INTERVIEW: Igbo Don't Feel Sense Of Belonging In Nigeria

Igwe Chijioke Nwankwo

BY IYOBOSA UWUGIAREN

Igwe Chijioke Nwankwo is the traditional ruler of Nawfia in Njikoka Local Government Area of Anambra State. He recently spoke with some journalists on national issues, advising the people of the state to vote for a candidate in the next governorship election that would bring the state back to the path of development. Iyobosa Uwugiaren was there.
Recently, there were reports that traditional rulers of Anambra South had insisted that the governorship position be given to the zone. You are a traditional ruler in the state; do you share that view?

No! I say emphatically that the answer to that question is no. I challenged the grounds upon which Governor Willie Obiano emerged in 2014. I almost had problems with the then governor, Peter Obi, for challenging that position. That position is constitutionally illegal. The Nigerian constitution prohibits zoning. But what I am looking at is if zoning must be done, it cannot be selective. It cannot be for only the governorship position. If we must adopt zoning, it must be across the board. If we must zone, it must go round including Senate, House of Representatives, State House of Assembly and even the traditional ruler. It is not about who can afford it. My position is for the best candidate, the most credible candidate. It must be said that Anambra South Senatorial zone has produced at least two governors. As it is, every zone of the state has produced the governor. However, we must note that in places where there is mutual agreement on zoning, there must be a section that has been cheated. I believe that there has been equitable and just distribution of political power in Anambra State. I don’t see any part of Anambra State that is a minority. No part of Anambra State is marginalised. Anambra North was said to have been cheated in the past. But with Governor Obiano, they are having eight years in power and he has developed the place and given more appointments to Anambra North than any governor in the history of Anambra State. So, I totally reject zoning. It is constitutionally illegal. If they must do it, without any malicious intention to disenfranchise anybody, then, it must go round and also be done in the council of traditional rulers, in the town unions, in the State House of Assembly, Senate, House of Representatives, Councillorship and so on so as to make it equitable and just.

Was there any time in the history of Anambra State that either traditional rulers or political elites met and agreed that there should be zoning of the governorship?
Well, we met when the Ohanaeze people came and suggested the idea of zoning, and I have this in writing. They brought a lot of professors to discuss it. At that meeting, I rejected the idea. All the professors that came there told us that zoning is illegal and continues to be illegal, but if all the people have an understanding, they can do what they want. However, the way Anambra is today suggests that we must bring someone who is eminently qualified to govern us. We must stop the idea of a few cabals bringing someone and insisting that he should govern us. We must stop that. Our problem, if you recall, Peter Obi asked ‘are we the cause or are we cursed’? At the end of his tenure, he said, we are the cause. But we know that it is how you make your bed that you lay on it. We must stop all these gang-ups that impose anybody on us. Let us go for our best candidate to fix Anambra. If you are scared that without zoning that you will not win, then, you are not qualified. Anambra has grown since 1999 and the people are mature enough to know what and who they want without rigging.

With seven local governments in each of the three senatorial zones, do you think the state lacks quality persons to manage its affairs?

I believe that many of the people running for the office of governor are qualified. But I think what they are looking at is a consensus on zoning. Anambra has people who are eminently qualified, from all the zones, to work for the common good. So, the answer is that we have qualified people to do the job and there is no need for zoning. If you look at it historically, you will know that Anambra South has produced two governors. Remember also that I had challenged the argument that the North had not produced leaders of the state. Where did Nnamdi Azikiwe and Ukpabi Asika come from? They were both of Anambra North. I said what we ought to be looking at is if Anambra North had been cheated of anything that rightly belongs to it from the state budget? I had warned that we should not create more problems while attempting to cure one. That was before Willie Obiano became governor.

Do you think that all the political parties can be persuaded to select their candidates from only one zone?

I don’t think so because the PDP had made it clear that it is not going with zoning. APC has also spoken in same direction that it will not go with zoning. So, among the three strong political parties in Anambra today, it is only APGA that is insisting on zoning. However, I believe that if the party goes over that decision again, it will see that the best it can do is to throw its doors open and let the people make their choice.

Don’t you think that the argument against zoning in Anambra will make nonsense of the clamour of the South East for the presidency?

Let me illustrate this with a corporate organisation. The law protects the minority in every corporate organisation especially at shareholder meetings. The reason I talk about equity is that if the Igbo are the minority, then, the law must protect them. However, if proper census is conducted, the Igbo will be shown to be the majority in Nigeria. If you go round Nigeria, you will discover that everywhere you go, after the indigenes, the next population is the Igbo. Therefore, the marginalisation that the Igbo talk about is real and there is no similarity with what is happening to the Igbo in Nigeria and what is happening in Anambra. No zone of Anambra State is marginalised the way the Igbo are marginalised in Nigeria. No one is marginalised here.

There has been a civil war in Nigeria against the Igbo and the Igbo have not been properly re-integrated, since after that war, to make them feel like they are part of same country; and that is what is fueling all the agitation. Nothing of such has ever happened in Anambra State.

Would you say that the ruling party in Anambra has given people of the state what they expect from governance?

The scorecard is yet to be completed. At this juncture, we are still waiting. There are two more years for us to see what will happen. But the way it is today, if you are not in APGA or you don’t agree with what they do, you become an outcast. A father must embrace all his children. He may give some more but he cannot exclude. I once told a commissioner in the state that they must change how they work because their policy is about exclusion and not inclusiveness. There must be equity even when there is no equilibrium. The difference cannot be much. You cannot run a state on the policy of divide and rule and divide the state along APGA and non-APGA especially in this Nawfia, where you have two presidents-general because the Igwe is outspoken. Elections were held and you cancel it and impose your own choice because you don’t like the Igwe. They must integrate and incorporate Anambra people into what they are doing whether they are APGA or not. There is no need to create division. You need to take advantage of the diversity and bring both those who voted for you and those that did not vote for you together for the good of the state because the resources, the money, are theirs regardless of their vote.

What you are essentially saying is that APGA has divided Anambra people the more…

As of today, there is more problem between the town unions and the traditional institution. You know that when there is a problem with the father of the house, it affects the children.

What did you mean that there is problem between town unions and traditional institution?
I call it divide and rule. There is not enough investigation when something is reported before action is taken. For instance, I once received a letter from the State Government about the vigilante group. They asked me to nominate 10 members and that Town Union leadership will nominate 10 members. I refused to do that. I said I will not do it. The law is very specific and unequivocal. The Anambra State Vigilante Law 2014, amended 2015, stated that the Igwe is the Chief Security Officer of the town. I asked them to follow the law. Theirs is to enforce the law. After so many squabbles, they eventually listened to me. But there are still issues. I have repeatedly told the governor that there must be division of labour. The Igwe has his job and the town unions have their jobs. That is the only way to move forward. You can only stay in office as governor for four years, at most eight years, but the problems you create can last for years if not centuries.

Don’t you think that your position on issues, especially on zoning, will pitch you against the political power in the state?

Thanks for that question. However, if you look at Egypt, only one person stood out in the square and there was a revolution which led to the Arab Spring. Sometimes, we have to sacrifice even at the point of death. Look at the life of Gani Fawehinmi. He stood alone till he died. I ask people to challenge me if what I am saying is false. I will keep saying the truth, God help me. I have been pitched against so many powers. I challenged Peter Obi. He was my schoolmate at CKC Onitsha. I was ahead of him by one year. Many people thought we were going to kill ourselves but he realised what I told him. You must look after your people. They are the people that put you there. Today, my primary function is the protection of the customs and tradition of Nawfia. If I don’t like the job, I resign from office. It does not have to be about me. Our people must know why they have a government. It is not for your pocket and not for your family. The people put you there. There was something you told the people that made them vote you ahead of others. You must achieve that thing.

So, how are you coping with issue of herdsmen in your domain and what is your take on the idea of resettling them whether through Ruga or other means?

I entirely don’t like the idea of Ruga. They say that Igbo people are settled all over Nigeria. Yes, look at Computer Village in Lagos, the Trade Fair complex (ASPAMDA) etc. I agree the Igbo developed them. But they spent their money to buy spaces and developed them. It is a free country. If you want to rear cattle, buy a piece of land and develop your business on it. Otherwise, you should as well give Igbo people lands where they would do business. Nobody gave Igbo traders the spaces they developed as markets. Yet, they are taxed heavily.

SOURCE: THIS DAY LIVE

In A Local Beer, A National Hero

Mitchel Emeka (right) and Chidiebere Kalu (left) at a bar in Lagos. Image: Linus Unah

BY LINUS UNAH


How Nigeria’s Hero Lager savvily entangled itself with the ideals of a secessionist leader — and built a brand in the process

TheThe 11-pointed star beams yellow, orange, and red, and from its place upon a dark green background, the pull is irresistible — especially since it calls from the label of a green, 60-centiliter bottle containing alcohol. That sun, which rose but never glowed for too long, means a lot to Mitchel Emeka, a manager with a transport and logistics company in Lagos. “Not like I am too keen about Biafra,” says Emeka, referring to the state that broke away from Nigeria in a secession attempt in 1967. “But seeing the rising sun on it, and learning that it is brewed in the [southeastern] town of Onitsha, hooked me.”

This beer, Hero Lager, is consumed around Nigeria, where bargoers and those drinking at backyard parties down it mostly from bottles, enjoying its hoppy and slightly bitter taste. Perhaps more important than its social function, though, is the fact that Hero Lager has become an inspirational symbol in Nigeria since it was launched in 2012, tapping into positive associations with the southeast region’s loyalties, struggles, traditions, and tastes — a beer for locals, by locals. According to Lagos-based beer industry analyst David Masifon, the brand enjoys a certain “‘this is our own’ factor, which makes other brands seem alien,” he says. What helps it even further is its “association with Igbo culture and nationalist sentiments, [which] played a key role in helping the brand usurp pre-existing brands in the East.”

At another bar in the southeastern town of Nsukka, photo and video journalist Alphonsus Ogili had just finished a bottle of Hero Lager. “When I look at this bottle it reminds me of our heroes that fought for Biafra, especially Ojukwu,” he says. Across plastic tables on the bar, Hero rested alongside other drinks. “The war has ended, but another war is here with us — demands for self-determination are still there.”

In May 1967, seven years after Nigeria’s independence from Britain, military officer Chukwuemeka Odumegwu Ojukwu declared the Eastern Region’s secession from the rest of the country. The move was in response to a series of military coups that fueled ethnic rivalries and resulted in the deaths of tens of thousands of Igbo people; Ojukwu’s breakaway region was deemed the Republic of Biafra. Ojukwu’s act led to a bloody civil war that lasted until January 1970 and resulted in the deaths of more than 1 million people in the eastern region, primarily from starvation, fighting, and disease.

The war’s outcome nonetheless, Ojukwu was widely seen as a regional hero for daring to challenge the federal government: Throughout his life, in much of Southeast Nigeria, Ojukwu was celebrated for standing up for the country’s southeastern region and its predominantly Igbo population. (Ojukwu went into exile after the war ended, but returned 1982 when former president Shehu Shagari granted him an unconditional pardon.)

When Ojukwu died November 2011 at the age of 78, his casket, covered in a Nigerian flag, was flown around the country and to his birthplace, Zungeru in northern Nigeria. He was buried in March 2012 in his hometown of Nnewi with full military honors. Former president Goodluck Jonathan and his wife, Nigerian author and Nobel laureate Wole Soyinka, former Ghanaian President Jerry Rawlings, and other governors and politicians were among the crowd at his funeral, which took place about 20 kilometers away from Onitsha — a city that happened to be home to a burgeoning brewery.

In February 2011, London-based beer giant SAB Miller Plc (now part of Anheuser-Busch InBev) invested an initial $100 million to build a brewery in Onitsha, the commercial hub of the southeastern state of Anambra. The brewery would officially open in August 2012, on the banks of the 4,100-kilometer Niger River, and coming in the wake of Ojukwu’s burial, the brewery christened its flagship beer “Hero.” The heroic branding was hammered home even further with a label featuring a rising sun, a reference to Biafra’s flag, a horizontal tricolor of red, black, and green with a rising sun in the middle.

Given the timing and symbolism, Igbos believed that “Hero” referred to Ojukwu and almost immediately nicknamed the beer “Oh Mpa,” which in Igbo means “Oh my father,” in honor of the secessionist leader. It sold for 150 naira (roughly 90 cents then), below the price of major beers dominating the market. It was common to hear people asking their friends and relatives, “Have you had Oh Mpa?”

“Hero made people literally mad when it came into the market,” Emeka says of the craze. “This is because the beer was made in our region, by our people for our people.”

His friend, Chidiebere Kalu, chimes in. “When it came, it was a mania,” Kalu, an aspiring musician, says. “It gave us a sense of belonging; this is our own. Drinking it felt like you’re playing a role in Igbo struggle.” The beer quickly became popular in local pubs, bars, restaurants, lounges, clubs, and inns throughout Igboland.

According to Igboke Onyebuchi, project manager of Advocacy Partnership for Good Governance in Enugu, a city in the southeast, the brewery has savvy to allude to the fallen leader. “The brewer localized the brand and it gave the people a sense of ownership,” he says. “The brand has a common story with our history and struggle; we find ourselves and our cause in Hero Lager.”

As more Igbos accepted the brand, demand forced the producer to invest an extra $110 million to increase its Onitsha brewery’s capacity, expanding it from 700,000 to 2.1 million hectoliters in 2014.

That sense is still strong today. Almost 50 years after Biafra surrendered, calls for independence have only grown louder with each passing decade. People in the region say they are marginalized and punished for trying to secede. Several secessionist groups have emerged since 1999, including the Movement for the Actualisation of the Sovereign State of Biafra (Massob), Biafran Zionist Movement (BZM), and, more recently, the Indigenous People of Biafra (IPOB), which started in 2014 and has huge support among young generations of Igbos.

Renewed demands for self-determination — often in the form of peaceful protests and hoisting of the Biafran flag — have led to killings, torture, arrests, and detention. Massob’s leader, Ralph Uwazuruike, was detained and later released on several occasions. In October 2015, Nnamdi Kanu, the director of Radio Biafra and a charismatic leader of the IPOB who has a dual British and Nigerian citizenship, was arrested on treason charges before being released “on medical grounds” in April 2017. In September 2017, the Nigerian military declared IPOB a terrorist organization and raided Kanu’s home. His month-long disappearance fuelled more anger. A video of him praying at the Western Wall in Jerusalem was widely shared online a month later, confirming he was safe and out of the country.

On a recent sweltering Tuesday afternoon in Onitsha, Radio Biafra aired on a cable-powered TV at a roadside bar and store in the Awada neighborhood. A phone-in program came on around 1:40 p.m., just after the Biafran anthem played. The presenter talked about “senseless killings” in Nigeria, calling the country a “mess.” Three of the five men in the bar were drinking Hero Lager.

“When Biafra comes, we are going to have a direction of our own,” a man in the bar says, a bottle of Hero resting between his legs. The bar’s owner says she sells up to 20 plastic beer crates of Hero, at 12 bottles a crate, per week.

For Hero, maintaining its reputation among consumers requires becoming immersed in what makes them tick: Hero retains a strong presence in local cultural celebrations. “Everything about their advertising is usually promoting Igbo culture,” says Onyeka Okoro, who manages Favor Royal Bar in Enugu. “Hero is giving the other beer drinks a big gap in our bar: Nka bu nke Anyi [this is our own].”

“The first time we brought Hero here three years ago and hung a banner to announce the arrival, many Igbo people filled our bar,” says Obinna Eze, manager of a bar in the Yaba district of Lagos. Eze adds that he sells about 60 Hero beer crates per week, up from about 40 crates in 2016.

For the brewer, the race to remain in the consumer’s consciousness is an ever-evolving triangle in which innovation and aggressive marketing hold sway. In May 2018, Hero Lager was knighted with a new “red cap” crown cork to mimic the red cap worn by respected chiefs and elders in Igboland, which serves as a symbol of respect, achievement, and social recognition. It was during this event that the Obi of Onitsha, the city’s traditional leader, bestowed the beer with the title “Mmanya ejiri mara Igbo.” Literally translated, this means “the beer that identifies Igbos.”

For several decades, Nigeria’s beer market has thrived on an oligopolistic structure in which Heineken’s Nigerian Breweries (NB Plc) holds more than 60 percent of the market share and London-headquartered Diageo Group’s Guinness Nigeria controls over 25 percent, according to United Capital Plc, a Lagos-based financial and investment advisory. The makers of Hero Lager, Intafact Breweries, came third, with 7.3 percent share.

In late 2016, Anheuser-Busch InBev, the world’s largest brewer, acquired SABMiller for over $100 billion. With the acquisition, Anheuser-Busch InBev became a majority shareholder in SABMiller’s subsidiaries in Nigeria, and later merged them into International Breweries Plc, making it Nigeria’s third-largest brewer with a combined capacity of 5.7 million hectoliters. In 2018, International Breweries completed a new $250 million plant in the southwestern town of Sagamu, its largest in the continent outside South Africa. International Breweries now has four plants across Nigeria, and offers a range of alcoholic and non-alcoholic beverages including Budweiser, Hero Lager, Castle Lite, Grandmalt, Stella Artois, and Eagle Stout.

Investment in the local beer industry remains attractive thanks to Nigeria’s growing population — about 200 million inhabitants and rising — coupled with an expanding middle class, rapid urbanization, and a currently low beer consumption per capita of 11 liters a year.

Proving that it understands its market — and in a play to stay regionally relevant — Hero’s brewery recently launched a campaign called “Echefula” — which roughly translates to “Never Forget Your Identity” — to promote cultural heritage and values, and to push for more appreciation of cultural traditions, a consideration that’s top of mind for many Nigerians: Recently, Igbo rappers Tobechukwu Ejiofor (known as IllBliss) and Owoh Chimaobi Chrismathner (Zoro) released an eponymous single extolling Igbo cultural traditions and exhorting listeners not to forget their cultural identity.

Since August, the campaign’s banners have sprawled across pedestrian bridges on the expressway in Onitsha and on walls in Enugu. Billboards loom large over streets in Onitsha, Enugu, Asaba, and on the outskirts of the Nigerian capital Abuja; a towering billboard with “NEVER FORGET YOUR IDENTITY” and #ECHEFULA written on it sits on the bank of the Niger River, adjacent to the brewery where Hero is made. There’s no better time to start a campaign like this, especially with older generations lamenting that younger people are losing touch with Igbo traditional culture and its language.

Hero’s brewer took the Echefula campaign a step further by introducing The People’s Hero, a 10-week reality TV show to celebrate the “richness and beauty” of the Igbo ethnic group, Tolulope Adedeji, marketing director at International Breweries Plc, told Lagos’s national newspaper, The Nation.

Auditions were held in the southeastern cities of Owerri and Enugu to select some 20 contestants out of a pool of about 2,000. They would engage in singing, acting, dancing, and spoken-word poetry to help judges rate their understanding of Igbo culture. A total prize of 10 million naira (around $28,000) has been earmarked for the winner and two runners-up.

Though competition continues to increase and Hero battles for dominance with other cheaper beers, its affinity with the culture and the Igbo cause still makes it a favorite.

“Everything about Hero Lager reminds me of home,” says transport and logistics manager Emeka, who is from the town of Nsukka. “I am drinking it now and will continue to take it always.”

SOURCE: EATER

Imo Govt Awards N40bn Contracts for Road Rehabilitation

Governor Emeka Ihedioha. Image via This Day

BY AMBY UNEZE

OIWERRI (THIS DAY)--Imo State Government yesterday said it has awarded over N40 billion contracts for the rehabilitation and reconstruction of dilapidated roads in the state, especially the major roads that link the state capital to other zones.

Governor Emeka Ihedioha, who disclosed this at a parley with newsmen in Owerri, said 25 of the road contracts had been awarded with the first 19 road network already completed, while 15 per cent mobilisation fee paid to the contractors as they have satisfied the state’s requirements for the Advance Payment Guarantee (APG).

For the avoidance of doubt on the identity of the contractors, the governor ordered them to mount sign boards indicating names, addresses, etc of the contractors for public consumption, adding that his intention was to establish good governance through the Bureau for Public Procurement (BPP).

The governor explained that the commission of inquiry put in place by his administration on contract review and forceful acquisition of lands by the immediate past administration in the state was in response to deluge of petitions by aggrieved individuals.

“We selected professionals, without a single politician as members of the commission. My administration’s charge towards them is to do the needful without fear or favour. I did not set up the committee to witch-hunt anybody. The Bureau for Public Procurement is already working transparently to serve the state well,” he said.

The governor, who justified the introduction of a Single Treasury Account (TSA) in the state, said though the state’s internally generated revenue (IGR) has increased to N877 million, Imo State’s monthly wage bill stood at N2.7 billion, just as about N1.1 billion was being deducted monthly from the federation account consequent upon the bailout funds.

Ihedioha added that N280 million was being saved monthly from pension scheme, which was paid to ghost pensioners previously while the monthly payment for pension gulped around N680 million, describing the pension verification exercise as the best thing that happened to the state.

Professing his determination to run a transparent government with the principle of separation of power in place, the governor said 16 companies of high repute are already working in the state, just as 10 youths from each of the 27 local government areas of the state are being trained on batch basis on modern agricultural techniques as part of his administration’s youth empowerment package.

He also explained that Imo State was set to bid for the National Sports Festival with over N200 million injected in the renovation of the Dan Anyiam Stadium in Owerri, while ultra- modern sporting facilities were being installed to bring the sporting arena to an international standard.

“Without a strong economy, you cannot advance the growth of Imo State and institutional building is about resources,” adding that he’s working round the clock to revamp the state’s education sector and to renovate its decayed infrastructure.

SOURCE: THIS DAY

Ihedioha Directs Imo AG To Plan Release Of Child Prisoners

Governor Emeka Ihedioha

BY DAMIAN DURUIHEOMA

OWERRI (THE NATION)--Governor Emeka Ihedioha of Imo State has directed the state Attorney General and Commissioner for Justice to look into the cases of juvenile prisoners with a view to releasing them from jail.

Ihedioha, who gave the directive Tuesday when he declared open the Reformation and Reorientation programme for juvenile offenders at the Owerri Custodian Centre of the Nigeria Correctional Service, said he would not hesitate action to release the children held under various charges in custody.

According to the governor, “I thank God that I came here today and I hope our visit here will touch your mind to become responsible members of the society when you come out.

“I’ve directed the Attorney General of the state to liaise with the officials of the Correctional Service to look into the cases of the juvenile prisoners and advise government appropriately. I would not hesitate action on releasing any of them”.

Ihedioha reiterated his commitment to reasonable reforms in the correctional system, especially measures that seek to “correct and not condemn, rehabilitate and not reject, restore and not cast away.

“The necessity to salvage our young ones from the dark clutches of perpetual delinquency cannot be overemphasized”.

While stating that the youths are assets that must be nurtured, treasured and harnessed for national development, the governor called upon the church, faith-based and non-governmental organizations to lend their hands in the efforts to make convicted offenders, especially the juveniles among them, better members of society.

Earlier, the Senior Special Assistant to the Governor on Information and Advocacy, Adaora Onyechere, highlighted the cardinal objectives of the Save Them Young programme which according to her was centred on reformation, rehabilitation and reintegration of juvenile offenders.

She stated that action must be taken for the development of appropriate correctional programmes like civic education, skills acquisition, remand homes and other non-custodial facilities to assist young offenders.

She traced the factors that lead the youths into crimes to include lack of opportunities, inequality and exclusion.

SOURCE: THE NATION

2019 Ahiajoku Lecture: Covering The Lost Grounds

Governor Emeka Ihedioha inaugurates the Ahiajoku Lecture Committee with former Governor Ikedi Ohakim as Chairman of the Planning Committee at the Sam Mbakwe Executive Chambers, Government House, Owerri, Wednesday, October 16, 2019.

BY ETHELBERT OKERE

Fourty years ago, 1979 to be precise, the government of Imo state, then presided over by the late Sam Mbakwe, came up with the idea of an annual Ahiajoku lecture. Underlying that idea was the need to make deliberate efforts to articulate and project Igbo culture. Specifically the government outlined the objectives of the lecture series thus: To define aspects of Igbo culture and relate them to the main corpus of Nigerian culture as well as to African and world civilization; to create a challenging situation for scholars to undertake relevant research on Igbo culture, especially the more basic and fundamental ones; to relate the research to Igbo world view and total human development and, fourthly, to establish a diachronic relationship in each discipline as regard Igbo human development.

And why the title, Ahiajoku Lecture? According to a citation on the lecture series by the then ministry of information, youths and sports, “this title is an Igbo conceptual reference to cultivation, fertility and harvest. Yam being the prestige and culturally important crop of the Igbo people that it is, its cultivation and harvesting are traditionally linked with Ahiajoku which is also variously called in Igbo land, Ufiejoku, Ifejioku, Njokuji, Ihinjoku, Ahiajoku, Ahajoku, Fijiku, Ajoku, Aja Njoku Or Ajaamajia”.

The citation further stated that “the Ahiajoku lecture series is essentially an annual harvest of thought. All Igbo people and indeed all Nigerians and the world at large are invited to join the civilization, harvest and feast….Scholars, men and women of all fields of endeavour should come forth and show Igbo contribution to the Nigerian, nay, world civilization”.

To kick start the search for the actualization of these broad objectives, the state government invited erudite scholars and professor of English Language, Michael Joseph Chukwudalu Echeruo, to deliver the very first lecture in the series on Friday, November 30, 1979 at the multipurpose hall, government house, Owerri.

A citation of Professor Echeruo read at the occasion by another scholar and historian, Professor Adiele Afigbo, now of the blessed memory, said of Echeruo, among other things, thus: “Michael Echeruo’s national and international standing as a scholar is indeed a source of pride and inspiration to his friends.

And the important point is that this international standing derives not just from his ability as a teacher or just from his achievement as an academic … It derives, first and foremost, from his productivity as a scholar. And this productivity has been marked by happy versatility, rich variety, unfailing originality and incisiveness, as by limpidity of style and cold, unwavering logic. Michael Echeruo is one practitioner of his craft on the African continent that I know of today who is at home in creative writing and literary criticism, in African literature, American literature and English literature. He is the only one on the continent I know of who has made significant contributions to the study of some of the seminal minds in English and African literature”.

In attendance at the lecture were numerous Igbo sons and daughters, especially scholars who came from various parts of the country. Of course, Professor Echeruo, who was at that time professor of English language at Nigerian premier university, the University of Ibadan, lived up to expectations. He delivered a lecture that has remained a reference point forty years after. His lecture was entitled, “A Matter Of Identity” which he chose himself because the organizers of the lecture series made it clear from the beginning that each lecturer is free to choose his or her own topic and language of delivery.

Exactly forty years after, Professor MJC Echeruo, now emeritus professor of Syracuse University, an Ivy League institution in the United States of America and also Williams Safire professor of Modern Letters emeritus, is billed to deliver the 2019 lecture on November 30, at the Ahiajoku center, Owerri.

In the period between the first lecture in 1979 and now, the Ahiajoku lecture series have featured other renowned scholars as lecturers. They include the late eminent economist, Dr. Pius Okigbo, Professors Ben Nwabueze, Adiele Afigbo, Anya O. Anya, Donatus Nwoga, Emenanjo, Cyril Onwumechili, Ogbonnaya Uche etc.

Perhaps the very climax of the lecture series was the 2009 lecture which was delivered by the late literary icon, Professor Chinua Achebe. The 2009 lecture, however, turned out to be the last since that date as the administration that took over in 2011 could not organize the lecture for the eight-year period it was in charge. It is how to regalvanze the interest of Ndigbo and Nigerians generally following this eight-year long lacuna that poses the major challenge to the current administration in the state which has vowed to revive the lecture series and reposition it for achieving the goals which its founding fathers had in mind.

Incidentally, two key personalities who are currently involved in this task were also the very brains behind the 2009 lecture delivered by Achebe and which, perhaps next only to the inaugural of 1979, is considered the most memorable so far. The two fellows are former governor of the state, His Excellency, Chief Ikedi Ohakim and his then commissioner for information and culture, Dr. Amanze Obi. For the 2019 lecture, Dr. Ohakim is the chairman of the planning committee set up by the incumbent governor, Rt. Hon. Emeka Ihedioha, while Obi is the Director-General of the Ahijoku Institute which he supervised as commissioner eight years ago.

As the DG of the Ahiajoku Institute, the day-to-day task of ensuring a successful outing this year falls on Dr. Obi. In a recent newspaper interview, Dr. Ohakim noted that his committee is looking beyond the eight-year set back and working to recover every lost ground that arose therefrom. In this bid, the lecture series, according to the former governor, now transcends the Igbo nation; and has now been “elevated to a pan Eastern Nigeria event”. He explains further: “The 2019 lecture is bringing together the people in the former Eastern region who though may be speaking different tongues, have a common historical experience”. Ohakim further hinted that the governors of Rivers, Bayelsa, Akwa Ibom and Cross River states have indicated interest to attend the November 30, 2019 event in Owerri.

This is a grand plan but isn’t the Ahiajoku lecture series just another talking platform which many Nigerians believe are already too many in the country? It may appear so but the organizers of this year’s lecture are quite optimistic that it is capable of rekindling the interest of the Igbo generally to avail themselves opportunities for robust discourse on matters concerning their welfare as a people and their relationship with their follow compatriots across the country.

Feelers have it that the organizers are poised to make the event far more memorable than it had ever been, more so being the 40th anniversary of the series and attracting no less a personality like Professor Echeruo, as lecturer. The event will be co-chaired by two other prominent Igbo personalities: The Obi of Onitsha, Alfred Achebe (Agbogidi) and former number two citizen of the country and former military governor of Lagos state, Ochiagha Ebitu Ukiwe. The state government is said to be leaving no stone unturned to ensure that the event records a new success.

While inaugurating the planning committee, Governor Ihedioha charged its members to see the assignment as an opportunity to help in rewriting some of the not so palatable aspects of Igbo history.

SOURCE: SUN NEWS

GUARDIAN INTERVIEW: ‘Breast Cancer Screening Should Start At Age 40 For Women’

Mathew Obinna Nwanneri, MD. Image: University of Iowa

BY IJEOMA THOMAS-ODIA

Dr. Matthew Obinna Nwaneri is an Associate Professor at Carver College of Medicine and Medical Director, Iowa Oncology Network, medical oncologist at University of Iowa Health Care (UIHC), and part of the Breast, Colo-rectal and Genitourinary Multidisciplinary Tumor Boards. Having worked with diverse cancer cases and grown through the ranks in his over 30 years of practice, he speaks with IJEOMA THOMAS-ODIA in this interview on the need for people, especially women to pay attention to their breasts alongside their general wellness.

What is responsible for breast cancer in women?

Breast cancer is the abnormal growth of cells in the breasts. Just as cancer is the abnormal growth of cells in the body; and this can occur in any part of the body, whether bone, brain, skin, breasts, bladder. All the tissues in the body can develop cancer. It is due to uncontrolled/abnormal cell growth. Breast cancer occurs in men (with worse outcomes due to delay in getting medical care). Women have more breast tissue than men; breast cancer ratio is about 100 in women, 1 in men (100:1).

How is breast cancer discovered, diagnosed and treated?

We have three main ways to treat diagnosed breast cancer – chemotherapy, surgery and radiation. Most women find a breast mass, which is then reviewed with a mammogram and a breast ultrasound. The best way today (as of October 2019) is to first take a very small piece of the breast mass, called a Tru-Cut biopsy. This is evaluated in the laboratory to determine the best treatment options to use. The testing is expensive but is the most important part of the treatment because it tells the doctors the best treatments to use and is used to plan for this. Then for most of my patients, we now recommend giving chemotherapy first to shrink the breast mass so that the surgery (to remove the breast mass) will be easier and much easier to perform. Many surgeons, some of whom are not breast expert surgeons, frighten women to go to surgery first. This is wrong. Any woman or man diagnosed with breast cancer should spend time and money to get a second opinion from an academic (university) centre or a specialist medical centre – even if you will eventually see your regular doctor. This will give you the whole picture and a different perspective of the treatments. It is not an easy thing to have your breast cut off. It is also always good to go with trusted and objective people to see the doctors (good friend, close relative or most importantly, your spouse). Take many notes in all the visits, ask questions, and do your homework.

Are there natural/alternative remedies to tackling breasts cancer besides chemotherapy?

Beyond chemotherapy, there are several current biological or targeted therapies (also technically chemotherapy), which have much less side effects and hormonal therapies (which still have less side effects). The best option I know is that there are many different types of chemicals used, which are generally called chemotherapy – chemical therapy. Most people associate chemotherapy with medicines that cause hair loss and low blood counts, however, chemical therapy is a very general term. There is always a lot of fear associated with chemotherapy, but these medications have changed the outlook for millions of breast cancer patients and survivors today. The term chemotherapy includes your commonly used Panadol, ibuprofen and even multivitamins. There are many alternative therapies, and many are undergoing clinical trials today. Once these have been tested, proved that they work, they are then approved by such organizations like NAFDAC in Nigeria and the Food and Drug Administration (FDA) in the USA. These are then available for general sale and use by the general public. Many people sell all sorts of concoctions/supplements of no proven value. The only thing common about these supplements and varied preparations is that they are not free. They should be bought with caution and carefully assessed before use. It is also best to review these with your doctors before using them. If you cannot discuss these with your doctors then look for doctors you can trust and be truthful with, this is your life.

Are there different treatments for African women compared to European women?

Everyone gets the same treatment whether African or European; there is just less than one percent difference in races, which is mostly in skin type/colour. We do not treat women of African descent different from women of European descent.

Is the number of victims rising or declining and what is responsible?

I feel that this is currently on the rise because people are living longer. Cancer is generally a disease of older individuals. Additionally, I think there are environmental chemicals affecting all of us, people are also more aware, some are also delaying childbirth – women who delay childbirth are at slightly more risk to develop breast cancer, and some women do not have any children at all.

Do you think there are more survivors compared to victims?

People are living longer and there are more breast cancer survivors. Our treatments and outcomes are much better than 30 years ago when I graduated from University of Nigeria, Enugu.

How can women who had mastectomy cope with living with this?

The way to help people cope with this is to first have a very long discussion and support before the surgery of cutting off the breast (mastectomy) is done. This is done so the patient is ready (in mind and spirit) and is aware of what they need to do and how they can cope with making the choice. The ability to shrink the breast cancer, remove the lump and perform radiation to the breast has reduced the number of women undergoing mastectomy. The issue of whether one of their breasts should be removed or not is very serious, and so the women need to talk to their doctor who will give all the detailed information they need. This is a very important discussion. A great reason for a second opinion, always.

Following the theme of this year’s breast cancer awareness month, ‘Give hope, save life’, how relevant is this?

I guess this is a good idea, because early detection does save lives so, this is not something that can be treated at the primary health care unit, they must go to a specialist. This is expensive; there is no cheap way of taking care of this situation or is there a cheap healthcare. A lot of people do not go to the best they can afford, it is not about buying the best cars, but paying close attention to their health. So if you have a lump, have it checked out by a specialist.

Breast cancer is the second leading cause of death in women, is there any other form of cancer people should be wary about?

Worldwide, lung cancer kills more women, that is why breast cancer is number two. In Nigeria, cervical cancer is also very common. This can be prevented with immunisation with Gardasil 9. This immunisation is 99 per cent effective for all females and males aged: 9 to 45 years and requires two doses given 6 months apart. Immunisation for Hepatitis B – 3 doses; is also very protective for liver cancer.

There are also cases of cancer in children, what is responsible?

All cancer is uncontrolled/abnormal cell growth – lymphomas, sarcomas, and leukemias are quite common in children. Children are more likely to be cured and recover fully when diagnosed and treated promptly and appropriately.

Do you think the government should substitute the effort of numerous NGOs fighting this cause and how can they effectively lend their support?

The best government healthcare facilities in Nigeria are not patronised by the people in charge of funding the facilities. Individuals who can afford should have some form of health insurance to prepare for any health calamity, which is usually unpredictable. No government in any part of the world is able to take care of allits people with health challenges. Individuals should always be prepared for the unknown. People have car insurance (mandatory by law). Some have life insurance. Healthcare bankruptcy is the number one reason people lose their life savings. Sadly, hopes and prayers do not stop illness. People do not leave their doors open and pray that thieves do not come, be prepared. NGOs are dependent on foreign and domestic donors; if the donor is broke, then the NGO is unable to function. Many NGOs in Nigeria today dealing with cancer are one-man organisations which are not sustainable. My recommendation for any persons, companies or governments supporting any NGO are to give support to those organisations that are large and have a clear/demonstrated national reach. Many current Nigerian NGOs are sadly suboptimal. Appropriate due diligence must be done before such support is afforded. Some are doing good work, but many are not. Nigerian NGOs should be able to raise funds within Nigeria for Nigerians. That in my mind will be the true test. An NGO that is unable to garner local Nigerian support because of the visible good work they do have no business soliciting for funds outside Nigeria. Their work must speak. NGOs should be supported by philanthropy (we have many millionaires in Nigeria) and the evidence of the good work they do; and NOT the government-federal, state or local.

You talked about getting proper medical care from a specialist even as cancer treatment doesn’t come cheap, what is the way out?

I agree that this is not cheap. However, I remain of the opinion that any woman or man diagnosed with breast cancer, or any cancer, should spend time and the money to get a second opinion from an academic (university) centre or a specialist medical centre – even if they will eventually see their regular doctor. It is a life and death matter. A cancer diagnosis may be the time to get the best care you can afford. There should be no excuses or regrets for not getting your best care possible. Breast cancer screening should start at age 40 years for most women. All women should perform breast self-examinations periodically, at least monthly annual physical examination by a health care professional properly trained on how to examine and detect abnormalities in the breasts – nurse, midwife, nurse practitioner, medical doctor for women with an average breast cancer risk and who can afford it, a mammogram should be done annually starting at age 40. After 15 years of normal examinations or age 55, consider doing the mammogram every other year, based on discussion with your health care provider. Women with a first or second degree relative with breast cancer should start screening at least 10 years before the relative’s age of diagnosis. For example, if the relative was diagnosed at age 45, start screening at age 35. There are no standard breast cancer screening recommendations for men. Your healthcare provider should check out any abnormality immediately, at any age.

Reinventing Imo Tertiary Education System

Emeka Ihedioha. Image via Goodread Biography

BY AUSTEN UGANWA

ASSISTANT, IMO GOVT, DOCUMENTATION

Imo State Governor, Rt. Hon Emeka Ihedioha Wednesday, 13 November took a decisive step towards sanitizing and reinventing the tertiary education system in the state. Inside the Sam Mbakwe expanded executive council chamber he inaugurated three distinct but manifestly formidable panels to critically examine the activities and operations of the three major tertiary institutions owned by the state. The schools are: Imo State University, Owerri; Imo State Polytechnic, Umuagwo and Imo State University Teaching Hospital, Orlu.

Not a few Imo people perceive this interventionist move by government as an unassailable but timely measure to reform and transform the schools for enhanced academic outputs. The initiative was inherently audacious and historic for two reasons. One, this was the first time in the history of the state that visitation panels would be raised concurrently for all the institutions of higher learning. Two, top caliber of individuals make up the panels, some of whom are not indigenes of the state. For instance, Professor Chinedu Nebo who heads the Imo State University Visitation Panel is former Minister of Power, former Vice Chancellor of University of Nigeria Nsukka and hails from Enugu State.

In his speech during the inauguration of the panels the governor provided insight into the reason that stimulated the higher institutions enquiry. He submitted: “At the inception of this administration, we were inundated with a plethora of complaints on education sector in the state especially at the tertiary level. And as a responsive government, we felt that we would be abdicating our obligation to the people, if we do not look into these complaints. For these reasons, we deemed it necessary to respond to these hues and cries by looking into the operations of these critical institutions.”

The terms of reference given to the three panels were the same, unmistakable and penetrating. They included: to identify the strength and problems of the institutions thereby making appropriate recommendations to the visitor and to ascertain the operations of various departments and units. Others are: to look into cases of procurement and issues bordering on gangs and cultism and to investigate students’ complaints on various issues as well as conducting internal audits on institutions’ finances.

Ihedioha however noted that the ultimate tendency of his government is to rebuild the tertiary institutions in the state towards achieving effective academic governance structure desirable to strengthen the educational services delivery system. “Today, therefore, we are inaugurating the visitation panels to these Imo State flagship institutions of higher learning to salvage them from sliding down the precipice of total collapse”, he added.

The governor’s mission towards reclaiming the tertiary institutions in the state is largely understandable and imperative. This is largely because of the ruinous nature of the tertiary institutions resulting from years of neglect. This development was made worse by the jaded and deceitful manner the free education was run in the state by the immediate past administration headed by Owelle Rochas Okorocha.

To this end, specific scenarios would eloquently, neatly and explicitly drive the above point home. For instance, the 2018 National Universities Commission rankings of Nigeria Universities, Imo State University was placed 58 out of 100. It also glided uncharacteristically downwards when juxtaposed with other state universities in the country. Sadly too, in the last couple of years, the university has suffered a major setback in courses accreditation as some of the institution’s programmes were de-accredited by the NUC due to lack of basic academic facilities and poor funding. Faculties of Education, Law and College of Medicine have remained the worst hit.

These realities contrast sharply with the university’s delightful scholarship and academic excellence 10 to 15 years ago shortly before the past administration made its debut. The university was ranked 1st among all state universities in Nigeria and the 10th overall among both state and federal universities. According to the university’s performance records posted on its website, which can easily be verified, the institution scored 100 per cent in 2006 and 2007 accreditation visit, with all programmes visited getting NUC’s authorization. All the 19 programmes visited in 2007 were fully endorsed. Also, during the NUC accreditation visit of MBA programmes in 2006, Imo State University was among the few universities that got the universities regulatory body’s nod.

This flowery situation has regrettably changed for worse in the past few years of sham free education. Correspondingly, Imo State Polytechnic and the State University Teaching Hospital have been following similar reclining trends arising from lack of basic educational tools and equipment resulting in accreditation challenges. This explained why it took the Medical College of the University almost 10 years to recently graduate the first set of medical students

These evidenced-based anomalies hamstringing the tertiary institutions in the state lie at the heart of the move undertaken by Ihedioha-led government to set up visitation panels towards revitalizing the sector. Moreover, this development is in clear fulfillment of the promises made by Ihedioha during his campaigns and his inauguration speech May 29 this year that he would fix the school system and enthrone qualitative and functional education.

Ihedioha’s action finds further validation in the fact that education is the mainstay of Imo. Consequently, it is incumbent on any responsible government to accord the sector a priority attention. In his keynote speech at the inauguration lecture that ushered in Ihedioha as Imo Governor, Chief Nnia Nwodo, President-General Ohaneze, underscored the frontline position of Imo in education and the imperative need of strengthening the sector. “Imo State is the most educated state in Igboland, so I canvass here the need for you as the new governor to democratize education and change the emphasis to education leveraging on technology,” Nwodo stated. He advised Ihedioha to revamp the education system by retraining teachers and providing students hands-on skills that are relevant in the contemporary world.

SOURCE: THIS DAY LIVE

Return Of Ahiajoku Lecture 9 Years After

Imo Governor Emeka Ihedioh unveils logo for the 2019 Ahiajoku Lecture' Image via Anaedo

BY HENRY AKUBUIRO

After a nine-year lull for the exciting forum for Igbo intellectual harvest and cultural renaissance founded by the government of Sam Mbakwe in 1979 of Imo State, the Ahiajoku Lecture series is staging a comeback.

The 2019 edition is significant in many ways. For one, it marks the fortieth anniversary of the pan Igbo cultural assembly. Again, forty years after he presented the inaugural lecture, “A Matter of Identity”, the Emeritus Professor of English, M.J.C. Echeruo, will, for the second time, mount the rostrum in the Imo State capital, Owerri, on Saturday, November 30, as he headlines this year’s lecture.

He will be reflecting on the journey so far with an offering “which promises to be a brilliant and unique synthesis of the lecture series in its four decades-long journey,” informed Dr. Amanze Obi, the Director General of the Ahiajoku Institute, Owerri.

While Professor Bede Okigbo presented the 1980 lecture series on “Plants and Food in Igbo Culture”, Adiele Afigbo, in 1981, spoke on “The Age of Innocence: The Igbo and their Neighbours in Pre-colonial times”.

Other eminent Igbo scholar who have presented the lecture series included Prof Donatus Nwoga, Prof Ben Nwabueze, Professor Pius Okigbo, Professor Emmanuel Obiechina, M.A. Onwuejiogu, V.C. Uchendu, Professor Chinua Achebe, Professor Chinedu Nebo, among others.

The Lecture Series, explained Obi, was initiated as an intellectual festival which celebrates Igbo civilisation, culture and worldview in the context of world affairs. The current Imo State Governor, Rt. Hon. Emeka Ihedioha, has taken it upon himself to revive the almost moribund lecture series as part of his intervention in culture and tourism in the state.

“Significantly, Governor Ihedioha who has undertaken the onerous task of rebuilding Imo after the years of the locust, is also seeing to the rebirth of Ahiajoku after its regrettable abandonment eight years ago. The revival of the festival is in line with the determination of the present administration in Imo state to reposition the state’s cultural and tourism subsector,” said Obi.

This year’s lecture will hold at the Ahiajoku Convention Centre, New Owerri, on Saturday, November 30th. A day before, on Friday, November 29, there will be preliminary activities that make the festival a unique whole, including the Ahiajoku colloquium, where a college of intellectuals and researchers will gather to ex-ray the leadership challenges facing Nigeria with particular reference to the Igbo nation, and a cultural night, where the rich Igbo culture and heritage will be given a fillip.

Explaining the significance of the lecture series, the DG of the Ahiajoku Institute told Daily Sun, “The series takes its roots from the goddess of Ahiajoku which, in Igbo cosmogony, relates to cultivation, fertility and harvesting.

“The Igbo belong to a dietary group normally referred to as the yam culture which extends from Ivory Coast to the eastern boundary of the Cameroon mountains. It is entrenched in the forest areas of the guinea savannah and has defined the political economy of the Igbo ever since.

“But the lecture series, strictly speaking, is not about cultivation or fertility. Rather, it is an intellectual harvest of sorts which seeks to underpin the contributions the Igbo have made and are still making to culture, civilisation and humanity.

“To underline the preeminent position of the Igbo in this regard, we must re-establish our identity as a people. This involves a dynamic interaction with our environment and our neighbours. It compels us to understand that we do not live in an isolated world. We live in a human community where our identity must be forged and made to stand shoulder to shoulder with those of other groups and civilisations,” he added.

Speaking on the Ahiajoku Instuute, which he heads, Obi said it was conceived “as an extra-ministerial department established by the Government of Imo State for the purposes of harnessing all the cultural activities of the state,” fashioned like the Goethe Institut –the German cultural association, and Instituto Italiano De Cultura –the Italian cultural institute.

“The institute,” he hinted, “when set up, will be the first of its kind in Nigeria. With it in place, Imo will become a cultural hub. Its activities and programmes will make Imo the cultural epicentre of Nigeria to which Igbos and, indeed, other Nigerians as well, as foreigners will converge periodically for epochal cultural events.”

Besides, it will take Ahiajoku out of mere talk shows and make it more celebratory. “It is envisioned that Ahiajoku will become a cultural carnival with various strands that will make it more engaging,” he echoed.

Among others, the institute will engage in cultural diplomacy by promoting the study of Igbo language and culture abroad, as well as encouraging international cultural exchanges and relations; serve as storehouse for providing information about Igbo civilisation, culture and society and will also function as a centre for the exchange of films, music, theatre and literature, etcetera.

For now, denizens of arts and culture cannot but wait with bated breath for the Ikolo to beat, once again, in the Imo State capital, Owerri, to summon the entire Igboland to the shrine of knowledge and cultural rebirth which the long awaited Ahiajoku Lecture series represents.

SOURCE: SUN NEWS

Ahiajoku: The Symbol Of Igbo Cultural Ideal

Sam Mbakwe Inaugurated the Ahiajoku Lecture Series. Image via Oblong Media

BY ROBERT OBIOHA

It is not in doubt that Governor Emeka Ihedioha is living up to his promise to holistically improve governance culture in Imo State. Besides his initiatives to revive the economy of the state, his resolve to revive the culture of Ndi Imo is gaining traction through the plan to bring back the hitherto abandoned Ahiajoku Lecture Series.

Without much ado, the inauguration of the Ahiajoku Lecture Series in 1979 can be regarded as one of the noblest achievements of the Sam Mbakwe administration, an administration generally adjudged as the best in the annals of the state.

The then governor used the lecture to remind Ndi Imo and indeed Ndi Igbo that they should not forget their culture in their socio-economic development. Mbakwe also used it to let Ndi Imo appreciate their rich cultural heritage. He demonstrated that governance can go side by side with cultural development. Mbakwe’s glorious administration had shown that good governance can only be achieved if based on the cultural imperatives of the people concerned.

The nexus between culture and development is well known and overtly documented. No society can really develop without its material culture. Great civilizations in history such as Western, Asian, Arabic and the Chinese have been modeled after their rich cultural background. Perhaps this was why the Sam Mbakwe administration established the Ahiajoku Lecture to serve as a think tank for the overall development of Imo State and by extension Igbo land.

Although Ahiajoku was formerly a cultural festival in honour of the god of yam and cocoyam, the major staples of Ndi Igbo, which culminated in the annual celebration of New Yam Festival in Igbo land, the Ahiajoku Lecture Series have transcended that ritual to embrace the projection of Igbo worldview through an annual intellectual harvest on some aspects of life in Igbo land including agriculture, economy, philosophy, art, religion and politics.

But whether Ahiajoku is celebrated in honour of the god of yam or as an intellectual harvest, it remains the veritable symbol of Igbo cultural ideal. In fact, it is one annual cultural celebration in which all Igbo are united including the Diaspora Igbo in West Indies and other places. It is one cultural celebration that survived colonialism, western education and religion tailored to denigrate and annihilate indigenous cultures. The mmonwu masquerade is another Igbo cultural icon that survived the colonial misadventure.

Unfortunately, the Ahiajoku Lecture Series suffered abject neglect in the hands of some administrations in the state notably the Col. Tanko Zubairu (rtd) and Rochas Okorocha administrations. Why that of Zubairu can be rationalized, nothing can explain why Okorocha, a cultural enthusiast, could abandon such worthy legacy of the Mbakwe administration. While the new bold initiative of the governor to revive the Ahiajoku Lecture Series is apt and commendable, it should go beyond its new mandate to accommodate some of the following suggestions.

Ahiajoku lecture can be used to enthrone a culture of transparency and accountability in governance. It can equally be used to improve the Igbo work ethic, belief system, mores and values, philosophy of live and let live, the extended family system as well as our social relations with other ethnic groups. Ahiajoku lecture can be used to check the pervading culture of crass materialism, greed and avarice in Igbo land as well as the escalating culture of anything goes and curb the current ‘do or die’ approach to politics across the Igbo nation.

The Ahiajoku Institute, which is conceived as an extra-ministerial department of Imo State Government to harness all its cultural activities, is modeled after the Goethe Institute of Germany and the Instituto Italiano De Cultura of Italy. The Ahiajoku Institute will make Imo State a cultural hub where Nigerians and foreigners will meet annually to celebrate Ahiajoku.

Its envisaged functions include to organize the annual Ahiajoku Lecture Series, providing a programme of cultural events for the state and ensure that the state’s cultural potentials are properly harnessed and celebrated, engagement in cultural diplomacy by promoting the study of Igbo language and culture abroad as well as encouraging international cultural exchanges and relations as well as exchange of films, music, theatre and literature etc. I suggest that the Ahiajoku Institute can also incorporate some aspects of the Chinese Confucius Institute now springing up in many Nigerian universities. Apart from whatever the government says the Ahiajoku Institute will do, it should be the purveyor and transmitter of Igbo culture, Igbo dance, films, arts and crafts. It should teach foreigners about Igbo foods, dishes and offer proficiency courses in Igbo language, especially courses tailored to meet the needs of foreign speakers of the language.

Efforts should be put in place to have Ahiajoku Institute in universities in Asia, Europe and America. The government of Imo State should turn into book or books past Ahiajoku lectures. There is indeed market for such publications. The first Ahiajoku Lecture entitled “A Matter of Identity” was delivered by Emeritus Professor of English, MJC Echeruo on November 30, 1979. It is instructive that 40 years later, the same Echeruo will deliver this year’s Ahiajoku Lecture scheduled to hold on November 30.

In the 1979 Ahiajoku lecture, Echeruo said much. The following are worth elaborate quoting: “We celebrate Ahiajoku, not because it would be impossible to acknowledge the new yam without the festival but because we become a little more aware of the larger significance of that event for our lives by celebrating it. Ceremony takes the rough edges out of command iteration, and allows practical minded people such as the Igbo people are, a little respectable frivolity. For many other peoples, ceremony is at the very heart of culture. For them true culture is represented in these details of communal behavior which are added to pure function.”

“The presentation of kola nut is a functional event in our society, but igo oji is a ceremony; and it is not uncommon to find commentators who assume that a people who devote some of their time to ceremony have a more genuine interest in culture than those who do not. There are absurdities in such conclusions, but it is probably true to say that it is to these details of ceremony that we have to go for concrete evidence of the life styles and values of any given society. The Igbo people, because they do not always cultivate ceremony, and are instinctively suspicious of mere decorativeness, are more liable than most other people to the charge of lacking culture and civilization.”

“Today, as we celebrate Ahiajoku, we are doing at least two things; giving formal recognition to a festival which we were almost in danger of losing, and taking the opportunity for serious reflection on ways of understanding the deepest cultural values of the Igbo people.”

Considering the standard Echeruo set in 1979, there is no doubt that the audience will be thrilled again. Past Ahiajoku lecturers include Prof. Bede Okigbo (1980), Prof. Adiele Afigbo (1981), Prof. Donatus Nwoga (1984) and Prof. Chinua Achebe (2008).

SOURCE: SUN NEWS

Achebe: The Doyen Of The African Idiom

 

Chinua Achebe

BY UZOR MAXIM UZOATU

T is well-nigh impossible for November 16 to go by without much of the world remembering that the date is the birthday of Chinua Achebe. It needs stressing that Achebe is arguably the most influential novelist who ever drew breath all over the world. The argument pitches him in the ranks of Cervantes, author of Don Quixote, James Joyce who wrote Ulysses, Franz Kafka who penned The Trial, Gabriel Garcia Marquez of One Hundred Years of Solitude fame etc.

Things Fall Apart by Chinua Achebe is a supreme classic. Achebe’s oeuvre is indeed intimidating starting from the legendary Things Fall Apart in 1958 and grandly lapping all the way through No Longer at Ease, Arrow of God, A Man of the People, Anthills of the Savannah, Girls at War and Other Stories, Beware Soul Brother, Morning Yet on Creation Day, The Trouble with Nigeria, Chike and the River, Home and Exile, Hopes and Impediments, The Education of a British-Protected Child, There Was A Country etc.

Born in Ogidi in present-day Anambra State on November 16, 1930, Chinua Achebe who was baptized as Albert was indeed a child prodigy from the very beginning such that his academic feats was known far and wide culminating to his lifelong buddy Christian Chike Momah, alias Papa Ada, confessing that he and his mates were warned early in life that one Albert Achebe from Ogidi would send them to the cleaners in the regional school exams!

It was therefore no wonder that Achebe was early in life given this nickname: Dictionary. He passed his school certificate exams at the top of the class with five distinctions and one credit, and the one credit was paradoxically in literature that would eventually earn him worldwide fame. In the nationwide examination for entry into the University College, Ibadan which had just been established Achebe came first or second in the entire country and thus won a major scholarship. His alma mater Government College, Umuahia was so proud of his achievement that they put up a big sign that stayed on the wall for many years.

At barely 28 years of age Chinua Achebe published the novel Things Fall Apart in 1958, and it has in its 55 or so years of existence proven to be the single most important piece of literature out of Africa. The 50th anniversary of the 200-odd page novel was celebrated all over the world with festivals, readings, symposia, concerts etc.

The novel which has been likened to epic Greek tragedies has been translated to 50 languages and has sold over ten million copies. It is taught not just in literature classes but in history and anthropology departments in colleges and universities across the globe. The archetypal theme of the meeting of the white world and the black race makes Things Fall Apart an epochal event in the annals of world literature.

The book works at several levels, and can be read at any age from 10 to 100. As a child one can enjoy the incidents such as the match with Amalinze the Cat, Unoka’s dismissal of his creditor, Okonkwo’s attempted shooting of one of his wives, the visitation of the masked spirits etc.

Later in life the many ironies in the book come into play such as the joke on the District Commissioner thinking that Okonkwo’s story can only end up as a paragraph in his planned book, The Pacification of the Primitive Tribes of the Lower Niger, without knowing that one Chinua Achebe had taken the thunder from him by giving Okonkwo an entire book in which the story is narrated from inside!

It is not for nothing that Achebe is celebrated as the father of African literature. He has changed the perspective of world literature from the gaudy picture of Africa as painted by Europeans such as Joseph Conrad, Joyce Cary and Sir Rider Haggard to the authentic telling of the tale by the Africans. Unlike earlier African writers like Guinea’s Camara Laye, author of The African Child, who painted a romantic picture of the continent, Achebe is relentlessly objective in his narration, telling it as it is, warts and all.

It is because of the remarkable success of Things Fall Apart that the publishers Heinemann UK launched the African Writers Series (AWS) in 1962 with Achebe’s first novel as the first title. For many years Achebe served as a non-remunerated Editorial Adviser of the series in which the majority of African writers got their breakthrough in publishing. Things Fall Apart reputedly accounted for 80 percent of the entire revenue of the AWS.

Former American President Jimmy Carter numbers Achebe as one of his favourite writers. The rave reviews for Achebe’s most famous novel have somewhat dwarfed his other novels such as No Longer at Ease (1960), Arrow of God (1964), A Man of the People (1966) and Anthills of the Savannah (1987). Achebe won the Man Booker Prize for his lifetime achievement in fiction writing, beating a formidable shortlist that included Philip Roth, Salman Rushdie, V.S. Naipaul, Ian McEwan etc. He equally won, as the first African, the American National Arts Club Medal of Honour for Literature in November 2007. Things Fall Apart has earned its uncommon distinction as a modern classic and was in 1992 adopted into the esteemed Everyman’s Library of world classics. The Igbo world of the late 19th and early 20th centuries which Achebe limned in Things Fall Apart has become the global picture of Africa writ large. At the turn of the 20th century the book was voted as Africa’s “novel of the century”.

Achebe has in the book given the world a new English language which paradoxically portrays African life without facetiousness or affectation. He lays bare the brute masculinity of the age without bending the knee to latter-day political correctness or gender balance. The truth happens to be Achebe’s sublime weapon in telling the immortal African story.

SOURCE: DAILY SUN

Ojiaka Ekwu Okwu: Minstrel Who Plays Only For Kings, Wealthy

Image: Youtube

BY GEOFFREY ANYANWU

One of the things that make Igbo tick is their rich cultural heritage. Music is one aspect of Igbo way of life that has witnessed great transformation overtime, though yet to be whittled down by modernity. Igbo cultural music especially in Anambra State has various genres, one of which is Ufie; widely referred to as the king of music. It is also called Uvie or Igede in some parts of the state.

It is popularly said that “Ufie adighi aku be ogbenye,” meaning that Ufie music does not play in a poor man’s house. It is indeed music of royalty, meant only for kings, the wealthy and the powerful (warriors).

A 47-year-old man, Bernard Izuchukwu Ibekwe from Adazi Enu in Anaocha Local Government Area of anambra state has created a niche for himself with Ufie music.

Popularly called Ojiaka Ekwu Okwu, Ibekwe has travelled to some African countries and the United States of America with his music.

When Daily Sun met him recently, he spoke so passionately about his vocation. “My music is called Ufie in and around Anaocha, Aguata and Orumba; people of Anambra East, Anambra West and up there call it Igede.

“This is the first music in Igboland, meant for title holders, like traditional rulers, traditional Prime Ministers, Ndi Ichie, Ndi Nze na Ozo and Ndi Lolo only. It is not anyhow music, it’s not for young men and women. It is the first music you play for any titled person in Igboland. Any titled person that hears this music will turn back.

“When you coronate the monarch, this is the only music he will dance, the Onowu will not dance any other music except this, the titled men do not dance kurukere dance, the only music that can be brought close is Igboeze which he may use to go out. But in the palace, Ufie must be there before any coronation takes place.”

Ibekwe who said he has played Ufie music for ten years disclosed that his father and grandfather also excelled in the vocation. “This music my forefather played it, my father played it. My forefather played it and when he died the lot fell on my father out of all his siblings, he did not learn it from anywhere and my father played it for many years. He was playing it before my birth and continued until he died in 1995. Before he died he told me that I will be the one to do all he used to do notwithstanding that I am not the first son. My father married two wives and I am sixth male child.

“So I started in 2009. My father made his instruments likewise I. All these instruments I use, I make them myself, anyone that learnt the music; I will be the one to make the instrument for him, you cannot find it in the market. Those whom I taught the music and who were opportune to learn it, I made their instruments for them.

“I inherited it from my father, but those who come to learn it from me; I give conditions and things they will do so that they can learn it and take it home.”

“So God has been blessing me and I have repackaged it that wherever I go they say Ufie has gone digital. If I set my instruments well you will think it is live band when you hear the sound. I have full complement of musical instruments because I also play highlife music.

“But this Ufie is the one that is taking me round the world. It has taken me to Abuja, it has taken me to Lagos four times, it has taken me to Ghana, Sierra Leone and it has also taken me to America. This Ufie has taken me far, I have been to New York with this music, Idemili people in America took me there and I did album for them.”

The multi-talented artiste did not stop there; he also produces costume for other cultural groups and makes local musical instruments. He also composes cultural music and teaches people dancing steps.

“I compose music myself and form new musical troupes that have not been in existence, arrange the music, teach the people the dancing steps they will use for it and it becomes a cultural group. In fact if you watch me dance you will empty your wallet appreciating me. Music is my talent and destiny.”

Though not a graduate, but Ibekwe said as long as he lives that all his children would be graduates unless anyone that chooses not to be. According to him, one of his sons; Ifenna, who plays with the band has graduated while his daughter is studying medicine at the University of Nigeria.

He described Igbo music as very meaningful and instructive adding that Ufie is the king of all traditional music. We have Aku-na-echenyi, Igba Ijele, Igbaeze, Okpanga, Odi and others but one thing that gives me joy in Ufie is that when it is time for it to be played, every other music will stop even if it’s Osadebe or Oliver de Coque that’s on stage; they must stop. The kingmakers will ensure that every other music stops for Ufie to play. So, Ufie is the king of all traditional music,” he declared.

One of his most exciting moments was when the Igwe of Ichida; Charlie Million was crowned. “We were eight Ufie music groups there. While the other seven were played, people complained that there was Ufie they had not heard, that there was Ufie that if Igwe heard he would be moved, then the Igwe asked his driver to go and bring this particular Ufie. At a point Ndi Ichie said we will be playing one after the other so that they can select the one they wanted. When I started playing, Igwe came down from upstairs and took with him a giant bottle of gin that had a stand and dropped it on my Ufie. He appreciated me with big amount of money including money his friends spread on him. From there he took me to where he was crowned that I should be the one that will cover it,” he narrated.

The father of 11 children from three different wives though one of them is late, said he runs away from women because they rush him much. He said he makes good money to keep his family happy adding, “You know this my music does not play in poor man’s house. It is also a saying that “Ufie adighi aku be ogbenye,” it only plays in rich men’s homes and whoever that does business with a rich man should be like him.”

SOURCE: SUN NEWS

UNN Gaduate Invents Modern Igbo Calendar

Image via Sun News

BY FELIX IKEM

NSUKKA (SUN NEWS)--Less than a month after Chairman, Enugu State traditional rulers’ council, Igwe Lawrence Agubuzu in his proclamation at the Iwajiofu 2019 (New yam festival) of his community, challenged Information Communication Technology experts to include Igbo calendar in cell phones to display the four Igbo market days on the screen; a University of Nigeria, Nsukka, (UNN) graduate has designed and unveiled an Igbo calendar.

In what looked like great astrological breakthrough, Emmanuel Ezikanyi made history when he presented and defended the calendar in the presence of UNN academics.

The graduate of Adult Education and Administration who may emerge recipient of the special traditional award promised by Igwe Agubuzu claimed to have developed the Igbo calendar application currently on Google play store which he said was subject to occasional upgrade.

He said the essence was to sustain the dying culture and tradition of the Igbo. “What I want to achieve with this work are firstly, to restore our original Igbo traditional calendar and make sure that our people understand it and use it on our day to day life. This is because the rate at which our culture is fading away is shocking and shameful. So, we need to restore it. Again, we will use this work to settle disputes that occur as a result of miscalculation of lunar months among those that use it in our cultural events.”

Ezikanyi said that he discovered in his research that different communities have difficulty in counting lunar months, citing Aku Diewa Igbo-Etiti LGA, Nsukka LGA and Orba in Udenu LGA, all in Enugu state as places where the miscalculation was prevalent.

According to him, it will ensure that Ndigbo have a unifying standard calendar that will regulate their cultural events; for instance, the feast of new yam festival that depends on moon in fixing its date of celebration.

“As Ndigbo, we should stop the use of civil calendar in place of Igbo traditional calendar. Today, our people use civil calendar and attach Eke, Orie, Afor and Nkwo on it and term it Igbo calendar. That is not Igbo calendar at all. Different authors use international fixed calendar with 13 months of 28 days each with addition of one day making it 365 days of solar year as our calendar. This work has addressed this problem of misconception of Igbo traditional calendar. It also shows that Igbo traditional calendar has male and female calendar, the male calendar is based on lunar month which alternate 12 months in a year; sometimes one month is added to balance the year. Each month has 29 or 30 days and female calendar is based on weeks which have 28 difference periodic months; it takes each of this month 14 days to complete one solar year of 365 days,” he explained.

Ezikanyi’s invention further addresses the problem of Igbo date system of Uka Eke, Uka Nkwo, Uka Afor, Uka Orie and so on, used in various periodic meetings or for fixing date by the rural dwellers which always posed challenge to those in urban centres.

He further explained: that” This work has provided Igbo date formats that will enable people to use moon and weeks in writing dates and joint date. It also provides formula to convert Igbo date to civil date and civil date to Igbo date; formula to find out when someone was born by using formula to convert date to Igbo native week. For example, with this formula I found out that 1/10/1960 was Eke and Saturday, 15/1/1970, with this we can find out those born on Eke, Orie, Afor or Nkwo day, so that we can maintain our natural and unique name of Nwa Eke, Nwa Orie, Nwa Afor and Nwa Nkwo. Finally, every Igbo person should understand and use our traditional calendar all over the world. This work has provided phone APP, titled Modern Igbo Calendar on Google play store, but needed to be updated, to ensure that distance is not a problem. Above all, the calendar is a wonderful instrument for unity and cultural stability. No culture can survive without calendar that regulates its activities. So, for Igbo to exist as a united people, they need their traditional calendar to bring them together as one entity.”

However, the young graduate who is currently awaiting his mandatory National Youth Service Corps told our reporter that he began the project in 2015 but “When my work came into limelight, I was invited by the Director of Institute of African Studies, UNN to defend the invention which I did. I have also presented the work to the entire council of traditional rulers, Enugu North chapter and it received an unprecedented acceptance.”

Regardless, he said that his challenge had been the sponsorship to publish the calendar and update the phone App that is online. He would also need sponsorship to create the awareness in the media especially radio and television.

In addition, he said: “I want the state Governments of South East to adopt this work in schools so that our children will learn it. Again, I want schools in the region to adopt Igbo calendar reading in the curricula from primary to university level. This will go a long way in enhancing Igbo language and culture.”

Tagbo: Legendary Father Of A Thousand And One Sons

Rev. Fr. Nicholas Chukwuemeka Tagbo. Image via PM News

BY UZOR MAXIM UZOATU

The rule is that a Catholic Reverend Father must not father children. Another rule says that if you don’t break the rules you cannot change the world and attain the height of legends. Very Reverend Father Nicholas Chukwuemeka Tagbo has an uncountable number of very eminent sons. I count him as my father too.

He was the longest-serving Principal of the famous Christ the King College (CKC) Onitsha, and all his former students adore him as their father.

I did not attend CKC but I knew Father Tagbo more than the students because I lived all my early years in the staff quarters of the renowned secondary school with my linguist uncle, Job Okwuoma Aginam, who taught Bible Knowledge and French in the school.

After my primary school education at Sacred Heart School, Odoakpu, Onitsha, which shared the same compound with CKC, I passed the Common Entrance Examination and was given admission without my choice in St Peter’s Secondary School, Achina.

It would have been easy meat to change from SPSS Achina to CKC but Father Tagbo and my uncle decided that I could excel anywhere!

Incidentally, most of my mates who got admitted to CKC and finished up in 1977 as me could not get results due to the widespread WAEC leakages of that year known as EXPO 77.

As you can see, Father Tagbo and my uncle could see the future! The only subject I took in WASC that was not released was History, but I was home and dry in fine fettle.

Father Tagbo had such a towering impressive height to behold in his white soutane. I remember after the Biafra War that I was carrying my little sister, Chinwe, of about three years while Father Tagbo was talking in front of the CKC staff quarters and the little tot kept stretching her hand to touch the priest while I kept drawing her hand back.
Then the little baby raised her voice in protest in Igbo thusly: “Kam metunu m ya aka”, that is, “Let me touch him with my hand!”

Then, Father Tagbo took notice and admonished me to let my sister touch him before he then lifted her into his arms!

We used to be altar boys at Christ the King Parish within the CKC compound, a church that was dedicated by the then Archbishop of Onitsha (now Cardinal) Francis Arinze, with me winning a gold medal as a torch-bearer. Father Tagbo never used to say the masses, but one certain morning the regular priests – Father (later Bishop) Simon Okafor and Father (later quit the priesthood) Emeka Okide – were not around.

Father Tagbo had to step in to do the morning mass. Some altar boys had dressed up, but Father Tagbo looked at them and then turned to me and said: “Nwa Aginam (that’s what he calls me, after my maternal uncle’s surname) dress up and follow me! I don’t want anybody to delay me on the altar!”
Before I could get into gear, he was already at the altar. The mass that used to last about an hour-and-half took only 30 fast minutes! Father Tagbo was that sharp!

My attachment with Father Tagbo continued even after I had gained admission into the university. A dear friend of mine, Aloy Umeodinka, who had taken his WASC at CKC had to seek me out while I was holidaying at the CKC staff quarters to get his results and testimonial from the priest.

A book on the life and times of Father Tagbo entitled ‘Sons of a Priest’ has just been edited and published by a distinguished alumnus of CKC, the prize-winning novelist Odili Tony Ujubuonu.

A peep into the book reveals the testimony of Father Tagbo’s classmate and football playing partner, the former CEO of Ajaokuta Steel, Dr Fidelis Ezemenari who among other things disclosed that as a youth Tagbo reproached their goalkeeper – now an acclaimed Igwe of a big town – who conceded a goal and claimed he had seen six different balls at the same time, that he ought to have caught one of the balls instead of taking time to count them!

To conclude, here is an excerpt from the coffee table book:

“He gave up his life ambitions to make us rule our worlds. Tagbo was satisfied to be just a principal and a priest while some of his classmates in Christ the King College became bishops and one would later become a cardinal. He gave Nigeria over twenty Senior Advocates of Nigeria and remained an obedient citizen. He raised men who became GCON, CON, CFR, MFR etc. but was content and very proud to be honoured with just an OON. He produced three state governors while he remained a simple priest in a local parish. He had over a hundred billionaire businessmen as his sons yet he remained faithful to his vow of poverty as a priest. He trained boys that became Chief Judges of about four states and senior judges in courts across Nigeria, yet he ended as Citizen Nicholas. His bell of humility tolled twelve when he happily lived as a poor old priest under the current Archbishop of Onitsha Diocese, who was once his obedient student in Christ the King College.”