CHUKWUKA EMMANUEL EFFAM LAID TO REST
IN DALLAS, TEXAS, USA

Members of the Dallas/Fort Worth Chapter of Ika Association, USA, Inc., along with family and friends from all parts of the United States of America and Nigeria marched in solemn procession through the streets of the Dallas/Fort Worth Metropolis to attend the funeral of Late Mr. Chukwuka Emmanuel Effam. This demonstration of solidarity, one of the largest processions in the history of Ika Association, was to honor the memory of Mr. Chukwuka Emmanuel Effam. “Capueh pueh”, or “Chuck”, as he was popularly known died suddenly on Sunday, July 24, 2011 at his residence in Dallas, Texas, from unknown causes.

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The funeral, which was held on Saturday, August 20, 2011 at Donnelly Funeral Home Chapel in Irving, Texas, was immediately followed by interment at the Oak Grove Memorial Garden in Irving, Texas.

In addition to Mrs. Kathyline Blessing Enudeme, the deceased’s younger sister, her husband Mr. Paul Enudeme, Mrs. Rita Ijenyo, the deceased’s youngest sister who travelled all the way from Port Harcourt, Nigeria to attend the funeral, many other family members were in attendance. They included those from the state of Maryland, namely Jennifer Ama and Mr. Arosa Idehen; from Atlanta, Georgia were Maxwell Idehen, Tunde & Channel Uboh, Joy Moseri and Nneka Uboh. A host of relatives who hail from Oki in Ika South LGA, including Mr. John Omoile from the Elema Family of Oki, Reverend Celestine Okwuazu, Mr. Stephen Isedeh-Scott, et al.

Dignitaries included Mr. Michael Ndidi Ebie - National President of Ika National Association, USA, Inc, his wife Mrs. Lita Ebie, Mr. Phillip Bieni, president of the Dallas/Fort Worth Chapter of Ika association, USA, Inc. and his wife, Mrs. Mercy Bieni, as well as members of the Board of Directors and Executive officers of the local chapter of Ika Association. Also in attendance were Mrs. Helen Ihuwan, a family member who travelled from Seattle, Washington, and a host of many other personalities. Various chapters of Ika Association were represented either in person or in spirit.

A wake-keeping which was held in Chuck’s honor on Friday, August 19, 2011 preceded the funeral service and burial rites. In a show of solidarity and to honor the memory of their fallen colleague, brother and friend, members of the Dallas/Forth Worth Chapter of Ika Association, USA, Inc., along with family and friends all wore a white T-Shirt imprinted with a photograph of the late Mr. Chuck Effam. It was a sight to behold as these events had all the hallmarks of a state funeral because Chuck was largely known and regarded by his circle of family, friends and colleagues.

The Effam family extend their gratitude to all who made sure the memory of Mr. Chuck Effam is never forgotten, especially Mr. Paul Enudeme, Mr. Michael N. Ebie – National President, Ika National Association, USA, Inc., Mr. Phillip Bieni – president Dallas/Fort Worth Chapter of Ika Association, Mr. Chuck Ojemi, Mr. Franklin Iwegbu – Public Relations Officer, Rev. Celestine Okwuazu, Mr. Stephen Isedeh-Scott, Mr. John Omoile and Mr. Sylvester Ogbankiti. These individuals worked tirelessly to insure the success of these events. As the family noted, “Your labor of love will bring you a multiplied harvest in return, and may the presence of the Lord continually dwell with you and your household in Jesus’ name”.

The events concluded with a time for celebration and Thanksgiving on Sunday, August 21, 2011 at Christ Embassy Church in Dallas, Texas.

Chuck was preceded in death by a younger sister, Miss Faith Effam; but is survived by his son, Mr. Kenneth Effam (Port Harcourt, Nigeria); daughter-in-law, Mrs. Favour Effam (Port Harcourt, Nigeria); granddaughter, Ms. Isioma Naomi Effam (Port Harcourt).

Also left to mourn him are his parents: Major Frederick Effam ( Retired) and Madam Victoria Effam ( Agbor, Nigeria); brother Mark Ifeanyi Effam (Lagos, Nigeria);sister, Mrs. Blessing Effam Enudeme (USA); brother-in-law, Mr. Paul Enudeme (USA); sister, Miss Glory Effam (Abuja, Nigeria); sister, Mrs. Rita Effam Ijenyo (Port Harcourt, Nigeria); brother-in-law, Mr. Jude Ijenyo (Port Harcourt, Nigeria); brother, Mr. Eric Effam (Port Harcourt, Nigeria), many uncles, aunts, cousins and a host of nieces and nephews.

We will miss you dearly. Rest In Peace our dear brother, friend and colleague until we meet to part no more!!!!

IGBODO RESIDENTS COMMEND IDU, WASHINGTON CHAPTER FOR ROAD REHABILITATION

By Augustine Ekamagule

Residents of Igbodo community, Ika North-East Local Government Area, Delta State, have commended their illustrious sons and daughters in Washington, D.C U.S.A who have under the umbrella of the Igbodo Development Union, helped to rehabilitate major and adjoining roads in the community. The commendations, they said is necessary because it will spur the IDU members to execute more developmental projects for the community, just as they described the community road rehabilitation, first of its kind in the history of the kingdom.

Chief P.O. Iyeke, a community leader said “our children in Washington, D.C, USA, through this their voluntary effort, have made us proud. We are indeed very happy with what they have done. By this effort we will not suffer from bad roads again. It is our prayer that God will keep them alive to reap what they have sown.

Mr. Amechi Francis, also a community leader noted that “what the IDU Washington Chapter has done would never be forgotten. Posterity will live to remember it. I am happy saying this because in the history of Igbodo kingdom, no government has in any way carried out any meaningful road rehabilitation here. Before the intervention of our illustrious children in Washington, almost all the roads in this community were bad. They were not only bad but also covered with bushes. The IDU intervention has now seen to the opening, sand filling and grading of all of them.

Henry Ude Ugboko, a resident in Ndobu quarter, “We are very happy with the state of our roads now, because, before now, we had no good roads. Government does not even know if we exist, as all pleas made to them in the time past did not yield any positive results. Well, today we are very happy because our children who have great love for their homeland have come to our rescue. We pray that the Almighty God will continue to guide, protect and bless them”.

The youth leader of Ndobu quarter, where one of the major roads has been graded and sand filled, Blessing Njoagwuani, said “ I and the entire youths under my leadership appreciate what our brothers and sisters in Washington has done. This has proved to us that we have people even if government turned their back on us. We commend them very well and laud their magnanimity, wishing all of them good successes in their endeavors”.

Other Igbodo residents that spoke to Ika Weekly include Mr. Joseph Alfred, Mr. Ahinze Akporu, Akaeze Ndubuisi, Monday Chinedu, Charles Iwekuba and Obi Enwerem. In their separate remarks, they all described the state of roads in Igbodo before the IDU Washington chapter came to the rescue, as deplorable. Thanking the Washington based association; they urged all IDU branches in other parts of the world to emulate them.

Quarters in the community where major roads like Isaih, Anirubber, and Ozei were rehabilitated including adjoining streets are Ndobu, Idumu-Obior, Idumu-Ozei, Ilabor, Anmeyimen and Annikpeku.









Text 41.

IDU WASHINGTON CHAPTER REPAIRS ROADS IN IGBODO

Augustine Ekamagule

Roads in Igbodo, a quiet and peaceful agrarian community in Ika North East Local Government Area, both major and adjoining ones now wear new looks as people in the community particularly machine and bicycle owners who are majorly farmers now ply the roads with great ease.

This is courtesy of the Igbodo Development Union, Washington, DC, Chapter U.S.A, an association whose membership comprise prominent Igbodo sons and daughters, who took it as a challenge upon themselves to repair roads in their community, even when government has not indicated any interest of fixing the pothole ridden community roads.

Speaking to Ika Weekly, on Friday at one of the road sites in Ndobu Quarter, Igbodo, the project supervisor, Mr. Samuel Onyeche Nwaka said he was asked by the IDU, Washington Chapter, through Mr. Christian Mbulu in December, 2010, to take a very good survey of roads in Igbodo, after which he was instructed to report back to them.

“After my survey of the roads, I reported back to the IDU, that the roads were not good and were covered with bushes. Without delay, the IDU went into action by Volunteering to use their own money to carry out the repairs

“As I speak with you, nine major roads and seven adjourning ones have been graded, some have been sand filled too. A very good example is the Ndobu roads, which was before the repair impassable”, Mr. Onyeche explained.

Mr. Onyeche, who lauded the contracting firm, Larry Construction Firm and Plant Hiring Services, for the good job it has done so far, said this is not the first time the IDU, Washington is embarking on a community service of such magnitude, adding that the association in collaboration with the Ika National Association USA, had in time past dug water boreholes for four different communities in Ika land.

“ I really appreciate the IDU for their concern and love for our community, Igbodo. Not only myself, the entire community, women, men, youths and even children are all praying for them for coming to our rescue. Because before now residents of this community particularly farmers suffer a great deal conveying their products either to their homes or market” he stated. Mr. Onyeche however, enjoined the IDU, Washington not to relent on their efforts in their community development, for God will greatly reward them, just as he equally called on all IDU branches in other places to emulate them.

The contractor of the Igbodo road project and Managing Director of Larry Construction Firm and Plant Hiring Services, Agbor, Chief Larry Onya, the Konyerini Dein of Agbor, said his company is already offering the best service to the Igbodo community , by making sure that authentic job was well done, saying that this was made possible because of the good rapport he is having with the IDU leadership, and commendation from the community people.

It could be recalled that roads in Igbodo, before the intervention of the IDU, Washington chapter, were not only pothole ridden but were also covered with bushes. A development which has for many years posed a nightmare for people in the community, majorly farmers who experienced great difficulties transporting their goods home or to the market. The roads today are well opened and motorable, courtesy of the prompt intervention of Igbodo sons and daughters in Washington .

Igbanke is of the Ika tribe in Africa which constitutes Agbor, and up to the border towns of Alifekede down to Umunede. According to Omoregbe Nwanwene,

“six villages constitute Igbanke: these are Umoluah, Igbontor, Idumodin, Ake, Olije, and Ottah – all migrated from different places.”
It is also the case that the foundation of history of Igbanke indicates poignantly that for many centuries after the different villages of Igbanke had been founded, the Igbankes enjoyed absolute independence because they were not vassals of any other people. The name Igbanke arose from a combination of (the names of) two villages: Igbontor and Ake, after a thorough historical supremacy was established.

The government of Igbanke is presided over by the Eze, Enogies, Odioweres, Ndichies, Dikens, Okhiolors, and Okhialis. Each of these heads has his jurisdiction The jurisdiction could be stratified into three: The family level, the clan or hamlets and the villages. At the family level, the Okhilor (he is usually the oldest man in the family) presides. At the village quarters, the Okhilor is the head, while the Eze rules over the entire village. Igbanke is chiefly a patrilineal society and as such its women are seen as performing passive roles. The language spoken in Igbanke is Ika: It is a mixture of Delta Ibo and Oredo languages. Given that Igbanke has a mixed culture, its mode of conflict resolution includes influences from Edo and Delta.
Before any conflict could be managed or resolved, its cause is examined. In traditional Igbanke society, most conflicts have been triggered off by issues regarding Land, Power, and Money. Land is a primordial asset of the Igbanke people and so, there is often the die-hard feeling of ownership and attachment to it. The quest for power is mostly common amongst title holders and seekers. Power struggle could also be found within families. The causal factor of money cuts across all strata of the Igbanke society.A Case of Divorce Settlement
Marriage, in traditional Igbanke society is considered a very sacred institution. However, the culture permits polygamy. Cases of divorce are not rampant due to the patrilineal nature of the society. Nevertheless, cases of divorce are resolved with a great degree of traditional protocol which ultimately forestalls the practice of divorce. Procedures for divorce settlement are as follows:

Most of the time, the woman goes back to her family at the height of a crisis between she and her husband. Her refusal to go back to her husband has little or no effect to the divorce process. Except for cases of murder a woman will always be forced to go back to her husband’s house.

For settlement, the man’s kinsmen usually summon the woman’s relatives to the man’s house. The woman is asked first to narrate her case. She is given ample opportunity to "cry out" her emotions. The husband is thereafter asked to give his own side of the story. Depending on the degree of the conflict, the eldest in both families mediate the issue. In Igbanke, emphasis is placed on the values of society which glorify peace and harmony. Their minds are drawn to Iyiolor (a family deity that promotes peace in the family). An interesting aspect of conflict resolution at this level is that the couple is not asked whether they want their marriage, rather, they are told (by the mediators) why their marriage should continue. At the instance of a resolved conflict (divorce settlement) the woman is expected to prepare pounded yam with Ujuju soup (this is a special of the Igbanke people). Often, it is expected that her husband feeds her while she kneels in front of him under the watchful eyes of the elders. At the end, they are bound by nso (abominations) of Iyiolor; they are also bound by the sanctity of their marriage and their joint upkeep of their children – this becomes the agreement for peaceConflict management at the village level
Land is said to be a major asset in traditional African society. Conflict over land could arise as a result of problem of inheritance, farmland, settlement and boundary dispute. A major war that ensued between the Igbanke and Agbor people in 1895 was as a result of land. Omorogbe Nwanwene narrates the story accordingly:

"The genesis of the war dated back to early 1895. It started like a grain of mustard seed. It started due to accusations of land encroachment by the Agbor indigenes at the border lands. All these got to the apogee the moment an Igbanke woman on the border land(s) was abducted."
An Igbontor man known as Mgbako went to Agbor to get back his wife who went to farm and never returned. On getting to Agbor, he also was taken captive. The cause of this tragic phase of man’s inhumanity to man – taking a man’s wife illegally and then taking the husband prisoner for daring to ask for his wife is on something material: land. The news of this high-handedness spread over Igbanke with incredible rapidity.

First of all, an Igbontor general, Ojei, nicknamed Orimatun, went to Agbor on a friendly mission to get the release of Mgbako. He too was caught. Unable to kill him by any means, the people of Agbor asked Orimatun to go back to his people and tell them that they would never gain the release of Mgbako. All Igbanke leading men met and took a decision to send all Nwobu (untouchable) priests to Agbor to secure Mgbako’s release. But the people of Agbor killed them all. All overtures of peace from the Igbanke people of Agbor were turned down by the Obi of Agbor – Obi Osagbobu. Cosequently, the Igbankes regrouped with their warlords and war was declared on Agbor in 1895. The tumultuous war raged on until both villages saw the need basically for some reasons: The sacredness of life in the traditional religion; the intermarriage that exists between them; the long relationship that had existed between long before the war, and the need for peace.

The move for peace started with the Obi of Agbor extending fresh palm frond leaves to the Eze of Igbanke. Usually, the item is dispatched by a young lad (believed to be very harmless), clad with Ekwo-ochan (white traditional apparel). The lad is escorted by two warriors up to the boundary where he is left to deliver the item to the emissaries of the king at the other camp. If the other king is in support of peace, he accepts the fresh palm frond and sends the lad back with two of his servants bearing a white dove or a cork. But if he refuses, the lad will be sent back with a red cloth, or he could be killed. But in the case of the Igbanke-Agbor war, the peace move was taken. The moment the white dove was sent to Agbor, the war stopped. Delegates of both kings met at the boundary, performed the necessary sacrifices, killed a he-goat, spilled the blood in a hold right there at the boundary and planted a kola-nut tree right there. Till date, the area is still called Ogidon (a corruption of Ogi-udon: kola nut of peace).Igbanke is one of the biggest villages in Orhionwon Local Government with a very old traditions and one of this traditions is the Egwu New Yam Festivals. The Igbanke egwu new yam festival is a celebration of traditions, its takes place between the months of August and September every year.

The new yam festival starts with the traditional clearing of roads in the town by the youths. this roads are believe to be used by the spirits of the dead (Ndi Nmo) who are visiting the town for the festival. Also this roads are used by the title holders in going to the town shrine to offer sacrifices to appease the gods of harvest and for peace of the town.

The next step heralding the festival is the traditional painting ofthe walls with native chalks and red earths, (in this time all homes in the village is painted) and then the "Eka Mno" ceremony, the traditional announcement of the commencement of the new yam festival.Eka Nmo ceremonies are held at the palaces of the enogies of Ake, Idumodin, Omolua and Igbontor, on this day, the enogie invites sons and daughters of the town to witness the occasion, during the ceremony he announces the beginning of the annual festival and the announcement gives the title holders the permission to eat from the new yams. (Before then, title holders are not allowed – permitted to eat from the new yam)

During the Eka Nmo ceremony different musical groups are invited to entertain visitors. One of the features of the egwu new yam festivals is the "Oroko Dance",this is a group of traditional dancers made of men from all work of life and of all ages. This dance group goes from house to house in Ake and Obiogba and in each compound dances are held for a few minutes and the householders offer present ranging from palm wine to kolanuts and money as the occasion demands. The Oroko dance is the highlights of the festival as it is the delight of both old and young. At the last dance night where the stars do not sleep, all the dance step are repeated and the audience are keep in awe till day break.

Another major features of the festival is the communal eating together called the "Nil Ugwa", in this day every household cook pounded yam with different type of soup decorated with meats and dried fish. The villagers goes from house to house eating and offering prayers, among the meat presented by the household, a part is taken to the home of the oldest man of the town where everybody assembled in the evening to share it among one another according to age, it is an abomination for the man who is sharing the meat to leak his finger in the process. If by mistake he does, he need a special sacriefies to clean him of any anger of the gods. The "Nwa Ubu" Priest after the traditional announcement of the festival do not sleep in their normal rooms but outside in a hut build for this purpose till the end of the festival (on the Iha Ogugu day). This hut is decorated with native chalks and all sorts of carved images, here he receives his visitors and family members. Nwa Ubu is a god of harvest and the protector of the children of Igbanke town. (Nwa-Ubu nigbo, Ori Nkehin ne Oriewinke).

The other highlights of the festival events is often on saturday "Eke Market day", this day the town is agog with activities and different faces are seen along the road and in different house, almost every compound is filled with son and daughters of the family, visitors from far and near, this festival acts as opportunity to meet old friends who are in Oru-Oyibo in far away land.

The priests are to travel to the "Land of the Unknown" to appease the god of the spirit of the deaths, but before they embarked on this "hard" but joyful journey dances, exchange of native chalk powder (Nzun) and offering of prayers are held. The drummers bring out their best drums and entertain visitors and men and women dance to their satisfaction. The children are not left out of the show as they add colours to the day with the fire work "Kakados", a wooden stick with iron filled with matches like gun powder.

The priests left the shrine at about 4.00 p.m. and before this there is a little shower of rain an indication that the gods has washed their hands and accepted the offering given to her. The priests and their family members and visitors alike walk to a certain point and then only the priests have to go further to the "heart" of the valley where they bring back native chalks believe to be the heart of Nwa-Ubu god. This native chalk is believe to be the protector of the people of Igbanke

The Igbanke Egwu new yam festival is a festival worth the effort tovisit, when next you are near between the months of August and september, ask for the next date of the celebrations, you will be welcome.

==Conclusion An attempt has been made so far to demonstrate the process of conflict resolution in the traditional society of Igbanke. The efficacy of the traditional method cannot be ruled out by the day. The emphasis of the traditional model is on truth. It focuses, not on the practice of law, but on the course of justice. Conflict, at the traditional setting is not merely managed, but it is concertedly terminated. This is possible because so much emphasis is placed on the values of the community which strongly upholds peace and harmony. Nay, the Western model may gain from a true traditional African model of conflict resolution.


The Igbanke Egwu New Yam Festivals

The decision of the Supreme Court to hear and deliver judgment on September 23, 2010 on the suit filed by embattled Delta State Speaker, Mr. Martin Okonta has not eased the agitation of youths from Ika South Local Government Area who today stormed the premises of the Delta State House of Assembly condoning off the entrance for a while.

The protesters were demanding for the immediate swearing-in of Mr. Kingsley Phillips, who an Appeal Court declared the rightful candidate of the Peoples Democratic Party in the state legislature election for Ika South Constituency in the 2007 election.

But Mr. Okonta proceeded to the Supreme Court to appeal the ruling and obtain a stay of proceedings order which the apex court declined to issue, instead, opting to entertain and deliver judgment on the suit on September 23, 2010.

The youths who had gotten wind of the House sitting billed for 10:00 AM arrived the Assembly complex as early as 8:00 AM overpowering the few security men at the entrance and charged into the chambers before marching around the complex.

Shortly after marching through various offices in the complex the protesters took to the Assembly gate entrance where the road was barricaded with burning tyres and sticks.

Addressing the protesters, leader of the anti-riot policemen drafted to the Assembly complex, DSP Fabelurin Wole appealed for calm.

The DSP who warned against any act of lawlessness by the protesters advised the protesters to channel their grievances through the rightful and lawful means and not by infringing on rights of other persons.

It would be recalled that the protesters last week Tuesday seized the Agbor-Benin expressway protesting the non-swearing in of Mr. Phillips until the Divisional Police Officer (DPO) in the area, Mr. S.E. Danmanman dispersed them from the high way.

Ephraim Emenanjo Adinlofu is a member of Champions For Nigeria organisation, an organisation that is out to promote excellence and good governance in Nigeria. He has his B.Sc {1987}and M.Sc {1993} in Sociology from the university of Jos, Nigeria, and is resident and working in London.

View all articles by Ephraim Adinlofu
If there is any separate and distinct tribal group that has been contributing a lot to the development of Nigeria, it is none other than the Igbos of delta state. I believed that if IBB’s regime had given us our cherished Anioma State, we would have fared better than under the present gang-like hegemony of the Urhobo, Itsekiri, Ezon, Isoko and Ijaw. We never bargained for this present raw deal with IBB. In fact, we were better off under the Benin Kingdom than under the present Urhobo ‘Korokoro’ arrogant domination and hegemonic tendencies.


One of the basic problems with most ethnic and tribal groups in the South is that they do not forgive. We always have this tendency to add new grudges on old grudges which does nothing but create negative multiplier effects. While the North is moving on, even though there are proven cases of wide spread poverty in that region, the South is always antagonising itself.


What has happened to our Southern Governors meeting which was initiated by Tinubu and others? It has faded as quickly as it was started and yet the Northern Governors Forum is still on course. “Ego-massaging” is daily killing the South, and yet we claim superiority in the Education sector. Acquired education, which ought to act as a catalyst to forging closer unity and ties among us, has seemingly become irrelevant in our quest for a united front.


Education is supposed to be power but in the South, because of our ego and pride and this innate tendency to sell out over a pot of pottage, we have deliberately refused to use our education for effect. We are always busy fighting ourselves. Honestly, I think we need to initiate the process of de-schooling ourselves.


On the 27 of August 1991, when IBB’s regime created Delta and Jigawa States among others, there were murmurs when Asaba and Dutse were strangely chosen as state capitals instead of Warri and Hadeija. The people of Warri and Hadeija protested but IBB’s regime stood its ground. Even Delta Igbos were not happy that they were not given Anioma State. IBB had simply thought he’d killed two birds with one stone by merging the two agitations { Delta and Anioma States} into one, but what he created was a hotchpotch and a terrible amalgam. Delta state is literally the ugliest hippopotamus I have ever seen.


One of the dangers in the game of numbers is that the Urhobos never hid their plan to deny Ika Igbos the benefits that go with a State capital. They openly proclaimed it that Delta Igbos will never see the light of development. And since that State was created, they have been behaving true to their primeval proclamation with pure antics. Going purely and cunningly by the caveman’s logic, Asaba, the State capital, is still as it were when it was created in 1991- a complete derelict of a capital. This is sad.


The irony of this act of impunity is that the same people who are fighting for injustice in the Niger Delta are deliberately and consciously denying the Igbo-speaking people justice in Delta State. The ubiquitous James Ibori, as a former governor of the state, was virtually operating from Warri, leaving Asaba in the most despicable state of disrepair. How can you be crying foul against the Federal government and fighting for justice when your stock is virtually denying Igbos in Delta State the same justice?


Yet, in the North, typical of their characteristic homogeneity, the people of Hadeija have since forgotten and forgiven and had made up and moved on, with the people of Dutse. May I please remind the Urhobos that the Igbo culture area of Delta state, as was thoroughly studied by the late Professor Mike Onwuejeogwu, though with some historical variances here and there, comprised {amongst others} the following towns and villages; Asaba, Ibusa, Okpanam, Ugbolu, Anwai, Igbodo, Achalla. Ogwashi-ukwu, Ubulu-ukwu, Ubulu-Okiti, Obior, Issele-Ukwu, Okwe, Agbor, Umunnede, Ekwuoma, Issele-Mkptime, Onicha-Ugbo, Onicha-Olona, Onicha-Ugwu, Illah, Ezi, Ebu, Idumuje-Unor, Idumuje-Ugboko, Akumazi-Umuocha, Kwale, Utagbu-egbe, Utagbu-Unor, Obinomba, Obiarukwu and Owerri-Olubor.


These are towns and villages inhabited by human beings, not cockroaches. They have been dominated, made pauperised and completely alienated by the Urhobos in criminal collaboration with their kiths and kin. None of the aforementioned towns and villages have witnessed any atom of development since that state was created. Every development is channelled to Warri, Sapele, Oghara, and Ughelli - the homes of the Urhobos, Itsekiris, Izons, Isokos and the Ijaws.


What crime have we committed? After all, we never had the slightest premonition of IBB’s intention when that creation was about to be announced. All that everyone knew was that, two states were requested from Bendel, and the likelihood was that it would only get one. Again, most of the Igbo speaking towns never bargained for the capital to be in Asaba.


Even in our quest for Anioma State, it was agreed that the capital must be central to act as a centrifugal pull, and not push, to its inhabitants. In other words the chosen Anioma State capital would have pulled people to it and not push people away from it for lack of space. So, what crime did we commit that is beyond the redemption of the Urhobos?


It beggars belief for some to have argued and still argue that Asaba was chosen because IBB’s wife, Mariam, was from that town. As far as I am concerned, that argument did not and still does not hold water to this very day. Had IBB a wife in Dutse which, against all odds and bets, was the chosen capital of Jigawa instead of the more favourite Hadeija town? If your answer is a definitive no, then throw such insinuations about Asaba into River Sapele for good.
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Besides, of social relevance here is the fact that most of the legacy of developments in this area were the ones provided by Col. Ogbemudia during the military regime of General Yakubu Gowon. The roads linking up most of these communities were constructed under his government. The general hospitals and very clean public pipe borne water were provided by him.


Today, all the public taps have dried up. The hospitals are just “mere consulting clinics”. Most of the feeder roads Ogbemudia constructed are still better than the new ones that were done afterwards. A typical example is the old road linking Asaba, Ibusa, Ogwashi-ukwu, Ubulu-ukwu, Obior, Umunnede to the present newly expanded Benin / Onitsha express road, which was constructed after the civil war. That road is still better than the ones other regimes- put together- have constructed in subsequent years in that area.


Ogbemudia’s record held him in good stead that when he contested the governorship election of the then Bendel State under the NPN ticket, against Prof. Ambrose Ali in the1983 election, he swept the polls in that area to the discredit of the UPN. His past record of performance spoke for him. And up to this date, |I still reckoned he is the best. Whatever oil money |Ibori got from the federation account he literally ‘drank’ like water with nothing to show case in these Igbo communities.


I hope Chief Edwin Clark, Chief Daniel Okumagba, and Rtd General Paul Omu, who were both alumni of Saint Thomas Teacher Training College, Ibusa, and others, will re-adjust their definition of injustice. Let them pay a visit to their alma mater and I can assure them that they will develop goose pimples. If they feel that the injustice of the Niger Delta is unmerited, then they should check their glaring injustice against the Igbo people of Delta State. No tribe has the monopoly of violence. The fact that our people have not reacted does not depict cowardice.


Our stoical silence is philosophical and historical. Philosophical because we are a mature people. And, historical because of the seemingly heroic act of our two sons, Major Chukwuma Nzeogwu {from Okpanam} and Captain Tim Onwuatuegwu { from Illah} in the 15 January 1966 coup to which our people are still being held some time in opprobrium.


The area still has people of calibre, namely: Prof. Pat Utomi, Prof. Nwawolo, Prof. Okonjo, Dr. Okonjo Iweala, Prof. Fidelis Odita { QC and SAN },Col. Nwawo, Col. Okwechime, Col. Achuzia, Prof. Okoh, Prof.Emenanjo, Prof. Onwuachi, Prof. Elueze, Prof. Edozie, Prof. Emmanuel Nwanze, Mike Ovie {MD, Zenith Bank}, Sabastin Adigwe {MD, Afrique Bank}, Atuche Francis { MD, Bank PHB}, Tony Elumelu {MD, UBA} and an up and coming sharp chap called Mr. Rowland Nwanze.


With what I saw in these areas when I went home in October 2007, I just hope that one day, a push will not become a shove. I also pray that one day, these oppressors will be given their so called “genuine Delta State“, believe it or not, it would be good riddance to bad rubbish. Go, soak yourself in your crude oil but the present fact remains, that whenever you point one of your accusing fingers to the Federal government for the neglect of the Niger-Delta, you forget that the other four fingers are pointed towards you.


If these people, shouting injustice, would be honourable and sincere enough to themselves, let them show their humanity by embarking on a fact-finding mission of the Igbo culture area of the state. They will be ashamed and shocked of what they will discover. It is poverty, misery and neglect of a people callously being executed by “educated” Urhobos as pre-planned, since 1991. Most developments in these communities are simply being executed through self-efforts.


To most Urhobos and their kindred-spirit, it is better for the North to seep the crude oil than for their closest neighbours to enjoy it. It is this same surreptitious and slippery attitude that they exhibited during the Biafran war, supporting General Gowon to keep Nigeria one and to annihilate us.


Today, it is a fact which has come to dawn on all of us that the chickens have come home to roost. Whether we believe it or not, the three regions in the South have been humiliated in one way or the other by the same North in systematic fashion. First, it was the Igbos during the civil war. Second, was the Yorubas in the light of the arrogant and criminal annulment of the June 12, 1993 election; and finally, the Niger-Deltans who are now feeling the heat from the same North.


The final onslaught against the whole South by the North is now on cause; and that is, to make sure that they bring the Southerners to their knees until they learn to wink no more. Their mission statement of the early1960s as proclaimed by their leaders, of throwing the “Koran into the Atlantic ocean,” is about to be accomplished. The interpretation of that aphorism for those who care to know is simple. It means partly, the conquest of the South.


And I can assure all Southerners that the North will succeed if we continue with this our braggadocio, endless divisive bickering, chronic unforgiven spirit, stereotypical and antagonistic attitude and blame game. May I use this opportunity to call on the South to rally round Alhaji Asari Dukobo and to also take cues from Bode Eluyera’s analysis of our luggardist Nigeria. Besides, I just hope the Urhobos will change for good and use their numbers for the positive and even development of the state. What is good for the geese is also good for the ganders. “Injustice anywhere is injustice everywhere”.


It is unfortunate that our crisis of identity extends to our own Igbo brothers and sisters across the Niger who are supposed to know better. Unfortunately, they regard themselves, as “the proper Igbos” while the Delta Igbos or Ika Igbos or Western Igbos are often lumped and regarded derogatorily as “Hausa-Igbos”. This is despite the solid research and studies to the contrary by the late Prof. M. A. Onwuejeogwu. His studies, and here I refer to Nri Museum, show that there is no nomenclature like “Hausa Igbo” or “proper Igbo”. Igbo is Igbo! Period.


These “proper Igbos” exhibited this same ambivalent and marginal behaviour towards our Biafran officers of Delta Igbo extraction during the civil war. The “proper Igbos” should get it into their heads that there is strength in numbers and that we feel unperturbed about their historical ignorance about us, because all Delta Igbo communities know their origins and history. I rest my case!