http://junglejournalist.wordpress.com/2012/10/21/why-igbo-people-are-hated-in-nigeria-by-chinua-achebe/

http://junglejournalist.wordpress.com/2012/10/21/why-igbo-people-are-hated-in-nigeria-by-chinua-achebe/

ENUGU CITY IN A COMPLETE MESS 1

It is now obvious...............Enugu State Waste Management Authority (ESWAMA) cannot cope with  Enugu city waste management!!!!!!!!!

Just drive around    any two zones in the city and prove me wrong.

 Abakpa –Nike; especially ‘Liberty Hotel junction’ is a complete environmental, healthy (hazard) disaster and shame to anyone.

When you come to  think of what each   Enugu city resident  pay  for  these services  you throw –up  a second time.

THE AHIARA DECLARATION: The Principles of the Biafran Revolution {A speech delivered by General Chukwuemeka Odumegwu-Ojukwu on June 1, 1969} Today, as I look back over our two years as a sovereign and independent nation, I am over-whelmed with the feeling of pride and satisfaction in our performance and achievement as a people. Our indomitable will, our courage, our endurance of the severest privations, our resourcefulness and inventiveness in the face of tremendous odds and dangers, have become proverbial in a world so bereft of heroism, and have become a source of frustration to Nigeria and her foreign masters. For this and for the many miracles of our time, let us give thanks to Almighty God. Fellow countrymen and women, for nearly two years we have been engaged in a war which threatens our people with total destruction. Our enemy has been unrelenting in his fury and has fought our defenseless people with a vast array of military hardware of a sophistication unknown to Africa. For two years we have withstood his assaults with nothing other than our stout hearts and bare hands. We have frustrated his diabolical intentions and have beaten his wicked mentors in their calculations and innovations. Shamelessly, our enemy has moved from deadline to deadline, seeking excuses justifying their failures to an ever credulous world. Today, I am happy and proud to report t hat, all the odds notwithstanding, the enemy, at great cost in lives and equipment, is not near to his avowed objective. Proud B nd have remained steadfast to our cause: and, despite the rantings of our detractors, indications are that their support will continue. Fellow countrymen and women, the signs are auspicious, the future fills us with less foreboding. I am confident, with the initiative in war now in our own hands, that we have turned the last bend in our race to self-realization and are now set on the home straight in this our struggle. We must not flag. The tape is in sight. What we need is a final burst of speed to breast the tape and secure the victory which will ensure for us for all time, glory and honour, peace and progress.iafrans, I have kept my promise. Diplomatically, our friends have increased a Fellow compatriots, today, being our Thanksgiving Day, it is most appropriate that we pause awhile to take stock, to consider our past, our successes notwithstanding, to consider our future, our aspirations and our fears. Fellow Biafrans, I have for a long time thought about this our predicament -the attitude of the civilized world to this our conflict. The more I think about it the more I am convinced that our disability is racial. The root cause of our problem lies in the fact that we are black. If all the things that have happened to us had happened to another people who are not black, if other people who are not black had reacted in the way our people have reacted these two long years, the world's response would surely have been different. In 1966, some 5O,OOO of us were slaughtered like cattle in Nigeria. In the course of this war, well over one million of us have been killed: yet the world is unimpressed and looks on in indifference. Last year, some blood-thirsty Nigerian troops for sport murdered the entire male population of a village. All the world did was to indulge in an academic argument whether the number was in hundreds or in thousands. Today, because a handful of white men collaborating with the enemy, fighting side by side with the enemy, were caught by our gallant troops, the entire world threatens to stop. For 18 white men Europe is aroused. What have they said about our millions? Eighteen white men assisting the crime of genocide: what does Europe say about our murdered innocents? Have we not died enough ? How many Black dead make a missing white? Mathematicians, please answer me. Is it infinity? Take another example. For two years we have been subjected to a total blockade. We all know how bitter, bloody and protracted the First and Second World Wars were. At no stage in those wars did the white belligerents carry out a total blockade of their fellow whites. In each case where a blockade was imposed, allowance was made for certain basic necessities of life in the interest of women, children and other non-combatants. Ours is the only example in recent history y w here a whole people have been so treated. What is it that makes our case different ? Do we not have women, children and other non-combatants? Does the fact that they are black women, black children and black non-combatants make such a world of difference? Nigeria embarked on a crime of genocide against our people by first mounting a total blockade against Biafra. To cover up their designs and deceive the black world, the white powers supporting Nigeria blame Biafrans for the continuation of the blockade and for the starvation and suffering which that entails. They uphold Nigerian proposals on relief which in any case they helped to formulate, as being 'conciliatory' or 'satisfactory'. Knowing that these proposals would give Nigeria further military advantage, and compromise the basic cause for Which we have struggled for two years, they turn round to condemn us for rejecting them. They accept the total blockade against us as a legitimate weapon of war because it Suits them and because we are black. Had we been white the inhuman and cruel blockade would long have been lifted. That Nigeria has received complete support from Britain should surprise no one. For Britain is a country whose history is replete with instances of genocide. In my address to you on the occasion of the first anniversary of our in dependence, I touched on a number of issues relevant to our struggle and to our hope for a prosperous, just and happy society. I talked to you of the background to our struggle and on the visions and values which inspired us to found our own state. On this occasion of our second anniversary, I shall go further in the examination of the meaning and import of our revolution by discussing the wider issues involved and the character and structure of the new society we are determined and committed to build. Our enemies and their foreign sponsors have deliberately sought by false and ill-motivated propaganda to cloud the real issues which caused and still determine the course and character of our struggle. They have sought in various ways to dismiss our struggle as a tribal conflict. They have attributed it to the mad adventuresome Of a fictitious power-seeking clique anxious to carve out an empire to rule, dominate and exploit. But they have failed. Our course is transparently just and no amount of propaganda can detract from it. Our struggle has far-reaching significance. It is the latest recrudescence in our time of the age-old struggle of the black man for his full stature as man. We are the latest victims of a wicked collusion between the three traditional scourges of the black men - racism, Arab-muslim expansionism and white economic imperialism. Playing a subsidiary role is Bolshevik Russia seeking for place in the African sun. Our struggle is a total and vehement rejection of all those evils which blighted Nigeria, evils which were bound to lead to the disintegration of that ill-fated federation. Our struggle is not mere resistance -that would be merely negative. It is a positive commitment to build a healthy, dynamic and progressive state, such as would be the pride of black men the world over. For this reason our struggle is a movement against racial prejudice, in particular against that tendency to regard the black man as culturally, morally, spiritually, intellectually, and physically inferior to the other two major races of the world the yellow and the white races. This belief in the innate inferiority of the Negro and that his proper place in the world is that of the servant of the other races, has from early days coloured the attitude of the outside world to Negro problems It still does today. It is this myth about the Negro that still conditions the thinking and attitude of most white governments on all issues concerning black Africa and the black man: it explains the double standards which they apply to present-day world problems it explains their stand on the whole question of independence and basic human rights for black peoples of the world. These myths explain the stand of many of the world governments and organizations on our present struggle. Our disagreement with the Nigerians arose in part from a conflict between two diametrically opposed conceptions of the end and purpose of the modern African state. It was and still is, our firm conviction that a modern Negro African government worth the trust placed in it by the people, must build a progressive state that ensures the reign of social and economic justice, and of the rule of law But the Nigerians, under the leadership of the Hausa Fulani feudal aristocracy, preferred anarchy and injustice Since in the thinking of many white powers a good, progressive and efficient government is good only for whites, our view was considered dangerous and pernicious: a point of view which explains but does not justify the blind support which those powers have given to uphold the Nigerian ideal of a corrupt, decadent and putrefying society. To them genocide is an appropriate answer to any group of Black people who have the temerity to attempt to evolve their own social system When the Nigerians violated our basic human rights and liberties, we decided reluctantly but bravely to found our own state, to exercise our inalienable right to self determination as our only remaining hope for survival as a people Yet because we are black, we are denied by the white powers the exercise of this right which they themselves have proclaimed as inalienable. In our struggle we have learnt that the right of self-determination is inalienable, but only to the white man. What do we find here in Negro Africa ? The Federation of Nigeria is today as corrupt, as unprogressive and as oppressive and irreformable as the Ottoman empire was in eastern Europe over a century ago. And in contrast, the Nigerian Federation in the form it was constituted by the British cannot by any stretch of imagination be considered an African necessity. Yet we are being forced to sacrifice our very existence as a people to the integrity of that ramshackle creation that has no justification either in history or in the freely expressed wishes of the people. What other reason for this can there be than the fact that we are black? Because tile black man is considered inferior and servile to the white, he must accept his political, social and economic system and ideologies ready made from Europe, America or the Soviet Union. Within the confines of his nation he must accept a federation or confederation or unitary government if federation or confederation or unitary government suits the interests of his white masters: he must accept inept and unimaginative leadership because the contrary would hurt the interests of the master race: he must accept economic exploitation by alien commercial firms and companies because the whites benefit from it. Beyond the confines of his state, he must accept regional and continental organizations which provide a front for the manipulations of the imperialist powers: organizations which are therefore unable to respond to African problems in a truly African manner. For Africans to show a true independence is to ask for anathemization and total liquidation. The Biafran struggle is, on another plane, a resistance to the Arab-Muslim expansionism which has menaced and ravaged the African continent for twelve centuries. Our Biafran ancestors remained immune from the Islamic contagion. From the middle years of the last century Christianity was established in our land. In this way we came to be a predominantly Christian people. We came to stand out as a non-Muslim island in a raging Islamic sea. Throughout the period of the ill-fated Nigerian experiment, the Muslims hoped to infiltrate Biafra by peaceful means and quiet propaganda, but failed. Then the late Ahmadu Bello, the Sardauna of Sokoto tried, by political and economic blackmail and terrorism, to convert Biafrans settled in Northern Nigeria to Islam. His hope u as that these Biafrans of dispersion would then carry Islam to Biafra, and by so doing give the religion political control of the area. The crises which agitated the so-called independent Nigeria from 1962 gave these aggressive proselytizers the chance to try converting us by force. It is now evident why the fanatic Arab-Muslim states like Algeria, Egypt and the Sudan have come out openly and massively to support and aid Nigeria in her present war of genocide against us. These states see militant Arabism as a powerful instrument for attaining power in the world. Biafra is one of the few African states untainted by Islam. Therefore, to militant Arabism, Biafra is a stumbling block to their plan for controlling the whole continent. This control is fast becoming manifest in the Organization of African Unity. On the question of the Middle East, the Sudanese crisis, in the war between Nigeria and Biafra, militant Arabism has succeeded in imposing its point of view through blackmail and bluster. It has threatened African leaders and governments with inciting their muslim minorities to rebellion if the govern-ments adopted an independent line on these questions. In this way an O.A.U. that has not felt itself able to discuss the genocide in the Sudan and Biafra, an O A.U. that has again and again advertised its ineptitude as a peace maker, has rushed into open condemnation of Israel over the Middle East dispute Indeed, in recent times, by its performance, the O.A.U. might well be an organization of Arab unity. Our struggle, in an even more fundamental sense, is the culmination of the confrontation between Negro nationalism and white imperialism. It is a movement designed to ensure the realization of man's full stature in Africa. Ever since the 15th Century, the European world has treated the African continent as a field for exploitation. Their policies in Africa have for so long been determined to a very great extent by their greed for economic gain. For over three and half centuries, it suited them to transport and transplant millions of the flower of our manhood for the purpose of exploiting the Americas and the West Indies. They did so with no uneasiness of conscience. They justified this trade in men by reference to biblical passages violently torn out of context. This brutal and unprecedented rape of a whole continent was a violent challenge to Negro self-respect. Not surprisingly, within half a century the theory and practice of empire ran into stiff opposition from Negro nationalism. In the face of the movement for Negro freedom the white imperialists changed their tactics. They decided to install puppet African administrations to create the illusion of political independence, while retaining the control of the economy. And this they quickly did between 1957 and 1965. The direct empire was transformed into an indirect empire, that regime of fraud and exploitation which African nationalists aptly describe as neo- colonialism. Nigeria was a classic example of neo-colonialist state, and what is left of it, still is. The militant nationalism of the late forties and early fifties had caught the British imperialists unawares. They hurried to accommodate it by in stalling the ignorant, decadent and feudalistic Hausa-Fulani oligarchy in power. For the British, the credentials of the Hausa-Fulani were that not having emerged from the middle ages they knew nothing about the modern state and the powerful forces that now rule men's minds. Owing their position to the British, they were servile and submissive. The result was that while Nigerians lived in the illusion of independence, they were still in fact being ruled from Number 10 Downing Street. The British still enjoyed a strangle hold on their economy. The crises which rocked Nigeria from the morrow of 'independence' were brought about by the efforts of progressive nationalists to achieve true in dependence for themselves and for posterity. For their part in this effort, Biafrans were stigmatized and singled out for extermination. In imperialist thinking, only phony independence is good for blacks. The sponsorship of Nigeria by white imperialism has not been disinterested. They are only concerned with the preservation of that corrupt and rickety structure of a Nigeria in a perpetual state of powerlessness to check foreign exploitation. Fellow countrymen and women, we have seen in proper perspective the diabolical roles which the British Government and the foreign companies have played and are playing in our war with Nigeria. We now see why in spite of Britain's tottering economy Harold Wilson's Government insists on financing Nigeria's futile war against us. We see why the Shell-BP led the Nigerian hordes into Bonny, pays Biafran oil royalties to Nigeria, and provided the Nigerian army with all the help it needed for its attack on Port Harcourt. We see why the West African Conference readily and meekly cooperated with Gowon in the imposition of a total blockade against us. We see why the oil and trading companies in Nigeria still finance this war and why they risk the life and limb of their staff in the war zones. And now, Bolshevik Russia. Russia is a late arrival in the race for world empire. Since the end of the second world war she has fought hard to gain a foothold in Africa, recognizing, like the other imperialist powers before her, the strategic importance of Africa in the quest for world domination. She first tried to enter into alliance with African nationalism. Later, finding that African nationalism had been thwarted, at least temporarily, by the collusion between imperialism, and the decadent forces in Africa society, Russia quickly changed her strategy and identified herself with those very conservative forces which she had earlier denounced. Here she met with quick success. In North Africa and Egypt, Russian influence has taken firm root and is growing. With her success in Egypt and Algeria, Russia developed an even keener appetite for more territory in Africa, particularly the areas occupied by the Negroes. Her early efforts in the Congo and Ghana proved still-born. The Nigeria-Biafra conflict offered an opportunity for another beach-head in Africa . It is not Russia's intention to make Nigeria a better place for Nigerians or indeed any other part of Africa a better place for Africans. Her interest is strategic. In her challenge to the United States and the western world, she needs vantage points in Africa. With her entrenched position in Northern Nigeria, the central Sudan of the historians and geographers, Russia is in a position to co-ordinate her strategy for West and North Africa. We are all familiar with the ancient and historic cultural, linguistic and religious links between North Africa and the Central Sudan. We know that the Hausa language is a lingua franca for over two-thirds of this area. We know how far afield a wandering Imam preaching Islam and Bolshevism can go. Fellow Biafrans, these are the evil and titanic forces with which we are engaged in a life and death struggle. These are the obstacles to the Negro's efforts to realize himself. thugs rag the forces which the Biafran revolution must sweep aside to succeed.... We do not claim that the Biafran revolution is the first attempt in history by the Negro to assert his identity, to claim his right and proper place as a human being on a basic of equality with the white and yellow races. We are aware of the Negro's past and present efforts to prove his ability at home and abroad. We are familiar with his achievements in pre-history; We are familiar with his achievements in political organizations; we are familiar with his contributions to the world store of art and culture. The Negro's white oppressors are not unaware of all these. But in stead of their awareness they are not prepared to admit that the Negro is a man and a brother. From this derives our deep conviction that the Biafran revolution is not just a movement of Igbos, Ibibios, Ijaws, and Ogojas. It is a movement of true and patriotic Africans. It is African nationalism conscious of itself and fully aware of the powers with which it is contending. We have indeed come a long way. We were once Nigerians, today we are Biafrans. We are Biafrans because on May 30, 1967, we finally said 'no' to the evils and injustices in which Nigeria was steeped. Nigeria was made up of peoples and groups with very little in common. As everyone know, Biafrans were in the fore-front among those who tried to make Nigeria a nation. It is ironic that some ill-informed and mischievous people today will accuse us of breaking up a united African country. Only those u ho do not know tile facts or deliberately ignore them can hold such an opinion. We know the facts because we were there and the things that happened, happened to us. Nigeria was indeed a very wicked and corrupt country in spite of the glorious image given her in the European press We know why Nigeria was given that image. It was her reward for serving the economic and political interests of her European masters. Nigeria is a stooge of Europe. Her independence was and is a lie. Even her Prime Minister was a Knight of the British Empire; but worse than her total subservience to foreign political and economic interests, Nigeria committed many crimes against her nationals which in the end made complete nonsense of her claim to unity. Nigeria persecuted and slaughtered her minorities; Nigerian justice was a farce her elections, her politics-her everything-was corrupt. Qualification, merit and experience were dislocated in public service. In one area of Nigeria, for instance, they preferred to turn a nurse who had worked for five years into a doctor rather than employ a qualified doctor from another part of Nigeria. Barely literate clerks were made Permanent Secretaries. A university Vice Chancellor was sacked because he belonged to the wrong tribe. Bribery, corruption and nepotism were so widespread that people began to wonder openly whether any country in the world could compare with Nigeria in corruption and abuse of power. All the modern institutions-the legislature the civil service, the army, the police, the judiciary, the universities, the trade unions and the organs of mass information-were devalued and made the tools of corrupt political power. There was complete neglect and impoverish ment of the people. Whatever prosperity there was, was deceptive. There was despair in many hearts, and the number of suicides was growing every day. The farmers were very hard- hit. Their standards of living had fallen steeply. The soil was perishing from over-farming and lack of scientific husbandry. The towns, like the soil, were waste-lands into which people put in too much exertion for too little reward. There were crime waves and people lived in fear of their lives. Business speculation, rack-renting, worship of money and share:) practices left a few people extremely rich at the expense of the many, and those few flaunted their wealth before the many and talked about sharing the national cake. Foreign interests did roaring business spreading consumer goods and wares among a people who had not developed a habit of thrift and well fell prey to Iying advertisements. Inequality of the sexes was actively promoted in Nigeria. Rather than aspire to equality with men, women were encouraged to accept the status of inferiority and to become the mistresses of successful politicians and business executive, or they were married off at the age of fourteen as the fifteenth wives of the new rich. That was the glorious Nigeria, the mythical Nigeria, celebrated in the European press. Then worst of all came the genocide in which over 50,000 of our kith and kin were slaughtered in cold blood all over Nigeria and nobody asked questions; nobody showed regret; nobody showed remorse. Thus, Nigeria had become a jungle with no safety, no justice and no hope for our people. We decided then to found a new place, a human habitation away from the Nigerian jungle. That was the origin of our revolution. From the moment we assumed the illustrious name of the ancient kingdom of Biafra, we were rediscovering the original independence of a great African people. We accepted by this revolutionary act the glory, as well as the sacri fice, of true independence and freedom. We knew that we had challenged the many forces and interests which had conspired to keep Africa and the black race in subjection for ever. We knew they were going to be ruthless and implacable in defense of their age-old imposition on us and exploitation of our people. But we were prepared, and remain prepared, to pay any price for our freedom and dignity. Our revolution is a historic opportunity given to us to establish a just society; to revive the dignity of our people at home and the dignity of the black man in the world. We realize that in order to achieve those ends we must remove those weaknesses in our institutions and organizations and those disabilities in foreign relations which have tended to degrade this dignity. This means that we must reject Nigerianism in all its guises. The Biafran revolution is the people's revolution. 'Who are the people?' you ask. The farmer, the trader, the clerk, the businessman, the housewife, the student, the civil servant, the soldier-you and I arc the people. Is there anyone here who is not of the people? Is there anyone here afraid of the people-anyone suspicious of the people ? Is there anyone despising the people ? Such a man has no place in our revolution. If he is a leader, he has no right to leadership, because all power, all sovereignty, belongs to the people. In Biafra the people are supreme; the people are master the leader is the servant. You see, you make a mistake when you greet me with shouts of 'power, power'. I am not power-you are. My name is Emeka, I am your servant, that is all. Fellow countrymen, we pride ourselves on our honesty. Let us admit to ourselves that when u e left Nigeria, some of us did not shake off every particle of Nigerianism. We say that Nigerians are corrupt and take bribes; but here in our country we have among us some members of the Police and the Judiciary who are corrupt and who 'eat' bribes. We accuse Nigerians of in ordinate love of money, ostentatious living and irresponsibility: but here, even while we are engaged in a war of national survival, even while the very life of our nation hangs in the balance, we see some public servants who throw huge parties to entertain their friends; who kill cows to christen their babies. We have members of the armed forces Who carry on 'attack' trade instead of fighting the enemy. We have traders who hoard essential goods and inflate prices, thereby increasing the people's hardship. We have 'money-mongers' who aspire to build on hundreds of plots on land as yet unreclaimed from the enemy; who plan to buy scores of lorries and buses and to become agents for those very foreign businessmen who have brought their country to grief. We have some civil servants who think of themselves as masters rather than servants of the people. We see doctors who stay idle in their villages while their countrymen and women suffer and die. When we see all these things, they remind us that not every Biafran has vet absorbed the spirit of the revolution. They tell us that we still have among us a number of people whose attitudes and outlooks are Nigerian. It is clear that if our revolution is to succeed, we must reclaim these wayward Biafrans. We must Biafranize them. We must prepare all our people for the glorious roles which await them in the revolution. If, after we shall have tried to re claim them, and have failed, then they must be swept aside. The people's revolution must stride ahead and, like a battering ram, clear all obstacles in its path . Fortunately, the vast majority of Biafrans are prepared for these roles. When we think of our revolution, therefore, we think about these things. We think about our ancient heritage; we think about the challenge of today and the promise of the future. We think about the charges which are taking place at this very moment in our personal lives and in our society. We see Biafrans from different parts of the country living together, working together, suffering together and pursuing together a common cause. We see our ordinary men and women-the people-pursuing, in their different but essential ways, the great task of our national survival. We see every sign that this struggle is purifying and elevating the masses of our people. We see many bad social habits and attitudes beginning to change. Above all, we find a universal desire among our people not only to remain free and independent but also to create a new and better order or society for the benefit of all. In the last five or six months, I have devised one additional way of learning at first hand how the ordinary men and women of our country see the revolution. I have established a practice of meeting every Wednesday with a different cross-section of our people, to discuss the problems of the revolution. these meetings have brought home to me the great desire for challenge among the generality of our people. I have heard a number of criticisms and complaints by people against certain things. I have also noticed groups forming themselves and trying to put right some of the ills of society. All this indicates both that there is a change in progress, and need for more change. Thus, the Biafran revolution is not dreamt up by an elite. It is the will of the people. The people want it. Their immediate concern is to defeat the Nigerian aggressor and so safeguard the Biafran revolution. I stand before you tonight not to launch the Biafran revolution, because it is already in existence. It came into being two years ago when we proclaimed to all the world that we had finally extricated ourselves from the sea of mud that was-is-Nigeria. I stand before you to proclaim formally the commit ment of the Biafran state to the principles of the revolution and to enunciate those principles. Some people are frightened when they hear the word revolution. They say: 'revolution? Heaven help us, it is too dangerous. It means mobs rushing around destroying property, killing people and upsetting everything.' But these people do not understand the real meaning of revolution. For us, a revolution is a change-a quick change-a change for the better. Every society is changing all the time. It is changing for the better or for the worse. It is either moving forward or moving backwards; it cannot stand absolutely still. A revolution is a forward movement. It is a rapid for ward movement which improves a people's standard of living and their material circumstance and purifies and raises their moral tone. It transforms for the better those institutions which are still relevant, and discards those which stand in the way of progress. The Biafran revolution believes in the sanctity of human life and the dignity of the human person. The Biafran sees the willful and wanton destruction of human life not only as a grave crime but as an abominable sin. In our society every human life is holy, every individual person counts. No Biafran wants to be taken for granted or ignored, neither does he ignore or take others for granted. This explains why such degrading practices as begging for alms were unknown in Biafran society. Therefore, all forms of disabilities and inequalities which reduce the dignity of the individual or destroy his sense of person have no place in the new Biafran social order. The Biafran revolution upholds the dignity of man. The Biafran revolution stands firmly against genocide, against any attempt to destroy a people, its security, its right to life, property and progress. Any attempt to deprive a community of its identity is abhorrent to the Biafran people. Having ourselves suffered genocide, we are all the more determined to take a clear stand now and at all times against this crime. The new Biafran social order places a high premium on love, patriotism and devotion to the fatherland. Every true Biafran must love Biafra, must have faith in Biafra and its people, and must strive for its greater unity. He must find his salvation here in Biafra. He must be prepared to work for Biafra, to die for Biafra. He must be prepared to defend the sovereignty of Biafra wherever and by whomsoever it is challenged. Biafran patriots do all this already, and Biafra expects all her sons and daughters of today and to morrow, to emulate their noble example. Diplomats Who treat insults to the fatherland and the leadership of our struggle with levity are not patriotic. That young man who sneaks about the village, avoiding service in his country's armed forces is unpatriotic; that young, able-bodied school teacher who prefers to distribute relief when he should be fighting his country's war, is not only unpatriotic put is doing a woman's work. Those who help these loafers to dodge their civic duties should henceforth re-examine themselves. All Biafrans are brothers and sisters bound together by ties of geography, trade, inter-marriage, and culture and by their common misfortune in Nigeria and their present experience of the armed struggle. Biafrans are even more united by the desire to create a new and better order of society which will satisfy their needs and aspirations. Therefore, there is no justification for anyone to introduce into the Biafran fatherland divisions based on ethnic origin, sex or religion. 'To do so would be unpatriotic. Every true Biafran must know and demand his civic rights. Furthermore, he must recognize the rights of other Biafrans and be prepared to defend them when necessary. So often people complain that they have been ill-treated by the police or some other public servant. But the truth very often is that we allow ourselves to be bullied because we are not man enough to demand and stand up for our rights, and that fellow citizens around do not assist us when we do demand our rights. In the new Biafran social order sovereignty and power belong to the people. Those who Exercise power do so on behalf of the people. Those who govern must not tyrannize the people. They carry a sacred trust of the people and must use their authority strictly in accordance with the will of the people. The true test of success in public life is that the people-who are the real masters-are contented and happy. The rulers must satisfy the people at all times. But it is no use saying that power belongs to the people unless we are prepared to make it work in practice. Even in the old political days, the oppressors of the people were among those who shouted loudest that power belonged to the people. The Biafran revolution will constantly and honestly seek methods of making this concept a fact rather than a pious hope. Where, therefore, a ministry or department runs inefficiently or improperly, its head must accept personal responsibility for such a situation and, depending on the gravity of the failure, must resign or be removed. And where he is proved to have misused his position of trust to enrich himself, the principle of public accountability requires that he be punished severely and his ill-gotten gains taken from him. Those who aspire to lead must bear in mind the fact that they are servants and, as such, cannot ever be greater than the people, their masters. Every leader in the Biafran revolution is the embodiment of the ideals of the revolution. Part of his role as leader is to keep the revolutionary spirit alive, to be a friend of the people and protector of their evolution. He should have right judgment both of people and of situations and the ability to attract to himself the right kind of lieutenants who can best further the interests of the people and of the revolution. The leader must not only say but always demonstrate that the power he exercises is derived from the people. Therefore, like every other Biafran public servant, he is accountable to the people for the use he makes of their mandates. He must get out when the people tell him to get out. The more power the leader is given by the people, then less is his personal freedom and the greater his responsibility for the good of the people. He should never allow his high office to separate him from the people. He must be fanatical for their welfare. A leader in the Biafran revolution must at all times stand for justice in dealing with the people. He should be the symbol of justice, which is the supreme guarantee of good government. He should be ready, if need be, to lay down his life in pursuit of this ideal. He must have physical and moral courage and must be able to inspire the people out of despondency. He should never strive towards the perpetuation of his office or devise means to cling to office beyond the clear mandate of the people. He should resist the temptation to erect memorials to himself in his life-time, to have his head embossed on the coin, name streets and institutions after himself or convert government into a. family business. A leader who serves his people well will be enshrined in their hearts and minds. This is all the reward he can expect in his life-time. He will be to the people the symbol of excellence, the quintessence of the revolution. He will be Biafran. One of the corner-stones of the Biafran revolution is social justice. We believe that there should be equal opportunity for all, that appreciation and just reward should be given for honest work and that society should show concern and special care for the weak and infirm. Our people reject all forms of social inequalities and disabilities and all class and sectional privileges. Biafrans believe that society should treat all its members with impartiality and fairness. Therefore, the Biafran state must not apportion special privileges or favours to some citizens and deny them to others. For example, how can we talk of social justice in a situation where a highly-paid public servant gets his salt free and poor housewives in the village pay five pounds for a cup. The state should not create a situation favourable to the exploitation of some citizens by others. The State is the father of all, the source of security, the reliable agent which helps all to realize their legitimate hopes and aspirations. Without social justice, harmony and stability within society disappear and antagonisms between various sections of the community take their place. Our revolution will uphold social justice at all times. The Biafran state will be the fountain of justice. In the new Biafra, all property belongs to the community. Every individual must consider all he has, whether in talent or material wealth, as belonging to the community for which he holds it in trust. This principle does not mean the abolition of personal property but it implies that the state, acting on behalf of the community, can intervene in the disposition of property to the greater advantage of all. Over-acquisitiveness or the inordinate desire to amass wealth is a factor liable to threaten social stability, especially in an under-developed society in which there are not enough material goods to go round. This creates lop-sided development, breeds antagonisms between the 'haves' and the 'have- nots' and undermines the peace and unity of the people. While the Biafran revolution will foster private economic enterprise and initiative, it should remain constantly alive to the dangers of some citizens accumulating large private fortunes. Property-grabbing, if unchecked by the state, will set the pattern of behaviour for the whole society which begins to attach undue value to money and property. Thus a wealthy man, even if he is known to be a crook, is accorded greater respect than an honest citizen who is not well-off. A society where this happens is doomed to rot and decay. Moreover, the danger is always there of a small group of powerful property owners using their influence to deflect the state from performing its duties to the citizens as a whole and thereby destroying the democratic basis of society. This happens in many countries and it is one of the duties of our revolution to prevent its occurrence in Biafra. Finally, the Biafran revolution will create possibilities for citizens with talent in business, administration, management and technology, to fulfill themselves and receive due appreciation and reward in the service of the state, as has indeed happened in our total mobilization to prosecute the present war. The Biafran revolution is committed to creating a society not torn by class consciousness and class antagonisms. Biafran society is traditionally egalitarian. The possibility for social mobility is always presented in our society. The new Biafran social order rejects all rigid classifications of society. Anyone with imagination, anyone with integrity, anyone who works hard, can rise to any height. Thus, the son of a truck pusher can become the Head of State of Biafra. The Biafran revolution will provide opportunities for Biafrans to aspire and to achieve their legitimate desires. Those who find themselves below at any particular moment must have the opportunity to rise to the top. Our new society is open and progressive. The people of Biafra have always striven to achieve a workable balance between the claims of tradition and the demand for change and betterment. We are adaptable because as a people we are convinced that in the world 'no condition is permanent' and we believe that human effort and will are necessary to bring about changes and improve ments in the condition of the individual and of society. The Biafran would, thus, make the effort to improve his lot and the material well-being of his community. He has the will to transform his society into a modern pro gressive community. In this process of rapid transformation he will retain and cherish the best elements of his culture, drawing sustenance as well as moral and psychological stability from them. But being a Biafran he will never be afraid to adapt what needs to be adapted or challenge what has to be changed. The Biafran revolution will continue to discover and develop local talent and to use progressive foreign ideas and skills so long as they do not destroy the identity of our culture or detract from the sovereignty of our fatherland. The Biafran revolution will also ensure through education that the positive aspects of Biafran traditional culture, especially those which are likely to be swamped out of existence by introduced foreign influences, are conserved. The undiscriminating absorption of new ideas and attitudes will be discouraged. Biafrans can, in the final analysis, only validly express their nation's personality and enhance their corporate identity through Biafran culture, through Biafran art and literature, music, dancing and drama, and through the peculiar gestures and social habits which distinguish them from all other people. Those then are the main principles of our revolution. They are not abstract formulations but arise out of the traditional background and the present temper of our people. They grow out of our native soil and are the product of our peculiar climate. They belong to us. If anyone here doubts the validity of these principles let him go out into the streets and into the villages, let him ask the ordinary Biafran. Let him go to the army, ask the rank and file and he will find, as I have found, that they have very clear ideas about the kind of society we should build here. They will not put them in the same words I have used tonight but the meaning will be the same. From today, let no Biafran pretend that he or she does not know the main-spring of our national action, let him or her not plead ignorance when found indulging in un-Biafran activities. The principles of our revolution are hereby clearly set out for everyone to see. They are now the property of every Biafran and the instrument for interpreting our national life. But principles are principles. They can only be transformed into reality through the institutions of society, otherwise they remain inert and useless. It is my firm conviction that in the Biafran revolution principles and practice will go hand in hand. It is my duty and the duty of all of you to bring this about. Looking at the institutions of our society, the very vehicles for carrying out our revolutionary principles, what do you find ? We find old, jaded and rusty machines creaking along most inefficiently and delaying the people's progress and the progress of the revolution. The problem of our institutions is partly that they were designed by other people, in other times and for other pur poses. Their most fundamental weakness is that they came into being during the colonial period when the relationship between the colonial administrators and people was that of master and servant. Our public servants as heirs of the colonial masters are apt to treat the people today with arrogance and condescension. In the new Biafran social order we say that power belongs to the people, but this central principle tends to elude many of the public servants who continue to behave in a manner which shows that they consider themselves master and the people their servants. The message of the revolu tion has tended to fly over their heads. Let them beware, the revolution gathering momentum Our experience during this struggle has brought home to us the need for versatility. Many of our citizens have found themselves having to do emergency duties different from their normal peace-time jobs. In the years after the present armed conflict, we may find that in the defense of the revolution the general state of mobilization and alertness will remain. One of the ways of preparing ourselves for this emergency will be to ensure that a citizen will be trained in two jobs-his normal peace-time occupation and a different skill which will be called into play during a national emergency. Thus, for example, a clerk may be given training to enable him to operate as an ambulance-driver during the emergency or a university lecturer as a post- master. We realize here that the problem is more than that of providing narrow, technical training. It has to do with re-orientation of attitudes. It has to do with the cultivation of the right kind of civic virtues and loyalty to Biafra. We all stand in need of this. It is quite clear that to attain the goals of the Biafran revolution we will require extensive political and civic education of our people. To this effect, we will, in the near future, set up a National Orientation College (N.O.C.) which will undertake the needful function of formally inculcating the Biafran ideology and the principles of the revolution. We will also pursue this vital task of education through seminars, mass rallies, formal and informal addresses by the leaders and standard-bearers of the revolution. All Biafrans who are going to play a role in the promotion of the revolution, especially those who are going to operate the institutions of the new society, must first of all expose themselves to the ideology of the revolution. The full realization of the Biafran ideology and the promise of the Biafran revolution will have the important effect of drawing the people of Biafra into close unity with the Biafran state. The Biafran state and the Biafran people thus become one. The people jealously defend and protect the integrity of the state. The state guarantees the people certain basic rights and welfare. In this third year of our independence, we restate these basic rights and welfare obligations which the revolutionary state of Biafra guarantees to the people. In the field of employment and labour, the Biafran revolution guarantees every able Biafran the right to work. All those who are lazy or refuse to work forfeit their right to this guarantee. 'He who does not work should not eat' is an important principle in Biafra. Our revolution provides equal opportunities for employment and labour for all Biafrans irrespective of sex. For equal output a woman must receive the same remuneration as a man. Our revolutionary Biafran state will guarantee a rational system of remuneration of labour. Merit and output shall be the criteria for reward in labour. 'To each according to his ability, to each ability according to its product' shall be our motto Biafra. Our revolution guarantees security for workers who have been incapacitated by physical injury or disease. It will be the duty of the Biafran state to raise the standard of living of the Biafran people, to provide them with improved living conditions and to afford the modern amenities that enhance their human dignity and self-esteem. We recognize that at a11 times the great contributions made by the farmer, the craftsmen and other toilers of the revolution to our national progress. It will be a cardinal point of our economic policy to keep their welfare constantly in view. The Biafran revolution will promulgate a workers' charter which will codify and establish workers' rights. The maintenance of the heath and physical well-being of the Biafran citizen must be the concern and the responsibility of the state. The revolutionary Biafran state will at all times strive to provide medical service for all its citizens in accordance with the resources available to it, it will wage a continuous struggle against epidemic and endemic diseases, and will promote among the people knowledge of hygienic living. It will develop social and preventive medicine, set up sanitariums for incurable and infectious diseases and mental diseases, and a net-work of maternity homes for ante and post- natal care of Biafran mothers. Furthermore, Biafra will set great store by the purity of the air which its people breathe. We have a right to live in a clean, pollution-free atmosphere. Our revolution recognizes the very importance of the mental and emotional need 0f the Biafran people. To this end, the Biafran state will pay great attention to education, culture and the arts. We shall aim at elevating our cultural institutions and promoting educational reforms which will foster a sense of national and racial pride among our people and discourage ideas which inspire a sense of inferiority and dependence on foreigners. It will be the prime duty of the revolutionary Biafran state to eradicate illiteracy from our society, to guarantee free education to all Biafran children to a stage limited only by existing resources. Our nation will encourage the training of scientists, technicians and skilled workers needed for quick industrialization and the modernization of our agriculture. We will ensure the development of higher education and technological training for our people, encourage our intellectuals, writers, artists and scientists to research, create and invent in the service of the state and the people. We must prepare our people to con-tribute significantly to knowledge and world culture. Finally, the present armed struggle, in which many of our countrymen and women have distinguished themselves and made numerous sacrifices in defense of the fatherland and the revolution, has imposed on the state of Biafra extra responsibility for the welfare of its people. Biafra will give special care and assistance to soldiers and civilians disabled in the course Or the pogrom and the war. It will develop special schemes for resettlement and rehabilitation. The nation will assume responsibility for the dependents of the heroes of the revolution who have lost their lives in defense of the father . Again and again, in stating the principles of our revolution, we have spoken of the people. We have spoken of the primacy of people, of the belief that power belongs to the people, that the revolution is the servant of the people. We make no apologies for speaking so constantly about the people, because we believe in the people; we have faith in the people. They are the bastion of the nation, the makers of its culture and history. But in talking about the people we must never lose sight of the individuals who make up the people. The single individual is the final, irreducible unit of the people. In Biafra that single individual counts. The Biafran revolution cannot lose sight of this fact. The desirable changes which the revolution aims to bring to the lives of the people will first manifest themselves in the lives of individual Biafrans. The success of the Biafran revolution will depend on the quality of individuals within the state. Therefore, the calibre of the individual is of the utmost importance to the revolution. To build the new society we will require new men who are in tune with the spirit of the new order. What then should he the qualities of this Biafran of the new order ? He is patriotic, loyal to his state, his government and its leadership. He must not do anything which undermines the security of his state or gives advantage to the enemies of his country. He must not indulge in such evil practices as tribalism and nepotism which weaken the loyalty of their victims to the state. He should be prepared if need be to give up his life in defense of the nation. He must be his brother's keeper, he must help all Biafrans in difficulty, whether or not they are related to kin by blood. He must avoid, at all costs, doing anything which is capable of bringing distress and hardship to other Biafrans. A man who hoards money or goods is not his brother's keeper be cause he brings distress and hardship to his fellow citizens. He must be honourable, he must be a person who keeps his promise and the promise of his office, a person who can always be trusted. He must be truthful. He must not cheat his neighbour, his fellow citizens and his country. He must not give or receive bribes or corruptly advance himself or his interests. He must be responsible. He must not push across to others the task which properly belongs to him, or let others receive the blame or punishment for his own failings. A responsible man keeps secrets. A Biafran who is in a position to know what our troops are planning and talks about it is irresponsible. The information he gives out which spread and reach the ear of the enemy. A responsible man minds his own business, he does not show off. He must be brave and courageous; he must never allow himself to be attacked by other without fighting back to defend himself and his rights. He must be ready to tackle tasks which other people might regard as impossible. He must be law-abiding; he obeys the laws of the land and does nothing to undermine the due processes of law. He must be freedom-loving. He must stand up resolutely against all forms of injustice, oppression and suppression. He must never be afraid to demand his rights. For example, a true Biafran at a post office or bank counter will insist on being served in his turn. He must be progressive; he should not slavishly and blindly adhere to old ways of doing things. He must be prepared to make changes in his way of life in the light of our new revolutionary experience. He is industrious, resourceful and inventive He must not fold his arms and wait for the government to do everything for him-he must also help himself. My fellow countrymen and women, proud and courageous Biafrans, two years ago, faced with the threat of total extermination, we met in circumstances not unlike today's at that august gathering. The entire leaders of our people being present, we as a people decided that we had to take our destiny into our own hand, to plan and decide our future and to stand by the decisions, no matter the vicissitudes of this war which by then was already imminent. At that time, our major pre-occupation was how to remain alive, how to restrain an implacable enemy from destroying us in our own homes. In that moment of crisis we decided to resume our sovereignty. In my statement to the leaders of our community before that decision was made, I spoke about the difficulties. I explained that the road which we were about to tread was to be carved through a jungle of thorns and that our ability to emerge through this jungle was to say the least uncertain. Since that fateful decision, the very worst has happened. Our people have continually been subjected to genocide. The entire conspiracy of neo-colonialism has joined hands to stifle our nascent independence. Yet, undaunted by the odds, proud in the fact of our manhood, encouraged by the companionship of the Almighty, we have fought to this day with honour, with pride and with glory so that today, as I stand before you, I see a proud people acknowledged by the world. I see a heroic people, men with heart-beats as regular and blood as red as the best on earth. On that fateful day two years ago, you mandated me to do everything within my power to avert the dangers that loomed ahead, the threat of ex termination. Little did we, you and I, know how long the battle was to be, how complex its attendant problems. From then on, what has been achieved is there for the entire world to see, and has only been possible because of the solidarity and support of our people. For this I thank you all. I must have made certain mistakes in the course of this journey but, I am sure that what ever mistakes I have made are mistakes of the head and never of the heart. I have tackled the sudden problems as they unfold before my eves and I have tackled them to the best of my ability with the greater interest of our people m mind. Today, I am glad that our problems are less than they were a year ago, that arms alone can no longer destroy us, that our victory, the fulfillment of our dreams, is very much in sight. We have forced a stalemate on the enemy and this is likely to continue, with any advances likely to be on our side. If we fail, which God forbid, it can only be because of certain inner weakness in our being. It is in order to avoid these pitfalls that I have today proclaimed be fore you the principles of the Biafran revolution. We in Biafra are convinced that the black man can never come into his own until he is able to build modern states based on indigenous African ideologies, to enjoy true independence, to be able to make his mark in the arts and sciences and to engage in meaningful dialogue with the white man on a basis of equality. When he achieves this, he will have brought a new dimension into international affairs. Biafra will not betray the black man. no matter the odds, we will fight with all our might until black men everywhere can point with pride to this republic, standing dignified and defiant, an example of African nationalism triumphant over its many and age-old enemies. We believe that God, humanity and history are on our side, and that the Biafran revolution is indestructible and eternal. Oh God, not my will but thine.

Simply surprise yourself yonder

IKEMBA.........EZE IGBO GBURUGBURU

Ojukwu Can Never Be Buried

Ojukwu Can Never Be Buried

Category: Odimegwu Onwumere

Published on Thursday, 09 February 2012 18:03

Written by Admin

Ndigbo do not say that the dead would be buried. We say that the dead is going to be planted, hidden or set on a journey.

This belief in Igbo spiritually means that something that was planted must germinate, something that was hidden must resurface, and something that set on a journey must come back. So, as it is flourishing, Ndigbo are not going to bury Dim Chukwuemeka Odumegwu Ojukwu, a General of the Peoples Army of the Republic of Biafra and General of the Army of the Federal Republic of Nigeria, son of the Richest Black Man of his time and also an Oxford Graduate, who was never and will never be a tribal warlord as Biafra is not a tribe, like Yakubu Gowon and Olusegun Obasanjo have incessantly painted Biafra to be.

Ojukwu was a man who never feared the likes of Gowon and Obasanjo to condemn the mutilation of Ndigbo in the Northern Nigeria in 1966. The duo of Gowon and Obasanjo then were much blindfolded to the realities Ojukwu saw, which even abet till date in this region that sees the gentleness of Ndigbo to mean cowardice. They blamed Ojukwu for protecting his people – Biafrans. But the like of Gowon in Nigeria are leaking a dangerous wound concerning what is happening in the North today. The Middle-Belt where Gowon comes from is even gasping for fresh air in the comity of the entire North, who refused to see reason with Ojukwu. Gowon and his ‘Nigeria pray’ have not solved this problem some 45years ago. (Ojukwu can never be buried).

From the horse’s mouth the Almighty can speak. Nigerians who are just seeing what Ojukwu saw some 45years ago are now falling over themselves praising this dude whom his like come once in a Century. Non-Igbo people are thanking him for seeing the reason he fought for. It is needless joining issues with some biased Nigerians who out of their hypnotized mentally will never see anything good in Ojukwu. For example, Gowon and Obasanjo; they have refused to read books written by non-Nigerians as to comprehend with what led to the war. Most Nigerian authors might be influenced by emotions. Though, some tiny group still referring to Ojukwu as a rebel is not new. (Ojukwu can never be buried).

Today, those Nigerian leaders the citizens have looked up to for leadership mannerisms have betrayed. This is a highlight that Nigerians have seen their worst parkland. It was only Ojukwu who saw how Nigeria could get out of the mess that Nigeria has found herself today. But surprisingly, some people are treading blames on Ojukwu and are justifying their own record, asking why the history happened. To them, they do not believe that there is more than one virtue to learn from Ojukwu. How have Nigerians accepted the fact that they are one Nigeria with the organized killings of Ndigbo in the North again by the mentally sub-normal Boko Haram sect? Avarice, selfishness to embrace change is the bane of Nigeria. (Ojukwu can never be buried).

It is very confusing why Ndigbo are hated like the Jews are hated everywhere they are. But no matter how the rest of the North sees suffer to be the destiny of Ndigbo, some ethnicities now know better. Ndigbo lost a lot during the war, yet we had “abandon property” everywhere and the successive Nigerian governments have not in earnest addressed this single issue on the basis that there was no victor, no vanquished in the war. Ndigbo “abandoned property” are everywhere yet an average Nigerian addresses Ndigbo as only criminals, drug peddlers and other unprintable names. Ojukwu can never be buried because he fought for this conviction that his people are hated. The same issue still lingers till date which made Obasanjo to call a Reverend an Idiot and said that the Christian Association of Nigeria (CAN) was under his foot because they were asking questions. (Ojukwu can never be buried).

Ojukwu was a man who stood against Injustice. His death has brought a lock to a very interesting chapter in the slandered history of the struggling Nigeria. Ojukwu was a true and passionate leader who struggled for the betterment of Nigeria. Ojukwu's candour and forthrightness are commendable. He fully understood the necessity of the war at that stage of the Nigeria's history, with the palpable genocide faced by Ndigbo in the North. But some groups in Nigeria would say that Ndigbo have persistently exhibited tribal affiliation in their appearances. Nigeria should borrow a thing or two from Ojukwu as a first and prime, a very sincere man who did not submit to callous traits, to better Nigeria. Nigeria cannot get anything by continuing to isolate herself in the ideologies of Ojukwu. Whether some groups still see Biafra as dead and gone, Nigeria needs to learn the principle of accommodation and friendship. (Ojukwu can never be buried).

It is the lack of this ‘accommodation and friendship’ that has lingered the bloodbath going on in the Gowon’s birthplace. The Hausa and Fulani and (Berom) are killing each other per second. One can take this as the beginning of Gowon’s ordeal for not had reasoned with Ojukwu in the 60s. Gowon was the typical visionless leader who laid the foundation for today’s corrupt system, when as a junior Army Officer he refused Ogundipe who was the most senior Army personnel to have a soft landing for the position. (Ojukwu can never be buried).

Gowon failed to stop the killings of Ndigbo in the north, yet preaching that Nigeria must be one. He also engaged the policy of marginalization on Ndigbo after the war. This is the highest amount of an uncharacteristic lack of wisdom ever seen in someone who called himself a leader. Yet, Gowon is entangled up in the "Northern Nigeria". (Ojukwu can never be buried).

Most Middle Belters like Gowon have had enough of being used by the Hausa-Fulani to climb to the highest political echelon, but cannot talk because of shame. Are some people today not having more regrets for the lives of innocent Igbo bloods that are crying from the Nigerian soil? Gowon and Obasanjo suddenly woke up to hear of Ojukwu's death and wanted to be mentioned among those who talked when Ojukwu died? Should these stakeholders in the Nigeria project continue to remind people of the evils they committed during the war instead of looking for solutions to abate the tension? They had thought that any cynical statement against Ndigbo can hold for them as they did during the war. They refused to conduct theirselves in a manner that should be cordial from now onwards. (Ojukwu can never be buried).

Ndigbo proverb would say that a coward is he who talks behind his/her opponent but when his opponent shows up he shuts up. Sorry for anyone debasing Ojukwu for he or she has failed. Nigeria will always believe, like Dr. Nnamdi Azikiwe said, 'Ndigbo are a special breed brought into this nation to meet Nigeria’s needs'. Ojukwu convinced Ndigbo rise up to the occasion for our confidence even to death. So, such a man can never be buried.

Odimegwu Onwumere, Poet/Author, Media/Writing Consultant and Motivator, is the Coordinator, Concerned Non-Indigenes In Rivers State (CONIRIV); and Founder, Poet Against Child Abuse (PACA), Rivers State. Mobile: +2348032552855. Email: apoet_25@yahoo.com"> apoet_25@yahoo.com

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Igbo Leaders Angry Over Killings In The North

Igbo Leaders Angry Over Killings In The North

Sunday, 29 January 2012 00:00 From Lawrence Njoku, Enugu

Direct Women, Children To Return Home

Set Up Resettlement Camp

RISING from an all-inclusive meeting in Enugu, Igbo leaders, yesterday, condemned what they described as the deliberate destruction of property and incessant killing of their kinsmen in the northern parts of the country by the Boko Haram sect.

At a meeting convoked by the southeast governors, at the Nike Lake Hotel, Enugu, under the aegis of the Southeast leaders Forum, the leaders expressed anger over the spate of killings going on in the country, even as they expressed satisfaction with the efforts of the Federal Government in containing the situation.

Reading a one-page statement after the meeting, chairman of southeast governors forum and Anambra State Governor, Mr. Peter Obi, said that a committee had been set up to monitor developments as it unfolds with regards to the spate of killings.

The meeting assured Igbos residing in the north and other parts of the country that “we are in constant touch with the various state governments to ensure the security of lives and property.”

Also present at the meeting held at Nike Lake were Governors Sullivan Chime (Enugu), Martin Elechi (Ebonyi), Theordore Orji (Abia), Rochas Okorocha (Imo).

There were also Former Vice President, Alex Ekwueme, Deputy Senate President, Ike Ekweremadu, Secretary to Government of the Federation, Anyim Pius Anyim, Ministers Chukwuemeka Wogu, Bart Nnaji, Viola Onwuliri; Senators Chris Ngige, Uche Chukwumerije, Chris Anyanwu, President of the Ohanaeze, General Ralph Uwaechue, chief Olisa Metu, and Chief Emeka Anyaoku.

Others are Rtd Commodore Ebitu Ukiwe, Chief Nnaemeka Achebe, Senator Ben Obi, Dr Chukwuemeka Ezeife, Prof Chinedu Nebo, Chief Emmanuel Iwuanynwu, Obiora Ike, Dr Tim Menakaya, Chief Victor Umeh, Prof Joe Irukwu and Major General Ike Nwachukwu [rtd], among others.

Although, they refused to entertain questions at the end of the meeting, a source told reporters that they would meet again in the next couple of days to review developments, stressing that Ndigbo may be forced to resort to self-defence should the killings continue.

After a different meeting that took place at the Enugu residence of the late Ex Biafran Warlord, Dim Chukwuemeka Odumegwu Ojukwu, the Igbo elders urged their women and children living in the North to return home immediately.

They said their resolve to call for immediate return of women and children was informed by the mass killings of Ndigbo and bombings by the Boko Haram religious sect in the northern part of the country.

They stated that there was already an increased tension in the land by the activities of the Boko Haram, stressing that there was also an underground plot to again declare property of Ndigbo in parts of the country as “abandoned property,” should their owners leave them and return home.

Leader of the Movement for the Actualisation of the Sovereign State of Biafra (MASSOB), Chief Ralph Uwazurike, who briefed newsmen at the end of the meeting, said the elders, however, advised Igbo men in the troubled areas to stay back and look after their investments for now.

“We are calling for immediate return of Igbo wives and children so that their safety can be assured here in the East; so, the Igbo Nation is once again facing an intending refugee crisis and our people are being forced to flee their homes and places of work,” he said.

The MASSOB boss, who briefed newsmen alongside former President General of the Ohaneze Ndigbo, Justice Eze 0zobu (rtd), disclosed that the forum had set up settlement centers in the South East Geopolitical Zones for Igbos that were displaced by the Boko Haram activities in the North.

He advised returnees from the North who were yet to get shelter to meet the forum or go to one of the centers at Okwe in Imo State to stay.

He regretted that government had not done much to secure the lives and properties of people in the troubled areas despite the fact that Boko Haram had continued to carry out more attacks on innocent people.Publish Post

Uwazurike stated that the forum had also set up a committee to meet with President Good luck Jonathan immediately to ascertain his views on the situation.

While appealing to the churches to accommodate Igbo refugees, he warned that they would no longer fold their arms and watch Igbos being buried in mass graves.

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OJUKWU; BIAFRA ; THEN AND NOW.

Biafra Foundation

1629 K ST. NW, Suite 300
Washington, DC 20036
TEL NO: 202 355 6458

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OJUKWU; BIAFRA ; THEN AND NOW.

By Dr. Emma Enekwechi

When the death of Dim Odumegwu Ojukwu was announced, I expected a torrent of reactions ranging from the sublime to the mundane down to the insane. So far I have not been disappointed. Reactions have come from rapacious, egomaniacal kleptocrats who have stolen brooms and urine soaked sleeping mats from the poorest of the poor; from villainous psychopaths who laugh hilariously while cutting your throat with a blunt knife; and from brainless charlatans who strut and prance around as they bask in the nakedness of their empty, vile, life. Naturally of course, reactions have also come from rational, thinking, reasoning, humane, men and women. Most important of all, the death of C. Odumegwu Ojukwu has once again provided a rare opportunity for Nigeria’s psychopathic war criminals to let a ray of light into their dark, tortured souls so the world can see the enormous burden under which they have continued to labor for more than forty years.

In his sarcastic condolence message, the sadistic and unstable Olusegun Obasanjo could not resist sticking a dagger in the side of dead Dim Chukwuemeka Odumegwu Ojukwu one more time by stating that his only regret is that he failed to convince or may-be force Odumegwu Ojukwu to express remorse over the decision of the people of Eastern Nigeria to separate themselves from Nigeria and declare their own sovereign independent State of Biafra . This was after they had been repeatedly and remorselessly hounded, burned, raped, murdered in cold blood, slaughtered in tens of thousands, and their property looted and burned; and then finally chased away from all parts of Nigeria by Nigerians who claimed to be fellow citizens of the same country. Obasanjo was the commander of the 3^rd Marine Division of the Nigeria Army that decimated the Ibibio civilian population; he was the one who in Ikot Ekpene locked up the living and their dead relatives in the same enclosures and starved them almost to extermination until Biafran forces eventually regained control of Ikot Ekpene, released the survivors only few of whom could still walk or move. It is also common knowledge that there are several mass graves in and around Owerri where Obasanjo and his Nigerian forces dumped the bodies of Biafran civilians they had murdered in cold blood as the Biafra-Nigeria war ended and people were returning to their homes. It is baffling to me that the Ijaw and Tiv expressed shock and surprise when in 1999 this sadistic, megalomaniac ordered the slaughter of more than two thousand innocent civilians at Odi and two years later in 2001, the invasion of Zaki Biam and murder of more than two hundred innocent civilians. Why were General Malu and other Tiv elders surprised?

The most dangerous human being is the one who will kill you while smiling at you. The perfect example of this is Yakubu Gowon. Forty years after Gowon committed genocide on the Igbo and other people of Eastern Nigeria he is still not remorseful. In his so-called tribute to Ojukwu he stated: “my greatest happiness is that he went away a happy Nigerian …… If there was no secession, there would not have been a civil war ….” [Blame those victims] “Yes, what happened to the Igbo in Nigeria at the time, it was really bad enough, but I do not think that it should get to the stage of whereby any leader of a people would wish to take his people out of the nation.” Yakubu Gowon the unrepentant psychopath is certainly one of the chief architects of the slaughter of tens of thousands of Easterners; soldiers and civilians from July 28 to the end of October 1966. On July 28 1966 Northern soldiers broke into a meeting of army officers and killed Major Obienu, Lieutenant Orok [Easterners], and Lieutenant Colonel Okonweze, [Midwesterner]. As this was happening, Yakubu Gowon, a Lieutenant Colonel, moved into Ikeja Barracks and assumed command of the coup and the Nigerian army. His boys led by Major Theophilus Danjuma kidnapped and murdered the Head of State, Major-General Aguiyi Ironsi and his host, Col. Adekunle Fajuiyi, military governor of Western Nigeria. He then ordered that all officers, soldiers, and even policemen of Eastern Nigeria origin be captured and shot. All those his boys could corral were thus murdered. At Abeokuta Northern Nigeria soldiers identified all officers and soldiers of Eastern Nigeria origin and shot them. The same thing happened in Kaduna . In Ibadan Lt. Colonel Joe Akahan, commanding officer of the 4^th battalion convened a meeting of his officers. As they arrived all Easterners among them; (74 in all) were arrested and murdered. Then Northern soldiers rushed their homes looted all their property and raped their wives. At Ikeja, Yakubu Gowon assured soldiers of Eastern Nigeria origin most of who were in hiding, of their safety and asked them to report to barracks. They believe him and as they reported they were promptly rounded up tortured, forced to eat a mixture of urine and feces then had their throats cut with knives just like goats. All this was happening while Gowon was drinking beer in his 2^nd battalion headquarters, Ikeja less than 200 yards away. In Enugu , Northern Nigeria soldiers on the instruction of Gowon attempted to seize the armory, arm themselves, kill Ojukwu, and slaughter soldiers of Eastern origin but were foiled by Lt. Col Ogunewe who had been alerted of the plan by a phone call from Abeokuta . All the Northern soldiers in Eastern Nigeria were later safely repatriated to the North. Not one of them was ever harmed or even brought to justice. Not one.

By July 30, 1966 Yakubu Gowon had hoisted a new flag, not the Nigerian flag at the 2^nd battalion headquarters in Ikeja. The colors on the flag were red, yellow, black, green and khaki. This was the flag of the “ Republic of Northern Nigeria ” and it flew at Gowon’s headquarters for six months before it was taken down. Northern Nigeria political leaders and soldiers had concluded plans to secede from Nigeria . Gowon called Brigadier Ogundipe and told him that the only thing that will make Northerners stop killing Easterners was if the North was allowed to secede from Nigeria . Ogundipe called Ojukwu and told him Gowon’s condition for stopping the massacre of Easterners. Ojukwu called Gowon who confirmed the condition that the North be allowed to secede. Ojukwu agreed to the condition. But the British High Commissioner, Sir Francis Cumming-Bruce promptly held secret discussions with Gowon and Northern leaders and convinced them to abandon the idea of secession since they had regained control of the federal government of Nigeria. Gowon’s speech to announce secession and declare the Republic of Northern Nigeria was hastily edited and in the haste he omitted to remove the phrase: “ suffice it to say that putting all considerations to the test, political, economic as well as social, the basis for unity is not there ……” In October Yakubu Gowon finally appealed to his fellow Northerners to stop slaughtering Easterners not because it is gravely wrong but according to him because: “God in his power has entrusted the responsibility of this great country of ours, Nigeria, in the hands of another Northerner … “

It is the same Yakubu Gowon who supervised the planning and execution of the slaughter of tens of thousands of people of Eastern Nigeria all over Northern and Western Nigeria at army barracks, airports, railway stations, motor parks, in churches, hospitals, schools, post offices, markets; in cities, towns and villages from July 28 through the end of October 1966; the same Yakubu Gowon who flew the flag of the Republic of Northern Nigeria at his 2^nd battalion headquarters, Ikeja, for six months; who gave the condition that the only way to make Northern soldiers stop slaughtering Easterners all over Northern and Western Nigeria was if the North was allowed to secede; the same Yakubu Gowon who designated the July 29, 1966 coup, “Araba Day” [day of secession]; the same Yakubu Gowon who stated in his address to Nigerians that “suffice it to say that putting all considerations to the test, political, economic as well as social, the basis for unity is not there”; it is the same Yakubu Gowon who went to Aburi, Ghana and negotiated a peace settlement, essentially a CONFEDERATION with Ojukwu and all the other military Governors and who on getting back to Lagos promptly reneged on the agreements he voluntarily acceded to at Aburi; it is the same Yakubu Gowon who contrary to the clearly agreed decision at Aburi not to use violence or force to settle the conflict, promptly declared a genocidal war on Biafra on July 6, 1967 by opening up two fronts at Nsukka and Gakem; it is the same Yakubu Gowon who as Head of State and Supreme Commander of Nigeria ordered the total blockade of Biafra by land, air and sea refusing even medicines, and baby’s milk to be flown into Biafra, insisting that food is tantamount to ammunition: In his interview with Tom Burns of the Tablet on Dec. 7 1968, Yakubu Gowon stated, “Food is the means to resistance: It is ammunition in this sense and the mercy flights into rebel territory are looked upon as tantamount to gun running" [The Spectator, December 27, 1968]. When Gowon was told that thousands of Biafran children were dying every day of starvation, he said: “Babies are also rebels.”

It is this deceitful, murderous, lying Yakubu Gowon who himself had insisted on the North seceding from Nigeria, was only hours away from making the secession announcement, and who flew the flag of the Republic of Northern Nigeria for six months at the 2^nd battalion headquarters in Ikeja, that is now telling us that it was the secession of Biafra (former Eastern Region) from Nigeria that caused him to declare a genocidal war on Biafra. And he wants you to believe him just as he had earlier stated that his reason for declaring war on Biafra was to protect the minority ethnic groups in Eastern Region from the Igbo. He has not told those ethnic groups in Eastern Region why in 1969 as the Nigeria Biafra War was still raging, he, Yakubu Gowon by military decree (Petroleum Resources Decree) confiscated the petroleum resources in the land of the same people he purported to protect. He then followed that up by purportedly giving away Bakassi Peninsular to Cameroon in return for Ahmadou Ahidjo’s opposition to Biafra . Did he tell the owners of the land? No. Did he negotiate with them? No. Did he seek their approval? No. He simply confiscated their private property, their resource and sold the people of Bakassi into slavery. His sadistic mate Olusegun Obasanjo not satisfied with just seizing the petroleum resources passed his own decree, (The Land Use Decree) by which he seized the private land of different Communities in Eastern Region. No evil goes unpunished and we will still be alive when Yakubu Gowon goes to war with the Hausa Fulani to retain ownership of his fatherland in Pankshin. Yes, it will happen.

Why is it important to revisit this history? There are two reasons: (a) Nigeria has been feeding her citizens, especially her young people, a diet of garbage, and lies, about the Nigeria Biafra War. You must have read and heard even intelligent young Nigerians state with straight face that “Ojukwu started the war; Biafra attacked Nigeria; Nigeria wanted to protect the Minorities in Eastern Nigeria; The Igbo declared war on Nigeria; the war was against the Igbo; Ojukwu fought to protect the Igbo” The truth is that Yakubu Gowon started the war; Nigeria attacked Biafra and crossed into Biafran territory at Nsukka and Gakem; Nigeria had absolutely no interest in protecting any Minorities in the Eastern Region – Nigeria’s interest was and still is to take over the Petroleum and Gas resources in the Eastern Region. If there were no Petroleum and Gas in the Eastern Region, or if the P&G were located in the Northern or Western Regions, Nigeria would have been very happy to wave goodbye to Biafra- as surely as the sun rising in the sky every morning, there would have been no Nigeria-Biafra war. The war was not just against the Igbo but against all the people of Eastern Region – hundreds of thousands of civilians and soldiers of all the ethnic groups in the Eastern Region were slaughtered all over Northern and Western Nigeria by Nigerian soldiers and civilians – numerous officers and men of the Biafran armed forces were from other ethnic groups in the Eastern Region; Ojukwu and the entire Biafra Army and civilian population fought to protect all the people of the Eastern Region, not just the Igbo. These are the facts.

(b) The second reason for revisiting this history is to remind all the people of the Eastern Region ( Biafra ), especially the Igbo that a wise man does not allow the same thorn to poke his eyes two times and that a person who does not know where rain started beating him will not know where he dried his body.

Close socio-political association with Nigeria in the form of a common National Identity is the greatest threat to the survival and thriving of the people of the Eastern Region. Nigeria is like a millstone, an albatross hanging around the neck of every man, woman and child from the Eastern Region. Every person and every community from the Eastern Region must recognize that Nigeria will keep dragging him/them down until they finally land in the deepest trough of the sea of hopelessness and despair. There is no getting away from it-until you recognize where this rain started beating you and then commence the task of drying yourselves by separating yourselves from this albatross called Nigeria , all of you people of Eastern Region are in mortal danger.

Since his death, the slew of comments on Dim Ojukwu’s life and legacy has not only surprised me but sometimes left me miffed. “He was a Nigerian who was driven by his convictions and pursued his goal in life believing in his convictions. Even in old age, Dim still believed in the cause he fought for.” [Babangida] “His endless quest for fairness and justice was reflected in his unmatched love for his people and the sacrifices he made on their behalf … the issues that led to the Nigerian civil war of which Ojukwu played a pivotal role are yet to be fully resolved…”. [Alhaji Lai Mohammed] “Ojukwu’s exit has changed the complexion of the leadership not just in the APGA but the entire Igbo race.” [Bernard Akoma, APGA Pub. Sec.] “Ikemba Nnewi lived a fulfilled life and died a great man. He left an indelible mark on the political and social turf of this nation” [Gen. Owoye Aziza, NSA]. “Ojukwu was known for his untiring pursuit of what he believed in especially justice and equity.” [Ogbonnaya Onu] “He was always a visionary, forthright, courageous, outspoken, nationalist and patriotic. He wanted to see a Nigerian nation where all ethnic nationalities are recognized and fairly treated, not a country of disparate and desperate ethnic groups. Imagine that he succeeded and Biafra had become a State, going by the feats they achieved at a very difficult time, Biafra would have become the toast of Africa by now. Perhaps many other new States would have been born.” [Samuel Ogbemudia]. (In spite of the contradiction, the truth shall set you free.)

What if people, especially our people set aside their wacky comments and asked serious questions; what if we stopped the stupidity of anointing someone the next “Igbo leader” as if the Igbo are just a herd of sheep; what if instead of arguing about which useless house or pot-holed street to name after Ojukwu we actually asked serious questions such as: “What did Odumegwu Ojukwu believe? Where can we find them? What does Ojukwu symbolize? What does Biafra mean? What does Biafra really stand for? What principles, values, beliefs made Biafra very unique? Why was Biafra so enormously progressive and successful in several areas of national life in that short three years? What about Biafra made and still makes political unification with Nigeria intellectually and practically incongruous and impossible?” The answers to these questions are immensely important because as Biafrans, we have a responsibility to examine those beliefs, and appraise them in terms of their progressive or retrogressive content, and then pass the progressive philosophies, values, beliefs, and attitudes on to our children and generations yet unborn. That is how progressive societies think and behave. Secondly we will forever curse anyone who describes Dim Odumegwu Ojukwu as a “Nigerian.” He isn’t, never was and never will be. Do you want to know why? Read “The Ahiara Declaration”, an encapsulation of his thoughts. Go to “The Myth About The Negro” – Where he talks about Racism, Arab-Muslim Expansionism, and White Economic Imperialism. Can you see Racism? Do you see Arab-Muslim expansionism in Darfur, Southern Sudan, and Northern Nigeria ? Can you see White economic imperialism in Nigeria ? Go on to “Self Determination” where he talked about Freedom, Liberty, and the right of a people to make decisions and choices for themselves; where he severely criticized Black leaders for their slavish mentality: “Because the Black man is considered inferior and servile to the White, he must accept his political, social and economic system and ideologies ready made from Europe, America, and the Soviet Union. Within the confines of his nation he must accept a federation or confederation or unitary government if federation or confederation or unitary government suits the interest of his White masters …..” One of Gowon’s purported reasons for opposing self -determination for Biafra and declaring genocidal war on Biafra was that he did not want other African countries to divide into new countries for fear that they will “take over the United Nations.” From 1990 to date, Eastern and Western Europe have produced some twenty-eight new, sovereign, independent countries. Most of them have been admitted as full members of the United Nations. I’m still waiting for Gowon’s placard carrying protest to the United Nations for Europe ’s takeover of the UN. Now, go on and continue reading. Read “The Exploitation of Africa; Anglo-Saxon Genocide; Nigerian Corruption; Negro Renaissance; Rediscovering Independence; and The People, where he reaffirmed the primacy of the ordinary individual Biafran as the center point around which Biafra is built.” He closed that section of his thoughts thus: “You see, you make a mistake when you greet me with shouts of “Power, Power”. I am not power – you are. My name is Emeka. I am your servant, that is all.” Are you still in any doubt about what Dim Odumegwu Ojukwu believed or what Biafra stands for?

Now go on to the “diamond nuggets” of his belief and what Biafra stands for – “The Principles of the Biafran Revolution” : (1) Sanctity of human life and dignity of the human person; (2) Protection of a people, their security, right to life, property and progress and firm stand against genocide; (3) Love and devotion to the fatherland- patriotism and willingness to pay the supreme price for the Nation because you believe in that Nation; (4) Unity and brotherhood based on geography, consanguinity, intermarriage, culture as well as common foundational beliefs, values, and mode of interpersonal and intercommunity relationships; (5) Respect of Individual Rights and preparedness to defend them whenever and wherever they are threatened; (6) Sovereignty and Power belonging to the people, not the leaders who must be accountable to the people at all times; (7) Public Accountability – those who exercise power (the executive, legislature, judiciary, civil service, police, armed forces, business) are accountable to the people at all times and the people retain the right to terminate their mandate whenever they choose to do so.

Then he expands on The Task of a Leader [leader as a servant of the people, not their master] ; Social Justice [equal opportunity for all, reward for honesty, hard work, achievement, talent, impartiality, fairness, and protection of the weak and infirm]; Property and Community [respect of individual and community property; balance between crass individualism and community development and progress]; Egalitarian Society [rejection of rigid classification, guarantee of opportunity for economic and social mobility, striking a balance between tradition and progressive change, guarantee that “no condition is permanent”]; Putting the Revolution into Practice [continuous discovery and development of talent, skill, ideas; education as the engine of development and progress, developing the Biafran personality through art, literature, music, dance, drama]; The Legislature [as the primary instrument for effecting the will of the People]; Politics and The Revolution [emphasis on the delegation of power from the people, clear separation of powers in the different arms of the government, freedom to vote and be voted for wherever a Biafran chooses to live; cold, formal, aloof, slow and ponderous treatment by civil servants must give way to quick, efficient, energized, civil, modern treatment]; The Judiciary [a most important arm of the State whose foundation is the Rule of Law; laws must be in consonance with the values of the people, every Biafran must have easy recourse to the law courts, legal redress must be available to all, laws must be understandable to the citizens, must be for the protection of their life, freedom, and liberties and in the defense of the integrity, stability, and moral health of the nation.; The Police Force [very important institution, maintain law and order and guard the security of the people and the nation, must be scrupulously honest, dedicated, fanatically devoted to protecting the security of the people and the state; not there simply to arrest criminals but help people avoid going wrong by teaching citizens their rights and responsibilities]; The Armed Services [holds key position in Biafra, in the frontline of the defense of the Biafran Nation, must be truly a People’s army – have love, unity and co-operation between the officers and ranks and between them and the people, must rid itself of rigid class distinctions, must never maltreat fellow citizens, or loot their property and must treat Biafran womanhood with respect and decorum]; The Public Services [a public servant is the servant of the People; must not be arrogant, insolent and overbearing; must have the right training for his job so he can provide efficient service; no room for inefficient, corrupt, or indolent public servant; a public servant who cannot or will not do his job will be fired]; Training and Education [need for orientation to shift from narrow technical training in one area to a broad-based skill set that will make the individual more adaptable to changing and challenging situations; use several modalities of information dissemination to educate the People]; Right to Work [guarantee of equal opportunity for employment and labor irrespective of sex (gender), equal pay for equal work irrespective of sex (gender); merit and output will be criteria for reward of labor – “to each according to his ability, and to each ability according to its product” shall be the motto in Biafra; guarantee of security for workers and those incapacitated by physical injury, old age or disease]; Health and Welfare [health and physical well being of the Biafran citizen shall be the responsibility of the State, medical service for all citizens in accordance with available resources; wage struggle against epidemic and endemic diseases; promote knowledge of hygienic living; develop social and preventive medicine; emphasize purity of water that people drink and air that people breathe]; Culture and Higher Education [recognize the vital importance of the mental and emotional needs of the Biafran People; pay great attention to religion, education, culture and the arts; ideas that inspire inferiority and dependence on foreigners must be discouraged while those encouraging a sense of national and racial pride among our People will be fostered; embark on training scientists, technicians, and skilled workers for quick industrialization and the modernization of our agriculture; develop higher education and technological training and encourage intellectuals, writers, artists, scientists, researchers, inventors to contribute significantly to knowledge and world culture; provide special care and assistance to soldiers and civilians disabled in the pogrom and the war and assume responsibility for the dependents of those who paid the supreme prize in defense of the Fatherland.]; Self-Reliance [pursue an active policy of self-reliance; take control of the main spring of our economy–production, distribution and exchange; pursue an enlightened dynamic policy concentrating on employing our primary products in various domestic manufactures; primary goal must be self sufficiency in food production; form cooperatives and make your members take pride in their work; achieve balanced development between industry and agriculture between regions and provinces in Biafra]. Finally, always have faith in The People; believe in them for they are the bastion of the Nation, the makers of its culture and history.

If you are still unclear about what Ojukwu believed and what Biafra stands for, then read his address to African Heads of State at Addis Ababa , on August 5, 1968. You want to know what he thought and continued to think of Nigeria until his death, read “On Nigeria, The Flag of Shame” in which he summarized Nigeria thus: “Nigeria in the end came to be run by compromises made and broken between the Northerners and consenting Southern politicians. This led to interminable violent crisis, to corruption and nepotism, and to the arbitrary use of power.” Now ask yourself this: What has changed since he said this in Umuahia in 1968? Concerning all the bare-faced lies about how in Biafra the Igbo would dominate other ethnic groups, read his address to the convocation of the University of Biafra , Nsukka on July 1, 1967 in which he laid out the working of the Provincial System of Government and the Minorities. He later gave an interview to a German journalist, Dr. Ruth Bowert on the same subject on March 25, 1968; and addressed the Efik Community on the same subject on June 11, 1968. He summarized his thoughts on the Provincial System of Government in an interview he gave on February 11, 1969 to Charles Goodell, a United States Senator who was visiting Biafra with a team of experts. You may want to read Senator Goodell’s report in the United States Congressional Record.

What is totally incomprehensible and sincerely maddening is to hear some Igbo leaders talking about subsuming Biafra within the confines of geographical Nigeria . What in the world would make someone from the Eastern Region entertain this sort of decadent and shriveled thinking? Which of the principles of the Biafran revolution do you see in Nigeria ? Which of those principles outlined in the Ahiara declaration do you see in Nigeria that makes you think of subsuming the Biafran Revolution under the umbrella of decadent Nigeria ? As you can see from the outlined principles, Biafra is rooted in democratic, progressive, self-reliant, sociopolitical, economic philosophy whose goal is self-determination, and social and economic emancipation of the Black people. Nigeria on the other hand is rooted in feudalistic, conservative, retrogressive, sociopolitical philosophy whose goal is domination, exploitation, corruption, dependency and wretchedness of the Black man. The two systems are so mutually exclusive they are antagonistic to each other. They are like two parallel lines, they never meet. It is therefore inconceivable and out rightly nonsensical for anyone to even entertain the thought of merging these two mutually antagonistic philosophies; these two mutually exclusive sociopolitical systems into one workable, successful political entity.

Nigerians living in the twelve Northern Nigeria Sharia states have strongly expressed their preference for Sharia law as the core of their constitutional arrangement as well as their legal, political and economic system. They insist on this as the bedrock of their sociopolitical and socioeconomic system and have clearly articulated their wish to separate from Nigeria . To press their demand they have resorted to terrorism organized through their pressure group “Boko Haram” which has been bombing churches, private homes, and businesses, and killing thousands of innocent people. The Nigerian federal government has been dithering, unsure of what to do. It is rather simple. These people are entitled to live their lives in the sociopolitical system of their choice in their NEW COUNTRY. No one has the right to deny them their right to self determination. Note that political, social and intellectual leaders in the Sharia Northern States have not condemned the killing of innocent people and bombing of churches by Boko Haram until the Christmas bombing; not even the Sultan of Sokoto.

The peoples living in the South Eastern Region of Nigeria have clearly expressed their choice of the Biafran politico-legal and socio economic system articulated here as the system under which they prefer to live. They have articulated this through several pro-Biafran organizations as well as the Lower Niger Congress and have adopted non violent means to press their case. Again, the Nigerian federal government has been dithering, unsure what to do. But it is really simple. The principle of self-determination grants them the right as human beings to live under the kind of sociopolitical arrangement that they choose in their NEW COUNTRY. The same thing applies to the peoples living in the Middle Belt of Nigeria as well as those living in the South Western Region of Nigeria. This is fundamental human right and nobody or government has the authority to abridge this freedom of choice.

So the federal government of Nigeria must now put into action the process that will enable the peoples of the Sharia States in the North; the peoples of the South Eastern Region, the South Western Region and the Middle Belt Region to actualize their respective self determination demands without further bloodshed. It is foolish and irresponsible for the leaders of the federal government of Nigeria to continue to pretend that there is really one united political entity called Nigeria when all evidence points to the contrary. To continue to use brute force to hold together the disparate nation states in geographical Nigeria is terrible injustice and a crime against humanity. How many millions of innocent lives have been snuffed out by Nigeria since Yakubu Gowon engineered by his foreign masters embarked on this foolishness? How many tens of thousands of innocent people have been slaughtered since 1980 as Nigeria continued this foolishness? President Jonathan should ask himself how many thousands of butchered innocent young lives he is willing to have piled on his head in the pursuit of this foolishness called “One Nigeria.” The seeds of disintegration were planted in geographical Nigeria long, long time ago. The refusal of the political and military rulers of Nigeria to come to terms with the reality of the incongruity of Nigeria as one political entity has resulted in mind-numbing massacres, genocidal war, and now horrific acts of terrorism all of which have claimed more than five million innocent wasted lives. Ask yourselves; honestly is Nigeria worth this price? Mikhail Gorbachev, former President of the Soviet Union initiated and supervised the dissolution of the monstrosity called the Soviet Union thereby liberating fifteen autonomous independent Nations that had been engulfed by the Union . He was awarded the Nobel Peace Prize in 1990 and the Harvey Prize in 1992. I hereby urge you President Jonathan to borrow a leaf from Mikhail Gorbachev and do the “Right Thing.” As we sprint into 2012, will President Jonathan have the courage to do the right thing?

It boggles the mind that some Igbo elders and some elders of other Ethnic Nations in Eastern Region still do not accept this reality that Nigerians do not like them and do not want to be with them in the same country. Alhaji Ahmadu Bello, the Sarduana of Sokoto made it very clear in his interview with a European journalist as far back as the 1950’s. You can see and hear it for yourself on YouTube. Abubakar Tafawa Balewa said essentially the same thing. You can also see it on YouTube. Numerous members of the Northern House of Assembly said the same thing during their budget session in 1964. This information is readily available on the internet. Yakubu Gowon said the same thing. Jibril Aminu recently demanded that CAN be disbanded. The current Sultan of Sokoto, Alhaji Muhammad Sa’ad Abubakar, in an invited address at the Samuel L. and Elizabeth Jodidi Annual Lecture he gave at Harvard University, Cambridge, Massachusetts on October 10, 20 11 never once condemned the activities of Boko Haram blaming it on poverty and the failure of the government to take care of those poor folks. He ended his address with this shocking comment: “We should all remember that in the final analysis, it is not what the perpetrators of violence do that really counts. It is the actions we take, individually and collectively that would shape the fate of humanity.”

So what did the man, Chukwuemeka Odumegwu Ojukwu stand for? What does he symbolize? What lessons can we learn from his life, from Biafra and pass on to our children? What is Biafra and what does Biafra symbolize? Brig. John Shagaya (ret.) stated: “Given Ojukwu’s position and disposition during the troubled days of the First Republic , anyone would have done what he did. Any soldier worth his salt would have acted the same way as the Ikemba did in 1966 when he ceded Biafra from Nigeria . Nobody in that position would stand aside and watch his people being killed because the situation in 1966 would have pushed anybody to do what he did, especially after the retaliatory coup of July 1966. Not many people would have had the courage to do the things that he did. He was a source of inspiration to many of us during those turbulent years.” He concluded by saying: “What is happening in Nigeria today is far greater than what happened before the civil war. I think we should try to avoid a repeat of that unfortunate incident because what is happening in Nigeria today could be worse than what Ojukwu saw in Nigeria of 1966.” John Shagaya, the truth shall set you free. Ojukwu’s thoughts do not in any way fit into the crummy, degrading Nigerian philosophy. His thoughts fit snugly only into the revolutionary, progressive, self-reliant and self-determination Biafran philosophy and emancipated way of living for Black people. Dim Odumegwu Ojukwu is intertwined with Biafra ; you cannot separate them; and together they symbolize the emancipated, progressive, self-reliant, prosperous, Black man.

I have been most impressed by this culturally appropriate assessment of Odumegwu Ojukwu’s contributions in Igbo history and philosophy which goes thus: “The trinity of Igbo character is “Akpa Uche” [cult of wisdom]; “Ukwu n’ije” [striving and enterprise]; “Ikenga” [the pride of Achievement]. A good score by an Igbo man in these three areas pronounced him to have attained “Ntozu” [Accomplishment] which will entitle the individual to the title of “Odenigbo” [Global Acclaim]. Dim Odumegwu Ojukwu not only attained “Odenigbo”, he was a mirror of this trinity.” This assessment of Odumegwu Ojukwu was purportedly done by the Governor of Oyo State, Abiola Ajimobi, a Yorubaman.

In conclusion, the Igbo and may be other people of Eastern Region of Nigeria must accept the reality that their destiny does not reside in “One Nigeria” as is clearly articulated in the tenets of the Ahiara Declaration. We are a very different people philosophically, socially, culturally, and especially in our world view from the peoples of far Northern Nigeria . The grave error of “tying” us together in one political entity called Nigeria has resulted in perpetual, irresolvable, conflicts culminating in the slaughter of millions of our people-men, women and children since 1945. We have suffered pogrom. We have suffered genocide. Now we are suffering terrorism. Between December 25, 2011 and January 11, 2012, (18 days) more than one hundred Igbo were murdered in cold blood through terrorism in Northern Nigeria . The leader of the terrorist organization called Boko Haram in a youtube video bragged that they will continue to kill our people. The president of Nigeria , Goodluck Jonathan has admitted that members of the terrorist group are in his executive arm of government as well as in the legislative and judicial arms of government and the armed services. The implication of his admission is that the federal government of Nigeria is incapable of protecting the Igbo living in any part of Northern Nigeria . So are the state governments in Northern Nigeria . Therefore Igbo who continue to reside in Northern Nigeria are on their own. It is silly to tell our people still residing or trapped in Northern Nigeria to stay and defend themselves. The ridiculousness of such suggestion becomes apparent once you ask certain questions. How do you defend yourself against an enemy you don’t know and can’t identify? Is Boko Haram the man coming to your shop and pretending to buy something from you? Is he the person coming to worship in the same church that you attend? Is he the policeman assigned to guard your church? Is he the manager of your bank or your child’s high school teacher? Boko Haram is armed with sophisticated IED’s, automatic assault rifles and military grade bombs. What weapons will you use to defend yourself without the federal or state government of Nigeria arresting you and charging you with terrorism? Igbo living in the far North are segregated and isolated in stranger’s quarters called “Sabon Geri.” The terrorists know where you live; they know where your business is located; they know where your church is located and when you attend service; and they also know where your children go to school. Since you don’t know who they are and can’t locate them they have enormous advantage over you. They can surround any of your locations anytime and slaughter you. That’s how they killed forty-seven and injured more than forty Igbo who went to Mass on Christmas Day, 2011 at Madalla, Abuja; six Igbo who were worshipping in a church at Gombe on January 5, 2012; twenty-one Igbo who were holding a meeting at Mubi on January 6, 2012 to arrange to ship to Igbo land the bodies of four of their relatives murdered by the terrorists three days earlier; eight Igbo who were relaxing at a beer parlor in Potiskum on January 10, 2012; and four Igbo who were fleeing the North in their mini bus on January 11, 2012, and only stopped to buy petrol at a petrol filling station at Potiskum. All this happened in only eighteen days and the numbers are just those given officially. Targeting and killing Igbo all over Northern Nigeria has been going on regularly and systematically. More than fifty such attacks have been recorded since 1980 resulting in tens of thousands of Igbo civilians ruthlessly slaughtered in cold blood in that period.

No sane Igbo can continue to pretend that Nigerians love them and want to live in the same country with them. The harsh truth is that Nigerians hate the Igbo and do not want to live with them. The Igbo have no choice but to use the principle of self-determination to establish the political arrangement that will guarantee their freedom and the security of their lives and property. Biafra already provides such political framework and structures like the BGIE, BILIE, Lower Niger Congress and other such organizations must be used now as springboard to the actualization of an autonomous political arrangement that guarantees freedom, liberty and security for our people. Hiding our heads in the sand and pretending that we can “fix” or “appease” Nigeria into accepting us is foolish and self-destructive. No people hated, persecuted, and hounded have secured their freedom through appeasement – not African-Americans in the southern United States [the great migration from the south to the north and the civil rights movement], not the Jews in the 1930’s and 40’s of Europe [the Jewish State of Israel], not the Southern Sudanese with the jackboot of Khartoum on their neck [the independent state of Southern Sudan], not the East Timorese under Indonesia [the independent State of East Timor], not Black people of South Africa under Apartheid South African government [the free Republic of South Africa], not Croatia, Serbia, Bosnia-Herzegovina, Macedonia, Montenegro, Kosovo, Slovenia; not Ukraine, Belarus, Uzbekistan, Azerbaijan, Kazakhstan, Georgia, Lithuania, Moldova, Kyrgyzstan, Latvia, Tajikistan, Armenia, Turkmenistan, Estonia or Russia. All these countries and their peoples are now free, and independent with the responsibility of charting their future, following their destiny, and guaranteeing freedom, liberty, safety, security and prosperity of their citizens. If the Igbo continue to fail to stand up for their freedom they will become victims of their own foolishness and shortsightedness for as Benjamin Franklin wisely counseled: “Those who can give up essential liberty to obtain a little temporary safety deserve neither liberty nor safety.”