ODINALA 7

From The Desk Of Publisher – Site N’Oche Onye Mbipụta N’Ode-Akwụkwọ

Ezeani Sir Dr. J. Kanayo Okoye, KSM, KSS

ODINALA 7 brings us to the conclusion of Year 2013 and ushers in the New Year, 2014.  These are years of special political significance to NdiIgbo.  Towards year end 2013 a new Executive Governor would be elected for  Anambra, the sole remaining State under the control of All Progressive Grand Alliance (APGA), the party founded by the great Icon and Igbo Leader, Dim Chukwuemeka Odumegwu Ojukwu, as a rallying expression of the Igbo case.  The Governor of the only other APGA State of Imo has since jumped ship and is now an apostle of the newly constituted national party, the All Progressive Congress (APC).  Thus Anambra is the lone state that projects Igbo relevance in the political landscape of the Country.

 

Preceding the Presidential election of 2015, 2014 shall be Nigeria’s year of decision for the national ruling party, the Peoples Democratic Party (PDP); the new main opposition party, APC; and other regional cum ethnic groups throughout Nigeria.  Who will represent each party?  What about zoning?  Rotation, equity and balanced representation?  Where do NdiIgbo land in this new dispensation?

 

For fair play and to promote and sustain their culture and essence, it has been proposed and argued by NdiIgbo, and some non-Igbo individuals and groups alike, that it is past time Nigeria installed an Executive President of Igbo extraction, not to divert national development funds to Igbo land, but to convince all and sundry that NdiIgbo have been fully integrated into the nation after the 1967 – 1970 civil war.

 

A President does not represent his people alone, but the entire Country, which is his constituency.  There is no evidence that our past elected and even military national leaders from Alhaji Shehu Shagari to our present Dr. Goodluck E. Jonathan diverted all or the preponderance of national assets under their control to their zones or state of origin.  The Constitution has established clear structures for national distribution of offices and resources, an arrangement which strives to balance the interests of various sections of the Country and which all previous presidents have generally respected.  The same will apply to a future Igbo President, particularly when it is realized than the Igbo typically respect directives and order.

 

An Igbo President will support the long established tripod of the three principal nationalities of the north, east and west, that has over the years sustained this nation.  The Igbo presidency will engender the necessary relief that would diffuse the suspicion and tension among the major units of the Country.  It will also serve as a recognition of the reality that NdiIgbo, more than any other group, are the most widely dispersed race in Nigeria, resident and contributing substantially to the development of virtually every city, town or hamlet in the Country.  They are therefore the true nationalists.

 

Some have argued that an Igbo cannot be a Nigerian President because NdiIgbo cannot boast of a leader.  Then I ask, who was the Yoruba leader that produced Olusegun Obasanjo?  In fact, it was alleged that he could not garner majority votes in his local government area, yet he was elected the President of our Country.

 

What NdiIgbo need is Leadership – maybe not necessarily by an individual, but perhaps by Concensus or group convention, since, after Zik and the Civil War, NdiIgbo have not really rallied round anyone.  Ikemba, who perhaps more than anybody to date demonstrated total commitment to the plight of NdiIgbo and led them gallantly through a most excruciating period of their existence, was later disowned by many of the very people for whom he sacrificed so much.  They abandoned him when he organized a political party to project the Igbo cause and provide an answer to the other parties waxing strong in the north and west.  He was essentially rejected.  And after Ikemba, nobody has really come forward to effectively represent and champion the common interest of NdiIgbo; hence their present irrelevance in the political direction of the day.

 

So what to do?  NdiIgbo must first recognize their predicament that of all the principal actors of this nation, they are accorded little or no recognition in national political discourse – in fact many a time, they are simply ignored.  Some call it marginalization.  I call it self – inflicted deprivation.  Of all the zones of Nigeria and with the second largest population in the Country, NdiIgbo have the least number of states and local government areas and, as a consequence, receive the lowest level of Federal fund allocations.  Our representatives at the national assembly should not rest until this unjustified anomaly is corrected.  The people from the zone should monitor their representatives and have them account for their stewardship.

 

NdiIgbo must have a viable party, unique to the people and catering for their interests.  The party should be strong, popular and influential, thrusting forth a bargaining power to be respected.  At the same time, NdiIgbo need to co-operate, accommodate and work with other zones of the Country as no zone can run this Country alone.  While we may profess different political parties, Governors of the Southeast zone, like their counterparts nationwide, must work together to marshal out and actualize a common objective of national leadership and joint development of the zone, as others are waiting in the wings to take advantage of our failure.

 

From the recent Federal Government recommended cut off marks for admission to Federal Colleges, the Southeast was recognized as the most educationally advanced zone in the Country (see ODINALA 6, p.85).  This recognition should spur us, particularly the Governors and leaders of the zone, to take the necessary steps to make the area most educationally visible by establishing, in the zone, more universities, tertiary institutions and research centres drawing from the huge pool of talented and brilliant youth who are now scattered all over the Country seeking admission to, and other opportunities at, post-secondary institutions.

 

It is depressing to learn that many of our rich NdiIgbo are currently setting up universities in other zones of the Country because our people have denied them access to build same in our communities, even after offering to pay huge sums of money to purchase the required land.  Some have now moved to establish their universities in one southwest state which already hosts more public and private universities than all States of the southeast zone combined.  This is really tragic.

 

Our Governors and the private sector should also establish in the zone Information Technology (IT) centres and “Silicon Valley” research and manufacturing complexes while creating employment opportunities to absorb graduates of these tertiary institutions, thus reducing the level of insecurity and crime in the society, perpetrated predominantly by brilliant but unemployed youthful manpower.  Southeast Governors should realize that unemployment of trained minds is a serious danger to the society at large and is perhaps the greatest challenge they must face squarely to save the zone from further stagnation of development, as under insecurity, there can be no development.

 

ODINALA 7 captures the usual issues covered under previous editions of the magazine.  The publication leads with a cover story on the Sorry State of NdiIgbo in Nigeria.  Here (Dr. Emma Enekwechi laments at the misinformation concocted by some authorities about the Nigeria – Biafra Civil War, and how many have absorbed such falsehoods as facts.  The effect is that a good number of NdiIgbo have been brain washed into accepting their relegation to second class status.  The system is such that we are blind to the massive atrocity in Igboland.  NdiIgbo have essentially fled their homeland and migrated to open up and develop other cities and communities throughout the Country, where they are all the same subjected to widespread scorn, harassment and deprivation.

 

In the Special Report Section, the burial of Professor Chinua Achebe takes centre stage.  The coverage begins with an observation of the massive assembly of national and international leaders including Dr. Goodluck Jonathan, Nigeria’s President, and Ghana’s President John Dramani as well as other Nigerians and non-Nigerians alike at Ogidi, the icon’s home.  There was a clear manifestation of Prof. Achebe’s worldwide acclaim, evident from the outpouring of encomiums from all and sundry.  Under Igbo Heroes symposium, we report on the Conference at Cana House, Awka which set out the challenges militating against the unification of NdiIgbo.  The assembly again chronicled the various problems hindering the actualization of the Igbo nationality.  It was encouraging to note, from the conference, that our clergy are also much concerned about the debilitating and universal plight of NdiIgbo in the Society.  And they blamed both Church and Government for the predicament.

 

Mr. Oduwole Osagie-Jacobs, an non-Igbo author, under the Plight of NdiIgbo in Contemporary Nigeria observes that NdiIgbo have failed to engage their enormous God-endorsed potentials to leverage themselves in contemporary socio-political dispensation in the Country; the result is that they are at lowest “rung of the ladder” in the sharing of Nigeria’s resources and commonwealth.  The Civil War, he declared, brought out the ingenuity and creativity of these people, but nothing has been derived therefrom.  Along the same lime, Waheed Odusile in Who Will Fight for NdiIgbo noting that while, for 2015, the Jonathan camp is bent on striving to retain the presidency, the North is mapping out a strategy to take the power back and the west is happy to play the kingmaker, asks “what role do NdiIgbo plan to play?”, since, to date, it appears that they have not even agreed that they need to produce a president.  The prevailing evidence is that they are satisfied to play the usual second fiddle, and this, he believes, is attributable to lack of leadership.

 

In a particularly frank treatise, Dr. Samuel Okafor takes on Femi Fani-Kayode on the latter’s various claims of Yoruba greatness and firsts in the Country.  Contrary to the falsehoods presented as fact by Fani-Kayode, Dr. Okafor chronicles the many firsts achieved by NdiIgbo in various areas and academic disciplines including: First Literate Nigerian in the English Language; first Nigerian Professor of Mathematics, History, Microbiology, Anatomy, Physiology, Physics, Statistics, Nuclear Physics and Chemistry, Medicine, Astronomy, Demography, Economics and other disciplines; founder of the Ezeilo  Constant, first African Vice-Chancellor of University of Lagos, first Nigerian Vice-Chancellor of University of Ibadan, and the list goes on.  He further revealed that the Federal office of Statistics recently disclosed that the three Igbo States of Imo, Anambra and Abia for the past 12 years recorded the largest number of graduates in Nigeria producing more than Ondo, Osun, Ekiti and Oyo States.  Dr. Okafor also indicated that before the Civil War, NdiIgbo controlled and dominated all institutions in the formal sector of the Country. The Nigerian Universities Commission stated that as at 2010, Imo State recorded the largest number of Professors in Nigeria followed by Ondo and then Anambra, Ekiti, Delta and Kwara in that order before other states. Concluding, Dr. Okafor states that in the end, it is not what your father or whether your father was the first that matters; it is what you can achieve that really counts.

 

Dr. Orji Uzo Kalu, former Executive Governor of Abia State, dwelling on NdiIgbo and the Proverbial Rainfall, traced the history of Nigeria into which NdiIgbo were forcefully amalgamated.  With their rapid embrace of western education and subsequent control of various sectors of the economy, NdiIgbo were drenched in the awesome rain of episodes of program and massacres from 1945 to 1966, leading to the Civil War, and subsequent massacres through 2005.  The rain has continued to beat NdiIgbo to date through unequal allocation of resources, unequal representation in the armed forces, and unequal voice in the Federal Executive Council and National Assembly, among other forms of marginalization.  Nevertheless NdiIgbo must apply their God-given talent and resourcefulness to fight, persevere and overcome these hurdles strewn before him.

 

Our Icon is Dr. Akanu Ibiam, a man of honour and integrity, an epitome of humility, a true leader and light to all around him; a dedicated physician.  Born in a rural setting of present day Ebonyi State, Dr. Ibiam trained, developed and rose to become the Governor of the entire Eastern Region of Nigeria.  He played active roles in the struggle by NdiIgbo during the Civil War and for their liberation from various persecutions in the Nigerian State.  He won many awards and amassed numerous recognitions nationally and internationally over his 89 years life time.  To immortalize the great Icon, the Enugu International Airport and the University of Nigeria Stadium are named after him.  He was a man truly loved and revered by his people.

 

In Igbos, Nigeria and the Future, E.O. Eke, suggests that rather promote the idea of a Biafra nation as some now advocate, NdiIgbo will better achieve their objective by working in the mainstream of the Nigerian nation. NdiIgbo can actualize their dream by ensuring that the government of the day is “founded on justice, liberty and equality under the rule of law for all”.  Our struggle should therefore be directed towards achieving good government and democracy for the Country.  It is through this development that NdiIgbo would realize their true potential and value in the Nigeria State.

 

The magazine covers the usual sections on Igbo Foods, Arts and Language.  In this edition, the recipe and process of preparing Ofe Ora (Soup), are presented.  The Arts section features pottery, one of the oldest industries in Igbo land.  Dating back to 1400 A.D., pottery is now essentially the exclusive occupation of women among the Igbo.  This presentation covers the full process of preparing the clay material, molding, decorating and drying to produce different designs and artistic work.  Under the Igbo Language section, 20 new Igbo proverbs are listed together with their English translations and meanings.  More Igbo words are introduced, the Igbo alphabet is presented and Mr. Chinedu Agbo furnishes us some food for thought on the Trouble with Nigeria.

 

The magazine concludes with the Interview Segment, where we present our interface with Chief Kingsley C. Onuora of E-barcs Micro Finance Bank, Abuja; a Photo Fiesta and some interesting excerpts of relevant developments drawn from various news media and publications.  The Igbo Word Search follows and the edition winds up with the CIAC Agenda for Yr 2014.

 

So we invite you as usual to take some time to leaf through the magazine, devour the content, check out the Igbo translations, brush up on the language and throw in your weight on the determination to save our language from further deterioration and loss. If that is what we can do to save our language, arts and culture, then let us do it.

 

We look forward to your input and feedback.  That will do our day.

 

Ndị  be anyị kunie nu, tetanụ n’ụra!

 

Ezeani Sir Dọkịnta J. Kanayo Okoye, KSM, KSS

Publisher/Editor-in-Chief

Site N’oche Onye Mbipụta N’ode Akwụkwọ

ODINALA nke asaa n’eweta anyi na mmechi afo 2013 ma na-akpobakwa anyi n’afo 2014. Afo ndi a bu afo di mkpa k’osiri metuta okwe ndoro-ndoro ochichi NdiIgbo. Na ngwucha afo 2013 bu mgbe ekpebiri aka ga-achi Steeti Anambra, nani otu Steeti foduru nke otu ndoro-ndoro ochichi APGA na-achi. Otu ndoro-ndoro nke onye wubere ya bu onye ama ama nakwa onye ndu NdiIgbo, Dim Chukwuemeka Odumegwu Ojukwu, dika njikota mmasi NdiIgbo. Aka na-achi Steeti ozo nke APGA bu Imo awufela ya bu ugbo mmiri ma buru onye ozioma otu ndoro-ndoro ehiwere ohuru n’ala anyi a kporo APC. Nani Anambra ka bu otu Steeti n’ala anyi nke n’akwalite mputa ihe NdiIgbo n’okwe ndoro-ndoro ochichi ala anyi.

 

Tupu oge nhoputa nke afo 2015, afo 2014ga-abu afo mkpebi nke Naijiria nye otu ndoro-ndoro ochichi PDP, bu nke n’okwa ochichi ugbua, otu ndoro-ndoro ochichi na-agba goomenti ụkwụ n’eze bu APC; na kwa ndi ozogasi na ala anyi gbaa gburu gburu. Kedu onye ga-anochi anya otu ndoro-ndoro ochichi n’otu n’otu? Kedu maka nkewasa emere maka ochichi ala anyi? Ntughari gburu gburu, ime nwata ka emere ibe ya nakwa nnochite anya zuru oke? Kedu ebe ala Igbo nọ n’atumatu niile ndi a?

 

Iji mee ka obi di onye obula mma, na kwa nchedo omenala na kwa ejirimara ndi, NdiIgbo atunyela alo ma rụọkwa ụka, na kwa ndi n’abughi NdiIgbo kwukwara otu ihe ahu n’oge eruola ma gafee mgbe aga etinye onye Igbo n’okwa k’oburu onye isi ala Naijiria, o bughi ka ebufee mmepe ala anyi n’ala Igbo kama iji mee ka onye obula kwenye na anabatago NdiIgbo n’uju n’ime ala anyi eri mgbe agha aluru malitere n’afo 1967 were ruo n’afo 1970 mgbe o kwusiri.

 

Onye isi ala anochiteghi anya nani ndi be ha, kama, onochitere anya ala anyi niile, bukwa gburugburu di ya n’aka ilekota. O nweghi ihe obula n’egosi na ndi isi ala anyi ma ndi ahoputara ma obukwa ndi uew khaki bido na Alhaji Shehu Shagari were ruo na onye isi ala anyi ugbu a bu Dokita Goodluck .E. Jonathan bufere ike ma o bu akuru ngwa ala anyi nọ n’okpuru ha n’ebe kacha buo ibu na mpaghara be ha ma o bu na Steeti ha. Iwu ala anyi weputagasiri usoro eji ekesa ulo oru na kwa akuru ngwa ndi ozo, usoro iwu a ka ndi niile chigoro ala anyi kwanyere ugwu. O bukwa n’otu aka ahu ka onye Igbo ga-abu onye isi ala Naijiria ga-eji chia ala anyi n’odiniru, mgbe achoputara na onye Igbo bu onye n’edebe ukpuru iwu ma n’akwanyekwara ya ugwu.

 

Onye isi ala ga-abu onye Igbo g’eme ka atumatu ala anyi a nke yiri osi-ite ụkwụ ato din ha nye ugwu, owuwa anyanwu na kwa odida anyanwu nke diwara otutu afo ugbu a kwudosie ike. O ga-eweta onodu ga-enye nkuda ume ma wepu obi abuo a na-enyo enyo ya na ogba aghara di n’etiti mpaghara ndi a ama ama nke ala anyi. O bukwazi ihe aga eji gosiputa na anabatara na NdiIgbo, karia agburu ndi ozo na Naijiria kara were gbasaa agbasa, biri ebiri ma n’atunyekwa oke ha nwere ike imepe ihe foro obere k’oburu obodo niile, ime ime obodo niile nke ala anyi, ya mere ha bu ezigbo umu amara.

 

Ufodu arugo uka n’onye Igbo e nweghi ike ibu onye isi ala Naijiria n’ihi na NdiIgbo e nweghi ike isi na ha nwere onye ndu. Mgbe a, m were juo, onye bu onye ndu Yoruba mere Olusegun Obasanjo ka o buru onye isi ala? N’ezi okwu, agbara asiri n’ogaghi enwetanwu akwukwo ntunye aka n’okpuru ochichi obodo ya ma na ahoputara ya ibu onye isi ala anyi.

 

Ihe NdiIgbo choro bu odudu – o buchaghi site n’otu onye kama site na nkwekorita ma o bu ogbako – nhoputa kemgbe oge Zik na kwa agha aluru, NdiIgbo e nweghi onye ha kwu n’azu. Ikemba, onye aga asi were ruo taa kacha were weputa onwe ya n’onodu ime ebere NdiIgbo ma duru ha gafee onodu ndu ha kacha afu ufu, mesiara buru onye ndi ahu okworo maka ha were chuo otutu aja gọnarịrị. Ha gbarapuru ya mgbe ohiwere otu ndoro-ndoro ochichi iji weputa atumatu NdiIgbo nke oma ma nyekwa otutu ndoro-ndoro ochichi ndi mgbago ugwu na kwa ndi odida anyanwu n’ebili n’ike osisa. Ajuru ya aju. Mgbe Ikemba gafesiri, n’ezie, o nwebeghi onye putagoro ihe igosiputa ma kwadokwa ebumnobi na mmasi NdiIgbo nke meziri na ha nọ n’onodu abaghi uru o bula n’ebe okwe ndoro-ndoro chere iru taa.

 

Gini ka aga eme? NdiIgbo ga-aghotariri ma kweta na nsogbu ha nwere, na n’ime ndi bu “isi ahuru kwaba okpu” n’okwe ndoro-ndoro ala anyi na ha bu ndi anaghi elota ma o bu a na-elota obere itinye onu na nkata ndoro-ndoro ochichi ala anyi – n’ezie otutu oge, a na-elefuru ha anya. Ufodu kporo ya mkpagbu. A kporo m ya mmadu inapu onwe ya oke. N’ime mpaghara niile nke ala anyi na kwa ha bu ndi ogo nke abuo kacha buo ibu n’onuogugu mmadu, NdiIgbo ka nwee Steeti pere mpe ya na ochichi ime ime obodo, n’ihi nke a, ha kacha enweta ego penariri mpe n’aka goomenti etiti. Ndi nnochite anya anyi n’ulo ogbako ala anyi agaghi ezu ike beluso n’emeziri ihe a n’ezighi ezi. Ndi mmadu kwesiri ilebara ndi nnochite ha anya ma manyekwa ha ka ha n’akowatara ohaneze otu ha siri jiri okwa e nyere hana-aluru oha obodo oru.

 

NdiIgbo g’enweriri otu ndoro-ndoro bu igba puru iche nye ndi mmadu ma na egboro ha mkpa masiri ha. Otu ndoro-ndoro a ga-abu nke siri ike nke amazuru ebe niile ma nwekwa ikikere nke aga adi na akwanyere ugwu. N’otu aka ahu, NdiIgbo kwesiri inye ndonye ukwu ha, nnabata onwe na kwa iluko oru onu ha na ndi mpaghara ndi ozo gasi nke ala anyi ebe o bu n’onweghi otu mpaghara nani ya ga achinwu ala anyi. Ka anyi were ike n’ekwu ihe gbasara ino n’otu ndoro-ndoro ochichi di iche iche, aka n’achigasi Steeti ndi a nọ n’owuwa anyanwu, dika ogbo ha ndi ozo n’ala anyi gburugburu ga alukoriri oru onu imaputasi na kwa ime ka o puta ihe ebumnobi odudu ala anyi na njikota aka mmepe ya bu mpaghara di ka ndi ozo n’eche nku irite uru site na odida anyi.

 

Site n’akara ole goomenti etiti kwuru n’ekwesiri iji abanye koleji etiti, owuwa anyanwu kasi n’ogo agum akwukwo n’ala anyi karia mpaghara ndi ozo (lelee ODINALA nke isii, ihu akwukwo nke iri asato n’ise). Nkweta a ekwetara kwesiri igba anyi ume ma kpalie mmuo anyi, okachasi aka n’achigasi ala Igbo na kwa ndi ndu nke mpaghara ahu, izoli ukwu ije kwesiri ime ka ebe ahu buru oka ibe na agum akwukwo site n’ihiwe n’ime mpaghara ahu otutu mahadum ya na ebe a na-emegasi nchoputa, weputasia ha site na nnukwute ogugu na kwa omumu akwukwo ndi ntorobia nke gbasasiri n’ala anyi ugbu a were n’acho ka ha banye ulo akwukwo mahadum, tinyere ohere ndi ozo di iche iche di n’ulo akwukwo n’esote sekondiri.

 

O bu ihe n’eweda mmuo ala n’otutu aka ji aku NdiIgbo nọ ugbu a n’ehiwesi mahadum na mpaghara ozogasi nke ala anyi n’ihi na ndi be anyi jụrụ ime ka ha nweta ikike iwu mahadum n’ime ime obodo be anyi, obuladi mgbe ha kwetara ikwu ego di ọnụ iji zụta oke ala achoro iji wuo udiri mahadum ndi a. Ufodu agaala n’odida anyanwu ala anyi iwu ya bu mahadum ugbu a, bu ebe enwegoro otutu mahadum karia Steeti niile nke ala Igbo ma achikoo ha onu. Nke a, n’ezie bu ihe egwu.

 

Aka n’achigasi Steeti anyi na kwa ndi nọọrọ onwe ha kwesikwara ihiwe na mpaghara ahu ebe omumu gbasara mmuta mgbasa ozi (IT) na kwa “ngalaba mmeputa akuru ngwa ogbara ohuru komputa,” ebe nchoputa n’ebe mmeputagasi ebe enyem ohere oru nye otutu ndi gusigoro akwukwo mahadum iji ebelata enweghi ezi nchekwa na kwa mpu n’obodo nke juputara na ndi mara akwukwo ma na ha e nweghi oru nke ndi nọ n’ike ntorobia ha. Aka n’achigasi owuwa anyanwu ala anyi kwesiri ichoputa n’enweghi oru nke uche azuru azu bu nnukwu nsogbu nye obodo ma burukwa ihe chere ha aka mgba n’iru nke ha ga-akwadosi ike ima ihe ha mere iji zoputa mpaghara ahu ma gbochie ikwuru otu ebe n’onodu mmepe. N’ebe e nweghi nchekwa zuru oke, agaghi enwe mmepe o bula.

 

ODINALA nke asaa lebara anya n’otutu isiokwu nke akwukwo a ebiputagasiri mgbe gara aga ruturu aka. Mbiputa nke a ji akuko gbasara Onodu Imere NdiIgbo Ebere n’ime Naijiria mere isiokwu. Ebe a, (Dokita Emma Enekwechi) kwara ariri na nkojo akuko nke ufodu ndi nọ ogo di elu gwakoro agwako were n’ako gbasara agha Naijiria na Biafra na kwa ka otutu ndi siri nabata asi ndi a dika eziokwu. Ihe mmetuta bu na otutu NdiIgbo bu ndi akpasogoro agwa dika anuohia inabata mweda ewedara ha n’ogo ino n’onodu dika ndi obia na kwa n’ogo nke abuo. Usoro a bu nke n’anya kporo anyi ihu nnukwute njo a n’aga n’iru n’ala Igbo. NdiIgbo nọ onodu ka ha gbapuru na be ha ma banyesia iga mmepe ma mepesia obodo ndi ozo n’ime ime obodo niile nke ala anyi, n’otu aka ahu, a na-akwa ha emo, n’achughari ha ma napu ha oke ruru ha.

 

Na Akuko Puru Iche, olili ozu Oka mmuta Chinua Achebe were etiti ogbo. Amalitere ideko ihe mere site n’ileba anya n’oke ogbako a nke ndi ndu ala anyi na kwa nke mba uwa ndi ozo gunyere Dokita Goodluck Jonathan nke Naijiria na nke mba Ghana John Dramani tinyere ndi Naijiria ma ndi n’abughi ndi Naijiria n’Ogidi, bu be onye a puru iche. E nwere mputa ihe nke oka mmuta Achebe n’obu onye ama ama n’uwa gbaa gburugburu site n’otu esiri awukwasa ya otuto n’ogo di elu. N’okpuru edemede Ogbako Dike na Dimkpa NdiIgbo, anyi wetara akuko ogbako emere n’ulo Cana di n’Awka na aka mgba n’emekpa njikota NdiIgbo ahu. Ogbako a juputara n’usoro n’usoro otutu nsogbu n’emekpa ihiwe obodo NdiIgbo di ka esiri choo. O bukwa ihe agbamume na ngosiputa ogbako a na ndi ukochukwu gosiputara mwute ha na ya bu onodu ojoo na nsogbu chere NdiIgbo n’iru n’obodo anyi. Ha takwara ndi uka na ndi goomenti uta dika ndi mere ka odachi dakwasi NdiIgbo.

 

Maazi Oduwole Osagie-Jacobs, onye edemede n’abughi onye Igbo, n’okpuru Onodu Mwute NdiIgbo N’ime Naijiria Nke Ugbu a choputara na NdiIgbo mara afo n’ala ka osiri metuta itinye n’oruya bu nnukwu onyinye oma Chineke jiri kwado ha ka ha nwee ike inweta ihe ha choro n’ime onodu mmekorita okwe ndoro-ndoro ochichi nke ala anyi; ihe o putara bu na ha gbadara “n’ala ala ya bu obe” na otu esi ekesa akuru ngwa na kwa aku n’uba mnweko onu nke Naijiria. Ogu aluru weputara idi gara gara na kwa ikwa nka n’ime ndi a, ma na o nweghi nrite elele ha nwetara n’ime ihe ndi a. N’otu akuku ahu, Waheed Odusile n’ime Onye Ga-aluru NdiIgbo Ọgụ kwuru na maka afo 2015, ndi na akwado Jonathan na-agba mbo iwechighara ochichi onye isi ala, ndi mgbago ugwu n’amaputakwa atumatu di iche iche ka okwa ochichi chighata azu na be ha, odida anyanwu ji obi uto na-eme aka n’echi eze, ajuju were buru “kedu ihe buzi atumatu oke n’oru ga-abu nke NdiIgbo? Kemgbe were ruo taa, odi ka ha enwebeghi nkwekorita ihuta mkpa odi n’aha ga eweputa onye isi ala. Ihe igba ama putakariri ihe bu na ha nwere afo ojuju idi enweta oke n’oru osote onye isi ala, nke a gbadokariri ukwu n’ihi enweghi ezi odudu.

 

N’akwukwo ndeputa nke eziokwu kwu oto, Dokita Samuel Okafor sochiri Femi Fani-Kayode n’azu n’otutu okwu okwuputagasiri gbasara ndi bugasiri uzo mee otu ihe ma o bu ihe ndi ozo n’ala anyi. Na mmegide okwu ugha nke Fani-Kayode nọrọ gosiputa dika o bu ihe mere eme n’ezie, Dokita Okafor deputagasiri n’otu n’otu mmeta nke oma izizi nke NdiIgbo na mpaghara di iche iche na kwa n’agum akwukwo gunyere onye Naijiria izizi guru akwukwo nke oma n’asusu bekee, onye Naijiria izizi bu oka mmuta na mgbako na mwepu, agumagu ihe mere mgbe ochie, ihe omimi gbasara ndu mmadu na anumanu, otu ahu anumanu siri di, agumagu maka ogwu, ezigbo onodu ihe achikotara onu, agumagu maka mmeputa ogbunigwe, ogwu ahu ike, omumu gbasara anwu, onwa, kpakpando na ihe di iche iche di n’elu igwe, omumu gbasara umu ole na ndi nwuru anwu n’obodo, agumagu ntuputa maka uru, na kwa na mpaghara agumagu ndi ozo. Onye hiwere ulo oru ebe a na-enye ndumodu nke Ezeilo, onye Naijiria izizi jiri okwa onye isi ulo akwukwo mahadum nke Lagos, onye Naijiria izizi jiri okwa onye isi ulo akwukwo mahadum nke Ibadan, were guru gawa. O gakwara n’iru kpughee n’ulo oru goomenti etiti n’ahu maka mgbako na mwepu nọrọ na nso nso a mee ka amara na Steeti ala Igbo ato, Imo, Anambra na kwa Abia kachasi eweputa ndi guchara akwukwo mahadum karia Ondo, Osun, Ekiti na kwa Oyo Steeti. Dokita Okafor ruturu aka na tupu aluo agha, NdiIgbo nọ n’isi ma kachakwa n’onuogugu n’ulo oru niile nke goomenti na kwa nke ndi nkiti n’ala anyi. Ulo oru na-ahu maka mahadum ala anyi (NUC) kwuputara na kemgbe afo 2010, Steeti Imo kachasi nwe ndi oka mmuta, Ondo were n’esote ya, Anambra, Delta na kwa Kwara tupu Steeti ndi ozo. Dokita Okafor mechiri okwu ya site n’ikwu na orue n’ikpeazu ihe bu isi sekpu nti abughi na nna gi bu onye izizi na nke a ma o bu nke ozo, kama ihe onye nwere ike imeputa bu ihe a na-agbako.

 

Dokita Orji Uzor Kalu, aka chiburu Steeti Abia, n’ileba anya na NdiIgbo Nakwa Mmiri Ozuzo Eji Atu Ilu, soro ukpuru akuko mgbe ochie nke Naijiria banye na NdiIgbo ebe ejikotara ha onu ha n’agburu ndi ozo nke ha n’enweghi nhoro ozo. Maka nnabata ha nabatara agumagu  ndi ocha na kwa ijidesi okwa na otutu mpaghara onodu aku n’uba NdiIgbo ka mmiri degoro ahu n’udi di egwu site n’atumatu ogbugbu n’igwe site n’afo 1945 ruo afo 1966, nke butere agha na kwa ogbugbu n’igwe rute afo 2005. Ya bu, mmiri gara n’iru were na-ama NdiIgbo rukwa ma taa site n’ekenyeghi oke ruru ndi na akuru ngwa di n’ala anyi, na kwa e nweghi nnochite anya dika nke ndi ozo n’oru ndi ogba egbe, e nweghi oru dika ndi ozo n’okwa ndi isi ochichi ya na ulo ogbako ukwu ala anyi, tinyere udiri mkpagbu ndi ozo di iche iche. N’etinyeghi ihe ndi niile n’uche NdiIgbo g’etinyeriri echiche ahu Chineke nyere ha n’oru na kwa umu nwoke bara uru were luo ogu, ntachi obi na agba mbo ma merie ihe ndi a bu ogbata uhie gbara ya gburugburu.

 

Onye puru iche anyi bu Dokita Akanu Ibiam, nwoke nwere ugwu na nkwuba aka oto, onye obi umeala ya bu, ozurumba, onye ndu n’ezie na kwa ihe nye ndi niile gbara ya gburugburu; onye oru ahuike nwere ntinye uchu n’oru. Amuru ya n’ime ime obodo nọ ugbu a na Steeti Ebonyi, Dokita Ibiam nwere ozuzu, tolitekwa ma bilie buru aka na-achi mpaghara owuwa anyanwu nke Naijiria. Otinyere onwe ya n’oru na mbo NdiIgbo gbara n’oge agha na ntopu onwe n’agbu site na otutu mmegbu site n’ime ala Naijiria. O nwetara otutu ntunye ugo ma nwetakwa otutu nkwanye ugwu n’ala anyi na site na mba uwa ndi ozo n’afo kariri iri asato n’itolu nke ndu ya. Iji mee ka aha odogwu a puru iche digide, ọdụ ụgbọelu di n’Enugu na kwa ọgbọ egwuregwu mahadum nke Naijiria ka aguru aha ya. O bun woke ndi be ya huru n’anya n’ezie ma n’akwanyekwara ya ugwu.

 

N’ime NdiIgbo, Naijiria nakwa Odiniru, E. O. Eke tinyere alo na kama ikwalite ebum n’uche Biafra dika ufodu na-akpo oku ya ugbu a, NdiIgbo ga-enweta ebum n’obi ha nke oma site na nluko oru ha n’ime Naijiria. NdiIgbo ga-enweta ihe ha na-acho site n’igba mbo hu na goomenti Naijiria bu nke “ehiwere n’elu ikpe ziri ezi, onodu mnwere onwe na iwere mmadu niile n’otu ogo n’okpuru ochichi iwu nye mmadu niile.” Ya mere agbam mbo anyi niile kwesiri igbado ukwu n’inweta goomenti kacha mma na kwa ochichi onye kwuo uche ya nye. O bu site n’onodu di otu a ka NdiIgbo ga-eji nweta ezi ihe oma ndi ahu di ha n’ime na kwa ogo ha kwesiri ino n’ime obodo Naijiria.

 

Akwukwo akuko a rutukwara aka na ngalaba Erimeri NdiIgbo, Nka na Asusu Igbo. Na agba nke a, nkwadebe na usoro eji esi ofe ora bu nke egosiputara. Ngalaba Nka gosiputara akpuru akpu, otu n’ime aka oru kachasi tee aka n’ala Igbo. Malitere na mgbe gboo 1400 A.D, akpuru akpu ugbu a kachasi buru aka oru alapuru umu nwaanyi Igbo. Edemede a gunyere n’uju, usoro nkwadebe aja uro n’ihe ndi ozo so ya, okpukpu, icho yam ma na kwa ichekpo ya iji meputa udiri di iche iche na kwa oru ikwa nka ya. N’okpuru asusu Igbo, ilu iri abuo ka edeputara tinyere ntughari ya na bekee, n’ihe ha putara. Otutu okwu Igbo k’eweputara ohuru, egosiputara mkpuruokwu ohuru a biazie Maazi Chinedu Agbo were nri echiche obi o kporo Nsogbu Naijiria telaa ya.

 

Akwukwo akuko a mechiri okwu site n’ajuju onu agbara Chief Kingsley Onuora nke ulo oru nchekwa aku E-barcs di n’Abuja, ngosiputa eserese na kwa ufodu ihe mmasi eweputara n’ufodu ihe n’emegasi n’ime akwukwo nta akuko di iche iche. Ochicho mkpuruokwu Igbo sokwa, ewee were ebum n’obi ulo oru CIAC nke afo 2014 piachizie agba akwukwo akuko a.

 

Ya mere, anyi na-akpoku gi dika o na-adi na mbu ka iweputa oge leruo akwukwo akuko a anya, tapia ihe niile edere n’ime ya, tulekwa mpaghara asusu Igbo, kwochaa ya bu asusu ma tugbunye aro gi na mkpebi izoputa asusu anyi iga n’iru na-ereto ma na añachakwa. O buru n’obu ihe anyi ga-eme were zoputa ya bu asusu, Nka na Omenala, ka anyi gaa n’iru mee ya.

 

Anyi n’elegara anya mgbakwunye nke gi na kwa ntunye utu uche gi. Nke a ga-emezuru anyi ubochi.

 

Ndị  be anyị kunie nu, tetanụ n’ụra!

 

Ezeani Sir Dọkịnta J. Kanayo Okoye, KSM, KSS

Onye Mbipụta N’Ode Akwụkwọ