₦airaland Forum

Early Excellence: 9 Prominent Ibusa Personalities Who Achieved Greatness in their Youth

Compiled By Emeka Esogbue

This compendium speaks of the impressive accomplishments and significant contributions of individuals from Ibusa in Delta State, Nigeria, who achieved greatness at a relatively young age.

*1. Prof Pat Utomi*
Born in February 1956, Prof Pat Utomi became the youngest Ibusa indigene to hold the position of Special Assistant to the President at age 26 in 1982. He was appointed by former President Shehu Shagari and still holds this record.

*2. Chikadibia Ofili*
At just 12 years old, Chikadibia Ofili discovered a new mathematical formula, making global headlines and earning him the tag of the youngest mathematics scholar.

*3. Prof Buchi Emecheta*
Born in 1944, Prof Buchi Emecheta received global critical attention for her book "Second Class Citizens" at age 30. She went on to write several other notable books, including "Bride Price" and "The Joys of Motherhood," and was named "the first successful black woman novelist living in Britain after 1948" at age 35.

*4. Dr. Frederick Henry-Ajudua*
By age 22, Dr. Freddie Henry-Ajudua had played 11 games and finished the season with 14 tackles, including 3.0 hits for a loss with a solo sack. He later switched allegiance to the Nigerian Rugby Team.

*5. Major (Dr) Albert Onweazu Okonkwo*
At age 29, Major (Dr) Okonkwo was appointed Administrator of Benin by the secessionist government in 1967. He remains one of the most respected Nigerian soldiers from the Ibusa community.

*6. Barr Bobo Ajudua*
At age 28, Barr Ajudua successfully sealed high-impact deals in the Entertainment Law sector, including global brand partnerships with Davido's Puma endorsement and Pepsi campaigns.

*7. Emmanuel Olisadebe*
Between 2000 and 2004, Olisadebe wore 25 caps and scored 11 international goals for Poland. At age 23, he won the Polish Footballer of the Year award in 2001.

*8. Kingsley Obiekwu*
At 22, Kingsley Obiekwu represented Nigeria at the international level, winning a gold medal at the 1996 Olympics in Atlanta. He remains the only Ibusa footballer to have won a gold medal in the Olympics.

*9. Uche Montana*
Uche Montana has established herself as a versatile actress, taking on diverse roles that showcase her talent in her youthful years. Born on May 8, 1997, she has gained recognition in Nollywood for her captivating performances.

Revisiting the Anioma Traditional Rulers Rejection of their Relocation to the East Central Region: History as a Repetition

- Emeka Esogbue

Not many know that in history, the present Niger State, one of the nation’s 36 states in the North Central part of the country was originally intended for the Anioma people of Nigeria. In 1975, there was an agitation for the creation of more states in the country and a group started a rigorous campaign in which they sought to relocate the Anioma people from their Midwestern Region to the East Central to share a geographical space with other Igbo-speaking people but the Anioma traditional rulers rejected their relocation as well as a share of state with people who are not Anioma of the present Delta State. It was a firm decision taken by Anioma traditional rulers which eventually dissuaded the then Head of State, His Excellency Gen Yakubu Gowon from uniting the Anioma people with the Igbos of today’s Southeast.

The Anioma communique majorly relied on to write this article also shows that the Anioma people rejected their inclusion in the proposed Niger State with vigour. It was a press statement and resolutions by the Obis, Chiefs and people of Aniocha in a meeting, which held in Ogwashi-Uku on January 1, 1975.

The document read:

"For sometime (sic) now the Nigerian public have (sic) been treated to conflicting claims and counter-claims on the burning issue of the creation of more states in the country. It has come to our notice that certain well-placed individuals or groups of persons have appointed themselves as leaders of thought and have gone about clandestinely, soliciting support for the creation of a Niger State which they allege would embrace Onitsha Decision in the East Central State and the Asaba, Ika and Aboh Divisions in the Midwest State. We are aware that in order to gain credence, these self-styled leaders of thought have gone about stressing the accident of a common language and spreading the information that they had been in touch with the Head of State, His Excellency, Gen Yakubu Gowon and that the latter had already assured them conclusively that a firm decision had already been taken to carve out the new Niger State between now and 1976 by merging together parts of the East Central State with the Ibo-speaking parts of the Midwestern Part."

United in their stance, the Anioma people refused to share a space with Onitsha Division, Ogbaru and others, on the ground that the advocates of the proposed state were not speaking for them (Anioma people). Language, a tool used by the advocates seeking to unite them with Anioma was described by Anioma traditional rulers as an “accident of common language,” which should not be used as a means of the merger by the government.

Although the advocates of the state creation claimed that they had not only been in touch with the Gen Yakubu Gowon (retd), the Head of State but had received assurances from him over the creation of the state to include Anioma, the Anioma traditional rulers in their press release, described the statement as spread of false information. The advocates were further described as “self-styled leaders of thought” who were not speaking on behalf of the Anioma people but to further their interest, which would forcefully lead to the claim of the Anioma territory.

The Anioma traditional rulers and other stakeholders were firm, rejecting their mixture with non-Enuani, Ika and Ndokwa from the east as conveyed in their statement issued to the public. The Anioma traditional rulers were bent on resisting the merger and even took a stronger stance when they averred: “We, the undersigned, on our own and our people’s behalf, wish to take this opportunity to define for the benefit of His Excellency the Nigerian Head of State of the entire Federal Military Government particularly, of the natural rulers, chiefs and people of the Midwest State, our position on the issue of the creation of states in Nigeria and specifically of the Niger State. The position is unequivocally that the people of ANIOCHA LAND (Anioma) in Asaba Division, whom we represent must be counted out of the proposed new state. In other words, while we do not quarrel with those who for reasons best known to them, wish to have a new state created for them, we wish to state unreservedly that the people of Ezechima, Ubulu-Uku, Ogwashi-Uku, Nsukwa, Odiani, Illah/Ebu, Oko-Okwe, Akwukwu-Igbo-Atuma, Ibusa, Okpanam/Ugbolu and Idumuje clans whom we represent have no wish to leave the present Midwest which they joined in fighting for in the period up to 1963 and that they do not desire any part or role or position in the proposed Niger State if and when one is created. We concede to others the right to determine their own destiny on the State issue but we will also insist upon our own right not to be dragged into a state against our will and without our active support.”

By refusing to leave the Midwest Region as stated in the press release, the Anioma traditional rulers in their communique to the Federal Government of Nigeria were inclined to remain in today’s South-South Region rather than the proposed East Central (Southeast of today). They communicated their reasons for the refusing to leave the Midwest region and their neighbours. The release read “Our reasons for preferring the status quo in so far as the state issue is concerned are self-evident. We have never accepted that we are second-class citizens within our present state and therefore no question can arise that we want to go elsewhere, where we may enjoy the full rights and benefits of first-class citizenship.”

As they say, history repeats itself but man does not learn from history. 50 years later, the agitation for the creation of more states in the country returned with a few politicians of Anioma extraction pushing for the relocation of Anioma to the Southeast but the current resistance demonstrates that nothing has changed since 1975 when the Anioma traditional rulers ably convinced Gen Yakubu Gowon (retd) not to separate them from their today’s neighbours in the Midwest region, now part of South-South and not to align them to the Igbos of the East.

The argument of the people rejecting their relocation to the Southeast became so strong that for the first time in their history of existence, the choice of Anioma State was riddled with controversy with the people divided. It was also the first time in recorded history that the Anioma people would witness the sort of hubbubs that welcomed the idea. Since the prosecution of the Ekumeku Movement against the British (1883 -1914), which united Anioma, confirming them a unit within the Nigerian polity, the Anioma people have never been as divided in any collective policy affecting them as witnessed in 2024 with the idea of the relocation to the Southeast.

In making their geographical choice of stay in the Midwestern Region (today’s South-South) clear, the Anioma traditional rulers had stated:

“In any case, we have lived long enough to know that you do not pull down or destroy your house merely because it is not as comfortable as you would wish. We know that those who advocate the creation of a Niger State as a solution to the presumed problems of the Midwestern Ibo elements in the Midwest State have not thought deeply over the matter. Should the Niger State fail us in the future what then? We the undersigned are convinced that our problems as a people can and ought to be solved in the context of the existing Midwest State and that therefore, so as far as we are concerned, the Niger State issue is a non-starter.”

There was the 6-clause resolution by the Anioma traditional rulers forwarded to Gen Yakubu Gowon (retd) and the clauses read:

“Whereas certain persons have proposed the creation of a state to be known Niger State comprising Asaba Division, Ika Division and Aboh Division in the Midwestern State of Nigeria and some parts of East Central State of Nigeria…”

“We, the Obis, Chief and accredited representatives of the people of Aniocha area in Asaba Division of the Midwestern State of Nigeria wish to state that:”

“We object and are opposed to being included in the proposed Niger State.”

The communique was signed by Anioma traditional rulers including but not limited to the following:

His Highnesses:

(i) Akwukwu-Igbo/Atuma Clan

(ii) Ezechime Clan

(iii) Diokpa of Ibusa (Obi Ajudua)

(iv) Idumuje Clan

(v) Illah/Ebu Clan

(vi) Nsukwa Clan

(vii) Odiani Clan (Signed by Obi of Ukwunzu)

(viii) Okpanam (Signed by Asagba of Okpanam)

Dear Ibusa, Time to Think Community-Based Tourism Initiative (CBT)

By Emeka Esogbue

Since 2008, I have been in the advocacy of the establishment of tourism in Ibusa community using the Okpuzu Waterfall as a potential site for the initiative expecting that the Ibusa Community Development Union Worldwide (ICDU) would stay in the forefront in conjunction with the government at the state and local government levels to advance the cause. The community has the human resource capital to purse the initiative and the Ibusa Community Development Union Worldwide has the potential to rally around the people to plan the project. However, this only happens in the community where peace and unity exist with other necessary factors in place to make it a possibility.

There must be development such that even in the absence of government support in the community, the Ibusa people should rally to strive to develop their town. One common feature noticeable in Ibusa is the tendency to develop beautiful personal houses as against large commercial ventures which should commercialize the community hence, it is always beautiful houses everywhere without provision of work places for the occupants of the beautiful houses. Incidentally, infrastructures are absent in the community because government, the driving force is almost absent. For instance, rarely can anyone point to viable infrastructures in the community and rarely have the people thought of tourism in the community.

Incidentally too, the people venture into indiscriminate sale of lands in the community, shutting down the prospects of attraction of infrastructural development. In recent times, nothing is more prized to the Ibusa man than his land from which he hopes to derive capital after selling it and the phenomenon is increasingly leading to nearly every indigene young or old, becoming involved in the sale of land in the community for personal gains. As many argued, the business has not necessarily ushered development in the community as buyers are foreigners who make prospective purchases then resell at higher rates to other buyers. Worse still, residential houses appear to be the purpose of the purchases in the community.

Since this article is about tourism in the community, it is apposite that the industry be critically defined for proper understanding. By general knowledge and widely accepted definition in the tourism industry, tourism is the act of traveling from place to another for leisure, recreation, or business purposes. It involves the movement of people to and from different destinations, resulting in economic, social and cultural exchanges and there are different types of tourism such as recreational tourism, business tourism and cultural tourism. A tourist site, tourist attraction or destination, on the other hand, is a place or location that attracts visitors and tourists, often due to its natural beauty, historical significance, cultural importance, or entertainment.

Again, there are different tourist sites but this author is concerned about the natural attractions under which there exists national parks, beaches, mountains, forests, waterfalls, and other natural wonders; historical sites broken down as museums, monuments, landmarks, archeological sites, and other places of historical significance and cultural attractions which covers festivals, event performances, art galleries, and other showcases of local cultures and traditions. These three types of tourist sites are essential to this article since the community is reasonably and naturally blessed to pursue the listed tourist destinations.

The Ibusa community is blessed with Okpuzu, a natural flowing body of water that drops from higher to a lower elevation with a near-vertical slope. Since waterfalls may be found in various landscapes including mountains, rivers, and coastal areas, the Okpuzu of the Ibusa people is found in a beautiful river called Oboshi. The Ibusa waterfall is beautiful, offering wonder but it can still be developed to a state-of-the-art waterfall. While waterfalls are natural formations, they can be enhanced, expanded or even artificially created to become state-of-the-art waterfall as sought in Okpuzu Waterfall of the Ibusa people to make inspire greater wonder to tourists. The water flow may be manipulated, adjusting the flow rate, direction or volume to create greater spectacular effect. The surrounding environment may also be altered with rock formation modification to create dramatic waterfall shape. If the Ibusa people choose, there could also be an incorporation of additional water features such as streams to engage the waterfall.

In the past, there have been suggestions to give the community a museum but the idea has often been either outdone by other issues or seen to die naturally. There were suggestions raised to knock down the Ibusa Town Hall built in the 1940s but the idea is rather the fate of quite a lot of other demolished monuments in the community. As it seems, no site in Ibusa is ever marked or preserved as a public property or to commemorate an event in the community. They either get smashed or converted to personal houses. The Town Hall bears the memory of a colonial venue where several imperial decisions regarding the community were taken by the local inhabitants. It could serve as a history museum if preserved, to exhibit historical artifacts, documents, and objects that tell the story of the community or the colonial era. It may even be combined to showcase the cultural and artistic traditions of the indigenous people of Ibusa. This is where the Ibusa Community Development Union Worldwide has a role to play.

Community-Based Tourism (CBT) is a type of tourism that involves local communities in the planning, management, and benefit-sharing of tourism activities. It will help Ibusa to preserve its traditional festivals such as the Iwu, Ine, Ichu Ekwensu and Iwaji and also promote cultural developments in the community. It can be established around the Okpuzu waterfall, incorporating physical structures that complement the natural environment while promoting the cultural preservation of Ibusa. An Okpuzu waterfall Cultural Heritage Site in Ibusa could house such centers as reception area with information about Okpuzu Waterfall, and local Ibusa culture. The developers may also decide to create a cultural village which will showcase the Ibusa life of crafts or generally, the Ibusa or Anioma way of life. More interestingly, there could be a designated spot for tourists to view the waterfall with interpretative signs and guides providing information about Okpuzu and Ibusa cultural environmental significance.

The potential site may also enjoy the services of guided community-tours to provide insight into the waterfall’s cultural and environmental significance as well as Ibusa’s history and tradition which will always offer tourists the interest they seek. Since the environment is also rich, a designated zone for environmental conservation such as tree planting, waste management and wild life protection will add to the life of the waterfall site within the Ibusa community. The establishment of an Ibusa-based tourism initiative around the Okpuzu Waterfall will help the Ibusa community to showcase their cultural heritage, promote environmental conservation and benefit economically. It will also assist the people to maintain control over their cultural resources and above all, the environment now being sold indiscriminately to foreigners who purchase them only to resell to other foreigners. Community-Based Tourism will invite economic empowerment, generating income and creating jobs to the teeming population. The project will foster community pride and ownership in the people of Ibusa, encouraging active participation in tourism management and decision-making.

The Ibusa community enjoys human capital which can fuel economic growth, social progress and individual prosperity but the community needs to set aside disunity and internal conflicts such as personality clash to unlock its full potential. Only through collective effort and unity can Ibusa achieve its development goals such as the Community-Based Tourism Initiative (CBT).

The Lagos Wing of Ohanaeze Ndigbo has responded to Igbo Youth Awake for Sustainable Development Initiative following an accusation labeled against the foremost Igbo apex organization.

See the release in full

OFFICIAL PRESS RELEASE!

Ndigbo Should Do Away With Sabotaging Elements to Avoid Social Comatose: Lagos Ohanaeze Ndi Igbo, Replies Faceless Igbo Youth Group

Our attention has been drawn to a release titled "Why 2025 Igbo Day Celebration in Lagos Under Ohanaeze Ndigbo Should Not Hold," published by a faceless group, conceived and purported to be Igbo Youth Awake for Sustainable Development Initiative

We emphasize that but for the spurious, invalid and reputational damage conveyed by the faceless group, our organization, a nationally acclaimed arm of Ohanaeze Ndigbo, the apex socio-cultural organization would have visited the mysterious gathering with perpetual silence. Be that as it may, we believe that our response to the masqueraded group and signatories would do the general public a world of service.

We believe that a valiant man's look is more than a coward's sword therefore every aboriginal Igbo man ought to be courageous rather than wear a mask of pretext, subterfuge and concealment just to propagate falsehood. After reading the half-brained idea paradoxically 'admixing' Mazi Nnamdi Kanu with a planned celebration of Igbo Day in Lagos, one wonders how the socio-cultural event or any other one hinders the trial or release of Mazi Kanu.

Such an illiterate view is not only befuddling but an attempt to put a spoke in the wheel of the Igbo people's progress and to further the creation of confusion while concealing their true intention. We wait to see how far this ignoramus-birthed view, and beer parlour idealistic conception by the 'nameless' writers will convince enlightened minds.

It is clear that journeying aimlessly from the employment of Mazi Kanu to Chief John Azuta Mbata down to extortion of money, all different subterfuges and confused excuses are jaded on cynicism, manifest on the professed motive of frustration, envy and disguised self-interest and above a dish of ignorant ethnic stance.

For the record, we seek to inform the enlightened public that to the best of my knowledge, there is no issue of financial crisis plaguing our organization as alleged by the faceless individuals unless they know more than we do. Consequently, we hold the personality of Prime Minister Ubochi, the erstwhile Chairman of the previous Lagos Igbo Day celebration in esteemed honour and of diligent impeccable character for delivering his duties in honesty bereft of financial allegations or charges. It is on this pedestal that we hope to improve on his standard and performance.

Apostle Patrick Nwanze, our current Chairman, Planning Committee of Lagos Igbo Day is a proud son of Ibusa in Delta State. He enjoys a pedigree of honesty and integrity having been tested and trusted with community-oriented responsibilities within and outside his community, and has over time proven his worth with utmost competence hence the recent mandate to broadly plan and execute this Lagos Igbo Day for our good people.

These spoilers and plunderers should know that he is currently the President-General of Apex Association of Anioma, a registered socio-cultural organization of the Anioma people. He is also involved in Ibusa Community Development Union, the people's Town Union and was the Chairman of LOC for South South, South East Cultural, Heritage, Tourism and Business Summit, and all of these positions are verifiable.

It is sad and misleading to the public that the purveyors of ethnic-driven lies, with concealed identity will deceitfully conjecture Lagos Igbo Day to hold in Police College, Nwaka Army Barracks or Navy Barracks, Ojo, Lagos. Clearly, it evidences how much in a hurry the group of faceless individuals will go to damage the reputation of people working for the good of the Igbo Nation worldwide. It must not be these people all the time even with their clumsy, envious poke nose and greedy appetite thus the change and exchange of this baton.

Finally, we are undeterred by the hurdles thrown in our way since it is expected of disgruntled elements since history. However, we avail this prevailing opportunity to admonish our Igbo leaders that if Ndigbo continue to rely on these opposing elements who only masquerade their true identity to do damage, social comatose is assured us. We know the individuals wearing the masks though.

A word is enough for the wise!

Signed:

High Chief Sunday Ossai
(President)

Mr. Robert Obasi
(Secretary)

Oguguamakwa: A Name of Consolation

Emeka Esogbue

My name is Oguguamakwa, a beautiful and meaningful name that few people know me by. Given to me by my great aunt, Nwunye Okafor, this name holds significant importance in my life. It reminds me of the story of my birth often narrated to me by my parents. My mother especially, would take time to conversationally compare the situations of loss and gain from experience. Oguguamakwa translates to "consolation," reflecting the circumstances surrounding my birth.

My parents had previously lost a child, Chukwuka, during the Nigerian Civil War due to hunger caused by the blockade and were saddened. Perhaps, the situation at the time constrained them to believe the possibility of another child but I came. My arrival became a source of comfort and solace, a divine replacement in a time of great loss. As Africans would say, God brought me to them as a gift. No word could have adequately described joy. Emotions were high with the atmosphere surrounding my birth being regained hope.

While my grandmother had named me Chukwuemeka, meaning "God has done well," Nwunye Okafor's name for me, Oguguamakwa, captured the essence of my birth as a consolation. Although she was almost the only one who called me by this name until her passing, my mother would occasionally use it, especially when seeking favors from me. As Oguguamakwa, I would gladly oblige, delighted to be reminded of the significance and beauty of my name. Some names are sensually engaging, conveying memories of parental love, care and concern and this is what Ogugumakwa stands for me.

Naturally, every child will like to hear that he was a gift to his parents and that he was greatly valued and I am not situationally left out. It feels memorably amazing to know that I came to console my parents just when it was difficult for them. This is the Oguguamakwa.

Today, the name, Oguguamakwa inspires me with joy and appreciation of parental love and I beautifully recommend it to the parents out there.

Ezechime Traditional Headship: A Clan of Competing Claims

Emeka Esogbue

The Ezechime clan's origin story is indeed one of the most debated topics in Anioma history, with diverse accounts fueling the controversy. The patriarchal origin is a hotly debated topic, with nearly everyone, including non-Anioma indigenes, weighing in on the history of the people. The accounts are varied and complex, making it a fascinating yet challenging aspect of Anioma history to unravel. However, this writer is interested in the claim of traditional headship by some of its notable communities.

Three notable communities within the Ezechime clan claim traditional headship, each with its own justification:

- Issele-Uku: Claims to be the traditional head based on Oligbo, the last son of Ezechime, who allegedly took care of him in his old age.
- Onicha-Ugbo: Asserts its claim based on being founded by the eldest son of Ezechime. Indeed, in Anioma society, diokpaship is a recognizable practice in which the eldest son administers the settlement.
- Obior: Claims traditional headship based on being the settlement founded by Ezechime, where he died and was buried.

Which of these three communities holds a more authoritative claim to the traditional headship? Do the traditional rulers of Ezechime clan including Onicha-Ado, an Anioma community in Anambra State have a traditional platform for meeting and on what traditional basis is the kola nut broken by them? These questions are essential to curious researchers even as each of the traditional rulers hold on to their claim of community headship.

The British colonial era played a significant role in shaping the Ezechime clan's administration. They recognized, grouped, and reorganized the communities, formalizing the clan's identity and boundaries. The administrative center was initially situated in Onicha-Olona and later moved to Issele-Uku in 1937 by Donatus Okoh who hailed from Onicha-Ugbo. Some Anioma historians believe that it was this relocation that gave rise to the Issele-Uku of headship.

Further accounts suggest that the "Crown Native Court" headed by Donatus Okoh was in Onicha-Olona where the Ezechime descendants gathered until it was moved to Issele-Uku in the year earlier stated here. One necessary question is whether Onicha-Olona was founded by Ezechime or not because there seems no verifiable account or legend of the community that links the founders of the community to Ezechime or any of his children. Why was the settlement made an administrative centre in the first place if it cannot be ancestrally linked to Ezechime? Why is it called an Ezechime clan today? This is certainly one of the historical puzzles that needs to be unraveled.

Who was Donatus Okoh, the Anioma historical figure and what more is known of him? Did Onicha-Ugbo, his hometown preserve his personal history and contributions to the colonial administration of the Ezechime area? Why haven't Anioma historians recognize his contributions to make him a subject of discourse?

Some accounts suggest Ezechime's origin is linked to Benin, while others propose alternative theories. Historians have noted that the name "Chime" is an Igbo word, which could imply a different origin story. Additionally, some Ika clans, including Ezechime, claim to have migrated from the ancient Benin Kingdom between the 12th and 14th centuries AD.

Overall, the Ezechime clan's history remains a topic of ongoing research and debate, with various perspectives and claims continuing to emerge, making it a clan of contrasting narratives. Unpacking the complex history of Ezechime, exploring the debates surrounding the Anioma's ancient patriarch will make historical sense to researchers of the people's history.

HAPPY BIRTHDAY TO AN ERUDITE SCHOLAR, DR ESOGBUE

Management and Staff of Erec Communications Limited, publishers of Ubulu Ezemu wish our Anioma intellectual, prolific writer and great Historian, Dr Emeka Esogbue a Happy Birthday.

We send this Birthday Wishes to Emeka who is seen as the most innovative person in Anioma history coupled with lots of intellectual works done so far, to put the region in world map.

You have earned your place in history, not just because you are a Historian but for the fact that you have been leading the way for all others to follow.

Esogbue, an author, historian and community leader is from Ibusa but is versatile when it comes to the history and cultures of virtually all the communities in Enuani and beyond. He has also written several books, which have become a reference point for upcoming scholars in Delta State and others parts of the world.

Keep your good works up and enjoy your birthday.

Anioma Pride: Emmanuella Edozien Sets Massachusetts Record in the USA

- Emeka Esogbue

The Anioma Nation continues to shine globally, showcasing its exceptional human resource talent. Emmanuella Edozien, a 16-year-old from Asaba, has made her mark in track and field. As a student at Natick High School in Massachusetts, USA, Edozien has been making impressive strides.

Recently, she broke a 10-year-old Massachusetts record in the 55m hurdles with a remarkable time of 7.96 seconds, winning the MIAA Division 1 state title. She later equaled this record at the New England Championships. Edozien also set a new school record in long jump with a leap of 19' 4".

Her achievements have earned her national recognition: Ranked 13th in the US in the 55m hurdle, 5th among junior athletes and 23rd in the long jump nationally, Edozien was named MSTCA Girls Winter Track and Field Athlete of the Year, a testament to her outstanding performances and record-breaking feats.

As the new Massachusetts State record holder, she's putting Asaba and the Anioma region on the map, reinforcing its reputation as a hub of great accomplishments. The world is now watching this talented young athlete, eagerly anticipating her future achievements.

Prof Utomi and His Murky Years of Activism in Nigerian Political Landscape

By Emeka Esogbue

As it appears, not many, not even in his Ibusa hometown in Delta State are aware of his practice of activism but indeed, Prof Pat Utomi does not only share the belief of an activist but has a long history of activism in his political journey.

Prof Pat Utomi, a renowned Nigerian Professor of Political Economy and management expert highlights key moments in the nation's years of activism since his political involvement with his enlistment by Chief Alex Ekwueme, the nation's former Vice President to provide consultancy services on public policy papers. Brilliant Utomi would later rise to serve as Special Assistant to President Shehu Shagari.

Beyond politics, Prof Pat Okedinachi Utomi is one of Nigeria's social crusaders whose contributions have had a significant impact on the country's civil society and political landscape. It is to his credit, that he has coordinated the establishment of several civil society groups in the country with the objective pursuit of good governance and accountability and some of these civil society groups include Transparency in Nigeria, aimed at enthroning good governance and accountability; Centre for Values and Leadership, aimed at providing leadership training and development programmes; Concerned Citizens, aimed at providing good governance with professionals as members; and Restoration Group, aimed at promoting good leadership.

It is surprising that with the recent announcement of the shadow government in the country by the renowned agitator, many became ignorant of the noble role played by him in this endeavour whereas he has been vocal in his criticism of the Nigerian government policies and advocating for good governance and accountability since his involvement in politics. Prof Utomi is also known to speak out on issues of poverty, insecurity and corruption in the country and also widely published in these avenues.

During the Abacha dark years, marked by one of the crudest acts of dictatorship in the country, Prof Pat Utomi stood against the military. Many will also remember how he chaired a pro-democracy conference in Ikeja, Lagos, organized by the National Democratic Coalition (NADECO), highlighting the need for democratic return which he believed would provide good governance and worthy leadership.

Prof Pat Utomi with many others, courageously challenged the Abacha regime, despite the risk of arrest, detention and death but unfortunately, history seems short-lived or non-existent in the country where nearly everything becomes political, shifting reality to absurdity, the obvious to argumentation, certainty to uncertainty and the known to the unknown. Where politics challenges the facts, reality takes flight from even the intellectual minds. However, the history books are intact.

Although Prof Pat Utomi is currently embroiled in a controversy with the nation's Department of State Security over his announced shadow government, a matter already in court, this piece may not share his shadow government belief but makes clear the fact that the renowned Professor is not new in activism.

As a prominent figure in Nigerian politics and academia, he has been involved in several initiatives of activism. At least, many will remember the Patitos Gang, a television programme which focused on discussing and advocating for good governance and accountability in the country hosted by Prof Pat Utomi. In any case, this piece only stands as a reminder to people who may not know this aspect of his personal or political history.

Emeka Esogbue, a historian and 2021 winner of the Enuani Achievers Writer of the Year Award, writes from Lagos

The Legacy of Chief Mrs. Elizabeth Njideaka: A Pioneer in Education

By Emeka Esogbue

In the heart of Ibusa, a community in Delta State, Nigeria, a legendary figure emerged, leaving an indelible mark on the lives of countless individuals especially the youngsters. Chief Mrs. Elizabeth Njideaka, a path-breaking educator, philanthropist, and community leader, is remembered for her tireless efforts to uplift the Nigerian child and empower her community.

Born on June 28, 1939, to Mr. and Mrs. Ejoh, Elizabeth Nneka Njideaka was one of the first educated elites from Ibusa who not only pursued her dreams but ensured the educational training of many. She pursued her passion for education, earning a T.C. II and Associate Degree in Education from the University of Lagos. Her academic journey continued at the Rochester Institute of Technology (RIT) in New York, USA, where she obtained a certificate in Clinical Supervision.

In January 1970, Chief Mrs. Njideaka founded the Santa Maria School in Surulere, Lagos, with a mission to contribute to the educational upliftment of the Nigerian child. The school grew from a nursery to a primary school, with branches emerging across Lagos. Santa Maria, Ibusa, established in 1978, became a beacon of excellence, molding students to become educationally and morally fitting members of society.

Chief Mrs. Njideaka's impact extended beyond education. She was one of the most educated Anioma women of the era, one of the most respected Ibusa women and one of the most reliable in terms of community development. She was a mother to all, charitably giving to the community and beyond, and earned the title of Yeye Oge of Mushin for touching the lives of the people. Her home was a haven for those seeking assistance, and her Santa Maria Schools provided scholarships to many students. She led the Ibusa Community Development Union (ICDU) Women's Wing for eight years, the Umuekea Women for ten years, and founded the Nneka Social Club. She was also the Patroness of Otu Ife Onye Lolu Nwanmadu Dancing Group of Ibusa, which musically spread the dance culture of the Enuani people of Anioma.

Chief Mrs. Elizabeth Njideaka's legacy is an attestation of selflessness, dedication, and passion for education and community development from which many from the community especially, should emulate. Santa Maria School in Ibusa, still functioning till date educationally, enjoys a heritage status because it showcases to visitors the beginning of private education in the community. There lies the pride of the current students of the school. It is indeed a landmark of educational excellence and significance.

Though she passed away in 1990, her impact remains unforgettable. As the "Mother of Today's Educators," her story serves as an inspiration to future generations, reminding them of the power of education, philanthropy, and community leadership. Chief Mrs. Elizabeth Nneka Njideaka was buried in Ibusa, her hometown.

The Story Behind "Ezigbonmadu Nwa Okoasia": Uncovering the Legacy of an Ibusa Woman

By Emeka Esogbue

Did you ever listen to your parents make the sarcastic phrase of "Ezigbonmadu Nwa Okoasia as some of us did while growing up?"

I grew up fo become familiar with the phrase "Ezigbonmadu Nwa Okoasia," a sarcastic expression that conveyed irony or mocking humour. My mother and other Ibusa parents would often use this phrase, followed by a stern reprimand or even a beating because it was a common reaction to misbehaviour, like disobeying rules and other offences.

As a little boy, the phrase piqued my curiosity, and I recently had a conversation with a lady from Ibusa who mentioned "Ezigbonmadu Nwa Okoasia." To my surprise, she revealed that it was the name of a real person, an Ibusa woman who lived in the past. Although I was familiar with the Okoasia family of Ogboli, the prefixed Ezigbonmadu often puzzled me.

Researching further into the lady's submission, I discovered that Ezigbonmadu Nwa Okoasia was born Ezigbonmadu Beatrice Okoasia in 1920 and passed away in 1998 at the age of 78. Her father, Chishi Okoasia, was a respected judge who worked closely with the British and had a court in front of his house in Ogboli. Like several other loan words, Chishi is an Ibusa dialectical translation of "Chief," a word that never existed in the African dictionary until the British imported it.

According to oral sources, Madam Ezigbonmadu was a tall, slim, and dark-complexioned woman known for her beauty, strength, and resilience. As a successful trader, Madam Ezigbonmadu lived in various parts of Nigeria, including Zaria, Minna, and Benin, where she built a reputation for her business acumen. Incidentally, it was not all about business for her as she was also a member of the Egwu Uloko, an Ibusa group in Benin which also made her more famous. Additionally, she was known for her involvement in "itu afa," a burial rite in the culture of the people in which the deceased and her family members are eulogized.

Despite never meeting Madam Ezigbonmadu, I am grateful to have uncovered her story and legacy; the legacy of a woman whose nickname has become synonymous with irony and sarcasm in the Ibusa dialect, and I am humbled to learn more about the woman behind the phrase.

May her soul rest in peace.

A Forgotten Beauty: The Bittersweet Story of Helen Anyamaefuna, Miss Nigeria 1958 from Anioma

By Emeka Esogbue

The poignant story of Helen Anyaemeluna, Anioma's Miss Nigeria 1958, continues to resonate with many. Her life's journey was a rollercoaster of triumph and lack of help. Crowned Miss Nigeria at just 21, the second Nigerian to be so recognized after Miss Grace Oyelude in 1957. Helen's elegance and beauty captivated the nation.

As a symbol of Anioma's rich human capital, Helen Anyamaefuna who hailed from the Anioma community of Ugbodu, was a motivation to many with her pet projects and dedication to service after her emergence.

However, life took a dramatic turn when illness struck, confining her to a wheelchair and stripping her of her radiance. Despite her past contributions, Helen was left to struggle, seeking help from the nation she once served and NGOs. Sadly, her pleas were met with indifference, leading to a heartbreaking conclusion in 2012 when she gave up the ghost at 75.

Helen's story serves as a poignant reminder of the importance of supporting and investing in individuals who have contributed to the growth and development of their communities; the Anioma people especially. Rather than solely focusing on posthumous tributes, setting up burial committees, raising and donating huge money as we now see in our people, it is essential to recognize and uplift those who are still making a difference.

By doing so, we can create a more meaningful impact and ensure that the efforts of individuals like Helen Anyaemeluna are valued and supported throughout their lives.

No one can imagine greeting his Anioma brother with Ojeogwu, Ede or Ajie and the salutation is returned with "good morning." Why Anioma people prefer to patronize others is a matter for another day.

Many talented Anioma individuals have made a name for themselves globally, but their impacts are often felt outside their homelands because they are hardly sighted in their hometowns. It is essential to sometimes visit home to make a difference. Charity begins at home after all. Our people should also support the people who are working for our communities and region. This is one area the Yorubas scored high points and should be emulated.

Helen Anyamaefuna's legacy serves as a reminder of the importance of prioritising human support and investment. Your home is your home.

Facts About Rev Fr Carlo Zappa and His Christianization of the Enuani Area

- Emeka Esogbue

Perhaps, no Christian missionary played a greater role in the evangelization of the Enuani Region of Anioma as did Rev Fr. Carlo Zappa. Fr. Zappa played a significant role in Christianizing the Enuani area of Anioma.

* He was born in Milan, Italy on December 23, 1861 and was ordained a priest on June 8, 1884.
* Fr Zappa was sent to Asaba by the Poirier because Sir Robert Marshal, an official of the Royal Niger Company with its headquarters in Asaba insisted that he was needed.
* He served in the Society of African Missions.
* He was later appointed the Prefect of the Upper Niger
* He established the St. Joseph's Catholic Church, the first church in Asaba in 1888.
* Rev Fr Zappa moved the Roman Catholic mission headquarters from Lokoja to Asaba
* The Asaba site was purchased for the missionaries by Sir James Marshal.
* He was in Issele-Uku, Ibusa, Illah, Ogwashi-Uku, Okpanam and Onicha-Olona, in this order to found other mission stations
* The mission station in Ibusa called St. Augustine's Catholic Church was founded in 1898.
* The foundations of the mission stations presented interest in their various ways but that of Ibusa is notable because it involved war between the people and forces of Royal Niger Company. Once the Ibusa forces surrendered to the British, Fr Zappa who had been making efforts before the war, raced to the community on foot from Asaba to get the elders to agree to the establishment of the mission station in the community.
* Rev Fr. Zappa is regarded as the first to document "Ahaba" as "Asaba" thus changing the name that the community bears at present.
* Fr. Zappa faced the stiffest opposition in Ibusa where the elders of the settlements opposed Christianity and his bid to plant a mission station.
* Fr. Zappa died in the Anioma community of Asaba on January 30, 1917 where he had spent a significant part of his missionary work and was buried in the community.

Ibusa Youths Face Neglect and Disillusionment

By Emeka Esogbue

As the Ibusa journey furthers to modern decades, the youths of the community appear to suffer neglect and disillusionment, highlighting great struggles and concerns of the community's youngsters and emphasizing the need for attention and support from the leaders and other stakeholders in the community.

Many factors have combined to make the Ibusa youths form a marginalized population, and facing limited opportunities and representation and the population is crying out silently maybe too, because the community is yet to commit desired energy required to raise and nurture the future of the future leaders.

While the Ibusa youths are expected to play a vital role in shaping the future of the community, the community itself is refusing to prepare them for the task ahead. Again, several factors speak in favour of this argument. With the lack of government presence in the community which lies only about 6 miles to Asaba, the Delta State capital, the Ibusa youths face indescribably severe conditions.

Lack of government ministries, parastatals, agencies, factories and industries and other government establishments in a town located within the Capital Territory Development Area, lying side by side, Asaba challenges the Ibusa youths with unemployment and underemployment that affects their economic stability and well-being.

It is unfortunate that the working crowd of Ibusa youths have to emigrate from their community during the work hours and nocturnally return only to sleep in the community hence, at the peak periods, Ibusa is a ghost community. Many youths in the community also lack access to quality healthcare, hindering their development and potential as they often dependedly travel to Asaba to receive medical treatments.

Days and weeks, power supply is not guaranteed in the community and the youths have to empty themselves into Asaba and other neighbouring communities to temporarily enjoy power supply before returning to Ibusa. Life in Ibusa for the youths is frustrating and a hell of a place to stay even for a moment.

Leisure parks and relaxation places, which play significant roles in raising youths by providing them with safe spaces for socialization, recreation and personal growth are lacking in the community. There was once a Kefas Park in the community, occupying a large portion of land at Umuodafe with installed public screens and other recreational facilities where youths once gathered to relax but its recent conversion to other use has taken away its importance from the youths who were the intended target.

In any society, youths are considered agents of social change, promoting values and if properly harnessed, a large youth population in the magnitude of Ibusa can lead to economic growth and development by driving innovation and progress in different fields. How effectively has the Ibusa community harnessed the population of Ibusa youths available to them? This is the question for the leaders and other stakeholders. Ibusa leaders must pay attention to their youths or face a future vacuum.

Although youth conferences are less common in the community. A few years ago, Igbuzo Singles Meet Worldwide (ISM), Ibusa Youth Forum (IYF) and National Association of Ibusa Students (NAIBS) were visible. ISM held about 12 conferences in Ibusa and Lagos, projecting and providing the youths mentorship on Ibusa culture and tradition and was responsible for bringing to the community, youths who never visited home. Ibusa Youth Forum concentrated in Lagos, bringing together the youths while the National Association of Ibusa Students was known for organizing debates and quizzes in Ibusa.

Today, none of these youth groups carry out these events and no Ibusa leader including communal organizations raised a question to know the challenges and possibly wade in. It is a neglect of the youths. Rather than establish NGOs on youth development in the community or work towards providing them employment, many will concentrate on criticism of the youths, many of who are unemployed and loitering the ten quarters of the community on daily basis.

At the moment, the Ibusa Youth Council is leaderless. An attempt by the body to organize its election attracted undue interventions from the politicians and other leaders of the community who should have ordinarily guided them. Typical of the community, everyone had interest in the youth leadership and the conflict and confluence of unwelcome interests from the interposers ended up, leading the Youth Council to dormancy, another form of youth neglect. The youths, the actual players became frustrated and the helpers and helpees, unable to find a way are maintaining uncommon silence while the fate of the Ibusa Youth Council lives in the unknown.

The Ibusa community should acknowledge the struggles of Ibusa and work together to address the challenges faced by them. This will unlock the potential and help to build a brighter future for their young people.

Uche Montana: Where Talent Meets Timeless Elegance

By Emeka Esogbue

Uche Nwaefuna, affectionately known as Uche Montana in Nollywood, is steadily etching her name in the annals of cinematic history. This talented actress, screenwriter, and film producer has captivated audiences with her compelling performances in various movies and TV series, but it's her innate sense of style that truly sets her apart. Born on May 8, 1994, in Lagos and raised in Festac Town, Uche Montana's diverse upbringing has enriched her acting roles with a unique depth.

Her rise to fame began with the TV drama series "Hush," which aired on African Magic and GOtv Africa. However, it was her role in "The Fake Life of Abuja Housewives" that brought her closer to her fans, showcasing her talent and versatility. Movies like "Hire a Woman" further solidified her status as a young star full of promise.

Beyond her cinematic achievements, Uche Montana's passion for fashion has earned her recognition in the beauty and fashion space. Her appearances at high-profile events, such as the Africa Magic Viewers' Choice Awards (AMVCA), have consistently turned heads. At the 10th AMVCA, her stunning look made headlines worldwide, and her recent appearance at the 11th AMVCA in 2025 was no less impressive.

Although she didn't win the Best Lead Actress award for her role in "Thinline," Uche Montana's fashion sense continues to mesmerize viewers. Her style is a masterful blend of glamour, sophistication, and bold femininity. Whether she's making daring statements on the red carpet or showcasing her elegance in movies, Uche Montana's fashion choices are always noteworthy.

With her elegant looks, flawless makeup, and stylish hairstyles, complemented by statement accessories, Uche Montana embodies queenly beauty. As the "Ibusa girl" shines brightly in Nollywood and fashion, her influence and creativity continue to inspire many, solidifying her place as one of Nigeria’s most fashionable celebrities. Her beauty, both on and off screen, is truly a sight to behold.

A Memorable Visit to Ibusa: Pope Leo XIV's Connection to St. Augustine's Catholic Church

- Emeka Esogbue

In 2016, Robert Prevost, now Pope Leo XIV, visited Nigeria as the Prior General of the Augustinians, specifically stopping at St. Augustine's Catholic Church in Ibusa. Established in 1898 during the Ekumeku War, this historic church holds a special place in the community.

The church's founding story is fascinating to Anioma historians. After Ibusa chiefs opposed British missionaries, Obi Egbune, the Obi of Issele-Uku accepted the British offer in his community, leading to Ibusa's eventual surrender because Ibusa mercenaries had the intention to fight on the side of Issele-Uku. Rev Fr Carlo Zappa's appeal to establish a mission in the community, paved the way for St. Augustine's, the community's first and largest church which though has been knocked down and severally restructured to give it a look outside the original form.

Given this history and importance in Anioma Nation, it is no surprise that Robert Prevost, as Prior General, visited St. Augustine's. During his visit, he likely provided spiritual guidance, ensured the community stayed true to its founding principles, and strengthened ties with other Catholic organizations and the Vatican.

As Prior General, Pope Leo XIV's role involved high-level leadership, promoting unity and faithfulness within the Augustinian Order. His visit had a lasting impact on the Ibusa community, and his spiritual legacy continues to be remembered. Even as he is now Pope Leo XIV, Bishop of Rome and spiritual leader of the worldwide Catholic Church, his connection to Ibusa remains significant and the Catholic faithful in Ibusa are glad of his presence.

Ohanaeze: Anioma Man, Patrick Nwanze, Appointed Chairman of Lagos Igbo Day Committee

By Emeka Esogbue

Ohanaeze Ndigbo, the Igbo Apex socio-cultural organization, Lagos Chapter has appointed Apostle Patrick Nwanze as the Chairman of the Igbo Day Committee, an upcoming event in Lagos State.

In a letter dated April 25, 2025, signed by Chief Sunday Ossai, President, Ohanaeze Ndigbo, Lagos State, Apostle Nwanze was tasked with planning and organizing the cultural event with other committee members and ensuring and promoting Igbo culture and traditions, among other terms of references.

The date of the event was not explicitly stated in the letter, a copy also forwarded PEN MASTER but it was stated that Ohanaeze had faith in Nwanze's capability to make the event a huge success.

Apostle Patrick Nwanze is a member of Ibusa community in Delta State.

Ethnic Nationality Not Forcefully Imposed, Igbanke is Ika, INPA Initiator, Gloria Adagbon Asserts

- Emeka Esogbue

Barr. Gloria Adagbon, a prominent Igbanke leader and initiator of the Igbanke Nationals Progressive Association (INPA), has weighed in on the controversy surrounding the suspension of six Igbanke monarchs by the Benin Palace.

In a statement posted on her Facebook page, she asserted that Igbanke is an Ika community with a distinct culture and language, emphasizing that ethnic identity cannot be imposed.

Adagbon pointed out that despite being located in Edo State, Igbanke people speak the Ika language and maintain Ika traditions. She noted that having Bini names doesn't necessarily mean they are Bini, just like an American with English names is not English.

She highlighted that most Igbanke people don't speak or understand the Bini language, further emphasizing their Ika heritage.

"Majority of our people who were born and brought up in Igbanke do not speak or understand Benin language. This is because we are Ika people and the language spoken from birth in Igbanke is Ika," she said.

The Igbanke advocate recalled that she once visited Orhionmwon, her local government and had to search for an interpreter to translate the language of the area for her, leaving her feeling out of place.

Adagbon also criticized the suspension of the monarchs, describing it as an insult while asserting Igbanke's autonomy.

"We are Igbanke people. Our kings inherited their thrones from their forefathers. We are autonomous and they are sovereign and not under any kingdom," the statement read.

The controversy in the state has sparked reactions from various quarters, with some suspended Enogies adopting Obi and Eze titles and the Benin Traditional Council claiming Igbanke is part of Benin, which some groups outside the state dispute.

The Ika people are a subgroup of Anioma, geographically located in Delta North District of Delta State. Other Ika communities include Agbor, Umunede, Mbiri, Ekwuoma, Owa, Akumazi, Otolokpo and Igbodo. Notably, Igbanke shares linguistic and cultural ties with these communities.

Historically, the 1991 state creation under the Ibrahim Babangida administration led to the redistribution of territories in the defunct Bendel State. While several Ika communities were included in the newly formed Delta State, Igbanke was administratively assigned to Edo State, despite its cultural affinity with its Ika counterparts.

Ibusa Community Development Union Worldwide Holds Annual Conference in Ibusa, New Officers Elected into Offices

- Mandates Youths Above 18 to Register Membership or Risk Revocation of Communal Rights

Story By Emeka Esogbue

The Ibusa Community Development Union Worldwide also known as "ICDU - Worldwide" held its annual conference on April 19, 2025 in the community. The event which was held inside Nkata, the Diokpa's Palace in Umueze axis of the community had in attendance hundreds of members and other indigenes of the community from different countries of the world.

The Town Union also took the opportunity to conduct an election in which new executive officers were elected into offices. Chief Victor Uchuno, and Onowu Ekwene Ijeh, the President-General and Deputy President-General of the Town Union respectively were reelected into offices. Also reelected were Sir Tony Oraegbu and Dr. Ifeanyi Ikenwe as the Secretary General and Vice Secretary General respectively. The conference also saw the election of Mr. Emma 'Kwasa' Amatokwu as the Welfare Officer, Sir Gilbert 'Gelu' Okonji, as Financial Secretary and Mike Ogbolu Ofili as the Publicity Secretary/PRO among others.

Parts of the resolutions reached were that the Ibusa Youth Council should withdraw the court case instituted against HRM Obi Prof Louis Nwoboshi, the Obuzo of Ibusa over youth electoral issues in the community. The withdrawal would enable the ICDU wade into the matter with the intent to resolve it amicably. The ICDU also mandated Ibusa youths above 18 years of age to register their membership of the Organization or risk losing the discharge of communal responsibilities at the ogbe (quarter) level.

Mike Ogbolu Ofili, one of the newly elected officers spoken to, was full of enthusiam. He called for support for ICDU from Ibusa indigenes, stating that the Organization can only deliver on its objectives with the support of all. Ofili further promised to give his best possible to ICDU and the people of Ibusa in his capacity as the Publicity Secretary/PRO. Sir Tony Oraegbu who was also reelected as the Secretary General expressed satisfaction that the conference held as planned while thanking everyone for the roles played by them towards ensuring its success.

After the conference, the newly elected executive officers visited HRM Obi Prof Louis Nwoboshi and Onowu Paul Ijeh, the Senior Diokpa of Ibusa.

Some of the conference attendees were Hon Chief Innocent Esewezie, the Executive Chairman of Oshimili North Local Government, High Chief Daddi Ifeanyi Okeleke, the Mgboko of Ibusa who represented HRM Obi Prof Louis Nwoboshi, the Obuzo of Ibusa, His Eminence Chief Engr Celestine Okafor, the Ikwele of Ibusa, Dr. Austin Izagbo, erstwhile President-General of Ibusa Community Development Union Worldwide, Chief Mike Mornu, Onowu Abuah, Ugo of Ekea, Henry Onyemem, former Chairman of Think Tank, Dr. Austin Obidi, Chairman Delta Health Insurance Scheme and Engr Uche Obidi, representatives from the Ministry of Women Affairs Development who supervised the election, among other attendees.

See the full list of elected officers:

1. *Chief Victor Uchuno* = President General

2. *Onowu Ekwene Ijeh* = Deputy President General

3. *Sir Tony Uso Oreagbu* = Secretary General

4. *Dr Ifeanyi Ikenwe* = Asst. Secretary General

5. *Ben Ejeteh* = Treasurer

6. *Sir Gilbert Okonji* = Financial Secretary

7. *Emma Kwasa Amatokwu* = Welfare Officer

8. *Mike Ogbolu Ofili* = Publicity Secretary/PRO

9. *Onowu (Sir.) Barr. Charles Nmarkwe* = Legal Adviser

10. *Dr Patrick Adimabua* = Auditor General

11. Vice president- General (Europe) = *Onowu Benedict Okolie*

12. Vice President- General (USA) = *Ben Obiofuma*

13. Vice President-General (Lagos) = *Martin Nwabuwa*

14. Vice President-General (North Central) = *Onowu Paul Nwabueze Okonji*

15. Vice President-General (Abuja FCT) = *Frank Isioma Okafor*

16. Vice President-General (South West = *Sir Augustine Okeleke*

17. Vice President-General (South - South) =
*Dr Fredrick Ofili*

18. Vice President- General (Canada) = *Oza Chiazor Agokei*

19. Vice President- General (Home Front) = *Onowu Paul Okobi*

20. Vice President- General (North East/West) = *Dr Godrey Moha*

21. Vice President-General (South East) = *Emmanuel Ijeh*

*Ex- Officio Members* :

22. Enyi (Mrs) Mary Uchuno
23. Nnedioramma Pat Nnabuife.
24. Ide Dr Austin Izagbo.
25. Dr Tom Obanya.
26. Mr Emma Mowete.
27. Ms Anthonia Ezeashia Elege.

Grand Patron of OFAAC: HRM Obi Emmanuel Efeizomor Honoured at Anioma Cultural Festival

Story By Emeka Esogbue

His Royal Majesty, Obi Dr. Emmanuel Ayinke Efeizomor II, JP, (OON), was conferred with the Grand Patron of the Organization For the Advancement of Anioma Culture (OFAAC) on April 21, 2025, at the Anioma Cultural Festival venue. This prestigious honour is an indication of his tireless efforts in promoting Anioma's rich cultural heritage. He was recognized for his relationship with the body and contributions towards the growth and development of the Organization. His Majesty has also been a huge support to the organizers since its foundation, volunteering necessary help to assist in promoting Anioma culture and identity.

Born on March 10, 1938, he was crowned the 11th Obi of Owa Kingdom on September 6, 1959. His educational background, which includes studying in Sapele, Port Harcourt, Ibadan, Britain, and the United States of America, has equipped him with the knowledge and vision to drive positive change in his community. HRM Obi Emmanuel Efeizomor holds a significant position in the cultural and traditional heritage of Anioma, upholding and promoting the customs and values of the Enuani, Ika, and Ndokwa, utilizing the OFAAC pedestal to amplify the region's cultural narrative.

Indeed, his role has been crucial in providing guidance and support to OFAAC and addressing their concerns. His contributions towards promoting unity and development in the region are invaluable, fostering a sense of belonging and identity among the Anioma people. Over time, His Majesty has also fostered healthy relationships with other monarchs, government officials, stakeholders, and the people of Anioma as a whole, while upholding the cultural cause through OFAAC's dance, music, and identity preservation initiatives.

As a champion of Anioma culture, HRM Dr. Emmanuel Ayinke Efeizomor II, JP, (OON), has demonstrated an unwavering commitment to the region's socio-cultural survival and sparkling identity existence. His dedication to preserving and promoting Anioma's cultural heritage has earned him recognition and admiration from the people of the region and beyond. It is in consideration of this hard work that he was invested with the Grand Patron of OFAAC in the presence of well-meaning Anioma indigenes and friends of the region.

This honour not only recognizes HRM Obi Emmanuel Efeizomor's contributions but also serves as an evidence of the enduring legacy of his reign. As the Anioma cultural landscape continues to evolve, his leadership and vision will undoubtedly remain a guiding force in shaping the region's cultural identity on one hand and molding OFAAC, the pride and culture umbrella of Anioma.

OFAAC: Congratulations to Star Prize Winners, Egwu Oma Dance Troupe of Ibusa

Did you know that the Ibusa cultural troupes have always dominated the Anioma Cultural Festivals?

Yes, young dancers from the community have always performed brilliantly, incredibly surpassing other performers and emerging the overall winners out of hundreds.

The recent 19th edition of the Anioma Cultural Festival took place in Asaba in the presence of hundreds of performers, audience and other important figures from the Anioma area among them Rt. Hon (Elder) Sheriff Oborevwori, the Delta State Governor ably represented by Sir Monday Onyeme, the Deputy Governor.

In the end, the Egwu Oma Dance Group of Ibusa amazingly came first and won the star prize. The second position would go to Aguba Royal Dance Group of Ubulu-Uno while the Seat of Wisdom Dance Group of Kwale came third.

It was not the first time an Ibusa dance group would be overall leaders though. During the 2017 edition of the Anioma Cultural Festival at Arcade Ground, Asaba, Ayolo Troupe, another dance group from Ibusa won the best overall performing group?

The group was so excellent that it was competitively unmatched, beating the rest of the groups in their hundreds, actually over 300 other troupes.

In the same year and competition, Otu Ofu Chukwu Anyi Ri Nma of Agbor-Obi emerged the 1st runner-up while Onu Anioma of Owa Alero with the occupational dance genre was the 2nd overall best performer.

You may be shocked that this Ibusa feats went unmentioned in Ibusa. The Ibusa society especially the traditional class and other lovers of culture in the community should not only recognize people who promote the people's culture but work to preserve the people's dying cultures. Part of the responsibilities of the traditional class should be to raise and encourage people who will take after them.

Congratulations to Egwu Oma Dance Group of Ibusa. Thank you, young dancers for making our Ibusa community proud, demonstrating that when it comes to dance culture, Ibusa still stands as number one in Anioma.

- Pen Master

VIO Foundation Plans to Empower Young Ibusa Widows

By Emeka Esogbue

The VIO Foundation, a registered non-profit organization, has announced an inspiring initiative to support young widows in Ibusa, Delta State. According to Vivian Halim Obodoechine, the foundation's founder and a widow herself who spoke to PEN MASTER on the development, the program aims to address the harsh realities faced by young widows in the community.

Obodoechine, also from the community who has personal experience with the challenges of widowhood, emphasized that young widows are particularly vulnerable. To alleviate their struggles, VIO will provide guidance, assistance, and empowerment through a special program scheduled for April 17, 2025, at the Ogwugwu site in Umuodafe, Ibusa in the morning hours.

The event will feature talks by professional speakers, focusing on self-sustainability and entrepreneurship. Participants will also receive special packages to support their economic independence. To ensure the program's effectiveness, participants will be evaluated to confirm their eligibility.

This initiative builds on VIO's successful 2024 program, which supported physically challenged persons in Ibusa with essential commodities. By extending a helping hand to young widows, VIO Foundation hopes to make a meaningful difference in the lives of those who need it most in Ibusa community.

Pen Master's 9 Ibusa 'Girls' Who Do Amazing Things

The Ibusa community is a vibrant hub of human capital, boasting an impressive array of successful individuals who have made their mark in various fields. Renowned figures like Pat Utomi, Fred Ajudua, Walter Akpani, Zik Zulu Okafor, Frank Atuche, Sebastian Adigwe, and Kingsley Obiekwu are just a few examples of the community's accomplished members.

While the achievements of Ibusa's men are well-documented, the community's women, particularly its young and talented females, have remained largely under the radar. To shine a spotlight on these unsung heroes, we present a showcase of 9 amazing women from Ibusa who are making waves in their respective fields.

1. Beverly Naya: Beverly Naya is an amazing 'girl' from Ibusa. The Nollywood actress who has featured in several movies is about the most popular Ibusa female face in Nollywood.
2. Bose Omolayo: Not many know that Bose Ogomegbunem Omolayo hails from Ibusa but the paralympic icon is from the community. Bose Omolayo is a world record holder in Paralympic Games who recently won a silver medal from the global competition and was decorated in Abuja by the wife of the President, Mrs. Oluremi Tinubu. Although there were voices for the Ibusa community to honour her, nothing was heard from the community up to this moment. Bose Omolayo is an Ibusa 'girl' doing wonders.
3. Korea Obidi: Not many also know that the 33-year old songwriter, dancer and performer hails from the Ibusa community but indeed, Anita Chukwufumnanya 'Korra' Obidi, one of the world's best dancers is from the famous Obidi family of the community. Obidi is one of the Ibusa 'girls' in stardom today.
4. Ekene Nancy Umeh: Ekene Nancy Umeh is a sister to Korra Obidi. The healthy and adventurous cook who prevents illness with food is also one of the Ibusa bloggers with the highest number of followers on her Facebook page. Indeed, like Korra Obidi, Nancy Umeh, the Ibusa 'girl' makes things happen.
5. Nicki Moore: Born to Ibusa parents, Nicki Moore is breaking the movie grounds and making waves in the United Kingdom. She is about the best known Ibusa movie producer, churning out internationally-acclaimed movies that are watched by many in the United Kingdom, Nigeria and other parts of the world. Interestingly, the Ibusa 'girl' is near home and loves her Ibusa community. She takes interest in the affairs of her community.
6. Genevieve Nkem Nwajei who is better known by her pen-name, "Genevieve-Irene Nwajei is a creative writer with the recent work, "Soulful Thoughts." The University of Benin graduate of Banking and Finance, is noted for her ability to listen carefully then transform her clients' thoughts into that feeling as their own. Indeed, the Ibusa 'girl' is a committed writer.
7. Patricia Oyana: Patricia Oyana better known as "Patoski" is a Nigerian politician and media aide to Oshimili North Council Chairman. Patoski is not only consistent but has proven herself to be one of the best performing female political media 'girls' with amazing deeds. Many will obviously want to work with her.
8. Kobindi Ofili: Hard working Kobindi Ofili is a recent introduction to fruits and a healthy lifestyle, and the amazing Ibusa 'girl' is the best known in this endeavour. Ibusa-born Ofili is wonderful in oration, making herbal and fruitful delivery of the benefits of sweetish vegetables, petioles and rhubarbs to human health. For her, it is serious business.
9. Oluchi Tobechukwu: Oluchi Tobechukwu better known as "Oluchi Tobex Tobe-Chukwu" in the Nigerian sports sector, is a sportswriter. She seems the biggest Ibusa name actively involved in sports today. Incidentally, only four days ago, she bid farewell as Super Falcons Chief Media Officer, a position she held for four years. It was also a position that saw Nigeria's women national football team dominate the sports in Africa. Her last words were touching, "Thank you, Nigerians, the President and Board Members of the NFF, and everyone who supported, counseled, and criticized positively. I appreciate you all.” Although the Ibusa society rarely honours women, together with Bose Omolayo, Oluchi is one of the women deserving of the honour of the Ibusa Community Development Union Worldwide, Ibusa Women Professionals, Otu Ehulu Fulu, and the community's other recognized bodies. A society should honour people who excel in their endeavour or invite the people honour.

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The Enduring Legacy of Ukwuani Highlife Music in Contemporary Anioma



By Emeka Esogbue



Ukwuani, a subgroup of the Anioma people, has made significant contributions to the rich cultural heritage of Nigeria. The region has produced an impressive array of talented musicians who have popularized the highlife genre, showcasing the unique sounds and rhythms of Ukwuani. This article celebrates the achievements of these musical icons and highlights the enduring impact of Ukwuani highlife music on the Nigerian music scene.



Rogana Ottah, a legendary musician from the Ndokwa region who passed away about 18 years ago, is renowned for his captivating highlife performances. With a career spanning decades, Ottah has remained a beloved figure in Ukwuani music, earning a reputation as one of Nigeria's top musicians. He is not only by far, the popular choice of any Ukwuani highlife lover, Chief Mike Onwugbolu once told Nigerians that Ubulu admired the musician whom they believed to have the best singing voice among the Ndokwa singers.



Ottah, the Oshio Super King is also renowned for his heartfelt praise-singing, often honouring his friends and associates through his music. One notable beneficiary of his lyrical tributes is Chief Ifeanyi Daddi Okeleke, the Mgboko Isiga of Ibusa. This coincidentally happened just when the Ibusa people were becoming used to Ogbogu Okonji's Ekobe genre honour of Chief Fred Ajudua's deeds in the 1990s. Both of them are from Ibusa though.



Prince Smart Williams, another talented artist from the region, rose to fame with his hit song "Ani Ndokwa." Although his life was cut short, his music continues to be celebrated across the Anioma musical realm. Williams is a household name across the Anioma area.



Captain Dennis Abamba, a skilled guitarist, is a favorite among music lovers in the Ukwuani area. His unique style, which blends acoustic guitar with traditional rhythms, has earned him widespread acclaim.



Other notable Ukwuani musicians include Daddy Kris, Danny K, Chuks Igba, Queen Azaka, Harmony King, Eddy Murphy and King Ubulu. There is the likelihood that one of these musicians will be present in any Ukwuani social event to perform. This is because each of these artists has made significant contributions to the rich musical heritage of Ukwuani.



Eric Enuma, a veteran musician is beloved for his timeless classics, which continues to delight audiences across generations. Eddy Murphy's "Ogogoro Na You Cause Am" remains a regional anthem, while Adviser Isioma Ossai's unique blend of Ukwuani and Ika rhythms has captivated music lovers throughout the Anioma region. Dr. Orji Muo is also a recognizable musical veteran from the area.



Queen Azaka, another musical icon enjoys an enduring appeal which has captivated audiences for decades. As one of the most celebrated female musicians from the area, she remains a beloved favorite among Ukwuani music enthusiasts. Azaka's captivating stage Presence is electrifying as well as her ability to mesmerize the audience with her stage presence also considered as a hallmark of her enduring success. With a commanding voice and infectious energy, she has a profound impact on her listeners, leaving a lasting impression that resonates long after the music ends.



Recently, a song of Sir Computer Onah's "Esegene Pom Pom" was handed to me by a friend from Akwukwu-Igbo. The song has taken the music scene by storm, showcasing the artist's innovative approach to traditional Ukwuani chants.



No one knowledgeable in Ukwuani musicology forgets Sir Kendo, Wilson, and Ogidigba, three maestros that stand out for their remarkable contributions This talented trio has woven a sonic spell that captivates audiences, leaving an indelible mark on the genre.



Their unique sound is characterized by the masterful fusion of guitar and keyboard, creating an irresistible harmony that sends listeners into a frenzy. Indeed, the Ukwuani genre is the music of guitar and keyboard. Masterfully, this distinctive blend has become the hallmark of their music, setting them apart as true innovators.



They seem to be go-to artists for the younger generation, exhibiting the power of creative expression. As one Ukwuani music enthusiast from the Amai community told me, Sir Kendo's style is 'youth vibration.'



Ukwuani highlife music evidences the region's vibrant cultural heritage. The contributions of these talented musicians have not only enriched the Nigerian music scene but have also helped to promote the unique sounds and rhythms of Ukwuani. As we celebrate the achievements of these musical icons, we honour the enduring legacy of Ukwuani highlife genre which now musically makes the Anioma region popular.

Stolen:
REALITY IS, ANIOMA PEOPLE ARE SE IGBO PEOPLE.


ONE SECTION OF THEM ARE ALREADY IN ANAMBRA AND PROUD TO BE NDI-ANAMBRA AND NDI-IGBO. E.G YES SAME ANIOMA PEOPLE ACROSS THE RIVER NIGER.



Y HOLD DEM WITH IJAW AND URHOBO WEN THEY HAVE THEIR ANIOMA PEOPLE OVER IN ANAMBRA TO JOIN? DOES THAT MAKE SENSE?



WEN U DO THINGS THAT DONT MAKE SENSE, HOW DO U GET A VIABALE COUNTRY THAT IS SUCCESSFUL?



SO, ANYBODY THAT CHOOSES TO BE DELUSIONAL IS ONLY FOOLING THEMSELVES ABOUT THE REALITY ON GROUND.



THE SOLE SENATOR REPRESENTING ANIOMA HAVE RIGHTFULLY CALLED FOR HIS PEOPLE TO BE REMOVED FROM SS AND REUNITED WITH THEIR KITH AND KIN IN SE.



BLACKS CAN CHOOSE TO REMAIN BACKWARD BY ALWAYS DOING THE WRONG THING OR U CAN FOR A CHANGE TAKE A STEP FOWARD BY DOING THE RIGHT.

The problem is that your people refuse to learn from history, the you are suffering and feeling inferior because politics is far from you. When will you learn that forcing people who refuse you to join you is disastrous to you? During the war, you forced Ikwerre and Ibibio to join you, they joined the enemy to kill you. Today, you are forcing Anioma to join you. When you forcefully make them your 6th state, they will see themselves differently and continue to agitate and when there is time for trouble, they will join your enemies to consume you. Keep deceiving yourself with black man. You will soon learn the dangers of forcing your enemies to become your friends.

The Iwu Festival: Leveraging Satire, Sarcasm, and Social Commentary to Address Societal Challenges in Anioma

By Emeka Esogbue

Beyond its vibrant dance and music, the Iwu Festival, celebrated by the Anioma communities of Ogwashi-Uku, Ibusa, Ubulu-Uku, Ubulu-Unor, and Illah, employs satire, mockery, and social commentary to confront societal ills and promote positive change.

This unique approach is not isolated to the Iwu Festival, as various African festivals, such as the Akan Festival of Ghana, Egungun Festival of the Yorubas, Kwagh-hir Festival of the Tiv, and Ovia Osese Festival of the neighbouring Urhobo in Delta State, Nigeria, also utilize satire, sarcasm, and mockery to address evil doers and societal ills.

During the Iwu Festival, celebrants dance to traditional rhythms infused with satirical messages, using gestures, movements, and facial expressions to convey their message. The festival serves as a platform for community participation, encouraging individuals to join in ridiculing negative behaviors and promoting social change.

In Ibusa society, a sense of collective disapproval is developed and the bad attitudes of "Ndi ajor ife" (evil men and women) such as theft, adultery, gambling, highhandedness, witchcraft and other forms of antisocial behaviours capable of bringing the society to disrepute are discouraged.

Through this festival, the Anioma people demonstrate the power of satire, sarcasm, and mockery in promoting social change, addressing societal ills, and preserving their cultural heritage.

Excerpt from "Iwu Festival: Dancing Through Ibusa's Culture" (Unpublished)

Author: Emeka Esogbue

Copyright 2025 Emeka Esogbue. All rights reserved.

Picture: Chief Sebastian Adigwe, Owelle of Ibusa/Patron of Iwu Ogbeowele (Ibusa) and Iwu celebrants

ANIOMA STATE: A MISGUIDED PROPOSAL WITH DANGEROUS IMPLICATIONS.

By Charles Chukwuedo Snr, Esq.

The ongoing advocacy for the creation of Anioma State, spearheaded by Senator Ned Nwoko, the distinguished Senator representing Delta North Senatorial District, is an initiative that I cannot, in good conscience, support, particularly if the ultimate objective is to align the proposed state with the South East geopolitical zone. While I am an ardent believer in fairness and equity in Nigeria’s political configuration, and I strongly support the South East having an additional state to bring it on par with other geopolitical zones, the idea that Anioma should be carved into the South East is deeply troubling and fundamentally flawed.

At the heart of my concern is not just the issue of state creation itself, although I remain sceptical that the mere multiplication of states is a panacea for development, but the broader implications of where and how such a state is positioned. Since its inception, Delta State has received substantial allocations and has access to vast resources that, if properly harnessed, should have propelled the state to an enviable level of development. The notion that the mere creation of another state will magically solve governance inefficiencies is misguided. The real issue has always been prudent leadership, strategic economic planning, and effective management of resources, not an arbitrary redrawing of boundaries.

Even if we were to momentarily assume, without conceding, that the creation of new states could provide developmental benefits, there remains a far more pressing question: Why would anyone push for Anioma to be absorbed into a geopolitical zone currently grappling with severe security challenges? This, to me, is the most perplexing and distressing aspect of the entire conversation.

The South East, our historical and cultural brethren, is currently facing an alarming level of insecurity that has disrupted economic activities, displaced families, and left communities in distress. It is no secret that many of our Igbo brothers and sisters are relocating to Anioma land precisely because they seek safety and stability, circumstances that have sadly become elusive in certain parts of the South East. You cannot blame them; security is paramount in any jurisdiction. Given this reality, what rational justification exists for pushing a newly created state into a geopolitical region currently mired in such turmoil?

It is also worth pointing out that the rightful approach to addressing the South East’s long-standing demand for an additional state is for its own political leaders and stakeholders to champion the cause. The South East geopolitical zone has every right to lobby for the creation of a sixth state, this is a legitimate and justifiable demand that should be pursued. However, what is baffling is the reverse scenario where individuals outside the South East, including some from Delta North, are at the forefront of this push. If the South East needs an additional state, let its own political leaders and stakeholders take up that cause directly and make a compelling case, rather than seeking to rope Anioma into a geopolitical reclassification that may not serve its best interests.

Beyond the political and security concerns, another crucial dimension to this issue is the deep historical and cultural ties that Anioma people share with their neighbours in Delta State. Anioma is not an isolated ethnic entity; we have a long-standing relationship with our Urhobo, Itsekiri, Ijaw, Isoko, and other Delta State brothers and sisters. We all coexisted under the old Bendel State before the creation of Delta State, and over the decades, we have built strong social, economic, and political bonds. This proposed move threatens to sever these ties permanently.

Is this political divorce truly worth it? What do we stand to gain by turning our backs on those with whom we have shared history, governance, and mutual cooperation? Would Anioma people be better off abandoning the South-South geopolitical bloc, where we have a strategic presence, to align with a South East region facing uncertainty? These are fundamental questions that must be answered with careful thought, not sentiment.

I have expressed my reservations about this issue before, and I will not stop speaking against it. History will bear witness to the fact that some of us did not remain silent while this agenda was being aggressively promoted. We will continue to do what we can to stop this move because we see the dangers ahead, and it would be a dereliction of duty to ignore them.

What I find particularly striking is the conspicuous silence of many voices that ought to engage in this discourse. While I acknowledge that not everyone may share my position, I also recognise that some may be hesitant to speak, not necessarily because they support the move, but perhaps out of deference to the personality of the individual driving this agenda. Senator Ned Nwoko, without question, is a man of considerable influence, and his commitment to projects he believes in is undeniable. I respect him, and I consider him a friend. However, friendship must never stand in the way of truth, nor should personal affiliations deter people from taking a stand on matters of critical importance.

My position is not driven by personal animosity, political rivalry, or any ulterior motive. Rather, it stems from a sincere concern for the well-being and future of Anioma people. This is not just a debate about state creation; it is about security, strategic alignment, and the long-term interests of our people. Political decisions of this magnitude cannot be based on sentiment or historical ties alone, they must be guided by logic, pragmatism, and a clear understanding of the consequences.

Anioma people must ask themselves some fundamental questions. Are we truly prepared to trade our relative stability for an uncertain future? Have we thoroughly examined the long-term political and economic ramifications of being reclassified into a different geopolitical bloc? Do we understand what this means in terms of representation, allocation of resources, and administrative control? What assurances do we have that this shift will serve our best interests in the long run? These are serious questions that cannot be ignored.

Furthermore, we must not lose sight of the fact that geopolitical alignments carry significant implications beyond mere identity. They determine political representation, federal allocations, and access to developmental projects. Currently, Anioma enjoys a unique advantage as part of Delta State within the South-South geopolitical zone, a region with substantial economic and political influence in national affairs. By shifting to the South East, Anioma would be entering an entirely different political calculus, one that may not necessarily work in its favour.

I want to be absolutely clear: I do not support the ongoing lobbying for Anioma State if it means zoning the state to the South East geopolitical region. I believe in the unity of Anioma people, I believe in their right to demand development, but I do not believe that this is the right approach. There are better ways to achieve economic growth, infrastructural development, and political relevance without making a move that, in my view, exposes us to unnecessary risks.

Those of us who see these dangers have a duty to speak out, to resist any attempt to railroad Anioma into a geopolitical classification that does not serve its best interests, and to ensure that our future is determined by careful, informed decision-making.

History will judge us all. Let us ensure that we are on the right side of it.

By Charles Chukwuedo Snr, Esq. ©.
9/3/2025
Charleschukwuedo@gmail.com

My Family Believes in Giving Back to my Community, Vebron Carre Chief, Obi Dr. Henry Ajudua

Obi Dr. Henry Ajudua is a philanthropic name in Ibusa with his Vebron Carre, Foundation extending charitable services to his community. Over time, his profile rose, making him a cultural figure in the community. In 2024, he took up the revered Obi title of Ibusa in what was one of the most publicized traditional rites of the Enuani people. In this interview with PEN MASTER (Emeka Esogbue), Obi Dr. Henry Ajudua shares personal views on issues touching on the community, which concerns his family, Obiship experience, philanthropy, cultural life and current state of the community. Excerpts:

Pen Master: You are Obi Dr. Henry Chukwuma Ajudua, a USA-based medic from the Ibusa community. Obi, can you tell our readers more about yourself?

Ajudua: Alright, thank you very much. To your question, I am Obi Dr. Henry Chukwumaonyenmenjo Ajudua, a USA-based Doctoral PhD holder in Pharmaceutical. Additionally, a PhD DrPH in Public Health from the Capella University. I am actually a medical practitioner with a passion for philanthropy and community service. As the President of Vebron Conglomerates Worldwide, I have leveraged my platform to support various causes and initiatives, demonstrating my commitment to giving back to my community. I was born in Zaria, Nigeria, and have had a fulfilling journey, from my early education in Nigeria to my various academic pursuits in the United States. I am happily married and blessed with six children being three boys, and three girls, and they are all doing well in their different fields today.

Pen Master: Okay, but you recently took the Obiship title of your Ibusa people and many of your community compatriots asked questions on how you were going to combine it with your profession because an Obi cannot be occupationally engaged. Now, how do you manage the title, Obi Ajudua?

Ajudua: Wells as an Obi, I have had to navigate the challenges of balancing my traditional responsibilities with my professional obligations. While it is true that an Obi cannot be occupationally engaged, I have found ways to adapt and prioritize my personal commitments. This is because my experience as a medic has actually informed my approach to community service and philanthropy, allowing me to make a more meaningful impact to my society and beyond.

Pen Master: Together with your wife, you run Vebron Carre USA, a philanthropic organization. Can you shed more light on this organization?

Ajudua: Vebron Carre USA is a philanthropic organization that my wife and I founded to support education, healthcare, and community development initiatives. Our mission is to make a positive impact on the lives of individuals and communities, and we have been fortunate to make a difference in various ways. I could further say that from providing scholarships to supporting healthcare projects, we have been committed to creating opportunities for growth and other forms of development.

Pen Master: Your household now enjoys fame in Ibusa in charity with Vebron in limelight, and your son, Dr. Freddie Henry-Ajudua, a Nigerian rugby international, recently announced a scholarship award to two Nigerian rugby players. What should we attribute this to?

Ajudua: We are driven by a strong sense of social responsibility and a commitment to giving back to our community. This is because we believe that our blessings are not just for ourselves, but also for others who should share from them. Our charitable endeavours are a reflection of our values and our desire to make a positive impact. We are proud to be part of a legacy of philanthropy. From my wife, Obi Dr. Vivian Onyebuchi Henry-Ajudua's charitable work to my sons and daughters in Vebron Carre Foundation especially, Dr. Freddie Chukwuyem Henry-Ajudua's rugby scholarship initiative, we are committed to giving freely. Indeed, there's no gainsaying that we are coming from a family that that takes into consideration the needs of other members of the society.

Pen Master: ...and talking about Freddie Henry-Ajudua, he pledged his international allegiance to Nigeria instead of America. Did you have a hand in his choice?

Ajudua: Pen Master, you see, as a parent, I am proud of my son's decision to represent Nigeria, but I didn't influence his choice. He's a talented young man who is passionate about rugby, and he's made a commitment to his country. I am just proud to be his father. His decision is a testament to his character and his desire to make a positive impact for our country, Nigeria.

Pen Master: Obi, you are a notable Ibusa traditional title holder which places you in position to evaluate the community. Social observers of the community are beginning to complain about complexity in internal governance, disunity, frequent factionalism and petitions. Is it becoming difficult for the traditional class to govern the Ibusa community?

Ajudua: As a traditional title holder, I have observed that the traditional class faces challenges in governing the community due to various disputes and factions. However, I believe that with effective communication, collaboration, and a commitment to the well-being of the community, we can overcome these challenges. It is essential to work together to promote peace, understanding, and development.

Pen Master: ...but you recently issued a release that appeared to mediate between the youths and the Obuzo of the community over an electoral argument of the youths.

Ajudua: As the Obi Eze Udo 1 of Igbuzo, I have had to intervene in disputes and facilitate dialogue between different groups. In this instance, I helped to lend a voice of peace and reconciliation between the Ibusa Youth Council Electoral Committee, and the Obuzo to resolve an electoral argument and withdraw court petitions. My goal was to promote peace and understanding within the community, and I believe it's already yielding results, as the youth and my father, the Obuzo, are working together to resolve the issue in question.

Pen Master: Obi, I am still keen on the Ibusa state of affairs because it doesn't appear like the traditional class has gotten it right. Now, let me ask you: Why do your local matters frequently pour into the police and courts rather than settled within the community? Have the people lost hope in your local judicial arm?

Ajudua: I think that sometimes, community members may feel that the local judicial arm is ineffective or biased, leading them to seek external intervention. However, I believe that community-based dispute resolution mechanisms can be effective in resolving local matters, and we should work to strengthen these mechanisms. By doing so, we can promote a sense of ownership and responsibility within the community.

Pen Master: You are planning to celebrate your birthday, a milestone in your life. Obi, what are you thanking God for?

Ajudua: I am thanking God for the gift of life, good health, and the opportunity to serve my community. I am also grateful to my family, friends, and loved ones who have supported me throughout my journey. It's a blessing to have reached this milestone, and I am committed to continuing to make positive impacts on my society.

Pen Master: At this stage, Obi Ajudua, do you have any regrets in life?

Ajudua: Well, let me say that as a human being which I am, there is no doubt that I have made some mistakes and also faced some challenges, but I don't have any major regrets. I have learned from my experiences and used them to grow and become a better person. I believe that every experience, whether positive or negative, has contributed to my experience and eventually, growth and development.

Pen Master: Now, you are an Obi title holder. So far, does this cultural practice require reform for greater attention?

Ajudua: I think that our cultural practices should evolve to accommodate changing times and circumstances. However, we must also preserve the core values and traditions that define our identity as a people. It's essential to strike a balance between tradition and innovation, ensuring that our cultural practices remain relevant and meaningful.

Pen Master: Chief Kizito Ijeh, once told Pen Master in an interview like this that philanthropy in Ibusa should go a bit beyond what is the current practice. According to him, it should transform to the generously taking the youths outside the country for human development. Do you also share his view?

Ajudua: We should explore innovative ways to support human development, including education and skills training, empowering our youths and promoting community development through scholarship encouragement, visa facilitation, and invitations for our people to study and work overseas, acquiring skills in various fields.

Pen Master:. ...okay, but is this what you meant with the borehole you sank recently?

Ajudua: (cuts in) As a medical person, I am aware that water to man brings nutrients to the cells, gets rid of wastes, protects the joints and the organs of the body, and maintains the body temperature. Hence everybody, rich or poor should be availed with water for a healthy and comfortable living. This informed my gesture

Pen Master: Obi Dr. Henry Ajudua, is there anything the people don't know about you?

Ajudua: As a private person, I am committed to transparency and accountability. My actions and decisions speak for themselves, and I am proud of my community service.

Pen Master: Obi, it was nice speaking to you.

Ajudua: Thank you for having me! I have enjoyed sharing my thoughts and experiences with your esteem platform. I hope my story inspires others to make a positive impact in their lives and communities.

Anioma Watch Association Takes Anti-Drug Campaign to Schools in Anioma

In a bid to combat drug abuse among youths, the Anioma Watch Social Association recently embarked on a three-day anti-drug campaign in three schools across Delta North. The campaign, which took place from February 24 to 26, 2025, aimed to educate students about the dangers of drug abuse and promote a healthy lifestyle.

The association, in collaboration with the Social Watch Anti-Drug Advocates (SWADAA), Delta State Command, visited Ogume Grammar School, Ogume, Ndokwa West LGA, Delta State; Ihu-Iyase Secondary School, Agbor-Nta, Delta State; and Pilgrim Baptist Grammar School (PBGS), Issele-Uku, Delta State.

The campaign was well-received by the school authorities and students. The resource persons, Miss Precious Onwueze and Frank Ogagbor, both from SWADAA, delivered engaging lectures that sparked curiosity and interest among the students.

The students actively participated in the campaign, asking questions and seeking clarification on various aspects of drug abuse. The lectures also addressed concerns about peer pressure, parental influence, and the consequences of drug abuse.

The campaign's findings revealed that while some students had a basic understanding of drugs, they lacked knowledge about the effects of drug abuse. However, the lectures sparked interest and curiosity among the students, who demonstrated a willingness to learn more.

The school authorities praised the initiative, requesting the organizers to return with more lectures. The campaign's realizations included enlightening students about the dangers of drug abuse, adding value to the civic education of the schools visited, and demonstrating care and concern for the students' well-being.

Books on Anioma history were donated to each of the schools to enrich public knowledge. The Anioma Watch Social Association's anti-drug campaign is a commendable effort to address the growing concern of drug abuse among youths in Delta North. The association's commitment to promoting a healthy lifestyle and educating students about the dangers of drug abuse is a step in the right direction.

Report by Emeka Esogbue for Anioma Watch Social Association

Amb. Jerry Ojei Set to Empower Widows and Less Privileged Persons in Ibusa

- Emeka Esogbue

In what has been termed "New Face, New Initiative," businessman and real estate practitioner, Amb. Jerry Ozioma Ojei is set to empower again, widows and less-privileged persons in his Ibusa community.

Amb. Jerry who disclosed this to PEN MASTER in an interview stated that the initiative was born out of compassion and love for the community. Overall, the program as planned will convey a sense of excitement around him.

The Ibusa initiative, according to Amb. Jerry Ojei will establish several widows and less-privileged indigenes facing significant economic and social disadvantages with small scale businesses to foster economic growth and self-reliance, conferring in them the capacity to rely on their own economic capacity and to manage their own affairs.

While the details of the program are yet to be unveiled, Amb Jerry assured that every stakeholder will be carried along accordingly as the empowerment program is set to hold on April 12 in the community. Like many in the community where philanthropy is a common feature, Amb. Jerry Ojei is not new in the act. On February 13, several women from the community were empowered by him but this particular program will be an improvement.

The Abuja-based philanthropist, a graduate of Economics who is also into agriculture and other financial investments, is looking forward to Ibusa society where the youths of the community will become financially independent to contribute to the growth and development of the community.

Amb. Ojei Ozioma has received numerous accolades for his philanthropic efforts, including Fellow of International Association of World Peace Advocates and Institute of Global Peace and Conflict Management, a testament of his global recognition.

A native of Umuogwo, Umueakea in Ibusa, Amb Ojei, a Director with Caninvest Company Ltd, continues to make positive impacts in his career.

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

One Year Without Omu Anioma: Obi Martha Dunkwu Lived and Died for the Anioma Cause

By Emeka Esogbue

Today marks the one-year anniversary of Omu Martha Dunkwu's passing, a legendary figure who left an indelible mark on the Anioma people. As the Omu of Anioma, she was a trailblazer, breaking cultural barriers and paving the way for women's leadership in Anioma society.

Since the days of modern Anioma, there was no female figure in history who enjoyed cultural and global fame as did Obi Martha Dunkwu, the Omu of Anioma; since the days of modern Anioma, there was no female traditional leader from Anioma who cut cultural influence as seen in Obi Martha Dunkwu, the Omu of Anioma.

By January 26, 2002, when she was installed as the Omu of Okpanam, an Anioma female leader had been born in her. By January 15, 2019, when she became crowned as the Omu of Anioma, the people were becoming conversant with the female cultural leader, the like of which was never seen in the history of the people.

Unknown to Okpanam, her community, a female leader had been gifted to Anioma, and it was perhaps an unforeseen development by all. It was not therefore surprising that her 'cultural ministry' took Anioma by surprise. First, she established a traditional office that stood her out from other traditional leaders in Anioma society. She became globally renowned with distinguished leadership. She became a vision of cultural hope and inspiration for the Anioma, taking Omuship as far as the wider African Diaspora and winning the hearts of all.

Instantly, Omuship became the most popular traditional institution in Anioma. For the first time, the Anioma women began to enjoy global voices. Omu Dunkwu had tied Omuship to Anioma's identity. In Nigerian institutions of learning - higher and lower, Anioma female students started to costume themselves in Omu attire of Akwa-Ocha to celebrate their cultural days.

The reign of Omu Martha Dunkwu had contributed to the cultural preservation of the Anioma people. Obi Dunkwu had the knack for identifiably working with the best hands, never compromising on the competent. Her leadership was built on conviction, fairness, and loyalty. Her relationship was also based on trust and efficient motivation.

She was so spiritedly given to the Anioma cause that the selfless aspiration to work with her was strong among many. I knew of Comrade Patrick Chukwunweike Ochei, one of the most competent writers yet always willing to answer calls. He was the Media Consultant to Omu Martha Dunkwu. No Omu enjoyed as much closeness to Omu Martha as the respected Omu Onyebuchi Okonkwo who was always available to render her support.

There was Mr. Godfrey Chukwudifu Osakwe, the respected strategist and PR consultant from Akwukwu-Igbo who worked with us. There was Hon Hilary Ifechukwude Okobi who was always available. In no time, we started to receive foreign interests, and the Omu appointed me the Research Consultant on Omuship Affairs and continued on formidable organizational build-up on Omuship.

The good intention of Omu Martha, transparency, administrative expertise, and passion for Omuship could fruitfully win over anyone. My share of closeness with her had further instilled the love of Anioma in me. Omu could initiate calls to me even in the middle of the night, and I was used to it and almost awaited it. She trusted me like her biological son and issued me informal advice to guide me.

I was blessed to have shared a deeply personal and emotional bond with Omu Martha Dunkwu, a connection that remains precious to me to this day.

She shared secrets with me like a mother and son, which drew me closer to her and her Anioma cause. Soon, the influence of Obi Martha Dunkwu, Omuship began to transcend regional boundaries, earning the people global recognition and numerous awards started to come the Omu's way.

Omu Dunkwu took it upon herself to attend Anioma functions, supporting every worthy cause in the name of the region. Unfortunately, her 'cultural ministry' was without frequent and severe criticisms. Many had never heard of a female "Obi," a cultural practice of the Enuani communities of Asaba, Ibusa, and Okpanam.

Much as an Omu is traditionally entitled to wearing a red cap, many had never seen a female dressing in a red cap. Much as Omu is a man in Anioma culture, many could not understand why a woman should appear like a man with male traditional functions. Many had never seen an Omu as popular and as ubiquitous as Omu Dunkwu, who was so recognized as to receive additional chieftaincy titles outside the Anioma confines.

That was a challenge for her. Many had never heard of a female "Obi," a cultural practice of the Enuani communities of Asaba, Ibusa and Okpanam. Much as an Omu is traditionally entitled to wearing a red cap, many had never seen a female dressing in a red cap. Much as Omu is a man in Anioma culture, many could not understand why a woman should appear like a man with male traditional functions. Many had never seen an Omu as popular and as ubiquitous as Omu Dunkwu who was so recognized as to receive additional chieftaincy titles outside the Anioma confines. That was a challenge for her. Many had never seen any female custodian of the people culture as overwhelmingly famous as Omu Martha Dunkwu and she frequently had to force her way through critical voices.

Despite the hurdles, she trudged on to continue the spread of the promotion and preservation of the Anioma culture far and wide. However, like every mortal with a deathly end, the legendary Obi Martha Dunkwu, one of the most famous figures to hail from Okpanam, peacefully walked to the world beyond on February 16, 2024.

May her soul rest in peace!