₦airaland Forum

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Story by Emeka Esogbue

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

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

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

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

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

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

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

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

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

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

By Emeka Esogbue

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

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

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

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

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

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

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The Igbo Had Kings: Igbo Enwe Eze Reconsidered

By Emeka Esogbue

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

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

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

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

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

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

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

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

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

Yes, Nri was and remains a kingdom.

Being a response to an argument posed to a gathering.

Prominent Anioma Personalities of the Present Era

Compiled By Emeka Esogbue

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

Here are 13 prominent Anioma figures:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Emeka Esogbue

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

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

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

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

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

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

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

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

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

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

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

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

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

A new Ibusa is possible!

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

By Emeka Esogbue

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chris Nwadei: Anioma Prodigy Behind Nigeria's Weightlifting Success

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

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

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

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

Pictures:
Courtesy of Peter Oshagwu

My Admiration for Volodymyr Zelensky: A Leader of the Decade

By Emeka Esogbue

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

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

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

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

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

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

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

The Fractured Debate on Anioma State Creation

Emeka Esogbue

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

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

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

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

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

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

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

Odimbu, Beautiful Enuani Name with Significance

Emeka Esogbue

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

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

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

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

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

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

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

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

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

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

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

- Emeka Esogbue (Pen Master)

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.