, let us know whether your organization has decried these issues of insecurity and state of roads as efforts from you. Do you feel concerned within you and remain silent?*

Ofonye: You will recall that sometime ago, when Asaba-Onitsha Road became very deplorable, it was this same organization that raised its voice, calling on the State Government to do something about it. It was this call that generated the debate. If you can also remember, some defenders of the government started attacking our forum, claiming that we were anti-government. They claimed that the road was a federal road.

*Pen Master: Okay, thank you for raising your concern, but*…

Ofonye: Yes, we have been concerned about the state of roads and several others, including insecurity, ravaging our communities. If you talk about insecurity, our organization has been in the forefront, calling on the federal, state, and local government authorities to do more and make life more meaningful for our Anioma people.

*Pen Master: You may consider this question strategic but it is necessary: Ofonye, does Anioma Youth Forum Worldwide as an apex organization follow up with the organizational activities of the youths of the various Anioma communities?*

Ofonye: Well, to this question, some of them are members of our forum. They participate in our activities, but wholistically, we have not really been able to record a breakthrough in the community youth organizations because the majority of the community-based youth groups are highly political. Our youths suffer from partisanship and political leaders in these various communities have succeeded in hijacking these groups so they lack the freedom to take decisions on their own or associate freely with other associations unless certain leaders give them the order to go ahead. Before now, the Anioma Youth Forum Worldwide erroneously seen by some as being an appendage of APC has not also helped matters despite the fact that this Forum has been run freely and outside partisanship and that there is no atom of partisanship in our activities. Overly, we have not actually been able to break into the community youth organizations across Anioma, but across the nine Local Government Areas of Anioma, we have a formidable structure on the ground.

*Pen Master: Alright, it is good to see the reasons you have not been connected to the various community youth bodies of Anioma. Earlier, I was going to remind you that Ibusa Youth Council, the apex Ibusa youth body, had become stuck with the election of its new officers and now equally has a court case to that effect. I needed to know if there was any organizational consultation with you as an apex Anioma body*

Ofonye: The Anioma Youth Forum is not involved in the Ibusa Youth Council tussle, and we were never consulted.

*Pen Master: …well, yes, but were you aware of this, and what is your take now?*

Ofonye: (Laughs) …personally, I am aware that there is a rough edge between the Ibusa youths, politicians and the traditional leaders but like I said earlier, communities’ youth bodies have become hijacked by leaders, politicians, traditional leaders and other powerful individuals in their various communities and this has impeded their freedom to associate with forums like our Anioma Youth Forum.

*Pen Master: Okay, Ofonye, but not a few complain about the indiscriminate use of drugs and other crimes criminal perpetuations among the youths. Is your body concerned about this growing ugly situation? Tell us.*

Ofonye: The Anioma Youth Forum is doing so much in this regard, and this is one of the objectives of the upcoming September 13th, Youth Summit. We are making arrangements to bring in guest speakers to handle some of these issues such as drug abuse, active involvement of youths in crime, insecurity in Aniomaland, and other social vices. We are really concerned and seeing how to curb this menace by going into partnership with the relevant government agencies and organizations to see how to remedy this ugly situation. Anioma has remained a very peaceful and secure land until recently when the issue of insecurity pervaded our land. Anioma Youth Forum is very much concerned, and we are seeking partnership with the police, Nigerian Drug Law Agencies, and others to see how to curb this menace.

*Pen Master: Comrade Nnamdi Ofonye, on a final note, what is your word for your fellow Anioma youths?*

Ofonye: My final word for Anioma youths is for them to identify who they are and also identify the potential in them. They should stop making themselves tools in the hands of politicians who, at the end of the day, abandon them.

*Pen Master: Comrade Nnamdi Ofonye, it was nice speaking with you*

Ofonye: Thank you very much, Pen Master.

Ibusa Multiple Obiship Explored: A Look Through Obi Ajudua’s One-Year Milestone – Part One

By Emeka Esogbue

First and foremost, I congratulate you, Obi Dr. Henry Chukwuma Ajudua with your dear wife, Obi Okpoho Vivian Henry-Ajudua on your one-year anniversary of assumption of Obi title in Ibusa, land of the Isus. Happily, today marks the Ifejioku of Ndi Eze (Obis) in Ibusa, as traditionally announced by the Senior Diokpa of the community and this is the confluence where cultural practice, enthusiasm and service meet; a sweet cultural coincidence indeed. The festival, usually held before the New Yam Festival, is heralded by the Obis of the town.

The Ifejioku festival has been observed across the ten ogbe (quarters) of Ibusa since pre-colonial times. As in other Anioma communities, it is an agricultural and yam-centered celebration deeply rooted in the Igbo cultural belief system. Ibusa families host feasts, inviting friends and kin, thereby strengthening communal unity and kinship bonds. It was also an opportunity for the people of Ibusa to appreciate their festival and in the end, everybody is happy.

Yam, being the staple crop of the people, symbolized wealth, success, and masculinity. A man’s status and reputation were measured by the size of his yam barn. Many Ibusa men married multiple wives to gain more hands for farming. Obi Osele Augustine Ajufo readily strikes the mind as a worthy historical example of an Ibusa farmer family supported by his large family. Onowu Joseph Ozoemezia Esogbue, the grandfather of this writer was another man whose number of wives and family size were advantaged in farming just after he retired as an Enugu-based engine driver. Evidently, the Umukwa-Umuodafe Ajuduas, the forebears of Obi Dr. Henry Chukwuma Ajudua were also great farmers. Those who grew large quantities of yam could host great feasts, fund ceremonies, and earn noble titles such as Ichi Eze (Obiship).

It is within this tradition that Obi Dr. Henry Chukwuma Ajudua and his wife, Obi Okpoho Vivian Henry-Ajudua, are joining in celebrating today’s Ifejioku among the noble Ndi Eze Igbuzo. The occasion coincides with their first anniversary as Obis in Ibusa and the testimony from them so far, is sweetly infectious, gratifying and a huge encouragement to others to assume the ancient title of the people.

On July 10, 2024, convinced of his desire to elevate his traditional status and walk in the footsteps of his ancestors, Dr. Ajudua, together with his wife, embraced the journey of Obiship, which is the highest traditional honour or strata of the land. Their assumption of this ancient title was grand and widely admired by lovers of Ibusa culture. Furthermore, it brought to public view, the relevance of a traditional status already becoming extinct in modern times beginning with the British colonial activities.

When the British introduced Indirect Rule (1890s–1960), they sought to centralize authority for easier control. However, their limited understanding of the traditional systems in Asaba, Ibusa, and Okpanam soon became evident. This brought them into conflict with the existing multiple Obi holders, whom they perceived as potential threats.

The introduction of Warrant Chiefs in these communities further eroded the prestige and authority traditionally accorded to the Obis. Consequently, many indigenes shifted their ambitions from assuming Obiship to competing for politically backed Warrant Chief positions, which promised colonial benefits. Nevertheless, a few held on to the belief in the ancient positions of their forefathers.

The initiation of Obi Dr. Henry Ajudua with his wife, was guided by the Obuzo of Ibusa, HRM Obi Prof. Louis Nwoboshi, alongside Obi Atuche, Obi Col. Nzekwue, and Obi Uti and a few others. Supported by his ogbe (quarter) kinsmen, a ten-man committee was formed to plan the rites, while the Umuada contributed significantly by providing key items.

As tradition required, Obi Ajudua underwent the 21-day Inor na ichi (Ibanaichi) within his ogwa, during which no visitors were allowed. Afterward, he embarked on the sacred journey to Udo, returning with anklets tied to his ankles, signifying completion of a central rite of passage into Obiship.

The Multiple Obiship system is not unique to Ibusa but also exists in Asaba, Okpanam, and Okwe. Unlike the traditional monarchical model where one Obi serves as the community’s sole ruler, Ibusa’s structure as a federation of quarters with each led by its Diokpa (eldest man) created conditions for republicanism. The relative autonomy of these quarters, combined with evolving political and social factors, weakened the single-Obi system and encouraged the rise of multiple Obis.

Attaining Obiship in Ibusa, Asaba, Okpanam, or Okwe is both prestigious and demanding. It requires enormous financial resources, strict moral discipline, spiritual dedication, and a readiness to shoulder community leadership. Obi Dr. Henry Ajudua, obviously aware of these, has embraced these responsibilities with pride, seeing them as worthy fulfillment of Ibusa’s rich cultural life.

The dynamics and implications of the Multiple Obi system in Ibusa will be explored further in Part Two of this article.

…to be continued

Stay with Pen Master

Interview with Pen Master (Emeka Esogbue)

...continue from Part One

Don't Drag Me into the Obsession that Issele-Uku and Anioma are Monolithic or Only Benin Creations, Ifenna Azomani, Writer of History and Convener of Nri Descendants Conference - Part Two

Pen Master: Shouldn’t one wonder why Benin established its monarchical system in a society already in existence and thriving?

Azomani: The whole essence of establishing the Benin kind of monarchy in Issele-Uku was to establish the Benin strict kind of monarchy but to a large extent, I don’t think that this was achieved even with Obi Oligbo because there was still so much of the republican way of life. This republican way of life came with the migrants from Nri who had been in the area before the Benin migrants came. So, while that monarchical system was in place, Benin was also looking for the opportunity to strengthen its hold. That opportunity came following the death of Obi Odia in about 1730 and the Heir Apparent who was sent to Benin for training died mysteriously and it became an opportunity for Benin to install Obi Odia, the second son of Oba Akenzua I as the Obi of Issele-Uku. The objective was now to establish the Benin monarchical system and that happened in 1730. The implication was that it was bloody because Obi Odia was sent to Issele-Uku with 3 Brigade of soldiers with the aim of quelling any opposition. Even at that, there was still a conflict between monarchy and Okpala system of rule and administration. As we speak today, some people will give you a long list of monarchs but many of us know that the monarchy started under Obi Oligbo and that is what can be proved. Any other claim can hardly be substantiated. Nobody has a total claim of history because it evolves over time. One of the things that happened after the imposition of Obi Ediai in 1730 was the ‘strict’ ‘Beninization’ of cultures and customs in Issele-Uku and this happened with so many conflicts. With his coming, towns like Issele-Mkpitime and Issele-Azagba migrated from Issele-Uku to found new towns because of the fierce and harsh systems that came with the Obi Ediai reign. Issele-Mkpitime will tell you that they migrated from Issele-Uku when Obi Ada came. That Obi Ada was Obi Ediai because he came with ada (traditional staff of office) from Benin. Since 1730 when that reign was established, the Issele-Uku rulers have been the descendants of Obi Ediai, the second son of Oba Akenzua I of Benin. You can see the depth of Benin's influence on Issele-Uku.

Pen Master: Now, still on the problem of assigning Anioma history to a single ethnic group…

Azomani: …Yes, on this monolithic migration theory from Benin, Obi Osemene at the time, was trying to say that Ogboli-Issele-Uku came from Benin but this is not true. Ogboli-Issele-Uku, which is Agidi came from Nri. This is all part of creating hegemonic design. The Benin influence in Ogboli came much later through the proliferation of titles and settlements and intermarriage.

Pen Master: Pastor Azomani, let us move away from the matters of history. Insecurity is high in your Issele-Uku community and your people recently resorted to traditional means to curtail it. What do you think has worsened this insecurity in the past few months?

Azomani: The Issele-Uku people are known for their hospitality and welcoming approach to visitors which appears to be taken advantage of by criminal-minded people to perpetuate crime and I also believe that our community life is fast losing its values. There were ways by which these communities protected themselves and came together to confront common enemies and challenges. All of these became erosive overtime. Security is not a one-person business but collective efforts and I believe strongly in community policing; community people coming together because there were ways by which community people came together to defend themselves from eternal influences or challenges. I think it is time to go back to those ways and strategies that can be found in our traditions and customs. This is where the leadership at all levels should come together to appreciate the fact that when they work together, they can achieve better results. For example, there is a traditional structure, there is the Obi and there is the Izu Ani, there are Diokpas of their respective villages. Everyone answers and knows who they answer to. I believe that if our traditional system is allowed to function as it used to be, some of these security challenges will be dealt with but basically, I think the community has to be more informed and involved. We need to do a lot of work together. If you see something, say something. We should cooperate at different levels because security is everyone’s business. Thank you, Pen Master.

Pen Master: Pastor Ifenna Azomani, this time, let us look at the political side of your community. How much political gains has your Issele-Uku made from your political representatives in recent times?

Azomani: I think our representatives are doing their best under the present circumstances. Though politics is what politicians do, under this circumstance, they are doing their best. But can they do better? Yes! Can they bring dividends of democracy and representation? Yes, they can do better. Even though they have done their best, they can do more to represent their people. They can deal with the issues of poverty in the lives of the people because ignorance, disease and poverty are the biggest problems of man. It lies with them to ensure that under their representation, the people in darkness see great light. Yes, they may be seeing some light now, but the people can see greater light. They can do more in terms of representatives and attract the dividends of representative governance to Issele-Uku. But have they done well? Yes, but they can do more.

Pen Master: One might think that not many books are available on Issele-Uku history though I have read you and Prince Chris Afumata Akeh-Osu thoroughly. Why are there not too many attempts in documenting the history of your people?

Azomani: Why there are not too many attempts to document the history of our people is still part of the problem of the black man. Somebody said if you want to hide something from a black man, you put in a book. These days, people don’t want to read particularly when the internet or social media is there and people Google and read what they want to read or listen to anything. I think that kudos must be given to people who have the time to sit down, research and write history. We will continue to build. The problem is that our people hardly read books. And when you hardly read, anything that anybody puts out there becomes the narrative until you can proffer another worthy narrative. Yes, I commend Akeh-Osu for his beautiful articulation of Issele-Uku history. He has done very well because it is very beautiful work. But like I said before, there are many sides to a story, many sides to a coin. The descendants of Akeh-Osu are Benin and he wrote as much as he wrote with a Benin mindset. Now, my own descendants are Nri and as much as possible, we told our story because for a very long time the story accepted is that the Benin came and did this and that and if I didn’t write my own piece, you would not know about Ani Isi Enwei. There is a reason why Ani Isi Enwei is the oldest in Issele-Uku and that is a story you will never find. If I didn’t write my own piece, you would not know that the proliferation of Benin titles in Issele-Uku began in 1730. For example, my own ancestor, Osodi Izomo became the first Osodi of Issele-Uku so there was no Osodi, an important title in Issele-Uku until 1730. That was my ancestor.

Pen Master: I should curiously ask to know any implication of Benin monarchical system on the Issele-Uku society at the time.

Azomani: One of the things Obi Ediai did when he came here was the proliferation of Benin titles. Of course, under the monarchical system, titles don’t get scarce. The Oba or Obi can sit down and manufacture titles and put anybody there but we also have a historical fact that there are seven original titles in Issele-Uku and other ones are creations over time but this is a discussion for another time. Interest is another thing.

Pen Master: Maybe this is the reason the importance of historical documentation should be understood to Issele-Uku

Azomani: (Interjects)
Pen Master, if somebody comes tomorrow and wants to write the Igala account, how the Yorubas are coming to Issele-Uku, or how the Hausas are coming because Issele-Uku is cosmopolitan community with thriving Yoruba and Hausa communities, he will not attribute everyone to a single group. All kinds of people are there now and you cannot say that over time, these ones cannot write their history as to how they came. At the end of the day, you cannot say they all came from Benin. People have the way they came and how they came. What I don’t want to be dragged into is the obsession that Issele-Uku, or Anioma has a monolithic history. Benin founded or created it or that the Oba of Benin decreed it into existence. My dear brother; empires are not built from up to down. They are built from down to up. There are some gaps particularly in that Benin claims but I am not here to dwell on that. If you come to Issele-Uku, people know who is who.

Pen Master: Looking at the Benin dominance as you make it seem here, are there any historical gains for Enwei and his Ogboli people in this new political arrangement? Pastor Azomani, please answer this question in all sincerity.

Azomani: There is a reason why the Ogboli people are the people who crown the Obi. Until the Onishe crowns the Obi, he cannot become the Obi. Who does that? It is the Ogboli people in Issele-Uku and there is a reason why it is done. There is also reason in Enuani, we say “Onihea ka Eze” or “Onishe ka Eze” (Onishe is greater than the King). Even though some funny people try to distort it to “Onishe na eke Eze.” ‘Onishe adia ke Eze, ona echi be Eze” (the Onishe crowns the King). And because he crowns the king, we say he is greater than the king. But these things are part of evolvements and in all of these, you see some hegemonic design for dominance and influence peddling. Basically, people’s history is better told by them. Like us in Ogboli, there is a reason why the Onishe is the kingmaker. And because he is the Onishe, there are certain rights Ogboli people enjoy to the exclusion of every other village in Issele-Uku. For example, the Onishe of Issele-Uku does not remove his cap to greet the Obi and that right does not only apply to him. It applies to every Ogboli person who is from Ogboli-Issele-Uku even though some people are trying to be funny about it now. The Onishe does not kneel down to greet the Obi. That’s why we say in our culture that “Onishe bu okwusi otor kene eze.” “Onishe hu nete, eze agbaa nkiri” All these are accolades and ways of acknowledging the importance of the Onishe title. The Onishe or his descendants cannot hold the tray for the Obi to break the kola nut. The Onishe and Ogboli people do not do manual labour in the labour. Others can do it but not the Ogboli people. It is not the customs but you see, times are changing. The thinking is why will the Onishe not remove his cap. We are the ones crowning you. We cannot finish crowning you and still remove our cap to greet you.

Pen Master: Are there a few more things people don’t know about you?

Azomani: Well, I live a simple life as much as possible and like I told you earlier, I am a lawyer. My late father was a lawyer who rose to become a High Court judge in the old Bendel State. He retired and came back home then rose through the traditional ranks to become the Onishe of Issele-Uku and to the glory of God he was the one who crowned Obi Nduka, the current Obi of Issele-Uku in 2016. About me, I love education, I love to acquire knowledge. I am also an ordained Minister, a part of the body of clergy and as a servant of God, I am also on the pulpit. By the grace of God, I will soon be a PhD holder in Law to make it 6 academic degrees in all, out of which two are masters. I have a Master’s degree in Business Administration and M.BA in Business administration from the university of Benin in the year 2000. I have LL.M in Law. Many people don’t also know that I didn’t start my life as a lawyer. My first degree was in Botany (Plant Science) so I am close to nature and also an agriculturalist. I farm and get involved in environmental issues because of my background. I like to seek and impart knowledge. I research and study. I write books outside history and have actually authored religious books. By the grace of God, I have authored over 25 books on different Christian subject. Some of my books are bestsellers. You can call me a man of many parts. Yes, I am. I serve humanity with integrity by the grace of God.

Pen Master: How was growing up for you?

Azomani: Yeah! Growing up was a very wonderful experience and thank God for the kind of parents I had. My father was a strict disciplinarian, a man who paid so much attention to details. He was a no sense man and non-compromising and until he transited in 2018, he was a disciplinarian to the core. Once he believed in a cause, he followed it to the end. He raised us by the hand, and strict rules and I thank God for that kind of training he gave us. If I am able to achieve anything today, I attribute more than 80% of those achievements to my father. He was a man who would instill into his children the value of hard work, discipline and able to stand on one’s ground. It doesn’t matter who is in the opposition. Once you are convinced, stand by it and don’t be swayed by anything in the wind. There was no room in my father’s arrangement to pamper anybody. He was strict to the core and not afraid to tell truth to power or anybody. My father could dare anybody in the face and tell you as it is. When you see my father, what you see, is what you get. And that value is what has helped to mold me and his children into what we are today. That “never say die’ spirit of the Azomanis is there which of course, if you come to Issele-Uku and inquire, they know about the Azomani spirit. Everybody knows it. We have integrity, and honour and we have a clan of very proud people because of the spirit we have with us

Pen Master: Any regrets in life for you?

Azomani: (Laughs) Yeah! Do I really have any regret in life? No, I am happy about the family I am born into. I am happy about the parents I have. I am happy about the siblings I have. I am happy to belong to the Ogboli community in Issele-Uku. Yes, if there is any regret, that is about not becoming a lawyer early enough. Being a lawyer was a natural calling and that was what I would have done instead of going into the sciences but more importantly, I still became a lawyer much later in life and I am almost going to be a PhD holder in couple of months and as the grace of God leads. I am happy serving the Lord as a Minister in his house and that is the greatest thing anyone would wish for. So, do I have any regret? No. I think I am happy, and fulfilled about how my life has turned out. Yes, delay is not denial but fundamentally, I think it has been good for me. I have every reason to thank God for all the grace and mercies over my life.

Pen Master: Again, Pastor Ifenna Azomani, I must thank you very much sir, for your time.

Azomani: Thank you very much, Pen Master for this opportunity to talk to you. God bless you.

There is No Reason to Locate Anioma in the Southeast; President, Governors and their Deputies, Not Required to Vacate Offices Upon Defection, Frank Ofili

Frank Ofili, a Lagos-based Human Resource Practitioner from Illah in Delta State, has carved a niche for himself as a respected public commentator on national and international affairs, particularly in the political sphere. In this interview with Anioma media influencer, PEN MASTER (EMEKA ESOGBUE), Ofili shares his views on the political landscape of Nigeria. He discusses state creation; why Anioma State should not be located in the Southeast, the viability of political parties, the challenges states face in generating internal resources, and the need to curb the rampant defection of politicians entrusted with the people’s mandate. Excerpts:

Pen Master: I know you, Frank Ofili but I would really appreciate it if you introduce yourself to our teeming readers. The interview surely presents interest. Excerpts:

Ofili: Yes, my name is Frank Ofili. I am a human resource practitioner and I have been in this profession of Human Resource Management for two and half decades. I help organizations build better workplace cultures through effective people management. Over the years, I have also worked with diverse teams across banking, food and beverage, automobile and manufacturing sectors. I am also a writer and blogger with a personal blog, www.frankofili.net where I share my views on politics, leadership, career growth and productivity. I am passionate about mentoring young professionals. I believe that when people thrive, businesses thrive, and that is the mission that drives everything I do.

Pen Master: Mr. Ofili, you are also a public analyst with a daily dose of analysis on current issues. Are you impressed with the performance of the current Tinubu administration?

Ofili: Well, I believe it could be better. But then, no administration has really got things right since 1999. However, in my opinion, the biggest drawback of the Tinubu administration is four-fold – (1) not getting our priorities right. There is too much politics with little real governance in place; (2) unwieldy and bogus federal bureaucracy. Forty-seven (47) cabinet ministers are damned too many. This is not to talk of other agencies and departments of government. The waste and duplication of functions is too much; (3) lack of transparency. This is perhaps the biggest problem of the government because where there is no probity and accountability in governance, people will be skeptical and the integrity of the leader in doubt; and (4), the overbearing influence of the Presidency which has greatly eroded true democratic tenets.

Pen Master: The Nigerian lawmakers are talking about additional states in the country. In fact, the news is that they have received more than 31 proposals from agitators. On the other hand, critics complain about the existing states, claiming that many are liabilities - unable to generate resources. Mr. Frank Ofili, do you think the nation requires more states at this stage of its existence?

Ofili: Pen Master, in all honesty, if we are to be sincere, I do not think Nigerians need more states at the moment. But I understand the emotions and political undertones underscoring the agitation for more states. What I cannot
put my finger on is the economic logic of it given the present state of our economy.

Pen Master: If your position is the case, why do you think the lawmakers insist on listening to these agitations for more states despite the inability of some of the existing states to fund themselves?

Ofili: (Surprised) Look, Pen Master! I can tell you that the lawmakers themselves sometimes actively encourage agitation for more states mainly because state creation in Nigeria is as much a political tool as it is an administrative one. It is rarely about economic viability but often about power, representation, political patronage, and survival. There is also this argument of equity and representation that more states mean more Senators, more House of Reps seats, more budgetary allocations and more political leverage. However, there are some genuine agitations that are informed by the need to correct historical injustices, or the need to recognize the unique identity of some minority ethnic groups and give them self-determination. Anioma closely approximates this.

Pen Master: Thank you for your mention of Anioma because I was coming to that...

Ofili: ...yes, Anioma people want a state of their own basically because they have suffered marginalization over the years, in fact, since the 1950s. They have also been largely misrepresented, as is their unique identity which has evolved over many centuries.

Pen Master: Okay, but talking about the proposed Anioma State, the idea of the state in the Southeast region, appears controversial and divisive of your people with many kicking against it. Mr. Ofili, in your view, should the proposed Anioma State be located in the nation's Southeast region?

Ofili: To tell you the truth, there is no reason Anioma State, if created, should be classified as part of the Southeast region. It runs against history. Contrary to what many people think, the history, culture and tradition of Anioma people and those of the Southeast are not the same. Only a third of Anioma has some sort of cultural similarity with the Southeast, but that is on account of geographical proximity and cross-cultural relationships. The ancestry and historical antecedents of the majority of Anioma people are not the same as the Southeast; only a few communities in Anioma have their origins from the Southeast.

Pen Master: Mr. Frank Ofili, thank you very much but now that Distinguished Sen Ned Nwoko, the Senator representing the Delta North at the Senate, is persuasively moving on with the idea of southeast relocation, what is your prediction?

Ofili: Pen Master: my answer here is that Sen Nwoko is on his own on this score. Why should Anioma be used to balance some perceived geographical imbalance of the Southeast? Who balances Anioma’s own imbalance? If the Anioma state cannot be created on its own historical merit, my opinion is that it should be left where it currently is, where it historically belongs.

Pen Master: Back to the issue of the unviable number of states in the country. The average Nigerian may ask: Why can't many states generate their own resources?

Ofili: Hmm! Well, I think I will locate the problem in two major areas. The first lies with the superstructure called Nigeria. There is just too much economic power at the center and very little available to the states and local governments. I think devolving some sphere of control over economic activities to the states and local governments will do a lot of good. The second problem is the short-sightedness and visionlessness of many state governors. A man who never successfully and profitably managed any organization in the private sector before becoming state governor would hardly know how to generate revenue for the state. Such a governor would only know how to consume what comes from federal allocation and not how to make the state generate its own revenue and truly become economically self-reliant. This is why you see wastages and misplacement of priorities everywhere in the polity.

Pen Master: Again, in this dispensation, we have recorded several defections amounting to the claim in some quarters that the Nigerian political parties lack ideologies. What should be done to make politicians carry their own cross in their parties?

Ofili: Yes, there is a clear absence of ideology in the Nigerian political space. But I think Section 68(1)(g) of the 1999 Constitution, as amended, addresses the issue of lawmakers defecting to another political party. For a state governor, the constitution does not explicitly require a state governor to vacate office upon defection to another political party. Beyond this however, I think the Nigerian people themselves should wake up to their responsibilities of (1) insisting that the provisions of our Constitution be followed scrupulously, (2) holding their leaders and representatives accountable. This means demanding accountability from them at all times, voting them out if they performed below expectations, and not accepting bribes from them for votes. This is the only way we would have good governance, and the only way to ensure that only people who genuinely have the interest of the people at heart assume political leadership.

Pen Master: ...but some Nigerians continue to insist that any politician who defects to another forfeits his office or mandate of his previous party, if he is carrying one. What is your view of this argument?

Ofili: Like I mentioned earliet, not all politicians are constitutionally required to vacate office if they defect to another political party; only elected politicians (specifically, lawmakers) as stated in Section 68 (1)(g) of the 1999 Constitution as amended. The President, Vice President, state Governors and their deputies are not constitutionally required to vacate office if they defect to another party. There is a different constitutional provision on how the President, Vice President, State Governor or Deputy can vacate office, and that is through death, resignation, impeachment, permanent incapacity, or removal. This is elaborately stated in Section 188 of the 1999 Constitution as amended. Still, I do think that Section 68 of the 1999 Constitution should be amended to include the Governor and deputy governor. In which case, if the governor and/or deputy governor defect to another party, they should vacate their offices. This is without prejudice to section 188. This is one way of checkmating the possibility of using federal might to blackmail state governors to submission and compulsory defection to the ruling party as did happen recently in Delta State.

Pen Master: Frank Ofili, you are from Illah, an Anioma community in Delta State. Are you satisfied with the political representation of this community so far?

Ofili: Well, specifically, in terms of the personalities representing my town, Illah, and by extension, my constituency Oshimili North, I do not think I have any reason to complain. However, in terms of the result, or output, of political representation, I think my expectations are far from being met. My political representatives – Hon Frank Esenwa, Hon Innocent Esewezie, Hon. Lawrence Ngozi Okolie and Senator Ned Nwoko – are doing their best, but the challenges are so much within the context of very limited available economic resources. Like I said earlier, there is very little control over the resources available to local governments in Nigeria. Both state and federal governments have got to devolve more powers to the local government. Let there be true fiscal federalism. If that is not possible for now, then let local governments get their allocation direct from the Federation Account.

Pen Master: Okay, but what can the Anioma political representatives in particular, do to make more achievement for their constituencies?

Ofili: Little, given the current structure of the federation. However, they can create the atmosphere to give the people economic empowerment. By this, I do not mean occasional handouts and tokenism as is currently the case. I mean using public policy to create the enabling environment to empower the people economically by creating jobs so that people can fend for themselves. That is what good governance is all about.

Pen Master: Tell us some more things about Frank Ofili

Ofili: Frank Ofili is a little farm boy who is not afraid to stand alone where integrity is concerned. I make mistakes, I learn from them. However, I do not make the same mistake twice. If you wrong me once, I forgive you. If you wrong me a second time, I do not forget. I believe in God but not in religion as is practiced today. My guiding principle is to be fair and just in my every day interaction and relationship with people.

Pen Master: Are you also thinking of going into politics in the near future?

Ofili: The thought has never crossed my mind. I am not sure I can put up with the shenanigans of politics. But you never know, things could change.

Pen Master: Any advice for your political representatives?

Ofili: Yes! They should engage the youth more in order to get the true feelings of the people. There is a yawning gap between the leaders and the people.

Pen Master: Thank you, Mr. Ofili for speaking to me

Ofili: The pleasure is mine.

Osariemen12:
Ibusa or Obuzor. Igbo bu ofu (so your people said)

Let there be peace.

I have just been wondering what relationship your comment has with this post. I think you should rather react to what is submitted please.

Picture shows former Personal Assistant to former President Muhammadu Buhari on Social Media and renowned Anioma Historian and Writer, Emeka Esogbue also called Pen Master.



Picture was taken at the venue of Igbanke National Conference, organized by Igbanke Nationals Progressive Association in Igbanke, Edo State

BACK TO IGBUZO KINSHIP SETTING

This was how strong and sweet the Igbuzo kinship used to be.

Arrest of an Igbuzo indigene by an indigene was completely minimal because it was forbidden. There were no fences of houses to separate families. Today, what do we see? Petitions upon petitions and even the nni unor ndu burial rite is suspicious. The Igbuzo kinship is fast breaking without possible amendment from the community's cultural leaders. Moral values are also going down on a daily basis unchecked.

Picture shows:
Nwafe Okolichi from Ogbeowele, Onyeisi Ajukwu (Sir Shady) from Ogbeowele, Chukwurah Okocha from Umuodafe, Chief Osy Okolichi, the Ezebo of Ibusa and Anene Okolichi from Ogbeowele and Ike Ejoh from Umueze.

Thanks to them for bringing about the sweet memory

Picture taken:
Ibusa, 2025

Picture was taken at the scene of the recent Igbuzo Ulo Festival, celebrated by the people of the community.

Celebrants are seen in this picture standing in front of the Nne Eze Statue in Umueze Round of the community.

Picture courtesy:
Ike Abiagom

Ibusa Youth Council Should Be Guided by the Obuzor and Obuzor Should Be Guided by the Law, Chief Hilary Zobeashia, Prominent Ibusa Youth

Chief Hilary Ifeanyichukwu Zobeashia is a certified Alternative Dispute Resolution (ADR) expert and Group Managing Director/CEO, Zobs Consult Ltd. In this interview, he shares with PEN MASTER (Emeka Esogbue) issues relating to youth development in Ibusa community. He reflects on societal failure to cater for the young minds and advises on ways to improve the Ibusa community as a whole. Excerpts:

Pen Master: Chief, finally, it's nice to meet you after the search. Please, can you introduce yourself to our teeming readers beyond Ibusa, your hometown?

Zobeashia: Thank you very much, Pen Master. Well, my name is Chief Hillary Ifeanyichukwu Zobeashia, an Abuja-based political businessman with strong roots in Ibusa. I am actively involved in both the political and business landscapes of Nigeria in general, and I remain committed to contributing meaningfully to the growth and development of Ibusa, my community and the nation at large. Thank you so much.

Pen Master: I know quite well that you are based in Abuja, the nation's capital but I am also aware that you frequent Ibusa, your hometown. How would you compare these two societies in terms of political representation? Is Ibusa urbanizing fast enough?

Zobeashia: I would say that in terms of political representation, Abuja is not a state but Federal Territory, overseen directly by the Federal Government through the FCT Administration. As for Ibusa, my hometown, it falls within the Oshimili North Local Government Area, under the Delta State administration. Ibusa benefits from representation at both state and federal levels. In Comparison, Abuja residents have only the federal-level representations while our Ibusa has both state and federal legislative representation. Let us say that so far, there has been a completion of 5.3 km Okpanam–Ibusa bypass road, opened around mid‑2024 and the road is now improving connectivity and commercial growth in the area. There was also an Umejei Road expansion while the construction of concrete drains is ongoing. This is not a carriage dualization though as we have been made to understand. One may also say that the inclusion of Ibusa as part of the Delta State Capital Territory, is also an aspect of urbanization given the eastward extension which also comes with infrastructural growth or tendency for urbanization. We must not also forget that despite the potential growth or urbanization, there are challenges such as lack government presence such as ministries, and industrial hubs. The residents cannot boast of stable electricity supply in this present century and it is shocking. There are also no high-capacity dualized roads or advanced tourism development despite its potentials. All these are unexpected of a community located just about 6 miles from the state capital. I suggest steady road improvements and more reliable drainage infrastructure. The community should feature in state development planning through the Delta State Capital Territory Development Area because it is lacking. Local attractions and institutions like the Admiralty University, Okpuzu waterfall, and historic schools provide future take-off opportunities but not utilized. Let the government plan for waste‑to‑energy transformation of dumpsites and show environmental and economic promise and the community will be almost there. That of Abuja, I assume you already know so let me end it here.

Pen Master: I must thank you, again for this but let us extend your knowledge further to the Anioma area. Are the Anioma political leaders doing enough for the region in terms of representation?

Zobeashia: While it’s fair to acknowledge that Anioma has produced notable political figures who have made contributions at both the state and federal levels, the broader sentiment among the people is that more could still be done. The expectations are high, especially considering Anioma's strategic position and its population strength within Delta State. Infrastructure development, youth empowerment, and economic opportunities still lag behind in many Anioma communities. In terms of political representation, there appears to be a gap between elected leaders and the grassroots, where the impact of governance is most felt. Many constituents feel unheard or underrepresented. What Anioma needs now is a new generation of bold, visionary leaders, men and women who are deeply connected to the people and ready to challenge the status quo for the good of the region. Representation must move beyond political visibility and translate into measurable development, equity, and empowerment across all Anioma localities.

Pen Master: Do you also believe in the proposed Anioma State and its consequent relocation to the Southeast region?

Zobeashia: Yes, I believe the proposal for an Anioma State deserves serious consideration not just for symbolic reasons, but for practical, political, and cultural ones. Anioma people are Igbo by heritage, language, and tradition, yet we have long been politically situated in the South-South Zone. While this alignment has had its advantages, it has also led to a sense of marginalization and misrepresentation in terms of national planning and identity.
Creating an Anioma State and integrating it into the Southeast region would help correct that historical imbalance. It would ensure better representation, deeper cultural integration with our Igbo kith and kin, and potentially greater political leverage in national affairs. However, such a move must be approached with broad consultations, unity of purpose, and respect for all stakeholders within Delta State and the Southeast zone.
Ultimately, I support any initiative that promotes justice, equity, and inclusivity for Anioma people.

Pen Master: Is the Nigerian government doing enough for the youths?

Zobeashia: No, the Nigerian government is not doing enough for its youth, and the reasons are structural, systemic, and persistent. Youth unemployment remains deeply alarming and should be improved on. Let me serve you these statistics. According to Afrobarometer, in 2024, only 2% of Nigerian youths think the government is performing "fairly well" or "very well" on job creation, and just 6% on inflation control, two of their top concerns. Many programs are believed to lack scale or sustainability, and fail to integrate with long-term national development plans. There’s also a consistent mismatch between training and real job market demands, especially in rural areas or underserved states.
The government and other youth agencies in the country may consider better coordination and oversight of youth programs for consistency and accountability. Scaling successful initiatives, especially digital youth training, into underserved states as done in the developed world will also help. I think the government should work to combat corruption, ensure that funds reach intended beneficiaries because these constitute a lack of youth development in the country. To answer your question directly, Nigeria youths remain largely under-served by current government efforts.

Pen Master: Now, Chief Zobeashia, let me bring you back home.The leadership of the Ibusa Youth Council appears to be stuck in their bid to pass on the baton to the next officers. What exactly is the problem here?

Zobeashia: Thank you for bringing this vital issue to the front burner, the leadership crisis in the Ibusa Youth Council is indeed troubling. What we are witnessing is a classic case of institutional stagnation caused by a lack of internal cohesion, transparency, and perhaps, the politicization of what should be a purely developmental platform. The youth council is meant to be a unifying body vis-a-vis a nursery for future leaders and a channel for youth development. Unfortunately, it has become entangled in undue personal interests and power struggles, making it difficult to conduct credible elections or even transition leadership smoothly.
What we need now is urgent reconciliation and reorientation. The elders, stakeholders, and past leaders must intervene to ensure that the ideals of service and unity are restored. The youths must also understand that this council is not a personal estate or a battleground, it is a sacred trust. Until this is resolved with sincerity and a shared vision, the Ibusa Youth Council will remain stuck, and sadly, the community will continue to lose a vital instrument for progress.

Pen Master: ...but there is also a legal suit, another difficult angle to it. Do you condemn or acknowledge it?

Zobeashia: On the legal suit in the Ibusa Youth Council crisis, do I condemn it? Yes please, I do in all its ramifications and rectification of equitable tenacity. Let me be clear here. Litigation should always be the last resort in matters of youth leadership, especially in a close-knit community like Ibusa. The fact that the issue has escalated to the courtroom, signals a breakdown in internal dispute resolution mechanisms, speaking from the point of a certified ADR expert and that is regrettable. However, the 1999 constitution as amended gives rights to every citizen, including our youths, the constitutional rights to seek redress in court when they feel aggrieved or anyone feels aggrieved. What I condemn is the failure of dialogue, consensus, and elder mediation that allowed the matter to deteriorate to this extent. Ibusa is a town of history and pride. We must not allow youthful ambition to become a youthful division. The courts may settle the law, but only unity can secure the future of the Ibusa Youth Council. I call on all parties to reconsider alternative dispute resolution for a peaceful resolution. The energy of the youth must be redirected toward progress not a prolonged crisis.

Pen Master: ...Chief, but the Youth Council and some others in the community believe that the Association itself is a youth affair and that the Obuzor leadership intervention is undue interference. The claim is that the youths should be allowed to do their thing and only be guided by the elders when they fail to get it right. Are there other options available to express themselves to the Obuzor leadership other than the court action?

Zobeashia (Surprised) Hmm! The youths can't be left alone. The youths can't be left alone. There has to be guidance. It is just like check and balance. Even at the government level, they have the legislative, judiciary and executive. The youths can't be left alone to operate because they will misuse the power. The intervention of the Obuzor is not out of place but he also has to be guided by rules or laws as well.

Pen Master: now as a trained student of peace studies and conflict resolution that you are, what are you recommending?

Zobeashia: As someone professionally trained in peace studies and conflict resolution, I am always moved by sincere interest in resolving conflicts constructively.
However, in matters requiring expert inputs and practical interventions, it is important to approach it through proper consultation channels. I am open to engagements, but such professional services are best handled formally. If they are of genuine interest in resolving these conspicuous conflicts, I will be happy to discuss the terms and scope of professional engagements in a maximum of 7 weeks. Within this period, the parties will embrace each other and a peace accord will be signed for lasting peace to encapsulate the conflicting parties.
Thank you, Pen Master.

Pen Master: Okay, but do you think the Ibusa elders are doing enough to mentor the youths of this community?

Zobeashia: Frankly speaking, while some Ibusa elders are genuinely committed to guiding and empowering the youths, the overall effort has not been sufficient. Mentorship goes beyond occasional advice or ceremonial involvement, it requires consistent engagements, structured programs, and deliberate investment in youth development. Many of our elders have become passive or overly political thereby distancing themselves from the everyday realities facing our young people and the results have manifested in unemployment, identity crisis, drug abuse, and lack of civic directions. The traditional mentorship system that once existed in Ibusa has weakened significantly. If we truly want progress, our elders must step up, not just as custodians of culture, but as intentional mentors.They need to create platforms for skill transfer, foster intergenerational dialogue, and offer moral guidance. The future of Ibusa depends on how well the torch is passed to the next generation and that can’t happen in silence or neglect.

Pen Master: Away from Ibusa discourse now, what was growing up like for you?

Zobeashia: Growing up for me was a journey of learning, discovery, and resilience. I was raised with strong values of discipline, community, and hard work. My childhood was shaped by both challenges and opportunities, moments that taught me responsibility early. It also gave me a deep appreciation of culture, family, and the importance of education. Looking back, those formative years built the foundation for who I am today. I am someone committed to growth, service, and making a positive impact in my society.

Pen Master: Interestingly, your educational training is versatile in different fields. Can we posit that the urge for education among the Ibusa youths is dropping as someone submitted in one Ibusa forum?

Zobeashia: Yes, I share that concern to an extent. While it's true that my own educational journey has been quite versatile, cutting across disciplines and deeply rooted in personal development, it saddens me to observe that the same level of enthusiasm for education seems to be diminishing among many Ibusa youths today. In the past, education was seen as a badge of honour in Ibusa; families took pride in sending their children to school, even under tough economic conditions. Today, however, there’s a noticeable shift. Many young people are now drawn to shortcuts, quick money syndrome, social media fame, and unproductive distractions than the rigours of academic pursuit. That said, I won’t generalize. There are still some brilliant and determined youths from Ibusa breaking boundaries and excelling in various fields. But the truth remains that the overall culture of valuing education has weakened. What we need now is a joint effort vis-a-vis our elders, parents, community leaders, and even the successful sons and daughters of the community to reawaken that old educational spirit. We must show the younger generation that education is still one of the strongest tools for personal and communal developments. For me as an entity among other entities, I have acquired 3 degrees including a Master's degree in Peace Studies & Conflict Resolutions. I am currently running a degree program in International Relations and Diplomacy and also PhD in Peace Studies and Conflict Resolutions. There are other professional certificates I have acquired. Pen Master, I am a life student because I learn everyday.

Pen Master: Is there something people don't know about you?

Zobeashia: Absolutely, everyone has layers, some of my stories either remain private or misunderstood. Most people see my public or social strength but don’t realize the quiet sacrifices I have made behind the scene. They may not know how deeply I care, how much I reflect or think before acting, or how often I choose peace even when conflict should be assumed easier. It could also be something simple but profound. However, my passion for learning, moments of vulnerability, or personal battles that shaped my resilience cannot be overemphasized.

Pen Master: So, any regret in life? Regret is a human experience, and like most people, there were some moments I wished had gone differently or never came my way. An example is not fully trusting my instinct and inner voice earlier in life. There were times I allowed fear, doubt, or societal expectations to silence decisions I knew in my heart were right for me. Those moments delayed certain opportunities and personal growth in me. However, I also believe regrets are part of the journey because they teach us, the lessons of humility, and refine our character. So while I may have a few regrets, I have chosen to learn from them rather than become defined by them. Most regrettably. Maybe, I regretted not joining the police force as an officer for some personal reasons but all the same, to God alone be all the glory.

Pen Master: Chief Hilary, it's been nice speaking with you.

Zobeashia: Thank you, Pen Master and God bless you.

See Lagos Igbo Day as Your Own and Attend it, Ohanaeze Ndigbo Urges Anioma People

Story by Emeka Esogbue

The Chairman of the planning committee of Igbo Day, an upcoming Lagos cultural program in Lagos, Apostle Patrick Nwanze has urged his Anioma kit and kins, the world over to attend the event. Apostle Nwanze made the call while addressing newsmen in Asaba, the Delta State capital on Monday.

Apostle Nwanze who is also also the President-General of Apex Association of Anioma stated, "as the Igbo community prepares to celebrate the upcoming Igbo Day Heritage with the theme "Unity in Diversity, Celebrating the Excellence of Igbo Tradition and Heritage," we urge all Anioma indigenes to lend their full support to this momentous occasion."

"As descendants of Igbo heritage, Anioma people have a rich cultural identity that is intricately linked with the Igbo tradition," he further said."

Apostle Nwanze believes that many Anioma sons and daughters have distinguished themselves as proud promoters of Igbo culture and they include notable figures such as Obuzor of Ibusa, HRM Obi Prof Louis Nwoboshi, Chief Roland Nwanze, and Prof. Adaobi Ogbomeh. In the same vein, the upcoming event enjoys the full backing of Prof Pat Utomi and Barr Chinonye Edmund Obiagwu, SAN, who are considered giants in their regions, Agu Anioma remarked.

He further emphasized that this year's edition would be significant, as notable planners include renowned scholars from various academic fields like Dr Emeka Anyagwa, the Committee's Secretary, Dr. Emeka Henry Obidi, Hon, Chief. Chinedu Felix Arthur-Ugwa, JP, Prince Agubata Marcus, and many more.

"We call on all Anioma indigenes to see this event as their own and to participate fully, both financially and morally. Let us come together to celebrate our shared Igbo heritage and showcase our rich cultural traditions to the world," the Agu Anioma appealed.

According to the organizers, the Igbo Day Heritage event will feature a range of exciting activities, including traditional dance performances, masquerade displays, fashion parades, and a grand procession of Ndi Eze/Obas. The event will also host a special Economic Rapport Summit on October 12, 2025, which the organizers also say will bring together stakeholders to discuss the relationship between the host community, Lagos State, and Ndigbo.

Senators, governors and other high profile-personalities from Yorubaland and beyond are also billed to attend the event while the organizers also plan a novelty match between the physically challenged persons and Lagos, the host community to mark the event.

The Igbo Day, a planned cultural activity of the Lagos Wing of Ohanaeze Ndi Igbo, is scheduled to take place on October 18, 2025. The planning committee is headed by Apostle Patrick Nwanze from the Anioma region who is remarkable for his impressive stature in leadership.

Okolie Family of Umukanya, Umueze Announces Burial Plans for Matriarch, Madam Veronica Okolie

By Emeka Esogbue

The Okolie family of Umuwina in Umukanya, Umueze, Ibusa, Delta State, has formally announced the burial plans for their beloved matriarch, Madam Veronica Ibiakwaozo Okolie (née Okolie).

According to the family's statement, a copy forwarded to PEN MASTER, funeral rites will begin on Thursday, August 7, 2025, with a Service of Songs at 6:00 p.m., to be held at St. Augustine’s Catholic Church, Isieke, Ibusa. The funeral Mass will follow the next day, Friday, August 8, at 10:00 a.m. at the same venue. Interment will take place immediately after the Mass.

Born in 1930 to Diokpa Igulu Okolie and Madam Nwaelege Okolie, both of the Ibusa lineage, Madam Veronica was married in 1955 to Diokpa George Amanu Okolie of Umuwina, Umueze Quarter.

A devout Christian and successful businesswoman, Madam Okolie lived a life rooted in faith and moral discipline. She was the oldest member of the International Sanctuary of Jesus and Mother Catholic Church, Elele, Rivers State and actively participated in several religious societies. Known for her integrity and deep spirituality, she raised her children with strong Christian values and was committed to their personal and spiritual growth.

Madam Veronica was widely respected for her positive influence on those around her. In a heartfelt tribute, her granddaughter, USA-based Augustina Ifechukwude Mordi, wrote: "There are women who leave a mark on your life, and there are women like my grandmother who become the very foundation of it."

Madam Veronica Ibiakwaozo Okolie passed away in her Ibusa hometown on March 29, 2025. She will be deeply missed by her family, friends, and the entire Ibusa community.

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

The Igbo Had Kings: Igbo Enwe Eze Reconsidered

By Emeka Esogbue

Beyond its literary interpretation, the phrase "Igbo enwe eze," often translated as "the Igbo have no king, "is more of a cultural expression highlighting the decentralized political structures historically found in many Igbo communities. However, this saying does not mean that monarchies were absent across all Igbo societies, nor does it negate the fact that the Nri Kingdom is a monarchical institution.

In fact, several Igbo societies had monarchs long before the arrival of European colonists, a fact well-documented by Igbo historians. Nri, for instance, is one of Nigeria’s earliest known kingdoms, and its traditional ruler, the Eze Nri is both a sacred and priestly king. The immediate past monarch, Eze Nri Enweleani II Obidiegwu Onyeso, was the 16th in recorded history. According to information available, he has joined his ancestors and a mandatory 7 years interregnum is required for the enthronement of a new Eze Nri. The kingship is rotated among the quarters of Obeagu, Uruoji, and Agbadana.

Legends from Ibusa and Ogwashi-Uku also trace their roots to the Nri Kingdom. Edini and Adaigbo, believed to be princes from Nri, played foundational roles in these communities. In Ogboli-Igbuzo (founded by Edini), the existence of multiple Ezeships or Obiships today reflects this monarchical influence inherited from Nri.

Surprisingly to some, even Owerri, the capital of Imo State is historically a kingdom. The traditional ruler of Owerri bears the title "Njemanze." The late Eze Emmanuel Emenyonu Njemanze, who passed away in 2016 at the age of 84, reigned for 27 years and was the 11th monarch in his dynasty. He was recognized as a first-class traditional ruler, and anyone bearing the Njemanze name today is part of the Owerri royal lineage.

Arochukwu is another example. Once a dispersed settlement, it was unified into a kingdom in the 17th century by Akuma Nubi. Originally inhabited by the Ibibio, the area came under the control of Igbo settlers, with Akuma Nubi leading the conquest and founding the Arochukwu Kingdom in 1650. The throne is now held by descendants of Oke Nnachi, who succeeded Nubi but it rotates among the components of Asi Eko Oke, Kanu Okoro Oke, and Obi Okoro Oke

Nnewi also stands out as one of Nigeria’s oldest kingdoms, with its monarchy dating back nearly 500 years. The current ruler, Igwe Kenneth Onyeneke Orizu III, is the 20th Obi of Otolo and Igwe of the Nnewi Kingdom. Historically, figures like Ikenga Omeabughi Nsor, the second monarch of Isu, played significant roles during the era when many Isu people migrated westward across the Niger River. Prince Umejei Ikenga (Umejei Nwa Eze Isu), founder of the Igbuzo settlement, likely emerged during this period. Igwe Orizu III was enthroned in 1963 and continues to uphold the Nnewi royal legacy.

Even Ibusa (Igbuzo), an Anioma (Igbo) settlement, has embraced monarchical traditions for generations, with multiple dynasties tracing their roots back to Isu, their ancestral homeland.

History also recorded that pre-colonial societies like Nsugbe and Obosi operated monarchical systems but were disrupted by the imperial interventions of the British.

In summary, the belief that Igbo societies especially Nri never had monarchs is a widespread misconception. Many Igbo communities operated monarchies historically, and some continue to do so today. I have taken the time to explain this thoroughly because I believe others will find the clarification valuable.

Yes, Nri was and remains a kingdom.

Being a response to an argument posed to a gathering.

Prominent Anioma Personalities of the Present Era

Compiled By Emeka Esogbue

This collection showcases notable individuals from the Anioma community who have gained widespread recognition beyond their origins. The selection is based on public visibility and does not focus on politics, business nature, or characteristic traits. The views presented are those of the author and may differ from others' opinions.

Here are 13 prominent Anioma figures:

1. *Tony Elumelu* (Economist, Banker, and Philanthropist): Chairman of Heirs Holding, Transcorp, and United Bank for Africa, Elumelu is a highly influential figure in the Nigerian economy.

2. *Prof. Pat Utomi* (Economist): A renowned professorial economist from Ibusa, Utomi is a well-known name in academic and economic circles.

3. *Godwin Emefiele* (Former Governor, Central Bank of Nigeria): Emefiele's tenure was marked by notable financial policies, making him a prominent figure in Nigerian economics.

4. *Dr. Ngozi Okonjo-Iweala* (Economist): A globally recognized economist from Ogwashi-Uku, Dr. Okonjo-Iweala's expertise and fame extend far beyond Nigeria.

5. *Jay-Jay Okocha* (Former Nigerian International and Football Analyst): A legendary footballer from Ogwashi-Uku, Okocha is a household name worldwide.

6. *Chief Fred Ajudua* (Lawyer/Businessman): A prominent figure from Ibusa, Ajudua's name has been well-known since the 1990s.

7. *Sunday Oliseh* (Former Nigerian International/Coach): A celebrated football personality from Ukwuani, Oliseh is recognized by millions of football fans globally.

8. *Chief Dr. Newton Jibunoh* (Environmental and Desert Traveler): Known for traversing the desert by road, Dr. Jibunoh is a notable figure from Akwukwu-Igbo.

9. *Uti Nwachukwu* (TV Personality/Actor): A popular television face from Aboh, Nwachukwu gained fame through Big Brother Africa and has remained a well-known figure.

10. *Nduka Obaigbena* (Media/Entrepreneur): As the founding Chairman and Editor-in-Chief of This Day Media Group, Obaigbena is a respected figure in Nigerian media.

11. *Jim Ovia* (Businessman and Banker): Founder of Zenith Bank, one of Nigeria's most profitable banks, Ovia is a prominent Anioma figure in the banking sector.

12. *Lauretta Onochie* (Politician/Media Personality): As Special Assistant on Social Media to former President Buhari, Onochie gained significant recognition and became a frequently mentioned name.

13. *Regina Daniels* (Actress/Filmmaker): A popular Nollywood actress and model from Anioma, Daniels has gained international recognition and fame since her childhood acting days.

Rebuilding Ibusa's Internal Governance in Obuzorship: A Revitalization Initiative

By Emeka Esogbue

The Ibusa community is becoming increasingly divisive, with multiple groups and organizations emerging every now and then, each with their own decision-making bodies that often override one another in a community that competition is high and interwoven among cultural organizations. This lack of accountability and centralized leadership is hindering progress. In my studies of various Anioma societies, I have never encountered one as decentralized as Ibusa.

While republicanism which Ibusa claims, encourages citizen participation and prioritizes the common good, it relies on separation of powers among distinct branches of government. However, Ibusa's system has become overwhelmed by disparate voices, traditional gatherings, and powerful individuals, undermining the traditional arms of leadership.

The absence of a functional rule of law, hijacking of power by groups and individuals, and suppression of the traditional judicial system are all detrimental to Ibusa's nature of republican practice. Decision-making power should be distributed among branches of government, not concentrated in every existing organ.

Unfortunately, all the branches of government have either surrendered to emergent mono-power or discordant voices. Where is the Izu Ani, the recognized traditional parliament and how does a society function without the parliament? How exactly will the people's voices be heard? Where is the traditional judicial system?

Why are numerous petitions of Ibusa individuals by Ibusa people going outside the community to the police and law courts freely? How did the people stop believing in the internal judicial system founded by their forefathers but preferring to take their battles to external mediators? Between 2000 and 2025, Ibusa witnessed a surge in court and police cases, with numerous individuals, families, and groups embroiled in legal disputes. Although exact figures are unavailable, the community is notably among those with the highest number of petitions in Delta State, sparking concern among progressive-minded individuals.

The traditional court system of Ibusa is supposed to administer punishment for wrongdoing but it appears not to hold interest for the people any longer because groups and individuals prefer the external judicial system. To perfect its internal governance, Ibusa should revisit its foundational framework and establish a clear separation of powers in the Obuzor system for smoother adninistration:

Legislative Branch: This should make laws. Izu Ani being the Ibusa Parliament should be revived and empowered because it is the voice of the people.

Executive Branch: This should enforce laws with attention and respect from the Ibusa people.

Judicial Branch: The branch should interpret laws while the people re-channel their attention to them in obedience.

The branches should act as checks and balances that should provide balance of power and ensure that no one branch of the community's internal government abuses its authority. There is no perfection in any system of government and even countries revisit their constitutions for amendment purposes. The white paper on the Obuzor system should be reviewed.

A situation every organization tends to wield powers ought to be curtailed to provide a stable and predictable internal governance. The Ibusa people need to re-engineer their minds to respect constituted authority, strengthen institutions, and promote social order in the community. The composition of the Obuzor-in-Council also has to be fully implemented by the required number of traditional officers as stipulated in the white paper.

The revitalization of the Ibusa's internal governance in Obuzorship and respect for constituted authority will enable the community to overcome chaos, conflicts, and breakdowns, ultimately achieving progress and development that the people desire.

Capable individuals should organize youth seminars and workshops to educate young people about Ibusa culture and governance. With moral and cultural values eroding, it's crucial to reconnect youths to their community's heritage and kinship. This can best be achieved by Ibusa people themselves, who can provide authentic guidance and mentorship to prepare the next generation.

A new Ibusa is possible!

Anioma State Debate: Prince Onyema and Dr. Nwaezeigwe's Historical Perspectives

By Emeka Esogbue

Not a few Anioma indigenes took the recent warning from the revered Asagba of Asaba, HRM Obi Prof Epiphany Azinge against the location of the proposed Anioma State in the Southeast likely. The Asagba had advised against the relocation of the proposed Anioma State to the southeast, warning that the people have their historical and geographical place in the South-South where they have always existed.

However, what tended to make more interest to students and enthusiasts of the Anioma history was the recent debate between Prince Onyema Okonjo from Ogwashi-Uku and renowned Nigerian historian and scholarly giant, Dr. Ntony Nwaezeigwe.

The debate was revealing to enthusiasts of Enuani history in particular with Dr. Nwaezeigwe towering with some historical establishments on the making of Ogwashi-Uku, Ibusa and a few other Enuani communities in a single argument.

As a reference to the argument of the duo, in 2022, an Nri Conference was convened in Issele-Uku community with delegates from Ogwashi-Uku, Ibusa, Illah, Issele-Uku and Akwukwu-Igbo, all presenting accounts on the formation of their respective Nri settlements. The oral accounts from the participants were later documented in the book, "The History of Ogboli Community Issele-Uku and Nri Defendants in Some Anioma/Enuani Communities" authored by Ifenna Leonard Azomani, the convener.

Be that as it may, relevant to this topic is the account on Ogwashi-Uku formation in which the Ogwashi-Uku narrator, Diokpa Benjamin Utulu, an elderly man from the community delivered an oral account of the foundation of Ogwashi-Uku with a full Nri influence to the audience.

He submitted that the Adaigbo-led Nri migrants met the Ikelike on ground and went on to explain how the Ogwashi-Uku kingship was formed. His account at the conference supported the Ogwashi-Uku and Ibusa long held legends and that of Dr. Nwaezeigwe that two biological brothers founded both communities and that Ogwashi-Uku was the senior.

What will make interest to the Ibusa community is that while the Ibusa legend holds that the founder of its Ogboli community was retained as "Edini," the Ogwashi-Uku account recognizes his name as "Ogboli." Thus, in the legend of Ogwashi-Uku, Ogboli, the younger brother of Adaigbo was the founder of Ogboli-Ibusa. If Ogwashi-Uku's argument is valid, it is possible that the term "Ogboli" originated from Ibusa and spread to other Anioma communities, given its presence in Nri Kingdom, their ancestral homeland.

On the contrary, historians have noted that Ogboli is an Igbo generic name for sacred forests, often used for ritual cleansing during Ozo title initiation. This suggests that "Ogboli" might not necessarily refer to a specific founder's name but rather a place of ritual significance. Indeed, there is an existence of an Ibusa sacred shrine in Ogboli called "Ani Udo." This is where the cadidates of Obiship (a title similar to Ozor) visit to complete the initiation. This may as well, explain the discrepancy in the name between Ibusa (Edini) and Ogwashi-Uku (Ogboli). However, this gains possibility if only Edini was not Ogboli.

According to Diokpa Utulu, the Nri migrants of Ogwashi-Uku met the Ikelike Benin migrants in the present Ogwashi-Uku settlement. But it was the Nri migrants who introduced the Obiship (monarchy) system in the settlement. The Ogwashi-Uku historian narrated how the kingship emerged with the first Obi on the throne.

He conceded that apart from Adaigbo and the Ikelike, there were also other settlers in what later became Ogwashi-Uku. This confirms the argument of Dr. Ntony Nwaezeigwe that Ogwashi-Uku is a multiethnic settlement that was first inhabited by the Ikelike people from Benin before the arrival of Adaigbo and his co-migrants.

Utulu further acknowledged, "we might not be sure how and when some of these migrations happened, but the right of the first settlers into Ogwashi-Uku has been conceded to the Ikelike."

"They assumed responsibility for amicable settlements of disputes but Adaigbo took charge of administration and other external affairs relating to or affecting the community. It was obvious from what happened at the time that Adaigbo must have come from a superior civilization. Of course, the Benin Empire was also very advanced at the time with far-reaching influences as well, but we do know that most of the people who fled Benin and settled in other places were mostly economic migrants, slaves or people who were ostracized. They were basically, people who had to flee the Benin monarchy for one reason or the other."

The Ikelike people continue to reside in Ogwashi-Uku, proudly asserting their claim as the community's original settlers. This assertion is visibly evident on a large signpost at the entrance of their quarters, serving as a historical marker for visitors interested in the town's rich heritage. This claim is supported by historical accounts suggesting the Ikelike people's Benin origin, with the Odionwere (Diokpa) of Ikelike Quarters playing a significant role in the traditional crowning of the Obi of Ogwashi-Uku. The Ikelike's distinct identity within Ogwashi-Uku reflects the community's multi-ethnic history, shaped by interactions with Nri and other influences. Here is another argument, rightly held by Dr. Nwaezeigwe.

In contrast while the Ikelike believed to originate from Benin hold the claim of being the original settlers of Ogwashi-Uku, the Ogboli from Nri are also believed to be the original settlers of the present Issele-Uku. The Benin migrants only introduced kingship but the original settlers as confirmed by Ifenna Leonard Azomani in the book, "The Kingmaker" are the Ogboli from Nri led by Enwei.

The conference emphasized the diversity of Anioma's cultural landscape with various communities having distinct histories and migrations. The Benin Empire and other influences on the region are also acknowledged. There lies the valuable arguments of Dr. Ntony Nwaezeigwe, the Nigerian professional historian. It is also on this strength that the Asagba issued his warning

Chris Nwadei: Anioma Prodigy Behind Nigeria's Weightlifting Success

Meet Chris Nwadei, the Technical Director of the Nigerian Weightlifting Federation, who hails from Umugbe, Ogbetiti Quarters of Isheagu in Aniocha South LGA, Delta State. As an Anioma native, Chris has made a name for himself in the world of weightlifting, leading the country to numerous victories in various championships.

Under Chris Nwadei's leadership, Nigeria has won an impressive 40 medals in continental and international competitions. His remarkable accomplishments have been attributed to his dedication to mentorship, inspiring a new generation of weightlifters.

Chris Nwadei joins the ranks of other notable Anioma sports personalities who have brought glory to Nigeria, including the late Stephen Keshi, Jay-Jay Okocha, Evelyn Nwabuoku, Sunday Oliseh, and Bose Omolayo, among others. His achievements speak of the Anioma region's rich sporting talent and its contribution to Nigeria's sporting success.

For your news and other information on Anioma, follow the Pen Master's blog

Pictures:
Courtesy of Peter Oshagwu

My Admiration for Volodymyr Zelensky: A Leader of the Decade

By Emeka Esogbue

War is perceived differently based on one's background and expertise. For many, it is associated with human suffering and loss of lives. However, students of diplomacy view war as a complex tool states use to achieve objectives in the international system.

States relate in the international system to achieve several objectives, which this author does not intend to delve into. War is a complex and multifaceted phenomenon which has remained persistent in international relations throughout history. It is therefore an aspect of relationship between states in the international system.

War can be understood in several ways. For Russia and Ukraine, this is about power dynamics. Russia, a stronger power is potentially using the military force to impose its will on Ukraine while Ukraine is fighting to defend its sovereignty, territorial integrity, and independence as it views Russia's act as an existential threat.

Russia's actions are attempts to expand its territory with interest in the Donbas region in Crimea and Putin has never hidden it. Although Russia has carefully framed its campaign as a response to perceived threats from Ukraine and NATO, claiming it is acting in self-defence, the goal is the covert change of political leadership in Ukraine as a way to assert its dominance in Eastern Europe but so far, the Ukrainians have been resisting it.

The hero of the ongoing war is Volodymyr Zelenskyy, the President of Ukraine. Zelenskyy is a former comedian and actor whose filmography includes a mix of comedies, dramas and documentaries. Before emerging the Ukrainian President, he remains a man the Ukrainians loved to admire. Whether by accident or clear design, his filmography pointed to Ukrainian patriotism. Many will remember the Ukrainian TV series where he played a high school teacher who later became the President of Ukraine.

I admire Volodymyr Zelenskyy's leadership. His courage and determination in the face of adversity proclaims him across the globe. Zelenskyy's leadership in this time of Russia's aggression earned him recognition as a leading example to world leaders. His bravery, determination and commitment is a political lesson to other world leaders especially on the African continent. Leadership is not frivolous and worthless policies nor an avenue for self-enrichment through corrupt practices. It is a thorough commitment to one's country's sovereignty.

Zelenskyy is not a soldier and not directly fighting on the warfront but as the Ukrainian President, he continues to provide leadership and strategic direction, enabling his country to defend itself from Russian aggression. That he also occasionally visits the frontline to boost their morale, to understand their needs and cater for them is a quality of a patriotic leader. Recently, he led diplomatic efforts to secure support for Ukraine, expecting his country's allies to render support on more air-defence systems and fighter jets. With Volodymyr Zelenskyy, Russia's military overestimation has been exposed.

The Fractured Debate on Anioma State Creation

Emeka Esogbue

The ongoing discussion about creating Anioma State has become a source of division among the Anioma people, sparking heated debates and controversies the likes of which has remained unseen in the recorded history of the people. The politicization of this issue has widened the rift, with differing views and interests fueling daily rejoinders, communiques, claims, and disclaimers. The division has characterized Anioma as one of the leading regions with rejoinders, all geared towards the proposed Anioma State also with different names and groups.

The region's online platforms have become battlegrounds, with politicians and their media aides engaging in verbal sparring matches with other interested commentators. The question of whether the proposed state should be located in the Southeast or South-South region has been a major point of contention.

Consequently, this author, a watcher of the development since it unfolded has observed the emergence of three main groups with differing perspectives on the policy each stuck to its gun:

1. *Pro-Southeast Group*: Politicians and their supporters believe that locating the state in the Southeast would increase its chances of being created, given the region's perceived marginalization.
2. *Pro-South-South Group*: Some Anioma people argue that their historical and geographical ties to the South-South region should be preserved, citing the struggles of their ancestors who fought for the creation of the Midwest Region.
3. *Skeptics*: A third group doubts the feasibility of state creation in a civilian era and believes that Anioma people are better off within the current Delta State fold.

As the debate intensifies, the unity of Anioma subgroups (Enuani, Ika, and Ukwuani) appears to be fraying. The recent statement from the chairpersons of the 9 Local Government Areas distancing themselves from the proposed state has sparked further controversy.

The situation is becoming increasingly polarized, with some accusing others of ulterior motives. The debate has become so heated that discussing it on social media requires caution, as views may be met with hostile reactions especially as insults fly in the air like warlike drones and missiles seeking likely targets to strike and claim victory. The perception bellicose reactions have kept many away from giving their views on the subject.

As political observers watch the Anioma scenes, only time will reveal the political fate of the people. However, it is hoped that it will make and not mar them.

Odimbu, Beautiful Enuani Name with Significance

Emeka Esogbue

Do you know anyone who is Odimbu? She is likely from the Enuani area. The Enuani name "Odimbu" is beautiful, with its etymology rooted in "odi" (it existed) and "mbu" (before), translating to "this is not new" or "it is not strange." In the context of African naming traditions, where names often reflect circumstances surrounding birth or family experiences, "Odimbu" may have originated as a response to societal mockery or humiliation.

In Enuani, "Odimbu" serves as a reminder that challenges and hardships are not unique to one family or individual, but rather a part of a broader historical context. The saying "odina adi na" or "odina adina" in Ibusa offers consolation, emphasizing that natural calamities can affect anyone.

While "Odimbu" is typically borne by Enuani females in communities like Ibusa, Asaba, and Okpanam, it can also be found among males or as a family name in other areas. The name's association with females might be attributed to its harmonizing effect, particularly for beautiful women.

Consider naming your lovely daughter Odimbu, an Enuani name that embodies triumph over societal ridicule and reminds her that challenges are not unique, but part of a larger narrative.

Happy Posthumous Birthday to a Pioneer: Chief Mrs. Elizabeth Njideaka

Today, the people of Ibusa celebrate the life and legacy of Chief Mrs. Elizabeth Njideaka, a renowned educationist from our Ibusa, Delta State. Born on June 28, 1939, she left an indelible mark on Nigeria's educational space. As a philanthropist and advocate for education, she believed in empowering Nigerians through knowledge, critical thinking, and problem-solving skills.

In 1970, ten years after Nigeria's independence, Chief Mrs. Njideaka founded the Santa Maria School in Lagos, followed with multiple branches thereafter. Her vision for education as a key to unlocking opportunities and freedom engendered support with Oprah Winfrey's words: "Education is the key to unlocking the world, a passport to freedom." Through her schools, she opened doors to job prospects, career advancement, and higher earning potential for countless Nigerians.

Beyond education, Chief Mrs. Njideaka's philanthropic efforts touched many lives. She offered scholarships to less-privileged individuals, with our community, Ibusa, being a major beneficiary. Her generosity and dedication to societal development earned her a revered place in Nigerian society.

As we honour her legacy, we remember her pioneering spirit in a patriarchal society. Chief Mrs. Elizabeth Njideaka's contributions to education and philanthropy continue to inspire. Though she passed away in 1990, her impact remains. Today, on her 86th birthday, we celebrate her life and achievements.

We also take the opportunity to call on the leaders of our Ibusa community to rise and take up the dutiful responsibility of honouring and celebrating the members of the community with excellent accomplishments especially, those who invited the community honour.

Happy posthumous birthday to the legendary Chief Elizabeth Nneka Njideaka, the Yeye Oge of Mushin and Santa Maria educationist.

- Emeka Esogbue (Pen Master)