Igbo History Museum and Online Library

REMEMBER IT IS HAPPENING TODAY , FRIDAY 17TH OCTOBER, 2025

SEBIS 2.0 ABUJA ROADSHOW/TOWN HALL MEETING,

@ Top Rank Hotel Galaxy, Utako, Abuja, FCT.

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COME!!!!!! and hear and interact with the LEADERS OF NDI-IGBO, on how to remake Alaigbo.

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SEBIS Group

"Eze"

"Eze ndị Eze" (King of Kings)

Listen, the Igbo language does not have a word equivalent for "King."

Kingdom is the territory rule by a king. That shows that Kingdom is alien to the Igbo and the political structure of the Igbo had ndị ichie — elders of the land as decision makers through republican and democratic means. Nobody makes absolute rule and decisions for the Igbo.

A few Igbo communities that practiced what seems to be kingship leadership borrowed such from their neighbors — Benin Empire — who of the time — had their certain kind of civilization; and their influence escalated all and sundry.

Such Igbo communities had their own as Obi and not Ọba. Even with the Obi mimickly of the Benin leadership style with a central figure, they ensure the elders in council are often available in decision making. In absence of Obi, the elders in council preside over matters. Take Ọnịcha for instance.

Ndị ichie cannot be left behind and one figure will pass a decree. It never happened. They must deliberate and consult — that means the democratic process of the Igbo never departed from them despite the contact of leadership style from the Edo.

Such Igbo communities often claim Edo origin, even when we know they are Igbo. You find them among the Anịọma. In fact, Eze Chima offsprings.

This is a similar case with some people in proximity with the Ịgala, who were influenced by the Igala's system.

However, there's a problem with history. Our ancestors knew about it and had a saying: "ihe ọjọọ gbaa afọ, ọ bụrụ omenala."

Because you see that some things exist, doesn't mean they had been existing. I agree that culture is dynamic. It changes. However, I believe we should know how it used to be, before the changes take place. I'm conservative in my approach to research and cultural discourse.

Eze in Igbo language doesn't mean King. Eze is an expert in something. A professional. A guru.

Some argued that Eze Nri exist before the contact with the British colonists. They are right. But, did Eze Nri have political powers and leadership structure to enact decrees as seen in the context of kingship? Absolutely no. The system of Eze Nri was theocratic, and priestly leadership. The Nri were known for spiritual work— ịkpụ arụ— cleansing. Eze Nri in the pre-colonial setting wasn't functioning within the contextual system of Western definition of King.

However, Eze like mentioned above means an expert.

A great farmer who cultivates large yam, or owns Yam barns is known as Ezeji.

Another Igbo words that demonstrate expertise in yam farming are: "Diji" "Ọkaji."

"Ọkaa" means one who has demonstrated expertise in something. Ọkamgba is a champion in wrestling. Ọkaikpe is the modern Igbo word for a judge. From this derivation, the Igbo linguists have professor as Ọkankuzi, then doctoral degree holder as ọkammụta. The difference being that not everyone with a PhD is teaching in the University, therefore, cannot be addressed as professor. But anyone who has a PhD is already an expert in their fields.

In these two words, "ọkankuzi" and "ọkammụta", something stands out. Both nkụzi and mmụta are prefixed with "ọka".

Similarly, Eze is used to address certain roles and responsibilities in Igbo cultural expressions. Take for instance, "Eze Mmụọ." Eze mmụọ is seen as a professional diviner who could consult divinity, ndị ichie—ancestors, the spirit, etc. A great dibịa. Oje na mmụọ. I will argue that certain titles the Igbo Christendom give to their God through gospel songs aren't recent coinage but traditional titles that have bases in Igbo traditional belief systems. I am working on different stuff though.

Back to Eze mmụọ to mean a refined dibịa. But they are Eze. Why do we have Eze prexing mmụọ? If some of you want to translate it, you will say: "King of the Spirit."

This is not how translation works.

From the words I used in the outset of this article, the Igbo Bible translators used what's called substitution in translation when rendering certain words and phrases in Igbo. They also employed the theory of Dynamic Equivalence in translation studies.

This is why you will tell someone that Ekwensu doesn't mean Biblical Devil or Satan, they will tell you to shut up. Some will even call you an anti-christ for saying Ekwensu doesn't mean Satan or Devil. Ignorance!

The Igbo language has no word for Satan or Devil, because neither devil or Satan exist in Igbo lexicon and philosophy.

We do not believe that there's a bad figure somewhere who was chased down from heaven. Rather, we believe in the principle of duality: oke na nne. Mmụọ ọma na mmụọ ọjọọ (Ajọ mmụọ), ezigbo mmadụ na ajọ mmadụ, chi ọma na chi ọjọọ, nwoke na nwaanyị. If it's not good, it's bad. If it's not sweet, it's bitter. If it's not black it's white. This is how the Igbo work and think. This guides our ideology and worldview.

When the early Igbo Bible translators couldn't find a word for Satan or Devil, they adopted one of the Igbo spirits "Ekwensu" to substitute devil. There are people whose family name was Ekwensu. The spread of this name as evịl made their offsprings to change their family names which of course alter their traditions.

Similarly, Chukwu of Arochukwu was used to substitute Biblical God in those early translation.

Before, people would say: "Achọrọ m ije be Chukwu." They were not going to heaven, but Arọchukwu— to consult Ibini Ụkpaabi— which the British anthropologists would later classify as "long juju." When people dressed up to go to be Chukwu, they were referring to Arọchukwu. I can dedicate a full book on Arọchukwu: Arọ confederation and civilization.

You should read more of early postcolonial Igbo literature to understand certain things.

Eze, however, was a substitute of King. Alaeze was a substitute of Kingdom. What the Igbo had was kinship and not kingship. The ụmụnna, ndị ichie, ụmụada/ndị inyom were the leadership structures and powerful forces of the land. Family unit. Ezinụlọ is the foundation of leadership where diọkpara and nna lead. In the absence of nna, diọkpara takes the lead. And these oldest diọkpara are the elders of the community — ndị ichie nọ ndụ— they leads and make decisions.

Not to digress.

A similar word in the context of Eze coinage is Onyenweanyị— coined for "Lord".

Remember, Onyenweanyị is not a word but a sentence. Onye (pronoun) nwe (verb) anyị (first person plural—pronoun).

Some of these translations are ingrained in our brains, sometimes we argue certain things — thinking they were actually part of our core cultural existence. No, they were part of changes that occurred in our cultural history — and we should know about them

MEANING OF CHUKWU OKIKE ABIAMA.
Recently, there has been an increased use of the phrase "Chukwu Abiama" among our people. However, many, are unaware of its true meaning. This lack of knowledge is mainly due to the fact that they are not from Arochukwu.
Chukwu Abiama was the name given to the central god of Arochukwu.
Chukwu Abiama, meaning the god that reveals truth, played a significant role during the slave trade. The shrine that housed this god was like a supreme court in Arochukwu, where those found guilty were either dedicated to the gods or sold as slaves to the white people.
Some Igbos, who claim to be Jews, argue that Chukwu Abiama means God of Abraham, suggesting that Abiama is a distorted pronunciation of Abraham. This claim is seen as an attempt by these Igbos to rewrite Igbo history and strengthen their unfounded claim of Jewish ancestry, which is seen as disrespectful to the great Igbo tribe.
Firstly, Chukwuabiama does not mean God of Abraham. It is the name of the oracle at Arochukwu, specifically the Ibini Ukpabi shrine, where people go to consult Chukwu. This shrine is located in a place called Ovia Chukwu in Aro. Additionally, Abraham means "Father of multitude" in its original Hebrew, while Abiama is an Igbo word.
Chukwuabiama predates the arrival of Christianity in Igbo land. The term Abiama derives from the Aro word Abia/ibiam, which means "to divine," and Ama, which represents infinite knowledge/revelation (igba ama).
Therefore, Chukwu Abiama can be understood as the Great Spirit of Infinite Knowledge or Revelation. This God is believed to reveal all things infinitely, which is why people would consult the oracle to seek answers to their problems and settle disputes.
The Aro people established minor branches of the Chukwuabiama oracle throughout Igbo land, and through this, the name spread..
The name Abraham was first heard in what is today known as Nigeria in early 1840s ( about 183 years ago) when christian missionaries arrived in Lagos. The name Abraham was heard in Igboland as from 1902 when Christianity got to us.
The name Chukwu Okike Abiama had been in existence for many centuries before the arrival of Christianity and the name Abraham.
Flavian Iwuji PhD

Two FOOLISH things my people say to THEMSELVES:
1. "Ala wu otú":
Sooner or later we would realise that: "ala awughi otu". We are in reality, strangers ANYWHERE outside Igbo land. Bottom-line. If you keep saying 'ala wu otú' and you forget yourself na ala onye ọzọ, then along the line you would be roused from your sleep of death.
Recent events in Ghana and Lagos should clear all doubts. Change your name to non-igbo names?? Join their religion while ignoring your God given one?? inter-marry?? Deny you are igbo?? It changes nothing. Jews in Europe did all these. They adopted European names, many became Christians, many inter-married with Germans/Europeans. It didn't stop Kristallnacht, Pogroms and eventually the Holocaust. Jews were FORCED to eventually see the value of a homeland and are today defending it.
2. "Ebe onye bi ka ọ na wachi":
This is another foolish thing we tell ourselves. There is a reason we take our dead back home for burial against all odds. It's a person lost in a foreign land that says this to deceive himself. Jacob told his children: "When you leave this place eventually, exhume my bones and take it with you". Let us remember na "Ishi anyị adịghị a tọ na mba". This is our standard. Our Protocol . To say ebe onye bi ka ọ na wachi is to say your homeland is a disposable item. There is no happier moment for me than when If I am traveling by land I pass from Lagos State, through Ogun, Ondo and Edo States and then through to the first Igbo speaking Community in Edo State as we drive towards the Niger River Bridge. It's a priceless feeling that is difficult to describe. You get the feeling of 'Now I am at HOME'.
When Israel was in Egypt, many married Egyptians and assimilated, many worked in Pharaoh's bureaucracy and enjoyed Egypt's civil service. Some were made supervisors and foremen to supervise the enslavement of their own people in Egypt (sounds familiar isn't it?). When eventually Moses 'pulled' Israel out of Egypt, Those among them that were saying "Ebe onye bi ka ọ na wachi" were left behind and were assimilated into the Egyptian populace. NO ONE remembers them today. No one talks about them today. Not even as a footnote in history.
We MUST put the highest premium on our homeland as our host communities are doing to theirs. We MUST learn the positive lessons from what has happened in the past and what is happening NOW. That way we are prepared for what tomorrow may throw upon us. We should talk less and do a lot more to keep safe and secure in the face of adversity. Ka m bia kwa nu.
---Prof. Francis Duru.
——————————————————————
My Response to the above:
VERY IMPORTANT INFORMATION:
My sincere salute to Prof. Francis Duru for the would have been a masterpiece, IF ONLY he had done further research before arriving at his conclusion. And how do I mean?
My attention was drawn to the write up, ‘TWO FOOLISH THINGS MY PEOPLE (OF IGBO EXTRACTION) SAY TO THEMSELVES:’ by Prof. Francis Duru, and I have this contribution to make in that regard. It seems we, the Igbo elites of today for lack of time to study Igbo language, sayings, proverbs, and culture, make the fundamental mistakes of not applying our Igbo expressions more appropriately. It has become quite evident that even in our genuineness to correct others we make more irredeemable mistakes.
To set our record straight Prof., the first part of your essay ‘Ala wų otu’ is never found in the Igbo worldview. So, it was a new senseless thinking created by the some failed persons in their weirdest imaginations to comfort themselves when they don’t have enough to travel back home at Christmas holidays. The statement was not originally Igbo but concocted to balance ill feelings and bad emotions. Yet, I agree with you on the folly.
Also, ‘Ala wų otu’ has nothing to do with living comfortably in another man’s land and neither has it anything to do with inter-marriages with other tribes. It is the language of the poorest of the mind for some Ndi Igbo living outside Alaigbo.
On the number two, “Ebe onye bi k’o na awachi”. Contrary to the Professor’s perspective and understanding, the mantra is wrongly applied in his expressed views. The concept of ‘Ebe onye bi k’o na-awachi’ is specifically centered on maintenance and management, not building. Let’s look at the word ‘nmwachie’, ‘wachie’ of ‘fachie’. Nmwachi is devoid of setting up the foundation and or building. These Igbo words imply a window, ‘mpio’ remembering the broken ‘jolosi’ windows or broken louvre glasses or on the other hand, fence - ‘ogige’ which have already been built or constructed by the owner. Those words above make every Igbo occupant a mere tenant who should only be concerned with maintaining the facility he occupies and uses at the moment. Therefore, ‘Ebe onye bi k’o na-awachi’ encourages good tenancy, responsibility, good person and nothing more. Inventors of the phraseology never intended it as alternative to senseless abandonment of one’s home land.
Best regards.
Kyran Chukwuemeka Anene
Founding Coordinator, Umunnabuike; Principal/Curator, Igbo History Museum and Library

LETTER TO NDIGBO AROUND THE WORLD
Yoruba people, kindly pay attention
By Dr. Bọ́lá Adéwará


Ethnic profiling is a cancer to national unity and global coexistence. It breeds suspicion, fuels discrimination, and undermines peace among peoples. As it is wrong and dangerous to stereotype all Fulani as violent herdsmen or killers, it is equally unjust, and profoundly reckless, to label all Igbo people as criminals. Criminality has no tribal identity; it is an individual moral failure, not an ethnic characteristic.

I am compelled to raise this alarm because of the increasing global tendency to associate the entire Igbo ethnic group with crime, particularly in international spaces. Reports from countries such as Malaysia, China, Vietnam, South Africa, Kenya, and others often highlight the troubling actions of a few misguided individuals of Igbo origin. Sadly, these isolated incidents are now being weaponized to brand an entire race, one of Nigeria’s most industrious and accomplished ethnic groups, as inherently criminal. This is not only false, it is a tragic injustice.

Let it be clear: no race or ethnic group is immune from bad eggs. Every community has its share of lawbreakers. But to elevate the bad behaviour of a few individuals into a global narrative of condemnation against an entire people is not just unfair, it is dangerous.

I therefore call on Ohanaeze Ndigbo, all South-East governors, federal lawmakers of Igbo extraction, Igbo traditional rulers, community leaders, and cultural custodians to rise swiftly and boldly. This is no time for silence or strategic avoidance. When people remain silent in the face of public condemnation, that silence begins to sound like consent. If this negative profiling is not checked, the consequences for future generations of Igbos in the diaspora will be devastating, from visa restrictions to job discrimination, surveillance, exclusion from leadership opportunities, and even outright harassment.

There is a disturbing trend in some parts of the world, where law enforcement agencies and immigration officers openly target Nigerians of Igbo origin with suspicion and contempt. A recent video circulating online features a Malaysian police officer publicly declaring that "the people bringing drugs into Malaysia from Nigeria are the Igbos." This is a damning statement, true or false, it is a public relations disaster for Nigeria and for the Igbo nation. What is even more painful is that I have yet to hear a single response, condemnation, or strategic rebuttal from any respected Igbo leader or body. This is silence where there should be outrage.

Some of the cultural practices being exported to foreign countries by certain Igbo groups—such as the unregulated installation of Eze Ndigbo in foreign cities, may make sense within the context of Igbo culture and tradition. But when presented to people of other cultures, they can appear confusing, intimidating, or even threatening. Culture must be contextualized. It must be explained, engaged with humility, and lived with dignity, not with arrogance or braggadocio.

To every Igbo father and mother, to the sons and daughters on the Internet, this is not the time for ethnic chest-thumping or the exchange of insults. This is the time to own the narrative, to reclaim the name and dignity of your people. Explain your culture. Apologize for the excesses of the few. Denounce criminality boldly. Name it and shame it. Support efforts to identify and discipline those tarnishing the image of Ndigbo at home and abroad.

TO MY YORUBA BROTHERS AND SISTERS:
I urge restraint and wisdom. Do not join voices, whether from Ghana, South Africa, or elsewhere, in demonizing the Igbo race. The rivalry between Peter Obi and Bola Tinubu during the last elections must not be allowed to poison ethnic relations in Nigeria. Political disagreement should never become a tool for ethnic disintegration. Today it’s the Igbos; tomorrow it could be the Yorubas or the Hausas. If we allow ethnic division to fester, the enemies of peace and progress will consume us all. Unity is not optional, it is the lifeline of our fragile republic.

Let us not sell our brothers cheaply to external critics because of local politics. Let us not delight in the demonization of any Nigerian people because of past grievances or electoral defeats. Let us stand for truth, balance, and justice. Ghanaians, like every other nation, have their share of citizens involved in criminal activities abroad. Yet, they are not collectively condemned. Neither should Nigerians, especially the Igbos, be.

To the Federal Government of Nigeria: this is also your responsibility. Ethnic profiling against any group of Nigerians abroad must be met with swift diplomatic and legal response. Embassies must be proactive. The Ministry of Foreign Affairs must take ownership of Nigeria’s image abroad and demand respect for the dignity of all Nigerian citizens, regardless of tribe or origin.

But more importantly, Igbo leaders must not outsource this responsibility. You must not pretend it is not happening. You must not defend the indefensible. The legacy of your fathers, Dr. Nnamdi Azikiwe, Chinua Achebe, Cyprian Ekwensi, Flora Nwapa, Chukwuemeka Ike, Phillip Emeagwali, and countless other luminaries, calls for action. These men and women gave the Igbo race honour on the global stage. You must not let that legacy be drowned in silence and shame.

The time to act is now. Speak up. Stand up. Clean up. Reclaim your name. Defend your legacy.

Nigeria cannot rise when one of her pillars is broken. And Ndigbo cannot remain silent when the world begins to whisper, then shout, that their name is synonymous with crime. May it never be said of this generation that they allowed such a lie to take root.

Let truth be spoken, let wrongdoers be confronted, and let honour be restored.

SOUTHEAST TRADITIONAL RULERS COUNCIL ABOLISHES "EZE NDIGBO" TITLE FOR IGBO LEADERS IN DIASPORA

The Southeast Council of Traditional Rulers has officially abolished the use of the title "Eze Ndigbo" by Igbo leaders residing outside Igbo land. This decision was announced in a communique signed by His Royal Majesty, Eze (Dr.) E.C. Okeke, CFR (Eze Imo), His Royal Majesty, Igwe Nnaemeka Achebe (Leader), and the chairmen of the Traditional Councils of Enugu, Anambra, Abia, and Ebonyi States.

OFFICIAL RESOLUTION ON THE TITLE FOR IGBO LEADERS IN DIASPORA

The Southeast Council of Traditional Rulers appreciates the efforts of Igbo leaders in Diaspora in unifying Ndigbo and fostering peaceful coexistence with host communities. Their commitment to promoting Igbo culture and traditions is highly commendable. However, the council deems it necessary to provide clarity regarding the use of the title "Eze" outside Igbo land.

Clarifications on the Use of the Title “Eze”

1. “Eze” is a sacred traditional title exclusively reserved for recognized traditional rulers in the Southeast, as sanctioned by Igbo customs, culture, and state legislation.

2. A true “Eze” is enthroned and coronated by his community or kingdom following traditional rites, divinations, and sacred ancestral ceremonies.

3. An “Eze” must have a kingdom or community to govern. The title is not honorary or symbolic; it signifies rulership over a defined territory.

4. The “Ofo” is a symbol of authority bestowed upon a traditional ruler by his people, signifying his spiritual and cultural legitimacy.

5. The title of “Eze” cannot be conferred on individuals residing outside Igbo communities. It is not a political or ceremonial title but one deeply rooted in Igbo tradition and heritage.

Introduction of the Approved Title: "Onyendu Ndigbo"

To resolve the long-standing controversy surrounding the improper use of the title “Eze Ndigbo” outside Igbo land, the Southeast Council of Traditional Rulers has unanimously approved “Onyendu Ndigbo” (Igbo Leader in Diaspora) as the official designation for any Igbo leader in foreign lands or outside Nigeria.

All Igbo leaders in Diaspora are required to adopt this new title immediately. This directive extends to all official documents, signposts, letterheads, and public representations.

Implications of Non-Compliance

Failure to comply with this directive, especially after a competent court ruling on the matter, will be considered a serious act of defiance, misconduct, and disregard for Igbo traditional authority and judicial pronouncements. Compliance, on the other hand, will foster better recognition, reconciliation, and cooperation between Igbo leaders abroad and traditional/government authorities at home.

Final Words from the Southeast Traditional Rulers Council

The Southeast Council of Traditional Rulers welcomes all Igbo leaders in Diaspora into this new era of cultural unity and mutual respect. We extend our hand of fellowship to all Igbo leaders abroad and urge them to embrace this resolution for the collective growth and advancement of Ndigbo.

As custodians of Igbo heritage, we must work together to uphold the dignity of our culture and traditions, ensuring they are respected and preserved at all times.

Source:
1. Sahara Reporters – “South‑East Traditional Rulers Council Abolishes ‘Eze Ndigbo’ Title for Igbo Leaders in Diaspora, Approves ‘Onyendu Ndigbo’”

IGBO IS A NATION OF PEOPLE UNIQUE IN SEVERAL WAYS

Esteemed, the clear focus of Igbo History Museum and Online Library is Igbo education, research and development, cultural heritage and language. In this educational and self-consciousness project, we seek to bring first to Igbo people and largely to the world grand stage the wisdom of our ancestors richly expressed in Nsibidi writings, thriving folklores, stories, films, cartoons, mbem (songs), and more? And, how about Igbo history, education, culture, architecture, arts and music?

Our narratives will be retold in the rich old ways mixed in our today's digital reality to turn our old lifestyles into more interesting stories with the AI tools. Let's search out our stories, revive them, refine and post them here for both memories and education! Let's contribute in showcasing our heritage and legacies to the world by playing a part in recovering the Igbo identity.

Let's bring here anything in our personal and public archives for posterity. Yes, I know we have more. Think, there’s more to showcase.

Let’s use this medium to recall our historic past while capturing today’s beautiful lifestyles for the greater future of Igbo in several unique ways. Yes, we can rewrite our history in a more beautiful flowery language. And I mean using 'ilu Igbo' (Igbo adage and proverbs) to delight, paint vivid pictures about our heritage, as well as manage conflicts.

Nevertheless, we can talk about uli body and wall decoration art in newer ways that will regenerate businesses in our times. Enriching our history requires researching and writing on new discoveries about our home communities and bringing such knowledge to the world's awareness. I believe we still have such knowledge that made Igbo thick in those ancient times. In fact, so many topics are left unresearched, for instance, how did 'Nze na Ozo' in Igbo society come about? How did communities and towns across Alaigbo (Igboland) evolve? How about the community wars? We need deeper and lucid stories about the evolution and civilization of Igbo people. How and when did the new leadership style of Eze and Igwe emerge among the Igbo, contrary to the old knowledge that Igbo people were led, guided and administered by the Council of Elders and priestly seers? How and when did all that happen? Then again, what happened to our morals and how can we recover our true identity and self? How did our parents come about the native names we bear today and the Alaigbo we claim ownership of?

There's so much to do!

Let’s move forward and play our various parts for Igbo History Museum and Online Library team is documenting. Remember you CAN BE the next Professor Chinualumogu Achebe or Chimamanda, etc. Just keep researching, keep writing and keep posting.

Please, we are humbly reminded that book references and authors must be included for confirmation of facts before your submission is retained by THE IGBO HISTORY FACULTY.

Best regards.

Maazi Kyran Chukwuemeka Anene
Curator/Librarian, Igbo History Museum and Online Library

UMUNNABUIKE IN ACTION:

In my humble analysis of Professor Soludo’s strategy I have this to say. Yes, his government has used our idea of Umunnabuike at some point without consent but I am happy about its engaging in such idea as Umunna as proposed in our documents. This was a presentation we made to the Commissioner for Youth Development, Mr. Aghamba in July 2022 at Awka but, unhappy the idea was only used to share coconuts and palm seedlings. Whereas, the ideas were meant for youth engagement, development and women empowerment in our rural communities.

Again, in October 2023, I forwarded yet another two proposals on ‘Communication Strategies for Made in Anambra Goods and Smart Agro in 90 Days through the Commissioner of Industry’ yet there were no feedback till date. And, I really wonder what is going on.

Nevertheless, one his Commissioners said they are developing our youths in the tech sector to make Anambra a tech hub in Africa. Also, I learnt he is opening up some backward areas that have been neglected by the previous governments (his predecessors). At Amawbia, roads and bridges are going on according to a bank staff I met at Nnewi. That’s okay.

Here comes my point of note, creating a Dubai or Taiwan in the South East is no child’s play. Building a livable, secure and prosperous city in Anambra state where touts and criminals have taken over our land is daring. But, I would like to say, not in defense of the Government’s slow paced development that the level of insecurity in Abia State is in no way comparable to what Prof. Soludo faced when he assumed office. But today, with the exception of some places like Ihiala, Orsumoghu and fewer communities, we can go home quietly and move around unhindered. I would want to believe going by some events HE and his commissioner of industry and ANSIPPA have carried out last year that Prof Soludo is laying fundamental structures for the emergence of at least one mega city before his second term comes to an end (if only he comes back). So sorry I may be wrong but that’s my thinking.

Finally, if my thinking is in tandem with the Professor’s ideas, then his adventure will be likened to the palm tree which grows downwards for an upward of five to six years only to reach its maximum height within six months once it sprouts.

YES, Soludo may be displaying obsessive pride disorder but Anambra bu Nke anyi. So, we have no choice than to give him a chance and the support to actualize his promise to Anambra indigenes. Remember, it could be some other’s turn next time. But, most importantly, without our whole support he can do nothing.

Daalunu Umunnaa. On the mandate of Umunnabuike we shall stand!

Yours sincerely,
Kyran Chukwuemeka Anene
Founding Coordinator, Umunnabuike-Is-Cooperation and Secretary l, Anyanwu Connect Igbodum.

WAKING AND RISING UP WITH ANYANWU (THE SUN)

The name Anyanwu as the root name for the Igbo Commonwealth Business Enterprise ‘Anyanwu Connect’ was chosen for three (3) basic reasons.

1. Anyanwu in Igbo cosmology is Eye of Chiukwu that comes to show the light.

2. ⁠Anyanwu in creation is EKE, the creative force that gives life to the human person in the hand of the Almighty Chineke and Chiukwu (God). It is the greatest of the four pillars of Igbo Spirituality.

3. ⁠Anyanwu is the physical source of life. It is that energy that charges the spirit, body and soul daily into viable action for achievement. This is achieved first in our private daily victory in our morning devotions (prayers to God and igo oji ututu); and secondly in our public daily victory or live (as we launch out to our business places and offices to work for our daily meals and wages).

4. I boola chi means you are in life - alive and well. This is because we are now awake from the sleep which is a temporal death. So, when you awake and arise from the bed, you have conquered the odds and challenges that could have resulted in death in the context of ‘ogu abali eteka (The night is quite too long for evil things to happen to our lives). Therefore, Anyanwu comes to our rescue by the order of the Almighty Chineke to awaken us into life. As we arise, the soft lighting from Anyanwu (sunlight) welcome us back to life on the authority of the Almighty Creator who renews our lives every new morning and day.

Good morning to the Esteemed Directors of Anyanwu Connect Igbodum. Ka ubochi taa malu anyi nine mma!

Written by:
Kyran Chukwuemeka Anene
Secretary, Anyanwu Connect Group.
June 5, 2024.