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From Bed To The Pitch – Pele

by Chijioke Ozioma
written by Chijioke Ozioma 2 minutes read

Just barely two weeks after leaving the hospital after a successful colon tumor surgery, the Brazilian legendary playmaker ,Pele, says he is willing to get back to playing the ‘beautiful game’.

Igbo Doctor Wins “Brain Tumor Research” Award In U.S.

Edson Arantes do Nascimento, popularly known as Pele said this on Thursday while appreciating everyone for their support. The three times World Cup Winner spent two months in Sao Paulo hospital while recovering from his operation and receiving chemotherapy.

His surgery operation was done on September 4 2021 after a routine check-up confirmed the tumor. The biopsy result has remained private as neither the player nor his family have disclosed whether the tumor was cancerous.

Although it is widely known that chemotherapy is used for the treatment of cancer.

Pele- From Bed To The Pitch

Pele, who turned 81 years old last week scored over 1000 goals during his active years in football. A feat that is officially recognized as a record. In a message from his children’s Instagram account Pele said, “Thanks to God, I’m better, I’m even ready to play on Sunday,”

LALIGA: Brazil Legend ‘Pele’ Reacts As Messi Equals His Record

“In all seriousness, thank you for everything, thank you to everyone that has sent me hugs and given me strength,” he added.

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Igbo calender
CulturalHistoricalIgbocentricTimeless

Ògụ́àfọ̀ Ị̀gbò: The Igbo Calendar System X-rayed

by Joy
written by Joy 11 minutes read

As the Igbo calendar system is relegated to the background, bet the only day you can remember from the calendar is ‘Eke’ market day which for some unknown reason is the most popular of all the Igbo market days. 

Ògụ́àfọ̀ Ị̀gbò is the traditional calendar system of the Igbo people that has been in use before the introduction of the Gregorian Calendar.  

Unlike the conventional Gregorian calendar with its 12 months, 4 weeks, and 7 days, the Igbo calendar emerges as a harmonious composition, boasting 13 months, 7 weeks per month (onwa), and a sacred quartet of market days – Afor, Nkwo, Eke, and Orie – within each week (Izu). An extra day graces the culmination of the Igbo calendar system, nestled within the final month.

The inception of the Igbo calendar draws inspiration from the realms of commerce, ancestral worship, and spirit honoring. The Igbo markets, named after the sacred market days, stand as monuments to this ancient system. Eke-amangwu market in Umudim Nnewi, an ode to the Eke day, and Orieakpu market in Ozubulu, paying homage to the Orie day, are testaments to the deep-rooted connection between markets and the sacred days, a testament to the trading culture of the people. This is one of the major reasons the calendar is still in use. Traditionally, these markets unfurled their bustling activities solely on their designated market days. However, the winds of change have swept through, and now some of these markets breathe life every day.

The Igbo people’s calendar system also plays a vital role in naming their children. It is believed that every Igbo child is born on a particular Igbo market day. For instance, if a child is born on an Eke day, the child is named Okeke or Nweke for a boy and Mgbeke for a girl, indicating that the child was born on an Eke day. Although this naming convention is not commonly used nowadays, it has been significant in preserving the Igbo culture and traditional calendar system.

This chronicle of time finds its beating heart in the sacred role of the Dibia, the custodians of time and tradition in Igboland. Their stewardship extends beyond mere timekeeping, intertwining with the spiritual fabric of Igbo society. The 4 market days, Afọ, Nkwọ, Eke, and Orie, not only delineate the passage of time but also embody the cardinal directions and the spirits of the land, grounding the community in a harmonious balance with nature’s bounty. – Afọ representing the north, Nkwọ the south, Eke the east, and Orie the west – breathes life into these spirits.

 

The Ògụ́àfọ̀ Ị̀gbò System

According to Igbo mythology, the mythical founder of the Igbo race ‘Nri’ embarked on a journey to resolve the mystery of time, during his quest he came across the spirits that govern each day and he counted them and they were four, hence the four Igbo markets days which somehow corresponds with the four cardinal points.

The four market days are:

  1. Eke
  2. Orie
  3. Afor
  4. Nkwo

These four market days make up one week(Izu) in the Ògụ́àfọ̀ Ị̀gbò. In turn, the seven weeks make one month(Onwa). While there are four days, they come in alternate cycles of “major” and “minor”, giving a longer eight-day cycle.

During the earlier days, children were named after the weekdays they were born on, names like Mgbeke, Mgborie, Nwankwo, etc were very common.

An example of a month: Ọnwa Mbụ

Eke Orie Afọ Nkwọ
1 2
3 4 5 6
7 8 9 10
11 12 13 14
15 16 17 18
19 20 21 22
23 24 25 26
27 28

In the Iguafo system, a month has 28 days, with 13 months in a year. In the last month of the year, a day is added. For each month in the Igbo calendar, there is a representation or significance in the Igbo cultural or religious life.

No. Months (Ọnwa) Gregorian equivalent
1 Ọnwa Mbụ (February–March)
2 Ọnwa Abụo (March–April)
3 Ọnwa Ife Eke (April–May)
4 Ọnwa Anọ (May–June)
5 Ọnwa Agwụ (June–July)
6 Ọnwa Ifejiọkụ (July–August)
7 Ọnwa Alọm Chi (August to early September)
8 Ọnwa Ilo Mmụọ (Late September)
9 Ọnwa Ana (October)
10 Ọnwa Okike (Early November)
11 Ọnwa Ajana (Late November)
12 Ọnwa Ede Ajana (Late November to December)
13 Ọnwa Ụzọ Alụsị (January to early February

Bride Price In Igboland X-Rayed, State By State

Months and significance

The months below are in line with the Nri-Igbo calendar which may differ from other Igbo calendars in meaning, ceremonies, and significance across various communities.

Ọnwa Mbụ

    • The Igbo new year officially starts from the third week of February which is the first month in Iguafo Igbo. The Nri-Igbo calendar year corresponding to the Gregorian year of 2012 was initially slated, to begin with the annual year-counting festival known as Igu Aro on February 18 (an Nkwọ day on the third week of February), but was postponed to March 10 due to local government elections in Anambra State where the Nri kingdom is located. The Igu Aro festival which was held in March marked the lunar year as the 1013th recorded year of the Nri calendar.

Ọnwa Abụo

    • Dedicated to cleaning and farming activities.

Ọnwa Ife Eke

    • It is known as the Ugani period meaning ‘hunger period’ among Igbo people, it is a fasting period in reverence to the goddess Ani. it is marked by wrestling in some communities.

Ọnwa Anọ

    • This is one of the most important months, this is when the planting of yam seeds starts which is considered the king of crops in Igboland. It is also the month for the Ekeleke dance festival which dwells on the sustenance of belief in the gods and optimism.

Ọnwa Agwu

    • The month is named after Alusi Agwu, therefore the month is dedicated to worshipping the Alusi by its followers. Onwa Agwu is also the traditional start of the year, at this time adult masquerades like Igochi na mmanwu come out.

Ọnwa Ifejiọkụ

    • This is a major month in the Igbo calendar, it is the month when rituals for the New Yam Festival are performed. Onwa Ifejioku is dedicated to the yam deities Ifejioku and Njoku Ji. 

Ọnwa Alọm Chi

    • This is the month that yams are harvested and also a month dedicated to women. It is a month of prayer and meditation for the womenfolk and reconnecting with their ancestors. 

The month is named after Alom Chi, a shrine that a woman builds in honor of her ancestors. Onwa Alom Chi is dedicated to paying reverence to womanhood.

Ọnwa Ilo Mmụọ

    • It is a month for the festival of Onwa Asato(Eight-Month)

Ọnwa Ana

    • Just as the name goes, this month is dedicated to the Igbo earth goddess ‘Ana’ or ‘Ala’. In this month, rituals are commenced in honor of her.

Ọnwa Okike

    • Okike ritual takes place this month.

Ọnwa Ajana

    • Okike ritual continues into this month.

Ọnwa Ede Ajana

    • Ritual Concludes

Ọnwa Ụzọ Alụsị

    • This is a month of offering to the Alusi for Thanksgiving and other needs.

The significance of each month shows that the Igbo calendar is not just for tracking time rather it connotes spiritual implications. 

As we traverse the landscape of the Igbo calendar, we encounter festivals, rituals, and ceremonies, each a brushstroke in the grand mural of Igbo culture. The Igbo calendar, with its nuanced variations, adds another layer of complexity to this temporal masterpiece.

The Ògụ́àfọ̀ Ị̀gbò is not merely a calendar; it is a living testament to the cultural richness, resilience, and spiritual depth of the Igbo people. It is a captivating tapestry of time, each thread woven with the essence of tradition, commerce, and spirituality, standing as a testament to the enduring spirit of the Igbo culture across generations.

It is important to note that the calendar is neither universal nor synchronized, so various groups will be at different stages of the week or even year. However, the four-eight-day cycle serves to synchronize the inter-village market days, and substantial parts (for example the Kingdom of Nri) do share the same year-start.

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Obasanjo cabinet
HistoricalPoliticsTimeless

Obasanjo: What Happened To All The Igbos Who Served In His Cabinet?

by Anaedo Gurus
written by Anaedo Gurus 4 minutes read

Nigeria became a fourth Republic on May 29, 1999, when a new constitution was adopted and there was a transition of power from the then Head of State, General Abdulsalami Abubakar who was in power from the 9th of June 1998, after the death of General Sani Abacha, he handed over to Olusegun Obasanjo as a Democratic ruler.

This article will be looking at the Ministers who served under Obasanjo’s administration and what has become of them.

Igbo Ministers Who Served In Obasanjo’s Cabinet

When the former President of Nigeria, Olusegun Obasanjo was in power, he swore in Ministers into his Cabinet. The Ministers he chose, some of whom were from the Eastern District of Nigeria.

They are: Ngozi Okonjo-Iweala, who served in the capacity of a Finance Minister, Fabian Osuji, who served as the Minister of Education, Chukwuemeka Chikelu’s portfolio was that of Information Minister, and Franklin Nweke, who served as Special Duties Minister.

After he reshuffled the Cabinet, some of the Ministers were dropped, new ones were inaugurated and some were redeployed to other Ministries. The new Ministers that were Igbos are Mrs. Obiageli Ezekwesili, Minister of Solid Minerals, Mrs. Chinwe Obaji, Minister of Education.

What happened to Them?

Ngozi Okonjo-Iweala

Ngozi Okonjo-Iweala served Nigeria twice as a Minister of Finance, under Obasanjo and Jonathan’s administration. She made so many positive changes in that period like strengthening the financial system of the country, made it possible for Nigeria to be pardoned for a debt of $30 billion after much negotiations with the Paris Club, she was also a Foreign Affairs Minister.

After her time spent in government, she became a member of the International Commission on Financial Global Education Opportunity in 2015 and UNESCO in 2019.

She was the founder of the first Indigenous opinion-research Organization and the Centre for the study of the Economies of Africa. In 2020, she was nominated by President Muhammadu Buhari as the candidate to be director-general of the World Trade Organization for Nigeria. In March 2021 she became the director-general. 

Fabian Osuji

He served as the Minister of Education but was dismissed by President Olusegun Obasanjo on the grounds of bribery and corruption when he was accosted by the Economic and Financial Crime Commission for trying to bribe the National Assembly members $400,000 to pass the budget for the Ministry of Education that was increased.

Read this – All the Igbos heading parastatals under Buhari

He was later exonerated from all the charges in 2019 when no substantial evidence was found to back up the claim. It was as if he went off the radar as nothing much is said about him after his victory over the allegations.

Chukwuemeka Chikelu

He was the Minister of information in 2003, who tried to uplift the face of Nigeria abroad with his idea of Image Laundry. He also challenged Nigerian Journalists to talk about Female Genital Mutilation and expose it as an evil practice.

After serving his term, nothing new has been recorded about him aside from the fact that he is still a member of the People’s Democratic Party.

Frank Nweke

Not only did he serve as Minister of Special Duties in 2003, but he was also appointed as Minister of Information and National Orientation. He held this position until May 2007.

The last that was heard of him was when he sent a note of warning to Nigerians about being careful in order not to be robbed by fraudsters in the United Kingdom when they travel.

Obiageli Ezekwesili

After she finished her tenure as the Minister for Solid Mineral from June 2005 to 2006 under President Obasanjo, she was again appointed as the Minister of Education still under President Obasanjo. When the tenure of Olusegun Obasanjo was over, Oby Ezekwesili took her time to focus on her career.

Oby is unapologetic about her bold vision for Nigeria and her continent, Africa. She recently vied for the presidential seat under the umbrella of the Allied Congress Party of Nigeria and she was the only female candidate.

Although she had to step down from the presidential race just before the polls.

In 2020, she was selected as a  Global Leadership Awards Honoree. Also, she filed a petition against one Mr. Japhet Omojuwa in April 2021, for using her name fraudulently in his firm, and then she reached another milestone in August 2021, when she became a senior fellow in Yale University’s Jackson School of Global Affairs.

Chinwe Obaji

She was the first female who served the Nation in the capacity of an Education Minister. She did her best to fight the rot in the educational system and one way which she tried to do that was by introducing the post UME.

However, years after her exit from the position, she vanished into thin air as she has been absent from public scrutiny.

Written by Grace O. 

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There are multiple earths and each contains an alternative you
EditorialHistoricalTimeless

Do You Know There Is An Alternative Earth With A Carbon-Copy Version Of You?

by Okechukwu
written by Okechukwu 7 minutes read

Yes, in science fiction, there is. No one would argue with that, but this isn’t sci-fi. Somewhere in the unfathomable span of space, there exists a replica of this planet, a replica of the continents, a replica of the countries and cities, and a replica of you, an alternative you.

Christians’ heaven and earth, Catholics’ purgatory, Muslims’ jahannam and jannah, the Hindus’ Svarga loka, etc. all point to the ancient awareness that this world that we live in, that we are aware of, that we study is not all there is to it.

Space is seen as the collection of all galaxies, thousands of them in one body of space. But there is evidence from quantum mechanics that our space is not the only space out there.

There can be hundreds, nay thousands of other spaces, replicas of this one.

10 Reasons the Multiverse is a Real Possibility | HowStuffWorks

It is also possible there are countless replicas of the Milky Way and uncountable replicas of earth.

To put it lightly, there many replicas of you.

Ridiculous…

Don’t hurl something yet.

Yes, yes, it is ridiculous but not a BS, not entirely a BS. Because of one word, but. It is all ridiculous but is it possible? That is the question. Science and technology have made nonsense of the word impossible. Nothing is impossible.

It is about when it can be achieved or how to prove it.

In the case of a replica you, a replica earth, a replica space, etc., we turn to the science of quantum mechanics.

…But scientific

In quantum mechanics which is a branch of physics, every elementary particle, electron or photon, has multiple states by the law of superposition. In layman’s terms, your phone has multiple states of existence that make it possible for your phone to exist in its phone, but you can only see your phone, nothing else.

To use an elementary mathematical example, 77 + 23 will give you 100. But 77 and 23 are not the only combination that will give us 100. 77 + 23 happens to be the equation we can see. But there are hundreds of other equations that can give us 100.

44 + 66, 93 + 7, 109 – 9, 10 X 10, 244 – 144, etc. can all give us 100. So 44 + 66, 109 – 9, etc are all replicas of the 100 equation.

But the mathematical law of function waves, all the states that make up your phone are real but not all of them are probable from your point of view.

So when you look at your phone, what you see is the form of your phone that your eyes can measure at this point in it. If you come back to your phone in ten minutes’ time, you would see a phone that is ten minutes’ time permits you to see.

Read this – What is the origin of the name Igbo?

Time is the most important determiner of elements in quantum mechanics. If you come back to your phone in ten minutes’ time, you would most likely see the same form because the time may be too short for a definite formation change.

But when we discuss the universe, we have billions of years and a lot could have been altered in such length of time. The forms of the earth would not have been the same.

Meet Hugh Everett

Hugh Everett III was a mathematician and what they called an iconoclastic quantum theorist. In the 1950s, starting from 1954, while a Ph.D. student at Princeton University, United States of America, he postulated that an element can superimpose into many states but none of these states or branches are improbable.

According to him each branch is real and is independent of other branches.

When you are looking at your phone, you see only one of the branches that forms the whole phone. But, which is where Everett deviates, you as an observer is part of the system that creates what you see when you look at the phone.

He is saying that there are many of you and only an aspect of you sees an aspect of the phone.

We take it again. Let’s call you Chike. So, you Chike, is looking at your phone. But there are five branches of your smartphone and five branches of Chike, each Chike seeing an aspect of your Infinix Hot 5.

Utter nonsense, you think?

Don’t lower your voice, you are not alone. Physicists and mathematicians of his days, dismissed Everett’s theory. Faced with the possibility of not ever finishing his doctorate, he had to cut off three-quarters of his thesis and submitted a heavily toned-down version.

Everett went on to become a defence contractor and hit the bottle hard, so hard that to his two children, he was just “a lump of furniture sitting at the dining room table”.

But his idea never died

Actually, Everett’s idea wasn’t entirely new. As far as 300 years before Christ, scientists have suspected that this our earth is not a loner in the entire span of universe. But from the 1960s and peaking in the ’70s, scientists to seriously consider the idea of Everett.

But it wasn’t quantum mechanism that gave birth to the final jigsaw that united the theory. It was physical cosmology. They came up with the theory of cosmic inflation.

Cosmic inflation

Cosmic inflation, or cosmological inflation (and sometimes just inflation). According to this theory, the universe in its early stage of development expanded so much within, doubling within fractions of a second. The universe has continued to expand but in a which slower version.

Why Do Physicists Say A Multiverse Has To Exist? | by Ethan Siegel | Starts With A Bang! | Medium

This gave rise to the Hubble Volume. This is a space, usually spherical, containing everything that one can observe with the aid of the most powerful super-telescope. Each and all the galaxies around it are contained in our own Hubble Volume.

Like the layers of onion, there are an infinite numbers of Hubble Volume and dozens of them are similar to ours and contain everything in our own.

There are dozens of Hubble Volumes like ours, containing earths like ours, with continents like ours, and with people, many of them your carbon-copy, DNA, fingerprints, facial recognition, the same.

Everett’s states of every matter is actually states in different volumes.

You are not alone in this universe

This is logic behind this science is simple. During the expansion of the universe, so many Hubble Volumes came into existence at the same time with our own and evolved at the same time and developed the same time.

Scientists Search for Evidence of the Multiverse in the Big Bang's Afterglow | WIRED

Let’s call our own Hubble Volume A. You, Amaka, in Volume A does not have the same free will with alternative you Amaka in Amaka B. Nor the same with the Amakas in Volumes C to K. Just like 77 and 23 make 100, as much as 44 and 66, 93 and 7. It is the same you, different life trajectories.

There is a you that lives in a Nigeria where Buhari is not the president. There is a you that was born in Nigeria but now lives in Canada. That is a you that is a hot shot. Basically, there is an exact you that is happier elsewhere.

It goes both ways. There may be an alternative you in prison, a you that is broker and more miserable than this you reading this, and a you that may have died in an auto crash sef.

You will never know. It is not possible for you to see or know things beyond our Hubble Volume.

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Chioma ajunwa is up there with Kanu Nwankwo etc as Igbo best export in the Olympic game
Featured PostsHistoricalSportsTimeless

7 Greatest Olympians Of Igbo Extraction Ranked

by Anaedo Gurus
written by Anaedo Gurus 7 minutes read

The Igbos might be known for business, but that’s not the only area they tend to stand out. In the world of literature, policy, entertainment, and sport, the Igbos have contributed greatly to the country. They have been a great source of legendary sportsmen and sportswomen with outstanding performance in continental and international competitions.

You would struggle to find a better way to measure the greatness of the sports participation of the Igbos that does not take into cognizance their performance in the Olympics. So here, we highlighted the greatest Olympians, of all time, who are Igbo.

Below are the top five Olympians of Igbo Extraction.

Special mentions: Chukwudi “Chidi” Imoh and Davidson Ezinwa

Chidi Imoh and Davidson Ezinwa were part of the quartet that won Silver at Barcelona 1992 Olympics.

Born on the 27th of August 1965 and 22nd of November 1971 respectively, Chukwudi and Davidson are former sprinters from Nigeria. They were both part of the team to win 4×100 Silver at Barcelona 1992, alongside Kayode Oluyemi, and Olapade Adeniken.

7. Emmanuel Amunike

Emmanual was born on 25 December 1970. He played 27 times for Nigeria as an attacking left-winger with a total of nine goals. He also played for Zamalek (Egypt), Sporting CP (Portugal), Barcelona, and Albacete Football Club (Spain).

In 1994, Emmanuel Amunike was crowned African Footballer of the Year and BBC African Footballer of the Year in 1996.

Amunike played an immense role in Nigeria’s Olympic triumph in 1996 as one of the three overaged players. At the final match, Nigeria was tied 2-2 with Argentina. In the last minute, Nigeria had a freekick and when Okocha crossed the ball, Amunike beat Argentina’s offside trap and put the ball past the goalie into glory.

While Kanu was the poster boy for the victory, we would continue to remember Amunike’s last-minute winner.

6. Clement Chukwu

Chukwu’s career took a good turn and several more after he returned in 1996 from a four-year ban for drugs. In 1998 he won gold at the Univaisade and the African Championship of1998. At the All-Africa Games, Chukwu won the silver medal for his team.

It feels good being an Olympic gold medalist, Chuwkwu - Vanguard News

He was part of the 4 X 400 team to win silver at Sydney 2000 which was later upgraded to gold after a member of the initial gold-winning US team was found to have doped. The honour came 12 years after the race but the quartet are not inferior champions.

Clement Chukwu is presently retired and works as a Planning Director in the City of Pickerington, Ohio, United States.

5. Gloria Alozie

Gloria Alozie won silver at Sydney 2000 in the 100 hurdles event. Born in Amator, Abia State in 1977, she dominated Africa in hurdling. At the Olympics in Sydney, she ran a really good 12.68 but it wasn’t enough to win gold.

Olympic Silver Medalist Alozie Reveals Why She Dumped Nigeria For Spain (AUDIO)

One year later, Alozie dumped Nigeria and became a Spanish citizen whom she began to represent at tournaments.

4. Peter Konyegwachie

Peter Konyegwachie is a great Olympian who hails from Ngozi Okonjo-Iweala’s hometown, Ogwashi-Uku which is also the place a certain Austin Jay Jay Okocha calls home. A lot is not known about Peter and many may have forgotten his name but we cannot forget what he did in Los Angeles 1984 Olympics.

Read this – List of 60 most iconic Nigerian sportspeople of all time

Before ’84, Nigeria who participated in her first Olympics in Helsinki 1952, has only ever won two bronze medals. They won bronze in Tokyo 1964 and Munich ’72. Nigeria did not participate in Montreal (Canada) in 1976 and won nothing in Moscow ’80.

NOC Feature: Peter Konyegwachie – Nigeria Olympic Committee

Then Peter Konyegwachie stepped into the box in Los Angeles. He fought in the Featherweight (54–57 kg) category and won Nigeria’s first-ever silver medal. In the same Olympics, Nigeria’s quartet of Innocent Egbunike, Rotimi Peters, Moses Ugbusien, and Sunday Uti won bronze in the 4 X 100 relay.

Thanks to Peter, Nigeria finished Los Angeles ’84 as the most successful as of that time, the first time with more than one medal.

Peter went on to join professional boxing and retired in 1990 with an impressive 15-1-0 record.

3. Mary Onyali

Mary Onyali owned the name Nigerian queen of track and field in Nigeria. She won bronze in Barcelona ’92 with  Beatrice Utondu, Christy Opara-Thompson, and Faith Idehen as teammates, in the women’s 4X 100m, running 42.81 seconds.

Mary Onyali-Omagbemi won Bronze Medal in the 100mMary Onyali-Omagbemi won Bronze Medal in the 100mI almost lost ATLANTA '96 200M bronze Medal – Onyali-Omagbemi - Punch Newspapers

Four years later, she ran 22.38 to win Bronze in Atlanta, Georgia, USA. Mary holds the record as the only Nigerian, male or female, dead or alive to win more than one Olympic medal and in two different Olympics events.

Onyali has countless All-Africa Games gold to her name.

2. Kanu Nwankwo

If you remember Kanu Nwankwo’s exploits in Atlanta ’96, you probably have children today. But this is not about you, it is about one of the most remembered periods of Nigeria’s participation in the Olympics. Kanu Nwankwo captained Nigeria to their first-ever team gold in the event.

The semi-final match in which Nigeria faced World Cup champions Brazil with the amazing Bebeto and future World Best players Ronaldo and Rivaldo on the pitch is etched on many memories. Nigeria was losing 3-1 to the dying minutes.

Remembering when Nwankwo Kanu bossed Ronaldo & the best players in world football at the 1996 Olympics

Ipkepa pulled one back at the 78th minute. Kanu scored the equalizer at the 90th minute and then the golden goal that knocked Brazil out at the fourth minute of extra time. Nigeria went on to win the final 3-2 against Argentina.

Kanu Nwankwo is a true winner who contributed greatly to Nigeria’s winning the 1993 FIFA U-17 World Cup in Japan.

The 6 foot 6 inches tall footballer played for famous football clubs such as Ajax, Inter Milan, and Arsenal where he was part of the Invisibles that won the league without a single defeat. He has won the UEFA Champions League and many FA cups.

1. Chioma Ajunwa

Chioma wasn’t just an athlete, she was a sportswoman with great talents. She was part of the Nigerian Super Falcons during the Women’s World Cup of 1991 but she left as her skills were not put to use. She became an athlete who specialized in 100 meters, 200 meters and long jumps.

This happens to be her best decision as she won Nigeria’s first-ever gold at Atlanta 1996. The current police officer who is now married with kids jumped an amazing 7.12 meters to win the gold medal.

Sanwo-Olu rewards Ajunwa with 3-bedroom flat -- 25 years after Olympic glory

While Nigeria has since won two more gold medals, all of them are team sports (football and 4 X 400 relay). Chioma Ajunwa holds the distinction of being the only individual to ever win a gold medal for the country. She is the greatest Olympian ever from Nigeria.

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Igbo cities and towns have been peculiarly named
HistoricalTimeless

How 20 Major Igbo Cities Got Their Names

by Anaedo Gurus
written by Anaedo Gurus 8 minutes read

Most cities are named after people, historical events, important geographic locations, traditional beliefs, or even deities. In the case of Igbo cities and towns, they are mostly named after a geographical setting or a particular cultural or traditional heritage.

This article will explore about 20 major Igbo cities and towns, their meanings, and how they got their names. This covers not only the Southeast region of Nigeria but beyond.

Enugu

Enugu is the state’s capital that shares its name and is one of the Igbo cities built by the colonial power. The city served as the capital of the Old Anambra and Eastern Nigeria and later became the capital of Biafra. Today, it is considered the de-facto capital of the South Eastern region of Nigeria.

Enugu’s name is derived from its topography, which is hilly and mountainous. The city was founded in 1904 when coal was discovered in the area, and its name comes from the Igbo word “Enugwu,” which means “top of the hill.” This is because of the hills and mountains scattered throughout the region.

Onitsha

Onitsha is often referred to as the economic hub of the South Eastern region of Nigeria. This is because it is home to the largest market in West Africa, both in terms of size and volume of goods sold.

The word “Onitsha” is a corruption of the Igbo word “Onicha”. The city was named after the famous “Mmili Onicha”, also known as the River Niger.

Read this – Onitsha vs Nnewi, contrasting the commercial towns in Anambra State

Orlu

Orlu is the second most developed city in Imo State and one of the fastest-growing cities in the southeastern region of Nigeria. The name Orlu originates from the Igbo word ‘Olu’ or ‘Ulu’ which means “the second child” and can refer to either a male or female child, although the female reference is more common.

This name “Olu”, “Ulu”, or “Orlu” as it is now known, signifies the city’s status as the second established (or second-born) city in Imo State.

Okigwe

Okigwe is the third largest city in Imo State. The name means “skilled in metal works”, as agriculture and metal work are the main occupations of the Okigwe people.

Awka

Awka is an Igbo settlement that has a great historical background and is considered one of the oldest cradles of Igbo civilization. The name “Awka” is actually an English corruption of the original Igbo name “Oka”. The Ifiteana people, who were the early settlers of the area, worshipped a deity called “Okika na-ube” (Oka na-ube), which was renowned for its spear.

The Ifiteana people were then named “Umu Okanube”, which means “children or worshippers of Oka na-ube”. Interestingly, “Oka” is also an Igbo term for a blacksmith, which was the Ifiteana people’s major occupation, in addition to farming. It is from this that the name Awka was derived.

Related – Where to have fun in Awka

Nnewi

The city of Nnewi, located in Anambra State, is an industrious and commercial center that has been self-made. The name Nnewi is derived from the word “Ewi,” which is considered sacred by the people of Nnewi. It is said that the Ewi led them to their current location when they left the Aguleri area and protected them on their journey. It is strictly forbidden to kill or eat the Ewi in Nnewi to this day.

The name Nnewi translates to “mother of Ewi,” and the people of Nnewi are also known as Anaedo, which means the land of gold. This name is derived from the primary deity of the Nnewi people, a goddess named Edo.

Read this – Why you should set your startup in Nnewi

Arochukwu

Arochukwu, located in Igboland, is a historically significant town and the third-largest city in Abia State. The Aro people, who are an integral part of the Igbo community, have a fascinating origin story. They are believed to have originated from the Ibibio group, who arrived from Southern Cameroon and intermixed with the Igbo people. The true meaning of the term ‘Aro’ is still up for debate. Some believe it was named after their King, Eze Aro, while others suggest it means People (Aro) of God (Chukwu).

Related – Power and reach of ancient Aro

Agbor

There are multiple oral accounts of the story behind the formation of Agbor. According to one of these accounts, the founder of Agbor, initially called Ominije, was named Omini. He originally came from Aguleri and was known as Omini Eze Ije, which means “Omini the king of Travel”. Later, the town was renamed Agbor, a term from the Igbo language that means lineage.

Asaba

Asaba is currently the capital of Delta State and it is located in Oshimili Local Government Area of Delta State. The founder of Asaba was named Nnebisi, and the original name of the town was ‘Ahaba’ or ‘Ahabam’ which means “I have chosen well” in the founder’s dialect.

The British who came into contact with the people of Ahaba later changed the name to Asaba for better pronunciation and ease of use.

Read this – All factories in Asaba ranked

Umuahia

Umuahia is the capital city of Abia State, Nigeria. The name has its roots in the Igbo language and is derived from the term “Ama Ahia”, which translates to “market square” or “marketplace”. Over time, the name evolved from Amaahia to Umuahia, which means “Children of the market”. This name change was influenced by various factors.

Related – The best schools in Umuahia ranked

Aba

Aba is a bustling commercial city located in the southeastern part of the country. It is widely regarded as the second or third most commercially competitive city in the region, depending on who you ask and whether or not they consider Nnewi as a contender. Aba derives its name from the Aba River and is predominantly inhabited by the Ngwa people.

Read this – Besides shoes, what and what else is Aba known for?

Abakaliki

Initially, the capital of the Ogoja province and now the capital of Ebonyi State, Abakaliki was initially known as “Aba Nkaleke” which is named after Nkaleke, an important community in Izzi land.

Abakiliki has enjoyed a rapid transformation since it was made a seat of government. For instance, when the Old Abia State was considered, four contributed to its name. Abakaliki was not one of them and this was just in 1991.

Related – Five really good schools in Ebonyi State

 

Nsukka

There is a legend that the current people habiting Nsukka migrated from Igala and were led by one Asadu who was the Prince of an Igala town. Initially, he was in the good books of the king at Igala but when they fell out, he advised his sons to flee and they eventually got to Nsukka.

The first son settled at the place currently called Okpuje, the other at Obukpa, the third at Eha Alumona and the last at the present location of Nsukka town formerly called Ideke.

Read this – Five awesome places to propose to your lover in Nsukka

Owerri

This is the largest city in Imo State and one of the biggest metropolitan areas in the whole of the Southeast geopolitical region. The term Owerri is the corruption of the word “Owerre”.

Read this – Top places to have fun in Owerri

According to legends, the founder of Owerri is Ekwem Oha whose mother’s name is Arugo. Another legend says that Arelle a son of Eri founded Owerri and that the name Owerri is the corruption of the word Obi-Arelle.

Afikpo

Still one of the ancient Igbo cities, Afikpo was initially known as Ehugbo. According to myths, the first people that inhabited Afikpo were called the Egu and they were very skilled in crafts and other handworks.

Port Harcourt

is the fourth or fifth biggest city in Nigeria, depending on whether which of Benin City and Port Harcourt you feel is bigger. Only Lagos, Kano, and Ibadan are definitely bigger.

Named Igweocha in its local tongue it was named Port Harcourt, in 1913, by Lord Lugard, named after a British colonial Lewis Vernon Harcourt, who was the Secretary of State for the Colonies.

Oji River

is a town in the southernmost part of Enugu State, located in a local government area named after it. It is a town whose people are closely related to the people of old Aguata in Anambra State.

Known for its famous leprosy rehabilitation settlements and a now-abandoned power station, the town is named after one of the major rivers in the Enugu-Anambra axis

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Sullivan Chime is one of the most recent past Enugu governors
Featured PostsHistoricalPolitics

All Past Enugu State Governors And What They Have Been Up To

by Anaedo Gurus
written by Anaedo Gurus 4 minutes read

By Prince Chime

Enugu State was carved out from the Old Anambra State in the year 1991 after having served as the state’s capital for some years. Since then there have been notable events in the state’s political and economic history that is worth reading about and one of them is about their former leaders and Governors, how far they went through their tenure and what they have been up to since they left office.

Since the creation of Enugu State from Anambra State on August 27th, 1991, Enugu State has seen numerous leaders, some regarded as failures while some are being hailed as arguably the best performing governor the state has ever produced. Enugu State, since its creation, has had democratic and civilian leaders as well as military leaders and we will be talking about them.

The former governors of Enugu State include; Lt. Colonel Herbert Obi-Eze (Military Governor), Okwesilieze Nwodo (First Elected Civilian Governor), Temi Ejoor (Military Administrator), Mike Torey (Administrator), Sule Ahman (Administrator), Adewunmi Agbaje (Administrator), Chimaraoke Nnamani (Civilian Governor), Sullivan Chime (Civilian Governor) and currently Ifeanyi Ugwuanyi (Civilian Governor).

Lt. Colonel Herbert Obi-Eze (1991 to 1992)

He was the military administrator of the Old Anambra during the time Enugu State was carved out from Anambra state and he had to continue as the Governor of Enugu State, albeit, as a military man. He handed over to the first elected civilian governor of Enugu State in the year 1992.

After several years of handing over the leadership of Enugu State, he later became the head of the Imo state security council in the year 2007.

Up until now, no further details is available about him.

Okwesilieze Nwodo (January 1992 to November 1993)

Okwesilieze Nwodo became the first elected civilian Governor of Enugu State under the platform of the Nigerian Third Republic (NRC) in the year 1992 and then vacated office in the year 1993 after the military coup that saw General Abacha come into power.

Ever since the last day of his office as the governor of Enugu State, he has been actively involved in Politics.
He was elected as the Secretary-General of PDP between 1991 and 2001.

In the year 2010, Okwesilieze Nwodo was elected the National Chairman of the People’s Democratic Party. After serving as the national PDP Chairman, he was elected as the President of the Beta Sigma Fraternity in the year 2014, a position he held till 2016.

Read this – All past governors of Imo State and what they are up to outlined

Today, he seemed to have remained relevant to the political history of Enugu State.

He is brother to John Nnia Nwodo, the 9th and immediate past President General of Ohanaeze Ndi Igbo.

Temi Ejoor (1993 – 1994)

Under the military coup that brought in General Sani Abacha, Temi Ejoor was made the military administrator of Enugu State from 8 December 1993 – 14 September 1994.

Not much is known about him and his social or political involvement after then till now.

Mike Torey (1994 to 1996)

He became the military administrator of Enugu State after the regime of Temi Ejoor from 1994 to 1996. This was after he was the administrator of Ondo state.

He however passed away on the 16th day of November 2013.

Sule Ahman (1996 to 1998)

After his support for General Sani Abacha, Ahman was rewarded for his loyalty by being made the military administrator of Enugu State from 1996 to 1998. Not many details are known about him for now.

Adewunmi Agbaje (1998 to 1999)

He was the military administrator of Enugu State from 1998 till 1999 when Nigeria transited back to Democracy and he handed over to the elected civilian Governor, Chimaraoke Nnamani.

Chimaraoke Nnamani (1999 to 2007)

Chimaraoke Nnamani marked the return of Enugu State to Democratic rule by a wonderful two tenure. He was elected under the umbrella of the People’s Democratic Party, PDP, and remained with the party throughout his two tenures. He was voted in immediately after the end of his tenure as Governor as the senator representing Enugu East from 2007 to 2011.

Currently, he is still serving as a senator for Enugu East under the umbrella of the People’s Democratic Party, PDP since he was reelected in 2019.

Sullivan Chime (2007 to 2015)

Sullivan Chime took over from Chimaraoke Nnamani in the year 2007 after serving as the Special adviser of Chimaraoke Nnamani (Legal Matters) and then as the attorney-general and commissioner of Justice, Enugu State.

Currently, he is with the All Progressive Congress (APC) where he hopes to further his political ambition by either running for senator or any other political position.

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CulturalFeatured PostsHistoricalIgbocentricTimeless

Iba Otu Mmanwu: Masquerade Cult Initiation In Igboland

by NwanyiAbia
written by NwanyiAbia 10 minutes read

Iba Otu Mmanwu: Masquerade Cult Initiation In Igboland – A Concise Description

 

Iba Otu Mmanwu or Iba Mmanwu (Masquerade Cult Initiation) is an age-old tradition in Igboland. It involves the ceremonial initiation of adolescent-teenage boys into the masquerade (Mmanwu) cult, a significant rite aimed at elevating their status to that of manhood, ready to take on responsibilities. As participants in the initiation, individuals gain the privilege to don the masquerade attire, engage in various roles within the cult, and access the masquerade sanctuary—a typically restricted space for women and non-members.

 

In the traditional Igbo belief system, masquerades are linked to spiritual elements, often symbolizing deities or, at times, deceased family members. The word “Mmanwu” is derived from two Igbo words – “mmuo” which means spirit, and “onwu” which means death. Therefore, “Mmanwu” refers to the ”spirit of the dead” in Igboland. Iti Mmanwu and Ipu Agbala are other names used to refer to the Masquerade cult (Otu Mmanwu) in Igbo land.

 

The masquerade cult festival shares some similarities with the Iwa Akwa initiation, also known as the “cloth-wearing” ceremony, as both involve initiation into manhood in Igboland. However, Iba Mmanwu holds a superior stature among traditional Igbo cultures due to its compulsory nature. Unlike Iwa Akwa, which is optional and dependent on the economic abilities of the family, Iba Mmanwu is essential. The cult’s importance lies in its oath of secrecy, which has earned it great reverence among Igbo people.

masquerade cult initiation in igboland iba otu mmanwu

A Young Initiate Embracing Tradition, Standing Proudly as an Oti Mmanwu Before the Masquerade

 

The initiation ceremony into the Masquerade Cult varies in its methods from one Igbo town to another. However, the ultimate goal remains the same. In traditional Igbo society, initiation rituals played a crucial role in shaping an individual’s life, and they were performed throughout their entire lifespan. These rituals began with naming ceremonies for newborns and ended with funerals that symbolized initiation into the world of ancestors. Each ceremony increased the individual’s status and responsibility within the community while also providing valuable education.

 

As Igbo tradition is fusing with Western culture, we are constantly in debate about what should go and what should stay. Sadly, the masquerade cult initiation in Igbo land is on a sloppy slide. This article does not promote or demote its importance but will highlight its activities, and methods leaving the audience to decide if it should be extinct or not.

 

Read Also: Full List of All The Masquerades In Igboland Named And Described

 

Masquerade Cult Initiation Rituals

  • Iba Otu Mmanwu Initiation: A Rite of Passage in Traditional Igbo Society

 

Initiation Age into the Masquerade Cult: A Puberty Ritual

 

Initiation into the masquerade cult marks a significant rite of passage for young boys into manhood in the traditional Igbo culture. The process typically occurs between ages 7 to 9 for most Anambra towns, 7 to 14 for most Abia towns, and 7 to 9 for most Enugu communities. It is regarded as a puberty ritual, symbolizing the transition from childhood to manhood.

iba otu mmanwu masquerade initiation

Children, on the brink of adulthood, eagerly poised for their initiation rites.

 

 

Time and Venue: Cultural Uniqueness Across Igbo Communities

 

The masquerade cult initiation in Igbo culture showcases unique variations across different Igbo towns, and each Igbo community designates a specific time frame for the initiation ceremony. Typically taking place between June to September, aligning with the new yam festival, the initiation lasts for weeks, ranging from two to four. The secretive nature of the process involves camping the initiates at undisclosed locations, often situated on the outskirts of the town or within the heart of a forest.

 

The Masquerade Cult Initiation Procedures: A Sacred Commitment

 

The initiation procedures are carefully orchestrated within dedicated shrines where the boys are camped for weeks. Led by a priest overseeing the initiation and the cult, the process begins with the initiates laying down commitment items like kola nut, a living bird, cowries, dry gin, and wrappers. These items are then used in a ritual that signifies their membership, allegiance to societal laws, and devotion to the community’s deities. The newcomers are introduced to the rules governing the cult, emphasizing the imperative of keeping its secrets from non-initiates.

 

Upon completion of the masquerade cult initiation, The initiates are said to have attained a level of manhood and have become a significant member of the community. Marriage also served to confirm manhood but it is at the level of personal and family advancement and has no ritual and communal consequences. A man can refuse to get married and only get scorn. Refusing Iba Mmanwu is unimaginable in ancient Igbo traditions.

 

Roles, Codes, and Responsibilities: Navigating the Masquerade Cult

 

Following initiation, roles within the group are assigned, and members learn secret codes only spoken among themselves. The initiate begins to perceive himself as a responsible agent to the ancestors on behalf of the entire community, with strict warnings against defying the laws of the cult, including potential penalties such as death or banishment. This exclusive procedure is inaccessible to non-initiates and women, who are barred from participating in any sacrifice offered to the Masquerade.

Secrecy and Penalties: Guarding Ancient Traditions

 

Traditional rituals surrounding the Otu Mmanwu (masquerade cults) in Igboland are shrouded in secrecy, with severe penalties for those who disclose the rituals’ secrets or reveal the mode of operation of the members. The emphasis on secrecy underscores the cultural significance and sacred nature of the masquerade cult initiation process.

 

Comparison with Modern-Day Fraternity Initiations

 

Drawing parallels with contemporary cult practices, the initiation served various purposes, including the display of manliness, a sense of belonging, establishing connections for financial gains, and gaining societal regard. Despite the colorful costumes and seemingly playful punishments delivered by masquerades, these rituals held profound meaning in ancient times and continue to carry significance in Igbo culture.

 

Goals of the Masquerade Cult Initiation: A Cultural Significance

 

While the goals of initiation may seem stale in the contemporary context, they held immense significance in the prime of traditional Igbo society. The primary objective was to demonstrate manliness and earn respect within the community. Failure to undergo initiation would result in significant social limitations, including exclusion from important gatherings, decision-making processes, and inheritance privileges.

 

Read Also: Shapeshifters And Leopard Men In Igboland 

The Essense of Masquerade Cult Initiation in Igboland

 

The masquerade cult in Igboland is a complex and deeply rooted aspect of Igbo culture, carrying profound significance in the spiritual, social, and cultural spheres. Masquerades are ceremonial figures adorned in elaborate costumes, and masks, and often accompanied by music and dance. The essence of the masquerade cult in Igboland varies, encompassing various roles and symbolic meanings within the community.

 

1. Spiritual Significance in Masquerade Initiation:

 

Masquerades are often considered as mediators between the spiritual realm and the physical world. They are believed to embody ancestral spirits, deities, or other supernatural entities. The presence of masquerades is thought to invoke blessings, protection, and spiritual guidance for the community. Certain masquerades are associated with specific deities or ancestors, and their appearances during Igbo festivals are seen as a means of connecting with the divine. This is the reason why initiation into the masquerade cult is held in high esteem in Igboland.

 

2. Cultural Identity and Masquerade Heritage:

 

Masquerades play a crucial role in preserving and promoting cultural identity and heritage. Each masquerade is unique, representing specific stories, myths, or historical events within the community. The distinctive costumes, masks, and dance styles associated with masquerades serve as a visual language that communicates the traditions and values of the Igbo people. Through masquerade cult initiations, communities pass down cultural knowledge and maintain a strong link to their roots.

 

3. Social Order – Masquerade Cult Initiation and Governance:

 

The masquerade cult often functions within a structured system that reinforces social order and governance. In some communities, masquerades are associated with secret societies that have defined roles in maintaining discipline, settling disputes, and upholding communal values. The initiation into masquerade societies is a rite of passage, and members are entrusted with maintaining the integrity of the community.

 

4. Masquerades in Festivals and Celebrations:

 

Masquerades are integral to various festivals and celebrations in Igboland. The New Yam Festival, Ofala Festival, and other cultural events feature the vibrant presence of masquerades. During these occasions, masquerades entertain the community with their mesmerizing dances, symbolic gestures, and, at times, humorous interactions. Festivals become a platform for the community to come together, celebrate, and strengthen social bonds.

 

5. Masquerade Cult Symbolism and Communication:

 

Masquerades communicate through symbolism, gestures, and movements. The intricate designs of their costumes and masks often carry specific meanings related to fertility, abundance, bravery, or other cultural values. The way a masquerade moves or dances can convey messages, tell stories, or offer commentary on social issues. The symbolic language of masquerades serves as a form of non-verbal communication deeply understood by the community.

 

Read Also:  Reactions As Video Of Masquerade Dancing Inside A Church In Nigeria Surfaces Online

 

6. Economic Importance: Masquerade Cult Initiation Impact

 

The masquerade cult has economic implications for many communities. Festivals featuring masquerades attract visitors, both local and international, contributing to the local economy through tourism and the sale of arts and crafts associated with masquerade performances. Additionally, the creation and maintenance of masquerade costumes and paraphernalia employs artisans within the community.

 

In essence, the masquerade cult Initiation in Igboland represents a dynamic and living tradition that intertwines spirituality, cultural identity, social order, and economic activities. The presence of masquerades and masquerade cults in Igbo societies reflects the resilience and continuity of cultural practices that have withstood the test of time, evolving while remaining deeply rooted in the rich history of Igbo culture and traditions.

 

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Onitsha Sector of the war was hell
Featured PostsHistoricalTimeless

The Untold Stories Of Onitsha Sector Of The Civil War

by Okechukwu
written by Okechukwu 9 minutes read

If the Biafran-Nigerian War can be summed into one geographical name, it would be Onitsha. Onitsha. Sigh. Onitsha sector of the war was hell.

The fact that we are going to tell the untold stories of the Onitsha Sector of the war as a blog post is a stretch of the bands of summary. No one can pull this off. You can write a 500-page book on the Onitsha sector of the Biafran War and not exhaust a quarter of the major talking points.

We would do all we can with the little space we have for as long as you are with us. Here is everything you need to know about the Onitsha Sector of the war.

In the beginning

When the Biafran War began, it was fought on the Northern border. The Mid-West which bordered Biafra to the West had no military presence. Colonel Victor Banjo, fighting for the Biafrans, took his army across the Niger.

He divided his troops into two and headed the group that went due west and within hours, he captured Benin-City the capital of Mid-West.

He didn’t stop there, he went on to capture the important gateway city of Ore. He was “threatening” the city of Ibadan which means even the Nigerian seat of government in Lagos was within reaching, if not hitting, distance.

A second unit of Banjo’s men captured Warri, Ughelli, and Sapele. The third group headed for Auchi.

There was an attempt to capture the governor of Mid-West region, Col. David Ejoor. Led by Lt. Col. Ochei and getting direct orders from General Ojukwu. The attempt was resisted by Ejoor’s guard. Colonel Ejoor managed to escape with his life, leaving his family behind.

There are stories as to why Banjo didn’t proceed to attack Ibadan. Some say because he was Yoruba and didn’t want to attack the capital of his region; others pointed out that he was more interested in becoming the governor of the Mid-West region which Ojukwu wasn’t comfortable with.

The Untold Stories of Owerri Sector of the War

With Biafrans “Liberation Army” totally controlling the whole of the Mid-West, General Gowon moved from “police action” to declaring “total war” on Biafra. He was able to assembly a division under Colonel Murtala Muhammed who capitalized on the delay Banjo’s men and hit them at Ore.

By the time Ojukwu settled for Albert Okonkwo as the administrator of Mid-West and an announcement was made on 19th September 1967, as the independent Republic of Benin, Murtala’s troops were in the outskirts of Benin City. By September 20th, Benin City was in Nigerian hands, making the Benin Republic the shortest in the history of republics on earth and Albert Okonkwo the shortest head of state on earth.

Every Biafran soldier and militiaman retreated to Onitsha, Murtala headed East, and the Onitsha sector of the war was activated.

The Defence of Onitsha

To defend Onitsha from the Nigerians, Biafra blew it up the Niger bridge. This was a problematic decision in two ways. One, there were still a lot of Igbos west of the Niger, in places such as Asaba, Agbor, etc. Even though Anioma was never part of Eastern Nigeria that became Biafra, Biafrans recognized them as brothers and saw them as part of them which was one of the most logical reasons for invading the Mid-West.

Again, a lot of Mid-Western Igbo soldiers were in Biafraland at this time including Kaduna Nzeogwu (see Nsukka Sector of the war) and they were loyal to Ojukwu so much that they nearly successfully kidnapped Mid-Western governor whom they swore to protect Ejoor. So blowing up the bridge looked like abandonment, a betrayal even.

Second, blowing up the bridge was a tactical admittance of the superiority of Nigeria and, perhaps, a psychological admittance of defeat.

Psychology aside, the Nigeran forces had air and land army superiority in equipment, funding, numbers, and allies, so blowing up the bridge may as well be an admittance of the strength of your enemy.

To defend Onitsha in various units were the following:

The 11th Battalion commanded by Major Joseph Achuzie,

The 12th Battalion commanded by Colonel Mike Inveso, and

The 18th Battalion commanded by Colonel Assam Nsudoh.

There were three ways the Nigerians could take Onitsha. One by crossing the Niger from Asaba or by crossing the River via Idah and Nsugbe.

On the Biafran side of the Niger, mines and machine guns supported the Biafran defence. But there was no single naval ship or boat to defend the waters. For many cities, this would have been where the story ends. But for Onitsha, this was just the beginning.

Murtala Muhammed was aware of this and seeing he has boats, artillery support, and ten thousand men, he couldn’t wait for clearance from Lagos nor consider the Idah-Nsugbe route. On 12th October 1967, he got on the boats and led 5000 of his men into Onitsha.

The first series of attacks of Onitsha

Colonel Nsudoh’s 18th Battalion confronted them and a bloody battle ensued. The 18th Battalion was outnumbered and outgunned and they fell back. Onitsha was captured. For many cities, this would have been where the story ends. But for Onitsha, this was just the beginning.

The Nigerian troops didn’t fully occupy the whole town nor did they completely chase the Biafrans out of the city. They went into the famous Onitsha Market and began to loot and burn it.

The Untold Stories of The Nsukka Sector of the War

Colonel Nsudoh reorganized his men. Major Achuzie ordered the 11th Battalion guarding the Idah-Nsugbe area to turn around and head to the city. With Achuzie’s men coming from New Market Road and Nsudoh from the Old Market Road, the men of the 2nd Division were encircled.

Overfed, or drunk, or both, the unprepared Nigerian troops had to fight off the Biafrans on more than two fronts. They were crushed. Their Commander Murtala and few men managed to escape but the rest were either killed or captured.

Back to Asaba, Murtala rallied 5000 more men and made for Onitsha. This time around, Achuzie and Nsudoh’s battalion fought as a unit and buoyed with seized ammunition from the Nigerians beat them back.

Murtala ordered his deputy, Lt. Col. Ipoola Akinrinade to make another assault. Achuzie and Nsudoh’s men inflicted a punishing defeat on them.

The Nigerians finally came to a conclusion – Onitsha cannot be captured from Asaba.

The hinterland attack of Onitsha

After giving up on ever taking Onitsha via Asaba, the Nigerians unleashed air terror on the people, people, using Soviet MiG-17 bombers manned by mercenaries from the USSR and the Arab League to bomb civilian positions.

This bombardment that began in November did not stop until the end of the first quarter of the new year.

Murtala’s troops teamed up with the Nigerian 6th Battalion commanded by Lt. Col. Shehu Musa Yar’adua who later became Obasanjo’s number two and whose brother Yar’adua succeeded Obasanjo in 2007. Together, they crossed the River.

They headed to Nsukka which had been captured since July then to Enugu which was taken in October (all of 1967).

Murtala and Yar’adua’s troops began the march to Onitsha, taking series of towns in the process including Udi and the important city of Awka. It was from Awka, just 30 kilometres away, that the final push for Onitsha was made.

Untold stories of Port Harcourt sector of the war

The S Division tasked with halting the advance of Murtala’s men from Enugu failed but they inflicted heavy casualties on Murtala’s men. He didn’t care, he was determined to take Onitsha whatever the cost. On January 20, 1968, Murtala launched an assault o Onitsha.

General Ojukwu gave Major Achuzie the task of defending Onitsha. He was outnumbered 6 to one, he had no air support and no artillery fire to fend off Murtala’s ravaging forces but he stood his ground. He refused to face the Nigerians in an open field and resulted in hit-and-run attacks from the sides.

Advancing was a problem for the Nigerian troops because Achuzie made moving into any position deadly. You hardly knew where to tread as “ogbunigwe” miles could blow you up and snap your spine into two. And your unit could be ambushed.

It was a stalemate and could have remained so if Achuzie had air support and reinforcement. He didn’t and on March 19th, two months after Awka was taken, Achuzie retreated to Nnewi and the Nigerians finally took Onitsha.

Abagana Ambush

When Onitsha was taken, the Nigerian forces decided to completely encircle Biafra by linking their soldiers in Onitsha to Enugu. This is the information we have but it doesn’t explain why the Nigerians decided to carry 6000 men and loads of ammunition, equipment, and supplies to the journey to Enugu. Murtala led the men and they had to pass through Abagana in the present-day Njikoka Local Government area.

The Biafrans already lost Onitsha were very much in the war and sought one last vengeance on the Nigerians. Major Achuzie decided to plan a surprise party for the Nigerians. There are accounts that put the name of Major Uchendu as the mastermind. Our educated conclusion is that Achuzie planned and Uchendu watered, a reenactment of the Biblical Paul planted and Apollos watered narrative.

So the Biafrans planted hundreds of “ogbunigwe” miles in the main Abagana Road. As the Nigerians moved on the road, the miles were detonated and the blast hit a fuel tanker which started a fire and caused several other blasts of the armoured tanks and bombs which unified into an earth-quaking roar so loud it was heard in the city of Nnewi 21 kilometres away.

In the panic that followed, Biafran forces attacked the fleeing soldiers and killed off nearly all the soldiers. Murtala escaped. Major Uchendu and a handful of men pursued him to Nawfia town, seven kilometres away. A helicopter dropped into the town and ferried him away, one minute before Uchendu’s men arrived.

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Uju Onwudiwe and Miriam Onuoha
Featured PostsHistoricalLifestylePoliticsTimeless

Top Five Female Politicians In Imo State

by NwanyiAbia
written by NwanyiAbia 6 minutes read

The list of Female politicians in Imo State is inexhaustible. Imo State, to begin with, is blessed with what you would call women of timber and caliber. These women are educated, focused, smart, and made of valuable  substance.

Compared to how many they are in other fields, the number of Imo women-politicians is painfully low. This is not an Imo problem but perhaps our worry come from the fact that Imo has the capacity and the human resources to lead

Scholar and public affairs commentator, Hadjia Bilikisu Yusuf, once noted that, “Politics is not a mystery too complex for women’s mind to comprehend and the task before women is to demystify politics it.” Below are some of the top women who have demystified politics in Imo state.

Viola Adaku Onwuliri 

Viola Onwuliri is a personal friend. She is a woman whose sheer passion and ambition is contagious, she has proven her capacity in various ways in Imo state, Nigeria and the United Nations.

A graduate of Biochemistry University of Nigeria, Howard University Washington, And Harvard school of public health. She is a woman hungry for knowledge.

Consequently, she became the first Nigerian and first African female to be elected member of the Geneva based International AIDS Society (IAS).

She contested the 2011 elections alongside Gov. Ikedi Ohakim as his deputy. When they lost the election, she rejected the role of commissioner given to her by the winner Rochas Okorocha. She was heavily criticized for this and commended as well.

She would go on to serve as the Federal minister of Education and minister of foreign affairs between 2011 to 2015.  She was appointed Pro chancellor Maritime university of Nigeria till present. She was appointed commissioner for education by the former governor of Imo state Emeka Ihedioha. When he left office, she resigned. She is one of the most respectable female politicians in Imo state. Some have favored her to aspire for deputy governor position again but she has declared disinterest in any elected position.

The Ahiazu Mbaise born Viola is a beacon of hope for young girls in her hometown.

Senator Chris Anyanwu

The infamous senator Christiana Anyanwu is a dogged politician and journalist. She was imprisoned by Abacha for reporting a failed coup. This earned her public support and international recognition for her bravery.

Senator Christiana Anyanwu a bachelor’s degree in journalism from the University of Missouri and a master’s degree in Mass Communication from Florida State University.

Top women politicians in Abia State

She owns the radio station Hot 98.3 FM, based in Abuja. Which was established in 2005.

Anyanwu was elected to the Senate on the platform of the People’s Democratic Party (PDP) as a representative of Owerri Zone, Imo State, Nigeria. As a lawmaker, she sponsored bills on Occupational Health and Safety and to Criminalize and Punish Discrimination and Segregation against Nigerians, and had sponsored seven motions. She is married to Casmir Anyanwu, with whom she has a daughter, Ihuoma, and a son, Nduwueze.

Mrs. Miriam Onuoha

Princess Miriam Odinaka Onuoha is one of the female politicians in Imo state under the All Progressives Congress. She is a member of the House of Representatives of Nigeria from Okigwe North federal constituency.

She won her re-election into the federal house of representatives in January 2020. Her Bachelors degree was at the university of Lagos with a degree in Estate management. She had her masters at the University of Abuja in Environmental Planning and Protection.

She had previously served as a Senior Special Assistant to the Governor of Bayelsa State on International Development Cooperation amongst other previous political engagements before she was elected into the federal house of representatives Okigwe North federal constituency.

Hon Princess Miriam Onuoha member House of Representatives from Isiala Mbano/Onuimo/Okigwe Federal Constituency, Imo State, on Tuesday introduced and sponsored a bill titled ‘CANNABIS CONTROL BILL 2020’ before the house of Representatives in Abuja.

Her political strength and dogedity is recognized in Imo state. She led her election with 23, 690 votes, to defeat Onwubualiri of PDP who scored 10, 010 votes, and Mr Uchenna Ubah of APGA came 3rd with 263 votes.

Mrs. Uju Onwudiwe 

Hon. Uju Onwudiwe with the title Igolo Njaba is a member representing Njaba state constituency in the Imo State House of Assembly, Owerri.

Her election into office was surrounded by a lot of doubts but she pulled through. She contested under the Action Alliance (AA) in Njaba Constituency.

Hon. Uju was doing well in the private sector. Her debut in the Imo state political scene was as running mate for Hon. Uche Onyeaguocha who was the gubernatorial candidate for Action Congress party in Imo state. The party was unsuccessful but it gave her the leverage to In 2015 to contest for House of Assembly, which she became victorious. She is the first female lawmaker in Njaba constituency. Owing to her good performance she was re-elected in 2019.

She passed the VAPP Bill 2021 (Violence against prohibited persons act) which is yet to pass its second reading. It was said to have stepped on some big toes in Imo state but she did not bait an eyelid because she believes she is doing the right thing.

Ugochi Nnanna Okoro    

Lady Ugochi is the foot soldier, a force to reckon with. Her bravery, strong will and determination has earned her the support of so many women who trust her to represent their interest.

Alot of people struggle to describe Lady Ugochi Nnanna Okoro. She is the foremost Honorable commissioner for Community Government Council and Traditional affairs in Imo State; she was an aspirant for the Senate seat Owerri zone. She was also the former PDP women leader in Imo state.

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You cannot speak of female politicians in Imo state without recognizing her. During her term as commissioner she made an impact, same as during her tenure as PDP women leader.

She has had her fair share of controversy- While she was commissioner for pensions Imo state, she was accused of distributing pensions funds at a party rally. This accusation was neither substantial or evidential.

She has also called out APC party leader vocally she got a lot of backlash for it. But Lady Ugochi can be described as untouchable. Hate her all you want, when you need the voting numbers especially from women, she is still your go-to person in Imo state.

She is a barrister and solicitor of the supreme court of Nigeria.

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