FARE-THEE-WELL IN PERFECT, PEACEFUL REPOSE!
Though he had been in celebrated, acclaimed, public world-stage and view for, at least, the last forty-years, his appearance at the age of nine was like that of a meteorite – a Comet – unexpected as a flash! Now, he has disappeared just as he came - quickly and silently; and just as the world was getting ready to watch one more of his usually unique performances, which he had announced would be his last curtain-raiser. That was, in his last press conference, when he said: “See you in July”. By some stroke of fate, his last curtain-raiser came just at the nick of time! Was it the fulfillment of prophesy?
Michael Jackson’s choreography is the like of what is found only in the Dances of Igboland of Nigeria! For instance, in the 1950’s, there was a young boy – slim and strong - employed by one Patent Medicine Dealer, to sing and dance to draw crowds, to whom he would advertize and sell his medicines. His singing and choreographic displays were intricate and captivating, prancing all over the place.
His performances were so lithe and sleek that he was nicknamed: “Stinging Mosquito”; and his Dancing: “Ajasco”. In appreciation of his unique, untutored, performances, some people would toss one-penny or a three pence piece, to him, for himself. That was the end of it for that boy and his ilk because, the culture did not encourage making a profession of such a talent.
Though that art of selling patent medicines has been immortalized in a Nigerian Movie, yet the art was never up-graded to a professional entertainment status. The boy who, for obvious reasons, did not have much education, was able only to start a Patent Medicine Store, in one corner of Enugu - without the dancing, of course. The living he made out of the business was nothing to write home about.
Also, in the 1940’s, an unbeatable Dance for Boys, named the: “Etilogwu”, meaning: “Is Medicine/Magic Added?” which, (“Like Johnny Walker (Whiskey), born 1860, still going strong”), is still going ever strong, in its agility, rhythm, cohesiveness, unison, and creativeness; combining native original dancing choreography, acrobatics and aerobics. This is the dance that Dr. K. O. Mbadiwe, as Minister of Aviation, after negotiating a partnership of the Nigerian Airways with the Pan-American Airways in 1982, took to the US, with two royal trumpeters, on the maiden flight – Lagos to New York – which he captioned: “Operation Fantastic”.
And there is yet another Dance for men and women: the “Akwu N’eche Enyi”, which surfaced in the 1950s as a refinement of the ancient: “Ijele Masquerade Dance”. The name means that: “The Thicket Protects the Elephant”. The melody and powerful rhythm of the drumming, the eerie calls of the native flute and the regulated monotonous chiming of the metal gong in the music of this Dance, compulsively, prompts everybody to jump up and to start moving and dancing, in any way possible. Michael Jackson’s earlier performances had affinity with the quick, electric, choreography of Ajasco and Etilogwu Dances; while his Rehearsal Tapes of the 50 Nights World Show has a great deal of resemblance to the slower, mellow, relaxed steps of the: “Akwu N’Eche Enyi Dance”.
In all of these, one would ask: Did Michael Jackson ever have an opportunity to witness any of the performances of these Dances, as to observe anything from them? Or were the semblances of his dancing and choreography all natural, as they are to these Igbo Dancers?
There should be no wonder that Michael Jackson was in physical pains, from his dancing, most of his life? Watching him dancing, one would observe that his whole being – body, soul and intellect - was totally engaged, consumed and involved! He was completely focused in his singing, movements and rhythm, and unreservedly immersed and enwrapped in them. He reserved no energy; and spared no pains! I have always wondered: What gives him such energy and strength?
He performed for the old and young of all the races of humankind – good, bad, indifferent! For instance, in 1995, when he did the promotion for the Jackson-Five, it was my three-year old grand-daughter, who would always run to call me as soon as Michael Jackson appeared on the TV Screen; she would hail: “Gamma, Gamma, Mackey Jashin”.
He loved to perform, and loved the people for whom he performed! He lived for the satisfaction he derived from the practice of the Art of: Singing, Dancing and Entertaining; from people’s appreciation of his exhibition ns. He went to great lengths to satisfy his fans, and to keep their attention on him! He lived for and advocated compassion and love!
The Man in the Mirror was a thoroughbred genius! His life-style was exclusive, eccentric and enigmatic! He earned big, spent big, and gave away big! He did not keep what he earned for himself. He was very rich and powerful in life, in living, in loving and in giving! And it promises that he will be even richer and much more powerful in death! His children, family, friends and lineage would be fabulously and stinking-rich!
Thanks be to God, who created Michael Jackson, and gave him the parents and siblings he had! To my mind, his father was in his life just as an agent to perform the inevitable function of compelling him into action; just as Judas Iscariot was in the life of Jesus - to fulfill the prophesy of: Betraying Him! Thanks be to God, he did not say that he hated his father! Thanks be to God who made Michael the vehicle for such richness of talent, love and wealth that he was!
Thanks be to God that he left three children – hopefully, his biological offspring - who could be chips off the old block; or could learn to be, by training, what their father was! Thanks be to God for his legacies and their preservation, in indelible Videos, DVDs, and the like. Thank God for family, friends and employees, who would stand up for Michael Jackson, through thick and thin!
Thanks be to God for the Rehearsal Tapes of the 50-Days World Tour Show, which he had said would be the last Curtain Raiser for him; in which he was seen, performing for the last time, to be as lively, robust, and agile, as ever! Though these will make the memory of Michael Jackson physically palpable yet, even without them, he would live in the hearts and minds of the people who loved him, which is said to be not to die, but to live for ever!
Michael Jackson bowed out of the stage of this life when the ovation was loudest! He did not, and could not, wait to become an invalid – a bed-ridden, or brain-damaged, patient - in the wheel chair! At a time like this, people would wish that time could be pulled back, so that those things that were left undone, could be done; and those things that were done wrongly, could be righted. He was born to be great; and he became the greatest; attaining the title of: “King of Pop”. He ruled and reigned in the eyes, hearts and minds of the world! And there he will stay, forever, like the classics - Beethoven, Shakespeare, Einstein, Louis Armstrong, Nat King Cole, etc! He will be mourned; and his life and legacies celebrated, indefinitely!
Michael Jackson, Ga ije-gi nke-oma! Na-n’udo! Zue ike gi na-ndokwa! Ka emesia! Nodu mma! May the Angels of God receive your noble soul, and give you eternal rest, in perfect peace in the bosom of the Lord! Amen!!!
Did Obama under appreciate Michael Jackson?
My Dear Brother, President Barak Obama;
THERE MUST HAVE BEEN A MISTAKE OF UNDER APPRECIATION!
There must have been a mistake of under appreciation and understatement on your side,
about our brother, Mr. Michael Jackson, which will explain why you treated him with
such levity at his sudden death. To put it mildly, I was shocked as I am sure millions of
others were around the Globe, to hear of your very mild tribute to the memory of
Mr. Michael Jackson; and, above all, it was not even given by you, but in your behalf
by your press secretary.
It beats all imagination how you could have so under-rated the devastating blow of the
sudden death of the thoroughbred genius, and the mega legend called Michael Jackson, and under appreciated its enormity to the United States of America, the nation of African-Americans; the Black Race; and the whole world. The suddenness of Michael Jackson’s death must have shaken the Rock of Gibraltar!
What could have been responsible for your under-estimation of Mr. Michael Jackson’s worth
and impact in the United States, and in the world, for blazing the trail, first and foremost, for
you? Was it political correctness? There does not seem to be any reason for your coldness for
the devastating news, as both of you share the same position and lime light in the world.
For instance:
i. Both of you are of the Black Race – exploited, hated, discriminated, persecuted and profiled;
ii. He was the first of the kind – even before Dr. Martin Luther King Jr. - in blazing trails;
raising bars; breaking barriers; crossing boundaries; building bridges; mixing the grill;
making the USA the real melting pot that she is supposed to be:
He in music, compassion, humanitarian giving and entertainment; and
You - in education, patriotism, community development and politics;
iii. He - being the first ever human being to be acknowledged in breaking stone-wall barriers for
the Black Race; and being, unequivocally, accepted by all the races of humankind, in all the
Nooks and Crannies of the world, before you!
iv. Take a look at the spontaneity of the overwhelming outpouring of:
sheer love for you and the jubilation all over the world at your winning the Presidential
Election; and the inestimable love for Michael Jackson, the seas of the appreciation of his
music and dancing in his lifetime, and the continuous cascading of the celebration of his life;
even much more than a million-fold at his death!
I believe that the whole world is waiting to hear from you, about your own personal feelings
and tribute to Mr. Michael Jackson – giving him the honor that is due him - the super mega
talented, chock-ful’o-meaning lyricist; the shy, soft-spoken icon; but a high-pitched, sonorous,
never-to-be equaled, unbeatable singer; perfect dancer-choreographer; mega-super actor;
most brilliant, dazzling star; great friend; the man in the mirror; the compassionate and giving
legend – the replica of whom – like Beethoven and Shakespeare - may never tread this earth
again!
Oyibo E. Odinamadu (Mrs.)
THERE MUST HAVE BEEN A MISTAKE OF UNDER APPRECIATION!
There must have been a mistake of under appreciation and understatement on your side,
about our brother, Mr. Michael Jackson, which will explain why you treated him with
such levity at his sudden death. To put it mildly, I was shocked as I am sure millions of
others were around the Globe, to hear of your very mild tribute to the memory of
Mr. Michael Jackson; and, above all, it was not even given by you, but in your behalf
by your press secretary.
It beats all imagination how you could have so under-rated the devastating blow of the
sudden death of the thoroughbred genius, and the mega legend called Michael Jackson, and under appreciated its enormity to the United States of America, the nation of African-Americans; the Black Race; and the whole world. The suddenness of Michael Jackson’s death must have shaken the Rock of Gibraltar!
What could have been responsible for your under-estimation of Mr. Michael Jackson’s worth
and impact in the United States, and in the world, for blazing the trail, first and foremost, for
you? Was it political correctness? There does not seem to be any reason for your coldness for
the devastating news, as both of you share the same position and lime light in the world.
For instance:
i. Both of you are of the Black Race – exploited, hated, discriminated, persecuted and profiled;
ii. He was the first of the kind – even before Dr. Martin Luther King Jr. - in blazing trails;
raising bars; breaking barriers; crossing boundaries; building bridges; mixing the grill;
making the USA the real melting pot that she is supposed to be:
He in music, compassion, humanitarian giving and entertainment; and
You - in education, patriotism, community development and politics;
iii. He - being the first ever human being to be acknowledged in breaking stone-wall barriers for
the Black Race; and being, unequivocally, accepted by all the races of humankind, in all the
Nooks and Crannies of the world, before you!
iv. Take a look at the spontaneity of the overwhelming outpouring of:
sheer love for you and the jubilation all over the world at your winning the Presidential
Election; and the inestimable love for Michael Jackson, the seas of the appreciation of his
music and dancing in his lifetime, and the continuous cascading of the celebration of his life;
even much more than a million-fold at his death!
I believe that the whole world is waiting to hear from you, about your own personal feelings
and tribute to Mr. Michael Jackson – giving him the honor that is due him - the super mega
talented, chock-ful’o-meaning lyricist; the shy, soft-spoken icon; but a high-pitched, sonorous,
never-to-be equaled, unbeatable singer; perfect dancer-choreographer; mega-super actor;
most brilliant, dazzling star; great friend; the man in the mirror; the compassionate and giving
legend – the replica of whom – like Beethoven and Shakespeare - may never tread this earth
again!
Oyibo E. Odinamadu (Mrs.)
RURAL ELECTRIFICATION PROJECT OF ABATETE
AN ACCOUNT OF THE EFFORTS OF THE ABATETE TASK FORCE GROUP ON DEVELOPMENT, BY OYIBO E. ODINAMADU, MON., B.A., M.A., KSC.
Some of you must have heard of the Organization called: The Abatete Task Force Group On Development, TASK FORCE, in connection with the Rural Electrification Project of Abatete.
It was in the later part of 1986 that the Government of the old Anambra State appointed my humble self as a member of the Anambra State Rural Development Board. I was assigned to the Committee for Rural Electrification, and the information was broadcast over the Radio and Television. Then just after Christmas of 1986, while I was still at Abatete, a delegation of the Abatete Youth Association (AYA), Jos Branch, came to me and requested an appointment for their chairman. The appointment was fixed for later that morning.
They came back as scheduled with their Chairman, Mr. Godwin Chianumba. He stated that they were the only Organization of Abatete people, anywhere, which had the membership of indigenes from all the four Quarters of Abatete. He also stated that the project their organization had in mind for Abatete was that of Rural Electrification. He requested to know what I could do to help them achieve that purpose.
I congratulated them on their large mind in keeping Abatete together, and in choosing such a gigantic project. I offered to do anything, within my reach, to help them reach the goal for the whole community. However, I expressed the feeling that they would be unable to handle the Project alone. I, also, said that, in any case, we would have to summon a meeting of some key persons, from all the Quarters of Abatete, to introduce the idea. They accepted the suggestion. Therefore, we scheduled a meeting to take place before New Year’s Day. We invited as many people as possible, including H.R.H.Igwe P. U. Mkpume, Eze Edeogu 1 of Abatete. All the people invited responded, including the Igwe, who continued to be very much interested and supportive of the Project, and attended the meetings quite often.
Invitations were spread wider for the next Meeting. More people attended, and were also very much interested in the Project. Then, it was decided that the organization would be named as a group that has come together to take on some community development tasks for Abatete, hence the name: ABATETE TASK FORCE GROUP ON DEVELOPMENT. My humble self was, unanimously, elected the Chairman, and some other officers were also so elected.
Membership was open to all Abatete men and women, as well as their sons and daughters anywhere, without any limitations. The meetings were always very well attended and punctually, too. Almost every Abatete man, Ono n’uno na ono n’ofia, attended the meetings at one time or the other. It was decided that we would not operate by the four Quarters system of Abatete. We, therefore, appointed or elected people at randomly, by consensus, not mentioning their Quarters, and only on merit and recognizable ability to do the job. We also insisted on a deep sense of responsibility and accountability.
SURVEY MAP
Subsequently, we learned from the Ani Associates, who were supervising the work of the Contractors, the Brown Bovery Company of Germany for Government, told us that it would be necessary to produce a Survey Map before anything else. The AYA (Jos Branch) provided the N20,000.00 (twenty thousand naira) for the Survey Map, which was paid to Ani Associates for the job. Following that, the Organization decided to do a launching at home to introduce the Project to the people in general, and to begin to raise Funds for it.
A TOUR OF NIGERIA
However, it was also decided that, first of all, a tour of Nigeria would be undertaken to meet with all the Abatete indigenes, everywhere we would go. But before the delegation set out, it came to our attention that the Government of Anambra State had published an order in The DAILY STAR requiring every town or community in the State to inaugurate a Development Organization, before a certain dateline, and that any community that defaulted would be penalized. The delegation, therefore, had to carry the news of the Rural Electrification Project and the Survey Map, as well as the information about the Government order, with copies of the Newspaper publication, to all the places we went. The delegation which traveled to Jos, Kaduna, Lagos, Aba, Onitsha, Enugu, etc. was very well received everywhere and had very successful and productive meetings with them. They all approved of the Project, the coming together and the launching for funds.
LAUNCHING FOR NI,000,000.00 FOR EXTENSIONS
The date of the Launching was fixed for 27th March, 1987 at the grounds of the Abatete Community Hall. The occasion was very well attended by people at home and from outside. People at home were requested to bring their Dance Groups. It was a very big occasion and a good one for new policies, reunions, new contacts and renewals of associations and friendships. That occasion also brought Igwe Mkpume, Eze Edeogu 1, and all the Ndi Ichie and Abatete together, for the first time. He sat with all the Ndi Ichie, shook hand, exchanged pleasantries, received and prayed over Kolanuts, Igo Oji, for Abatete as a whole, broke the kola nut, and everybody ate of them. He also poured libation for Abatete and everybody also drank from it.
THE ADDRESS OF WELCOME
Following those ceremonies, the Task Force Group On Development presented an Address of Welcome to the Igwe and the Igwe in Council, the distinguished guest Ndi Igwe, dignitaries, VIPs and all the people assembled for the Launching. In the Address, we asked whether Abatate, men and women, whether they would like to come together now, as a body, under one name, as a necessity for peace in the town, and the good of the people? And there was a very big, unanimous, thunderous and resounding acclamation and shouts of E-E-YE-OO!, YES! YES! YES!, KWUSIE-YA-IKE-OOO! and of the beating of drums, blowing of flutes, horns, whistles, elephant tusks, etc and of singing and dancing, which took quite sometime to cool down.
We went on to tell them that the purposes for the Launching were: One, to request Abatete to leave behind and forget whatever caused the face-off among the people and the quarters, as it is said that: Iwe nwanne n’ewe n’ulu, na ona ewero na okpukpu! Two, to look forward to the future and seek for peace and development and growth; proceeded to tell them about the Rural Electrification Project, hence this Launching for Fund Raising. Three, that the coming together would also be to fulfil the current requirement of the Government that every town or community should inaugurate a Development Organization within the time specified, or be penalized. There also followed a deafening round of ovation and acclamation!
AND THE PEOPLE SAID: LET THERE BE LIGHT!
Thereafter, the Launching started. Ichie Idi Etokwudoaku B.O.Obiefuna and Mrs. Odoziaku Obiefuna, chairmaned the occasion. HRH Igwe P.U.Mkpume, Eze Edeogu I of Abatete and HRH Mrs. Mkpume were the chief guests of honor, while the Obi of the four Quarters and their wives (Ndi Odoziaku) were the co-chief guests of honor. Then all the Ndi Ichie and their wives (Ndi Odoziaku); the guest Ndi Igwe, all the dignitaries and VIPs supported the chairman. Eventually, everybody present was pronounced a dignitary and a very important person, and supporter of the chief guests of honor and of the chairman, from wherever they were. This announcement was also very jubilantly received.
Engr. Chief Dom. Ekesi and Chief, Mrs. Ekesi were the Chief Launchers, and kicked off the donations with N50,000.00 (fifty thousand naira)(N40,000.00 (forty thousand naira)& (N10,000.00) (ten thousand naira), respectively. This drew a very big and tumultuous ovation and excitement. Nearly, N300,000.00 (three hundred thousand naira) was raised on that day, and more donations kept flowing in later from home and outside. The community went agog in celebrating an occasion that offered something to write home about.
MASS MEETING AND THE BIRTH OF THE ADO!
The day after the Launching, being the 28th March, 1987, a Mass Meeting of Abatete was convened at the Community Hall and The Task Force Group decided that Ichie Idi Etokwudoaku B.O.Obiefuna, the Chairman of the Launching, should also chairman the Mass Meeting. And he did, and it was very big success.
While we were at my house taking account of the contributions and doing a post mortem of the Launching, I was sent for three times by the Mass Meeting, through the emissary, Monsignor O.P.Achebe, to ask me: One, to attend the Meeting; Two, or to
confirm whether the Organization would be named as an Association or as a Cultural Organization; Three, or to come to take up the post of Secretary of the new Organization. I, respectfully, declined all the invitations on the grounds that I could not leave the job on hand to attend the Meeting. I could not also combine the responsibilities of the Secretary with that of the Chairman of The Task Force Group. However, I sent them a reply to the enquiry that, according to the Government publication, the Organization to be established should be a ‘Development Organization’. I also sent them a copy of the Newspaper publication.
I went on to suggest that Engr. Dom Ekesi be elected to the post of President. My reasons being that: One, even though he had been very skeptical about any good out of the coming together of Abatete again in one Organization, judging from some past experiences, he had continued to support all the moves to come together. Two, since he and his wife had responded so very well at the launching, I believed that, with that kind of commitment, they would not let the new Organization falter, as it is said that: a piece charcoal fire given to a child in his hand would not scotch him, Na Oku Agunyelu Nwata N’aka Ana ruro ya! And I also felt that: Three, if he allowed the Organization to fail, the weight of it would be on him. Surely, he was elected and he demonstrated that he was equal to the task.
CONTRIBUTIONS TO GOVERNMENT FOR RURAL ELECTRIFICATION
Subsequently, the Government announced the policy of some payments by Communities, which were desirous of having the benefit of its Rural Electrification Project. Abatete was billed the sum of N1,000,000.00 (one million naira). In order to raise the money, graded contributions by all men and women, at home and away from home, were called for. There was an unprecedented response, and well over N1,000,000.00 (one million naira) was raised for the Electrification Project. And Abatete was the first community in the State to raise and make any payment, and to the tune of the sum of N1,000,000.00 (one million naira) to the Government of Anambra State.
Long before the Abatete Task Force On Development came into existence, Mr. Paul Anyaefiena, in his position as the Permanent Secretary of the Ministry of Works, had rearranged the list of applications for the Electrification in alphabetical order in his office. Therefore, Abatete came first on the list and Awkuzu, my hometown, the second. Abatete also being the first community to deposit the required amount of money with the Government would have been the first to be served. However, the Commissioner for Works at that time pushed in his hometown before Abatete. However, the work of erecting poles and reticulation started in Abatete in 1989. And with the intermittent periods of waiting for the Government Budget to take effect and the arrival of the BBC materials from overseas, the works at Abatete was finally finished with the switching on of the lights in December, 1992.
Abatete was initially allocated ten transformers. The Task Force Group tried to share these Transformers equitably to the four Quarters. But the Ani Associates and the BBC who had toured Abatete with us and had taken notes of their criteria for the installation of transformers in any community in which they worked, submitted their recommendations to the Government about the reticulation and the placement of the Transformers without taking into consideration our suggestions and recommendations to them.
When we protested, they told us that what mattered was that Abatete would be hooked on to the National Power Grid and that extensions could go on indefinitely. But at home, everybody wanted to be served at the first connection of the light. Without that, most people felt that there was unsatisfactory distribution of the transformers. The policy of the Ani Associates and the BBC took into consideration only establishments like: Secondary Schools, Markets, Hospitals, Maternity Homes and Orphanages, Factories and Industrial Areas, Town Halls, Churches, Igwe’s Palace, as well as Government Establishments such as: Post Offices, Hospitals, Secondary Schools, etc. But they did not consider such places as private residences of important personalities.
We had been promised a free gift of a transformer, by the Commissioner for Works and Utilities, with whom we worked, when we have paid the final N100,000.00 (one hundred thousand naira), as a consolation for the commitment and diligence of the community for being able to collect and pay the full billing. That transformer, if secured, would have been placed strategically to serve the Abatete General Hospital and Umudunu village of Agbaja Quarters. But there was a great deal of controversy about the placement of the Transformers in the town, to the extent that there was delay in collecting the last N100,000.00 (one hundred thousand naira). Then, at that time it was eventually collected and paid to the Government, the Administration had changed hands and the Commissioner with whom we worked had left. And, even though we paid the outstanding amount, we could not hold anyone responsible for the oral promise of a free gift of a transformer made by a functionary who had left office.
Because everybody was not served at the first connection of light in the town, any further decisions by the Task Force about how extension lines should be controlled, approved and constructed, and the light distributed, were not adhered to. There was such a general scrambling and cannibalization of the lines, by hooking on to the high tension lines, stepping down on low tensions and the extension of lines to the houses of people who have not even redeemed their pledges or paid the required fees, that most of the transformers were overloaded, and they started to burn out. Such state of affairs created disorderliness and indiscipline, giving rise to the problems of repairs and replacement of transformers and the lines.
OTHER EFFORTS OF THE TASK FORCE GROUP:
WATER PROSPECTING
While the Task Force was waiting for the Electrification work to start, we undertook some other jobs in the interest of the town. We engaged a Water Prospecting Engineering firm, to help us locate some water tables at Abatete. They located three areas from where it would be possible to tap water – Odida, Ekeagu and Ogbu. And they reported that the one that could produce water for all parts of Abatete would be a borehole at Ekeagu due to the gradient of the topography. Nevertheless, it was decided that the project was for the cooler and only to be pursued after the Electrification.
ROAD TARRING: A THOROUGHFARE FOR IDEMILI
The Idemili Local Government had a project to tar a road in Abatete, which is already a thoroughfare and the shortest route for commuters in Idemili. The Road is to connect two already existing tarred roads. The LGA Engineer carried out inspections and decided on the road leading from Afoigwe through Adazi, Ogidi to Ezi Udokwu, Abatete to Ekeagu. He also decided on another road leading from Ugwu Nwasike, Ogidi to Abatete through Ezi Udokwu to Ekeagu to Alor, which had been tarred. The first road selected happens to be the one that passes in front of my house to connect Ezi Udokwu, and then to Ekeagu.
There was effort on the side of Ogidi people to have the road building start from the Afoigwe end. But the LGA Engineer decided otherwise on the grounds that much of the land from Afoigwe end was uninhabited area before reaching where people lived. Therefore, the first phase of the project was started from Ezi Udokwu end, past my house and stopped just after Mr. Jeremiah Chukwudebelu’s residence when the materials for the first phase was exhausted. In fact, the culverts, which had not been completed, cause a great deal of flooding and erosion problems for Mbala Ifite.
IDEMILI GENERAL HOSPITAL AT ABATETE
There was also an Hospital Project donated to the Government of Anambra State by a Spanish Consortium. The Government decided to build the Hospital in Idemili Local Government Area. And the Project was brought to Abatete, through the instrumentality of Sir P.E.Chukwura, as the mentor of the then Governor of Anambra State, Ifeanyichukwu Madueke.
The Task Force Group became interested in the Project from contacts with the Ministry of Health. We also got involved in the struggle for the ownership of the land on which the Hospital was to be constructed – Abatete or Ogidi. However, it was established that the land belonged to Umudunu, Abatete, but Ogidi was not satisfied. The Task Force Group was also involved in the pressure to have the construction started, the Hospital equipped, staffed and opened and also to start rendering unimpeded services to the people. The Hospital did start to run satisfactorily, serving the whole of Idemili area and beyond, until the Chief Security Officer, Mr. Obumse of Abatete, died suddenly. Then a series of armed robbery and vandalization descended on the Hospital and rendered it useless.
RECONSTRUCTION OF THE TELECOMMUNICATIONS SYSTEM
Another project that the Task Force took interest in was the reconstruction of the Telecommunications System in the town, one of the installations of which is standing at the junction of Ezi Udokwu and the road leading from Afoigwe, past my house, and the road to Achala. The BBC had discussed in my presence about so many telecommunications lines or water pipelines they observed, which were cut or broken by road builders while they were digging for the road. They lamented how some infrastructures that had been financed, built and put into service for the people were being damaged and rendered useless by contractors who were also paid by the same Government to establish another infrastructure, etc
A MARBLE WALL FOR IMMORTALIZING COMMUNITY DEVELOPMENT DONORS
One other project the Task Force Group considered undertaking later was that of erecting a marble wall in the Community Hall on which would be recorded, for posterity, the name of every donor, and the amount he/she contributed to the Electrification and other Projects, no matter how big or small the donation, as an encouragement for people to give. There was also the thought of issuing certificates to every donor for keepsake as a legacy to their children and families. The certificates had actually been printed for the Electrification Project but not issued.
THE ESTABLISHMENT OF ABATETE COMMUNITY BANK
Then came the establishment of the Abatete Community Bank. Mr. Kamnayo Emekekwue came to me with a document from someone in Government, which sets out the guidelines for setting up Community Banks. He said that the person had asked him to request me to summon a meeting of Abatete indigenes for the purpose of establishing one for Abatete. I agreed to summon an Ad Hoc Meeting but not at my house at Abatete, since it was becoming rather a scandal that every thing that was going on at Abatete was converging on, and revolving around me, and at my house. I, therefore, asked Barrister Igboamalu Okoye to let us hold the Meeting at his house, and he agreed.
Most of the few people I invited came. I attended the Meeting with the Project Coordinator of the Task Force Group and convened the Meeting. After introductions, I stated the subject of the Meeting and why we were meeting at that venue. I thanked Barrister Igboamalu Okoye for allowing the use of his residence as the venue, and proceeded to nominate Engr. Dom Ekesi, as the President-General of the ADO, to chairman the Ad Hoc Meeting. And he did. At the Meeting, Protem Officers were elected but no woman was included.
MY ASSESSMENT OF THE WORK OF THE TASK FORCE
My overall assessment of the involvement the Task Force Group in the community development of Abatete is that it achieved the purposes it set out to very, very well. I am infinitely happy for two reasons. First, there was the wide opportunity I had in getting to meet, work with and know more people, big and small, high and low - some of whose contact I would treasure for life. Secondly, I would forever be happy and content for the singular opportunity I had to be involved, and instrumental in bringing the Anambra State Rural Electrification Project to Abatete. And I thank God!
APPRECIATION
Mr. President, I seek your permission to use this opportunity to pay tribute to HRH Igwe P.U. Mkpume and all the Obi and Ndi Ichie of Abatete, Ndi Ide and all the titled men and women, and the generality of the people for their interest and support for the Projects of the Task Force Group. I wish also to pay tribute to all the officers, members, patrons and supporters of the Task Force Group, for their interest, encouragement, seriousness of purpose and tenacity in pursuing the Projects to their very successful end.
Please forgive me not attempting to name everybody individually, as I am bound to make some mistakes or to leave off some.
But I must mention a few, in particular, Engr. Ephraim Okey Anyaegbunam without whose help I would not have been able to go round Abatete, the AYA (Jos Branch), the Secretaries, Finance Officers and the other Officers and Patrons of the Task Force Group, as well as some individuals, especially Ichie Okaka Akuchukwu M.N. Chukwuma, Ichie Idi Etokwudoaku B.O. Obiefuna, Mr. Emma Chikeluba, the Oganiru Age Grade, Mrs. Eliza Agugo, Ogboanyi Tommy Obiefuna, Dr. Emeka Aroh, to name but a few, who were very, very magnanimous to me. May God bless all of you abundantly!
I wish also to pray for the eternal repose of the souls of HRH Igwe P.U Mkpume and HRH Odoziaku Mrs. Mkpume, and all those among the people who have received the higher call, to rest in perfect peace with the Lord. Amen!
ABATETE NA EKENEM UNU-O-O-O! ONYE NWELI UNU NWELI MADU-O-O-O-! ONYE NWELI UNU NWELI MADU-O!
Some of you must have heard of the Organization called: The Abatete Task Force Group On Development, TASK FORCE, in connection with the Rural Electrification Project of Abatete.
It was in the later part of 1986 that the Government of the old Anambra State appointed my humble self as a member of the Anambra State Rural Development Board. I was assigned to the Committee for Rural Electrification, and the information was broadcast over the Radio and Television. Then just after Christmas of 1986, while I was still at Abatete, a delegation of the Abatete Youth Association (AYA), Jos Branch, came to me and requested an appointment for their chairman. The appointment was fixed for later that morning.
They came back as scheduled with their Chairman, Mr. Godwin Chianumba. He stated that they were the only Organization of Abatete people, anywhere, which had the membership of indigenes from all the four Quarters of Abatete. He also stated that the project their organization had in mind for Abatete was that of Rural Electrification. He requested to know what I could do to help them achieve that purpose.
I congratulated them on their large mind in keeping Abatete together, and in choosing such a gigantic project. I offered to do anything, within my reach, to help them reach the goal for the whole community. However, I expressed the feeling that they would be unable to handle the Project alone. I, also, said that, in any case, we would have to summon a meeting of some key persons, from all the Quarters of Abatete, to introduce the idea. They accepted the suggestion. Therefore, we scheduled a meeting to take place before New Year’s Day. We invited as many people as possible, including H.R.H.Igwe P. U. Mkpume, Eze Edeogu 1 of Abatete. All the people invited responded, including the Igwe, who continued to be very much interested and supportive of the Project, and attended the meetings quite often.
Invitations were spread wider for the next Meeting. More people attended, and were also very much interested in the Project. Then, it was decided that the organization would be named as a group that has come together to take on some community development tasks for Abatete, hence the name: ABATETE TASK FORCE GROUP ON DEVELOPMENT. My humble self was, unanimously, elected the Chairman, and some other officers were also so elected.
Membership was open to all Abatete men and women, as well as their sons and daughters anywhere, without any limitations. The meetings were always very well attended and punctually, too. Almost every Abatete man, Ono n’uno na ono n’ofia, attended the meetings at one time or the other. It was decided that we would not operate by the four Quarters system of Abatete. We, therefore, appointed or elected people at randomly, by consensus, not mentioning their Quarters, and only on merit and recognizable ability to do the job. We also insisted on a deep sense of responsibility and accountability.
SURVEY MAP
Subsequently, we learned from the Ani Associates, who were supervising the work of the Contractors, the Brown Bovery Company of Germany for Government, told us that it would be necessary to produce a Survey Map before anything else. The AYA (Jos Branch) provided the N20,000.00 (twenty thousand naira) for the Survey Map, which was paid to Ani Associates for the job. Following that, the Organization decided to do a launching at home to introduce the Project to the people in general, and to begin to raise Funds for it.
A TOUR OF NIGERIA
However, it was also decided that, first of all, a tour of Nigeria would be undertaken to meet with all the Abatete indigenes, everywhere we would go. But before the delegation set out, it came to our attention that the Government of Anambra State had published an order in The DAILY STAR requiring every town or community in the State to inaugurate a Development Organization, before a certain dateline, and that any community that defaulted would be penalized. The delegation, therefore, had to carry the news of the Rural Electrification Project and the Survey Map, as well as the information about the Government order, with copies of the Newspaper publication, to all the places we went. The delegation which traveled to Jos, Kaduna, Lagos, Aba, Onitsha, Enugu, etc. was very well received everywhere and had very successful and productive meetings with them. They all approved of the Project, the coming together and the launching for funds.
LAUNCHING FOR NI,000,000.00 FOR EXTENSIONS
The date of the Launching was fixed for 27th March, 1987 at the grounds of the Abatete Community Hall. The occasion was very well attended by people at home and from outside. People at home were requested to bring their Dance Groups. It was a very big occasion and a good one for new policies, reunions, new contacts and renewals of associations and friendships. That occasion also brought Igwe Mkpume, Eze Edeogu 1, and all the Ndi Ichie and Abatete together, for the first time. He sat with all the Ndi Ichie, shook hand, exchanged pleasantries, received and prayed over Kolanuts, Igo Oji, for Abatete as a whole, broke the kola nut, and everybody ate of them. He also poured libation for Abatete and everybody also drank from it.
THE ADDRESS OF WELCOME
Following those ceremonies, the Task Force Group On Development presented an Address of Welcome to the Igwe and the Igwe in Council, the distinguished guest Ndi Igwe, dignitaries, VIPs and all the people assembled for the Launching. In the Address, we asked whether Abatate, men and women, whether they would like to come together now, as a body, under one name, as a necessity for peace in the town, and the good of the people? And there was a very big, unanimous, thunderous and resounding acclamation and shouts of E-E-YE-OO!, YES! YES! YES!, KWUSIE-YA-IKE-OOO! and of the beating of drums, blowing of flutes, horns, whistles, elephant tusks, etc and of singing and dancing, which took quite sometime to cool down.
We went on to tell them that the purposes for the Launching were: One, to request Abatete to leave behind and forget whatever caused the face-off among the people and the quarters, as it is said that: Iwe nwanne n’ewe n’ulu, na ona ewero na okpukpu! Two, to look forward to the future and seek for peace and development and growth; proceeded to tell them about the Rural Electrification Project, hence this Launching for Fund Raising. Three, that the coming together would also be to fulfil the current requirement of the Government that every town or community should inaugurate a Development Organization within the time specified, or be penalized. There also followed a deafening round of ovation and acclamation!
AND THE PEOPLE SAID: LET THERE BE LIGHT!
Thereafter, the Launching started. Ichie Idi Etokwudoaku B.O.Obiefuna and Mrs. Odoziaku Obiefuna, chairmaned the occasion. HRH Igwe P.U.Mkpume, Eze Edeogu I of Abatete and HRH Mrs. Mkpume were the chief guests of honor, while the Obi of the four Quarters and their wives (Ndi Odoziaku) were the co-chief guests of honor. Then all the Ndi Ichie and their wives (Ndi Odoziaku); the guest Ndi Igwe, all the dignitaries and VIPs supported the chairman. Eventually, everybody present was pronounced a dignitary and a very important person, and supporter of the chief guests of honor and of the chairman, from wherever they were. This announcement was also very jubilantly received.
Engr. Chief Dom. Ekesi and Chief, Mrs. Ekesi were the Chief Launchers, and kicked off the donations with N50,000.00 (fifty thousand naira)(N40,000.00 (forty thousand naira)& (N10,000.00) (ten thousand naira), respectively. This drew a very big and tumultuous ovation and excitement. Nearly, N300,000.00 (three hundred thousand naira) was raised on that day, and more donations kept flowing in later from home and outside. The community went agog in celebrating an occasion that offered something to write home about.
MASS MEETING AND THE BIRTH OF THE ADO!
The day after the Launching, being the 28th March, 1987, a Mass Meeting of Abatete was convened at the Community Hall and The Task Force Group decided that Ichie Idi Etokwudoaku B.O.Obiefuna, the Chairman of the Launching, should also chairman the Mass Meeting. And he did, and it was very big success.
While we were at my house taking account of the contributions and doing a post mortem of the Launching, I was sent for three times by the Mass Meeting, through the emissary, Monsignor O.P.Achebe, to ask me: One, to attend the Meeting; Two, or to
confirm whether the Organization would be named as an Association or as a Cultural Organization; Three, or to come to take up the post of Secretary of the new Organization. I, respectfully, declined all the invitations on the grounds that I could not leave the job on hand to attend the Meeting. I could not also combine the responsibilities of the Secretary with that of the Chairman of The Task Force Group. However, I sent them a reply to the enquiry that, according to the Government publication, the Organization to be established should be a ‘Development Organization’. I also sent them a copy of the Newspaper publication.
I went on to suggest that Engr. Dom Ekesi be elected to the post of President. My reasons being that: One, even though he had been very skeptical about any good out of the coming together of Abatete again in one Organization, judging from some past experiences, he had continued to support all the moves to come together. Two, since he and his wife had responded so very well at the launching, I believed that, with that kind of commitment, they would not let the new Organization falter, as it is said that: a piece charcoal fire given to a child in his hand would not scotch him, Na Oku Agunyelu Nwata N’aka Ana ruro ya! And I also felt that: Three, if he allowed the Organization to fail, the weight of it would be on him. Surely, he was elected and he demonstrated that he was equal to the task.
CONTRIBUTIONS TO GOVERNMENT FOR RURAL ELECTRIFICATION
Subsequently, the Government announced the policy of some payments by Communities, which were desirous of having the benefit of its Rural Electrification Project. Abatete was billed the sum of N1,000,000.00 (one million naira). In order to raise the money, graded contributions by all men and women, at home and away from home, were called for. There was an unprecedented response, and well over N1,000,000.00 (one million naira) was raised for the Electrification Project. And Abatete was the first community in the State to raise and make any payment, and to the tune of the sum of N1,000,000.00 (one million naira) to the Government of Anambra State.
Long before the Abatete Task Force On Development came into existence, Mr. Paul Anyaefiena, in his position as the Permanent Secretary of the Ministry of Works, had rearranged the list of applications for the Electrification in alphabetical order in his office. Therefore, Abatete came first on the list and Awkuzu, my hometown, the second. Abatete also being the first community to deposit the required amount of money with the Government would have been the first to be served. However, the Commissioner for Works at that time pushed in his hometown before Abatete. However, the work of erecting poles and reticulation started in Abatete in 1989. And with the intermittent periods of waiting for the Government Budget to take effect and the arrival of the BBC materials from overseas, the works at Abatete was finally finished with the switching on of the lights in December, 1992.
Abatete was initially allocated ten transformers. The Task Force Group tried to share these Transformers equitably to the four Quarters. But the Ani Associates and the BBC who had toured Abatete with us and had taken notes of their criteria for the installation of transformers in any community in which they worked, submitted their recommendations to the Government about the reticulation and the placement of the Transformers without taking into consideration our suggestions and recommendations to them.
When we protested, they told us that what mattered was that Abatete would be hooked on to the National Power Grid and that extensions could go on indefinitely. But at home, everybody wanted to be served at the first connection of the light. Without that, most people felt that there was unsatisfactory distribution of the transformers. The policy of the Ani Associates and the BBC took into consideration only establishments like: Secondary Schools, Markets, Hospitals, Maternity Homes and Orphanages, Factories and Industrial Areas, Town Halls, Churches, Igwe’s Palace, as well as Government Establishments such as: Post Offices, Hospitals, Secondary Schools, etc. But they did not consider such places as private residences of important personalities.
We had been promised a free gift of a transformer, by the Commissioner for Works and Utilities, with whom we worked, when we have paid the final N100,000.00 (one hundred thousand naira), as a consolation for the commitment and diligence of the community for being able to collect and pay the full billing. That transformer, if secured, would have been placed strategically to serve the Abatete General Hospital and Umudunu village of Agbaja Quarters. But there was a great deal of controversy about the placement of the Transformers in the town, to the extent that there was delay in collecting the last N100,000.00 (one hundred thousand naira). Then, at that time it was eventually collected and paid to the Government, the Administration had changed hands and the Commissioner with whom we worked had left. And, even though we paid the outstanding amount, we could not hold anyone responsible for the oral promise of a free gift of a transformer made by a functionary who had left office.
Because everybody was not served at the first connection of light in the town, any further decisions by the Task Force about how extension lines should be controlled, approved and constructed, and the light distributed, were not adhered to. There was such a general scrambling and cannibalization of the lines, by hooking on to the high tension lines, stepping down on low tensions and the extension of lines to the houses of people who have not even redeemed their pledges or paid the required fees, that most of the transformers were overloaded, and they started to burn out. Such state of affairs created disorderliness and indiscipline, giving rise to the problems of repairs and replacement of transformers and the lines.
OTHER EFFORTS OF THE TASK FORCE GROUP:
WATER PROSPECTING
While the Task Force was waiting for the Electrification work to start, we undertook some other jobs in the interest of the town. We engaged a Water Prospecting Engineering firm, to help us locate some water tables at Abatete. They located three areas from where it would be possible to tap water – Odida, Ekeagu and Ogbu. And they reported that the one that could produce water for all parts of Abatete would be a borehole at Ekeagu due to the gradient of the topography. Nevertheless, it was decided that the project was for the cooler and only to be pursued after the Electrification.
ROAD TARRING: A THOROUGHFARE FOR IDEMILI
The Idemili Local Government had a project to tar a road in Abatete, which is already a thoroughfare and the shortest route for commuters in Idemili. The Road is to connect two already existing tarred roads. The LGA Engineer carried out inspections and decided on the road leading from Afoigwe through Adazi, Ogidi to Ezi Udokwu, Abatete to Ekeagu. He also decided on another road leading from Ugwu Nwasike, Ogidi to Abatete through Ezi Udokwu to Ekeagu to Alor, which had been tarred. The first road selected happens to be the one that passes in front of my house to connect Ezi Udokwu, and then to Ekeagu.
There was effort on the side of Ogidi people to have the road building start from the Afoigwe end. But the LGA Engineer decided otherwise on the grounds that much of the land from Afoigwe end was uninhabited area before reaching where people lived. Therefore, the first phase of the project was started from Ezi Udokwu end, past my house and stopped just after Mr. Jeremiah Chukwudebelu’s residence when the materials for the first phase was exhausted. In fact, the culverts, which had not been completed, cause a great deal of flooding and erosion problems for Mbala Ifite.
IDEMILI GENERAL HOSPITAL AT ABATETE
There was also an Hospital Project donated to the Government of Anambra State by a Spanish Consortium. The Government decided to build the Hospital in Idemili Local Government Area. And the Project was brought to Abatete, through the instrumentality of Sir P.E.Chukwura, as the mentor of the then Governor of Anambra State, Ifeanyichukwu Madueke.
The Task Force Group became interested in the Project from contacts with the Ministry of Health. We also got involved in the struggle for the ownership of the land on which the Hospital was to be constructed – Abatete or Ogidi. However, it was established that the land belonged to Umudunu, Abatete, but Ogidi was not satisfied. The Task Force Group was also involved in the pressure to have the construction started, the Hospital equipped, staffed and opened and also to start rendering unimpeded services to the people. The Hospital did start to run satisfactorily, serving the whole of Idemili area and beyond, until the Chief Security Officer, Mr. Obumse of Abatete, died suddenly. Then a series of armed robbery and vandalization descended on the Hospital and rendered it useless.
RECONSTRUCTION OF THE TELECOMMUNICATIONS SYSTEM
Another project that the Task Force took interest in was the reconstruction of the Telecommunications System in the town, one of the installations of which is standing at the junction of Ezi Udokwu and the road leading from Afoigwe, past my house, and the road to Achala. The BBC had discussed in my presence about so many telecommunications lines or water pipelines they observed, which were cut or broken by road builders while they were digging for the road. They lamented how some infrastructures that had been financed, built and put into service for the people were being damaged and rendered useless by contractors who were also paid by the same Government to establish another infrastructure, etc
A MARBLE WALL FOR IMMORTALIZING COMMUNITY DEVELOPMENT DONORS
One other project the Task Force Group considered undertaking later was that of erecting a marble wall in the Community Hall on which would be recorded, for posterity, the name of every donor, and the amount he/she contributed to the Electrification and other Projects, no matter how big or small the donation, as an encouragement for people to give. There was also the thought of issuing certificates to every donor for keepsake as a legacy to their children and families. The certificates had actually been printed for the Electrification Project but not issued.
THE ESTABLISHMENT OF ABATETE COMMUNITY BANK
Then came the establishment of the Abatete Community Bank. Mr. Kamnayo Emekekwue came to me with a document from someone in Government, which sets out the guidelines for setting up Community Banks. He said that the person had asked him to request me to summon a meeting of Abatete indigenes for the purpose of establishing one for Abatete. I agreed to summon an Ad Hoc Meeting but not at my house at Abatete, since it was becoming rather a scandal that every thing that was going on at Abatete was converging on, and revolving around me, and at my house. I, therefore, asked Barrister Igboamalu Okoye to let us hold the Meeting at his house, and he agreed.
Most of the few people I invited came. I attended the Meeting with the Project Coordinator of the Task Force Group and convened the Meeting. After introductions, I stated the subject of the Meeting and why we were meeting at that venue. I thanked Barrister Igboamalu Okoye for allowing the use of his residence as the venue, and proceeded to nominate Engr. Dom Ekesi, as the President-General of the ADO, to chairman the Ad Hoc Meeting. And he did. At the Meeting, Protem Officers were elected but no woman was included.
MY ASSESSMENT OF THE WORK OF THE TASK FORCE
My overall assessment of the involvement the Task Force Group in the community development of Abatete is that it achieved the purposes it set out to very, very well. I am infinitely happy for two reasons. First, there was the wide opportunity I had in getting to meet, work with and know more people, big and small, high and low - some of whose contact I would treasure for life. Secondly, I would forever be happy and content for the singular opportunity I had to be involved, and instrumental in bringing the Anambra State Rural Electrification Project to Abatete. And I thank God!
APPRECIATION
Mr. President, I seek your permission to use this opportunity to pay tribute to HRH Igwe P.U. Mkpume and all the Obi and Ndi Ichie of Abatete, Ndi Ide and all the titled men and women, and the generality of the people for their interest and support for the Projects of the Task Force Group. I wish also to pay tribute to all the officers, members, patrons and supporters of the Task Force Group, for their interest, encouragement, seriousness of purpose and tenacity in pursuing the Projects to their very successful end.
Please forgive me not attempting to name everybody individually, as I am bound to make some mistakes or to leave off some.
But I must mention a few, in particular, Engr. Ephraim Okey Anyaegbunam without whose help I would not have been able to go round Abatete, the AYA (Jos Branch), the Secretaries, Finance Officers and the other Officers and Patrons of the Task Force Group, as well as some individuals, especially Ichie Okaka Akuchukwu M.N. Chukwuma, Ichie Idi Etokwudoaku B.O. Obiefuna, Mr. Emma Chikeluba, the Oganiru Age Grade, Mrs. Eliza Agugo, Ogboanyi Tommy Obiefuna, Dr. Emeka Aroh, to name but a few, who were very, very magnanimous to me. May God bless all of you abundantly!
I wish also to pray for the eternal repose of the souls of HRH Igwe P.U Mkpume and HRH Odoziaku Mrs. Mkpume, and all those among the people who have received the higher call, to rest in perfect peace with the Lord. Amen!
ABATETE NA EKENEM UNU-O-O-O! ONYE NWELI UNU NWELI MADU-O-O-O-! ONYE NWELI UNU NWELI MADU-O!
APU’S ROTATIONAL POLICY FOR SELECTING EZE AWKUZU IS ULTRA VIRES HISTORICAL FACTS
Since the throne of Eze Awkuzu is now vacant due to natural causes, I wish to make my objections known to the APU on its Rotational Policy for selecting the Eze Awkuzu which, by hook or crook, brought Chief John Nebolisa to the throne of Eze Awkuzu.
I was very much aware when the APU was founded in 1940 and how Ufoaro of Iruayika, a very poor teenage orphan-boy was found, cleaned, dressed up in big fancy regal clothes, with jewelries of ivory and coral beads, and enthroned the Eze Awkuzu. Among his titles were: Eze and Igwe. The alias was Nnamenyi. He was presented at every function by the APU and respected everywhere with the fanfare of Okwa Opi ma obu Ogbu Ochi to herald his coming with his entourage. The Igba Eze followed him for pomp and pagentry. He was always seated on a throne next to the high table, the twilling large beach-umbrella sported there to give him shade and to lend grandeur. There were also young boys in his entourage carrying his paraphernalia of office. The highest recognition and honour were always accorded him. The APU financed all that until the outbreak of the Nigeria versus Biafra War in 1967.
I was also aware that, after the War in 1971, Anegboka Odife of Igbu Awkuzu declared himself the “Odu” of Awkuzu. He feasted Awkuzu and announced that he wanted to take the office and the title of Eze Awkuzu. He was accepted by the APU and was installed as the “Igwe” or "Eze" Awkuzu with the alias of Nnamenyi. When I enquired from some Awkuzu citizens who were promoting him, about the reason for allowing him to usurp the throne and office of Eze Awkuzu, I was told that the rationale was that Ufoaro was the Eze Ana Awkuzu; and that Anegboka would be the Chief who would be presented to the Government. I wondered why the separation of powers now in Awkuzu and vested in two different persons, which was not so before? I also wondered why Anegboka would be the one to be presented to the Government over and above the reigning Monarch? I also wondered what Anegboka has got over Ufoaro in order to be the one to be presented to the Government as he was just as stark illiterate as Eze Ufoaro?
I did not address the APU then as I was again restrained by some well-meaning Awkuzu citizens. But I used to speak out on these points among Awkuzu citizens, and emphasizing that the actions were ultra vires and an abomination for the reasons that:
i) the rightful and enthroned Eze Awkuzu was still alive.
That Eze Awkuzu:
ii) has a foundation and original home, even though it might be the smallest village of Awkuzu;
iii) was confirmed to be hereditary when the APU fished out Ufoaro and enthroned him;
iv) has rights and privileges, which should not be assumed or usurped by anyone;
v) has original home, which should never be transferred or transformed;
vi) is not for everybody, no matter how intelligent, ambitious or wealthy.
These were some of the points of objection on which my brother, Barrister David Chukwuemeka Akwuba, organized the “Otu Eziokwu” - the Society For the Truth, in which I supported him to the hilt. He carried forward the protest until his death in 1998.
When Anegboka died rather mysteriously, the APU, I was made to understand, decided that the Eze Awkuzu throne would be rotated to Ezi; Ifite; Ikenga. I remarked again that that Rotational Policy was also ultra vires, because the Throne of Awkuzu is Hereditary and not Rotational. Even the posts of Warrant Chiefs appointed by the British Colonial Administration were not hereditary. Quite unlike me, I was again restrained from speaking out openly by some Awkuzu citizens. The Eze Awkuzu Throne, on account of the Rotational Policy, went to Chief Joseph C. Ogamba (Rock of Ages). Somehow, the recognition and the Throne passed over from him to John Nebolisa. Undeniably, the APU must have known why and how it happened, because they accepted, installed and had him recognized by the Government. Now, here we are!!!
I wish to say it now, in a voice loud and clear, that the policy of rotating the office and throne of Eze Awkuzu is ultra vires the facts of history. I also warn that no one else should assume the Throne of Eze Awkuzu on account of this Rotational Policy. If Awkuzu still wants to maintain the Throne and Eze Awkuzu, they should:
i) go back to Square One and pick up from the way the APU started it in 1940 and on and on up to the outbreak of the Nigeria versus Biafra War in 1967.
ii) pick up the Eze Ufoaro Family again and send them to School and groom them to take their rightful, hereditary place in the scheme of things in Awkuzu.
iii) the titles of Eze and Igwe belong to the enthroned person only. But the title of Obi should be for persons appointed by their Arms of Awkuzu to be the next in authority to advise the Eze, but not in the line of succession to the Eze or Igwe. One Obi should be appointed by each of the Three Arms of Awkuzu.
iv) if the next in line is too young to ascend the throne, a Regent should be appointed by the APU to shepherd him until he is of age - the age of 21 years - to take on the responsibility of kingship.
v) thereafter, the Regent must step down and hand the throne and the office completely over to the heir.
vi) the APU must guard against any kind of kingship tussle for the Throne of Eze Awkuzu, either in the family of the Eze or with any outsider.
Oyibo Ekwulo Odinamadu (Mrs) Nee Akwuba
Awkuzu, Nekwa-ni Ofo Nwada N'ana.
I was very much aware when the APU was founded in 1940 and how Ufoaro of Iruayika, a very poor teenage orphan-boy was found, cleaned, dressed up in big fancy regal clothes, with jewelries of ivory and coral beads, and enthroned the Eze Awkuzu. Among his titles were: Eze and Igwe. The alias was Nnamenyi. He was presented at every function by the APU and respected everywhere with the fanfare of Okwa Opi ma obu Ogbu Ochi to herald his coming with his entourage. The Igba Eze followed him for pomp and pagentry. He was always seated on a throne next to the high table, the twilling large beach-umbrella sported there to give him shade and to lend grandeur. There were also young boys in his entourage carrying his paraphernalia of office. The highest recognition and honour were always accorded him. The APU financed all that until the outbreak of the Nigeria versus Biafra War in 1967.
I was also aware that, after the War in 1971, Anegboka Odife of Igbu Awkuzu declared himself the “Odu” of Awkuzu. He feasted Awkuzu and announced that he wanted to take the office and the title of Eze Awkuzu. He was accepted by the APU and was installed as the “Igwe” or "Eze" Awkuzu with the alias of Nnamenyi. When I enquired from some Awkuzu citizens who were promoting him, about the reason for allowing him to usurp the throne and office of Eze Awkuzu, I was told that the rationale was that Ufoaro was the Eze Ana Awkuzu; and that Anegboka would be the Chief who would be presented to the Government. I wondered why the separation of powers now in Awkuzu and vested in two different persons, which was not so before? I also wondered why Anegboka would be the one to be presented to the Government over and above the reigning Monarch? I also wondered what Anegboka has got over Ufoaro in order to be the one to be presented to the Government as he was just as stark illiterate as Eze Ufoaro?
I did not address the APU then as I was again restrained by some well-meaning Awkuzu citizens. But I used to speak out on these points among Awkuzu citizens, and emphasizing that the actions were ultra vires and an abomination for the reasons that:
i) the rightful and enthroned Eze Awkuzu was still alive.
That Eze Awkuzu:
ii) has a foundation and original home, even though it might be the smallest village of Awkuzu;
iii) was confirmed to be hereditary when the APU fished out Ufoaro and enthroned him;
iv) has rights and privileges, which should not be assumed or usurped by anyone;
v) has original home, which should never be transferred or transformed;
vi) is not for everybody, no matter how intelligent, ambitious or wealthy.
These were some of the points of objection on which my brother, Barrister David Chukwuemeka Akwuba, organized the “Otu Eziokwu” - the Society For the Truth, in which I supported him to the hilt. He carried forward the protest until his death in 1998.
When Anegboka died rather mysteriously, the APU, I was made to understand, decided that the Eze Awkuzu throne would be rotated to Ezi; Ifite; Ikenga. I remarked again that that Rotational Policy was also ultra vires, because the Throne of Awkuzu is Hereditary and not Rotational. Even the posts of Warrant Chiefs appointed by the British Colonial Administration were not hereditary. Quite unlike me, I was again restrained from speaking out openly by some Awkuzu citizens. The Eze Awkuzu Throne, on account of the Rotational Policy, went to Chief Joseph C. Ogamba (Rock of Ages). Somehow, the recognition and the Throne passed over from him to John Nebolisa. Undeniably, the APU must have known why and how it happened, because they accepted, installed and had him recognized by the Government. Now, here we are!!!
I wish to say it now, in a voice loud and clear, that the policy of rotating the office and throne of Eze Awkuzu is ultra vires the facts of history. I also warn that no one else should assume the Throne of Eze Awkuzu on account of this Rotational Policy. If Awkuzu still wants to maintain the Throne and Eze Awkuzu, they should:
i) go back to Square One and pick up from the way the APU started it in 1940 and on and on up to the outbreak of the Nigeria versus Biafra War in 1967.
ii) pick up the Eze Ufoaro Family again and send them to School and groom them to take their rightful, hereditary place in the scheme of things in Awkuzu.
iii) the titles of Eze and Igwe belong to the enthroned person only. But the title of Obi should be for persons appointed by their Arms of Awkuzu to be the next in authority to advise the Eze, but not in the line of succession to the Eze or Igwe. One Obi should be appointed by each of the Three Arms of Awkuzu.
iv) if the next in line is too young to ascend the throne, a Regent should be appointed by the APU to shepherd him until he is of age - the age of 21 years - to take on the responsibility of kingship.
v) thereafter, the Regent must step down and hand the throne and the office completely over to the heir.
vi) the APU must guard against any kind of kingship tussle for the Throne of Eze Awkuzu, either in the family of the Eze or with any outsider.
Oyibo Ekwulo Odinamadu (Mrs) Nee Akwuba
Awkuzu, Nekwa-ni Ofo Nwada N'ana.
A PROFILE OF MRS. OYIBO EKWULO ODINAMADU (NEE AKWUBA) 2005
A PROFILE OF
MRS. OYIBO EKWULO ODINAMADU (NEE AKWUBA)
MON.. B.A., M.A., K.S.C.
K.S.C.(Knight of St. Christopher of the Church Of Nigeria, Ang. Com)
Retired Public Servant;
Life Member, National Council Of Women's Societies;
National Vice President, Unity Party Of Nigeria (UPN) 1978-1984;
Deputy Gubernatorial Candidate (UPN) for Anambra State 1979;
Activist for Fundamental Human Rights For Women.
Inductee, Nigerian National Women’s Hall Of Fame 2004;
Now, visiting in the City of Garner, in the State of North Carolina, U.S.A.
She was born to Mr. Jacob Ekemezie Akwuba and Mrs. Dinah Mgboye Akwuba of Awkuzu town in Oyi Local Government Area of Anambra State of Nigeria, on 2ndJanuary, 1928.
Had her early education in Nigeria before proceeding to the United States of America in 1948, for further studies. She graduated Bachelor of Arts in Education (History/Sociology) from Lincoln University of Missouri in 1952, and Master of Arts in Education (Social and Philosophical Foundations) from Teachers College, Columbia University, New York, U.S.A in 1953.
Returned home early in 1954, the first woman of Eastern Nigeria origin to graduate with a University degree. Was employed as the Assistant Secretary with the Eastern Nigeria Development Corporation in 1954 up to 1957 and, thereafter, as an Education Officer with the Ministry of Education.
She was appointed to various Government Boards and Parastatals between 1955 and 1999 including: Member of the Film Censorship Board; was a founding member of the Eastern Nigeria Women’s Amateur Athletic Association and served as its first Secretary; joined the Festival of the Arts Committee in 1955 on which she served until 1972 after the Nigeria versus Biafra War.
Married Benedict Obidimma Odinamadu in 1957 and they were blessed with four children – 2 boys and 2 girls.
In her career she rose to the rank of Inspector of Education and retired voluntarily in 1971.
After retirement was appointed Chairman of the Board of Governors of Queen’s (Secondary) School, Enugu. Others were as a Member of: the Anambra State School Board; the Eastern Nigeria Orthorpaedic Hospital Management Board. Others are: the Judicial Commission of Enquiry Into Examination Leakages 1975 (JUDICEEL’75); the Governing Council of Bendel State University (now Ambrose Ali University); the Anambra State Development Board; the Anambra State Local Government Service Commission; the Governing Council of Nnamdi Azikiwe University, among others.
The Beginnings of Voluntary Non-Governmental Organizations In Nigeria.
She and some women in Enugu formed the Organization known as the Women’s Cultural and Philanthropic Organization (WCPO), Enugu 1958. She was elected the President of the WCPO and Mrs. Eluwa the Secretary. The first project of the Organization was to educate the women on what is meant by voluntary, charitable and non-profit making organization and activities.
The WCPO and a few other women’s organizations came together to form the National Council of Women’s Societies (NCWS) in August 1958. The Eastern Regional Branch followed in October, 1958 and the Eastern Nigeria Branch in October 1960. She was the president of the Eastern Regional Branch; the Eastern Nigeria Branch; the Biafran Council of Women’s Societies; the East Central State Branch of the NCWS; and the Anambra State Branch, respectively, until 1979.
She And The Women of Eastern Nigeria; First Coup D’Etat And the Pogrom
She and the women were there when the coup d’etat of January 15th, 1966 happened, and watched in absolute awe and consternation.
They were also there during the ensuing genocidal pogrom of 29th May, 29th July, and 29th September 1966, on Ndi Igbo and some other ethnic nationalities of Southern Nigeria, which the North termed the counter coup d’etat of 15th January, 1966. They joined in receiving the wounded, maimed, the dispossessed and the dead pouring home from Northern Nigeria after the massacres.
Her Involvement In the Events Up To the Declaration Of Biafra and the War
They were there when recordings of the Conference were published and proliferated and the people of Eastern Nigeria espoused the agreements. She was a member of the Committee that prepared the Easterners for all eventualities, with the slogans of: EASTERNERS GET READY! ON ABURI WE STAND! SOLIDARITY FOREVER!
Her Participation With The Women Of Biafra In the War
She and the Biafran Council Of Women’s Societies joined in Biafra’s Total War Effort to WIN THE WAR Teams. They also served with the Biafran Council of Women’s Societies (BCWS), the Women’s Voluntary Service (WVS), and the Council of Social Services COSS).
The women contributed money, materials and work to cook and to feed the soldiers at the war-fronts and the wounded and the sick soldiers in hospitals. They relentlessly produced dry-pack snacks in millions of packets for soldiers at the Military Camps, War Fronts, Trenches and the wounded and sick in Hospitals. Not the least of their efforts was their dedication to cooking to feed the refugees and soldiers at the camps and hospitals. The women also contributed and raised funds and materials to provide sweaters, blankets and toiletries for the soldiers.
She And Biafran Women’s Delegation And Petition to the Queen of England
In August 1968 the women, under the auspices of the Biafran Council of Women’s Societies, sent on a delegation to the Queen of England, Queen Elizabeth II. The delegation, which was comprised of four women: Mrs. Oyibo. E. Odinamadu, leading the delegation, Chief, Mrs. Janet N. Mokelu, Mrs. Jemima C. Uzoma, and Miss Mary Ededem, as members, carried the petition of Biafran women, embodying their needs and requests, and had it placed before the Queen through the Biafran High Commission in London.
The petition pleaded with her, firstly as a wife and mother, and secondly as the Head of the Government and people of Britain and the Church of England, to help us by looking compassionately on us and granting our petitions. It also requested for an audience with the delegation to discuss and to explain further the issues in the petition. Our petition outlined the needs and the anguish of the women of Biafra, which required very urgent and patronizing attention as follows:
End the total embargo placed on Biafra, over land, sea and air, so as to end the extreme suffering and starvation of the people.
Stop the massive military support and assistance the Government of Britain was giving to Nigeria, which has prolonged the War.
End the War immediately so as to end the unwarranted genocide on the people of Biafra.
Guarantee the observance of International Conventions, and better attitudes in the prosecution of the War, as long as it will last, by stopping the bombing of innocent civilians - our children, husbands, families and ourselves, in Market places and Schools, and the bombing of the warehouse sites of International Relief Agencies.
Support the granting of sovereignty to the Republic of Biafra, so as to put Nigeria into the correct perspective to avoid future repeats of the genocide and carnage on the people.
Help the women of Biafra by giving us Relief Materials – food, clothing, medications - for the millions of refugees and our families.
The delegation was totally snubbed by the Queen of England, her Prime Minister, Mr. Harold Wilson and the entire Government of England. Neither the Queen, nor the Prime Minister, nor any officer of the Government gave any kind of acknowledgement or reply to our written petition. Not one of them granted the delegation any kind of audience. Mr. Wilson was said at the time to be vacationing at the Silly Island.
Rather the delegation was sent to the Archbishop of Canterbury, who handed them over to Lord Hunt of the conquest of Mount Everest fame, who took them to an outer office room. It was he, Lord Hunt who, in turn, sent them to Oxfam with whom they had some discussion about Relief Materials. However, the Biafran High Commission arranged some international Press Conferences and BBC Televison and Radio Programmes for them. They also arranged a Mass Meeting of Biafrans in the United Kingdom with the delegation in London, and a Church Worship at the West Minster Abbey. Eventually, they heard from the Biafran High Commission that the Authorities they had wanted to see, as we knew, were not in sympathy with the Biafran cause and, therefore, not the least with their requests. Hence, they could not confront them on their requests
The delegation also went to Geneva and Zurich, Switzerland with letters of appreciation to meet with the Friends of Biafra and some executives of the International Red Cross and of the World Council of Churches.
Tried Her Hand In Business Entrepreneurship
She started the Echo Enterprises Limited and went into the business of Retail cum Wholesale of Supermarket Goods with a Fancy Goods or Boutique Section. The Company was set up in Enugu with branches at Abakaliki and Onitsha. Her husband later joined her in the business, and added a Road Haulage section by the name of Pelican Transport Company. He also floated the John Kenneth Nigeria Limited for importation of goods.
She was a delegate of the Anglican Church of the Province of West Africa to the 27th General Synod of the All Anglican Church of Canada in 1975.
A Bout In Party Politics and Membership Of the Unity Party of Nigeria.
In 1978 she and her husband joined the Unity Party of Nigeria (UPN) led by Chief Obafemi Awolowo (now late) as its National President. She was elected the first National Vice-president of the Party, which position she held until the Party, among the others, was proscribed by the General Buhari and Brigadier Tunde Idiagbon Military Administration, after their palace coup d’etat of January, 1984. She also served as the Chairman of the National Working Committee of the Party 1978-84. However, in spite of all that was said that Chief Awolowo perpetrated on Biafra and the Igbo people, she and her husband believed in Southern Solidarity.
Unfortunately, she lost her husband by death in November 1979.
Memberships In Church And Community Bodies And Development Efforts
She organized some community development organizations and was made their Chairman, respectively. n Abatete, in Idemili Local Government Area, was the Abatete Task Force Group on Development, and in Awkuzu, in Anambra Local Government Area, she worked with the Awkuzu Youths of the Cameroons. These two organizations brought Electricity to both Abatete and Awkuzu, under the Anambra State Rural Electrification Project.
She is an active member of the Church of Nigeria (Anglican Communion);
was made a Knight of the Church – the Knighthood of St. Christopher – in 1978; was also, for a period, the Provincial Secretary of the Mothers Union of the Province of Nigeria (Anglical Communion).
She has participated in various Conferences and Seminars and has delivered papers on a variety of topics, including Women and Politics; Widows and Orphans in the Igbo Traditional Culture. She has also delivered some keynote addresses to some conferences, the latest being the one to the 5th Annual Convention of the Abatete USA Development Organization 2004 on the topic: Community Development: Its Multifarious Presentations and Challenges.
Literary And Leisure Interests And Activities
Pursuing her literary interests, she had published a book in 1980 entitled: The Dilema of The Igbo Political Elite. She is about to finalize the manuscript of a Book, in her Igbo Customs Series, entitled: Women In Igbo Land, to be published in two parts. She is also working on another manuscript entitled: My Journey Through Life: A Part Of History.
In her leisure she loves to engage in a variety of satisfying activities, such as: home-keeping for the family; gardening; sewing; reading and writing.
Honours And Awards Received
Was among the first recipients of the Nigerian National Honours at the first inaugural, during the Independence Anniversary of 1964. She was awarded the honor of Member Of the Order of the Niger (MON).
Awarded the honour of Member of the Democratic Republic of Biafra in 1968 (MODRB).
Awarded A Certificate of Recognition and Service by the National Association of University Women 1980.
Inducted by the Diocese On the Niger of the Church of the Province of Nigeria (Anglican Communion) a Knight of St. Christopher (KSC) in the Order of the Knighthood of St. Christopher in 1982.
Nominated Woman of the Year 1986 by the Nigerian Union of Journalists of the Old Anambra State Council (NUJ).
Nominated Woman of the Year 1997 by the Enugu State Chapter of the Nigerian Union of Journalists (NUJ).
Inducted into the Nigerian National Women’s Hall of Fame by the Nigerian National Center for Women Development in 2004.
Presented her with A Plaque of Appreciation and Recognition at their 5th Annual Convention in 2004 by the Abatete USA Development Union.
A Foundation
She has the Oyibo Odinamadu Foundation, which works to:
i. support programs of Head-Start Kindergarten Education for children ages 2 to 5 years in Eastern Nigeria;
ii. focus attention on issues of the denial of fundamental human rights to women and children, especially to the girl-child and widows, under OMENANA practices of Igbo traditional Native Laws and Customs. The Foundation works to help sustain the clarion call for attention to be directed to these oppressive and punitive practices, locally, nationally and internationally. This is in sustained effort to bring pressures to bear continuously on the appropriate authorities for the reformation or abrogation of these laws and practices that oppress women and the girl-child.
iii. continue with the efforts that focus attention on the societal ills of Nigeria, and towards their amelioration.
Will try to accomplish Number One project through donations of materials for instruction. Will approach Numbers ii & iii above through writing and publishing of articles and books, as well as by sometimes speaking under the Igbo Customs Series programme.
Please log on to the web site: http://oyibo.netfirms.com and donate suggestions, ideas, materials and funds, generously, and as often as you can, in support of these projects. Email Address: oyibomail@yahoo.com.
All Rights Reserved.
Cite As: A Profile of Oyibo E. Odinamadu 2005.
MRS. OYIBO EKWULO ODINAMADU (NEE AKWUBA)
MON.. B.A., M.A., K.S.C.
K.S.C.(Knight of St. Christopher of the Church Of Nigeria, Ang. Com)
Retired Public Servant;
Life Member, National Council Of Women's Societies;
National Vice President, Unity Party Of Nigeria (UPN) 1978-1984;
Deputy Gubernatorial Candidate (UPN) for Anambra State 1979;
Activist for Fundamental Human Rights For Women.
Inductee, Nigerian National Women’s Hall Of Fame 2004;
Now, visiting in the City of Garner, in the State of North Carolina, U.S.A.
She was born to Mr. Jacob Ekemezie Akwuba and Mrs. Dinah Mgboye Akwuba of Awkuzu town in Oyi Local Government Area of Anambra State of Nigeria, on 2ndJanuary, 1928.
Had her early education in Nigeria before proceeding to the United States of America in 1948, for further studies. She graduated Bachelor of Arts in Education (History/Sociology) from Lincoln University of Missouri in 1952, and Master of Arts in Education (Social and Philosophical Foundations) from Teachers College, Columbia University, New York, U.S.A in 1953.
Returned home early in 1954, the first woman of Eastern Nigeria origin to graduate with a University degree. Was employed as the Assistant Secretary with the Eastern Nigeria Development Corporation in 1954 up to 1957 and, thereafter, as an Education Officer with the Ministry of Education.
She was appointed to various Government Boards and Parastatals between 1955 and 1999 including: Member of the Film Censorship Board; was a founding member of the Eastern Nigeria Women’s Amateur Athletic Association and served as its first Secretary; joined the Festival of the Arts Committee in 1955 on which she served until 1972 after the Nigeria versus Biafra War.
Married Benedict Obidimma Odinamadu in 1957 and they were blessed with four children – 2 boys and 2 girls.
In her career she rose to the rank of Inspector of Education and retired voluntarily in 1971.
After retirement was appointed Chairman of the Board of Governors of Queen’s (Secondary) School, Enugu. Others were as a Member of: the Anambra State School Board; the Eastern Nigeria Orthorpaedic Hospital Management Board. Others are: the Judicial Commission of Enquiry Into Examination Leakages 1975 (JUDICEEL’75); the Governing Council of Bendel State University (now Ambrose Ali University); the Anambra State Development Board; the Anambra State Local Government Service Commission; the Governing Council of Nnamdi Azikiwe University, among others.
The Beginnings of Voluntary Non-Governmental Organizations In Nigeria.
She and some women in Enugu formed the Organization known as the Women’s Cultural and Philanthropic Organization (WCPO), Enugu 1958. She was elected the President of the WCPO and Mrs. Eluwa the Secretary. The first project of the Organization was to educate the women on what is meant by voluntary, charitable and non-profit making organization and activities.
The WCPO and a few other women’s organizations came together to form the National Council of Women’s Societies (NCWS) in August 1958. The Eastern Regional Branch followed in October, 1958 and the Eastern Nigeria Branch in October 1960. She was the president of the Eastern Regional Branch; the Eastern Nigeria Branch; the Biafran Council of Women’s Societies; the East Central State Branch of the NCWS; and the Anambra State Branch, respectively, until 1979.
She And The Women of Eastern Nigeria; First Coup D’Etat And the Pogrom
She and the women were there when the coup d’etat of January 15th, 1966 happened, and watched in absolute awe and consternation.
They were also there during the ensuing genocidal pogrom of 29th May, 29th July, and 29th September 1966, on Ndi Igbo and some other ethnic nationalities of Southern Nigeria, which the North termed the counter coup d’etat of 15th January, 1966. They joined in receiving the wounded, maimed, the dispossessed and the dead pouring home from Northern Nigeria after the massacres.
Her Involvement In the Events Up To the Declaration Of Biafra and the War
They were there when recordings of the Conference were published and proliferated and the people of Eastern Nigeria espoused the agreements. She was a member of the Committee that prepared the Easterners for all eventualities, with the slogans of: EASTERNERS GET READY! ON ABURI WE STAND! SOLIDARITY FOREVER!
Her Participation With The Women Of Biafra In the War
She and the Biafran Council Of Women’s Societies joined in Biafra’s Total War Effort to WIN THE WAR Teams. They also served with the Biafran Council of Women’s Societies (BCWS), the Women’s Voluntary Service (WVS), and the Council of Social Services COSS).
The women contributed money, materials and work to cook and to feed the soldiers at the war-fronts and the wounded and the sick soldiers in hospitals. They relentlessly produced dry-pack snacks in millions of packets for soldiers at the Military Camps, War Fronts, Trenches and the wounded and sick in Hospitals. Not the least of their efforts was their dedication to cooking to feed the refugees and soldiers at the camps and hospitals. The women also contributed and raised funds and materials to provide sweaters, blankets and toiletries for the soldiers.
She And Biafran Women’s Delegation And Petition to the Queen of England
In August 1968 the women, under the auspices of the Biafran Council of Women’s Societies, sent on a delegation to the Queen of England, Queen Elizabeth II. The delegation, which was comprised of four women: Mrs. Oyibo. E. Odinamadu, leading the delegation, Chief, Mrs. Janet N. Mokelu, Mrs. Jemima C. Uzoma, and Miss Mary Ededem, as members, carried the petition of Biafran women, embodying their needs and requests, and had it placed before the Queen through the Biafran High Commission in London.
The petition pleaded with her, firstly as a wife and mother, and secondly as the Head of the Government and people of Britain and the Church of England, to help us by looking compassionately on us and granting our petitions. It also requested for an audience with the delegation to discuss and to explain further the issues in the petition. Our petition outlined the needs and the anguish of the women of Biafra, which required very urgent and patronizing attention as follows:
End the total embargo placed on Biafra, over land, sea and air, so as to end the extreme suffering and starvation of the people.
Stop the massive military support and assistance the Government of Britain was giving to Nigeria, which has prolonged the War.
End the War immediately so as to end the unwarranted genocide on the people of Biafra.
Guarantee the observance of International Conventions, and better attitudes in the prosecution of the War, as long as it will last, by stopping the bombing of innocent civilians - our children, husbands, families and ourselves, in Market places and Schools, and the bombing of the warehouse sites of International Relief Agencies.
Support the granting of sovereignty to the Republic of Biafra, so as to put Nigeria into the correct perspective to avoid future repeats of the genocide and carnage on the people.
Help the women of Biafra by giving us Relief Materials – food, clothing, medications - for the millions of refugees and our families.
The delegation was totally snubbed by the Queen of England, her Prime Minister, Mr. Harold Wilson and the entire Government of England. Neither the Queen, nor the Prime Minister, nor any officer of the Government gave any kind of acknowledgement or reply to our written petition. Not one of them granted the delegation any kind of audience. Mr. Wilson was said at the time to be vacationing at the Silly Island.
Rather the delegation was sent to the Archbishop of Canterbury, who handed them over to Lord Hunt of the conquest of Mount Everest fame, who took them to an outer office room. It was he, Lord Hunt who, in turn, sent them to Oxfam with whom they had some discussion about Relief Materials. However, the Biafran High Commission arranged some international Press Conferences and BBC Televison and Radio Programmes for them. They also arranged a Mass Meeting of Biafrans in the United Kingdom with the delegation in London, and a Church Worship at the West Minster Abbey. Eventually, they heard from the Biafran High Commission that the Authorities they had wanted to see, as we knew, were not in sympathy with the Biafran cause and, therefore, not the least with their requests. Hence, they could not confront them on their requests
The delegation also went to Geneva and Zurich, Switzerland with letters of appreciation to meet with the Friends of Biafra and some executives of the International Red Cross and of the World Council of Churches.
Tried Her Hand In Business Entrepreneurship
She started the Echo Enterprises Limited and went into the business of Retail cum Wholesale of Supermarket Goods with a Fancy Goods or Boutique Section. The Company was set up in Enugu with branches at Abakaliki and Onitsha. Her husband later joined her in the business, and added a Road Haulage section by the name of Pelican Transport Company. He also floated the John Kenneth Nigeria Limited for importation of goods.
She was a delegate of the Anglican Church of the Province of West Africa to the 27th General Synod of the All Anglican Church of Canada in 1975.
A Bout In Party Politics and Membership Of the Unity Party of Nigeria.
In 1978 she and her husband joined the Unity Party of Nigeria (UPN) led by Chief Obafemi Awolowo (now late) as its National President. She was elected the first National Vice-president of the Party, which position she held until the Party, among the others, was proscribed by the General Buhari and Brigadier Tunde Idiagbon Military Administration, after their palace coup d’etat of January, 1984. She also served as the Chairman of the National Working Committee of the Party 1978-84. However, in spite of all that was said that Chief Awolowo perpetrated on Biafra and the Igbo people, she and her husband believed in Southern Solidarity.
Unfortunately, she lost her husband by death in November 1979.
Memberships In Church And Community Bodies And Development Efforts
She organized some community development organizations and was made their Chairman, respectively. n Abatete, in Idemili Local Government Area, was the Abatete Task Force Group on Development, and in Awkuzu, in Anambra Local Government Area, she worked with the Awkuzu Youths of the Cameroons. These two organizations brought Electricity to both Abatete and Awkuzu, under the Anambra State Rural Electrification Project.
She is an active member of the Church of Nigeria (Anglican Communion);
was made a Knight of the Church – the Knighthood of St. Christopher – in 1978; was also, for a period, the Provincial Secretary of the Mothers Union of the Province of Nigeria (Anglical Communion).
She has participated in various Conferences and Seminars and has delivered papers on a variety of topics, including Women and Politics; Widows and Orphans in the Igbo Traditional Culture. She has also delivered some keynote addresses to some conferences, the latest being the one to the 5th Annual Convention of the Abatete USA Development Organization 2004 on the topic: Community Development: Its Multifarious Presentations and Challenges.
Literary And Leisure Interests And Activities
Pursuing her literary interests, she had published a book in 1980 entitled: The Dilema of The Igbo Political Elite. She is about to finalize the manuscript of a Book, in her Igbo Customs Series, entitled: Women In Igbo Land, to be published in two parts. She is also working on another manuscript entitled: My Journey Through Life: A Part Of History.
In her leisure she loves to engage in a variety of satisfying activities, such as: home-keeping for the family; gardening; sewing; reading and writing.
Honours And Awards Received
Was among the first recipients of the Nigerian National Honours at the first inaugural, during the Independence Anniversary of 1964. She was awarded the honor of Member Of the Order of the Niger (MON).
Awarded the honour of Member of the Democratic Republic of Biafra in 1968 (MODRB).
Awarded A Certificate of Recognition and Service by the National Association of University Women 1980.
Inducted by the Diocese On the Niger of the Church of the Province of Nigeria (Anglican Communion) a Knight of St. Christopher (KSC) in the Order of the Knighthood of St. Christopher in 1982.
Nominated Woman of the Year 1986 by the Nigerian Union of Journalists of the Old Anambra State Council (NUJ).
Nominated Woman of the Year 1997 by the Enugu State Chapter of the Nigerian Union of Journalists (NUJ).
Inducted into the Nigerian National Women’s Hall of Fame by the Nigerian National Center for Women Development in 2004.
Presented her with A Plaque of Appreciation and Recognition at their 5th Annual Convention in 2004 by the Abatete USA Development Union.
A Foundation
She has the Oyibo Odinamadu Foundation, which works to:
i. support programs of Head-Start Kindergarten Education for children ages 2 to 5 years in Eastern Nigeria;
ii. focus attention on issues of the denial of fundamental human rights to women and children, especially to the girl-child and widows, under OMENANA practices of Igbo traditional Native Laws and Customs. The Foundation works to help sustain the clarion call for attention to be directed to these oppressive and punitive practices, locally, nationally and internationally. This is in sustained effort to bring pressures to bear continuously on the appropriate authorities for the reformation or abrogation of these laws and practices that oppress women and the girl-child.
iii. continue with the efforts that focus attention on the societal ills of Nigeria, and towards their amelioration.
Will try to accomplish Number One project through donations of materials for instruction. Will approach Numbers ii & iii above through writing and publishing of articles and books, as well as by sometimes speaking under the Igbo Customs Series programme.
Please log on to the web site: http://oyibo.netfirms.com and donate suggestions, ideas, materials and funds, generously, and as often as you can, in support of these projects. Email Address: oyibomail@yahoo.com.
All Rights Reserved.
Cite As: A Profile of Oyibo E. Odinamadu 2005.
COMMUNITY DEVELOPMENT:ITS MULTIFARIOUS PRESENTATIONS AND CHALLENGES.
DEFINITION
I will define Community Development as: Any program, plan of action or activity, embarked upon by either an individual, a group of people, or a community as a whole, which will bring some positive changes, enhancement and growth into the lives or life-styles of individuals, families, the community and, thereby, of the society generally. The program, plan of action or activity could be in categories.
CATEGORIES
I have classified the NEEDS and the CHALLENGES they throw into four categories, as follows:
1. Infrastructures And Physical Facilities.
ii. Social, Cultural, Traditional Activities And the Dynamics For Their
Appreciation And Preservation.
iii. Individual Psychology, Philosophy, Principles And Morality Of Life
Orientations And Dimensions.
iv. Visionary, Revolutionizing And Pioneer Spirit to See Beyond Our Noses, and to do such things as: to Accept And Champion the Cause For the Review And Abrogation Of Inhuman Customary Practices, Ideas, Attitudes And Moral Values.
Community Development is a matter that has engaged the minds, attention and actions of all humankind, with astounding results, since Creation. Humankind includes you, your forebears, families, predecessors and successors in this organization, and my humble self.
MESSAGE: THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!!!
Mr. President, whenever I deal with a subject-matter, I have always liked to deal with it exhaustively. On this occasion, I know that if I do that, this Address will get to be much too long. Therefore, I crave your indulgence, to discuss only one or two of the sub-headings I have outlined in each of the four categories. For the constraint of time, I shall reserve the others for next opportunity. I hope.
The First Category presents the Needs and Challenges for providing:
1. INFRASCTURES AND PHYSICAL FACILITIES.
These Needs are to overcome the lack of such developmental facilities in the Community. Challenges are, therefore, thrown to the citizenry, to find the wherewithal, to:
i. Build of Roads, Bridges and Drainage, And Their Maintenance.
ii. Control Environmental Degradation, such as by Gully Erosion,
Deforestation And Desert Encroachment, Etc.
iii. Provide Portable Water Supply, Distribution Tanks And Pipes,
And Their Maintenance.
iv. Set Up Rural Electrification Network, And Its Maintenance
v. Construct School Buildings; Supply Equipment; Staffing; etc, And Their
Maintenance.
vi. Construct Hospital Buildings; Supply Equipment; Staffing; etc, And Their
Maintenance.
vii. Construct Town, Village Halls And Playgrounds And Their Maintenance.
viii. Build Open And Lock-up Market Stalls; Motor Parks, etc And Their
Maintenance.
ix. Set Up Welfare And Poverty Alleviation Projects by way of: Giving A
Helping Hand to the Poor For Economic Well-being; Donations Of Basic
Needs to Institutions and the Poor; Awarding Of Scholarships For Poor
And the Gifted Children; And by
x. Lifting Others As Go, In Every Way Possible; and the Follow-up.
MESSAGE: WE ARE A COMMUNITY IN A HURRY FOR PHYSICAL DEVELOPMENT! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The Second Category shows up the Needs and the Challenges for the maintenance of:
2. SOCIAL, TRADITIONAL, CULTURAL, REVIVAL ACTIVITIES AND THE DYNAMICS FOR THEIR PRESERVATION.
These exercises are to stem the tide of unwarranted encroachment and threat of extinction of the Culture. They are also for the preservation of the Culture for the people’s identity, which challenges to:
i. Encourage Age Grading For Sons And Daughters Together. Some others do it
ii. Reform Secret Societies And Cults, including Unfriendly And
Destructive Masquerading.
iii. Streamline the Acquisition Of Titles and the Celebration With Fanfare by
Men And Women.
iv. Reform the Celebration Of Marriages According to Traditional and
Customary Practices.
v. Encourage Cultural and Development Organizations.
vi. Institute Community Government, the Igwe And the Igwe-in-Council; etc.
vii. Reforming Traditional Burial Rites.
viii. Discontinue with Cultural And Traditional Widowhood Practices; And
ix. Abolish the Osu And Oru Caste System and the Stigma.
MESSAGE: BE PATRIOTIC! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The Third Category highlights the Needs and the Challenges to review :
3. INDIVIDUAL PSYCHOLOGOCAL, PHILOSOPHICAL, MORALITY, AND CHARACTER DIMENSIONS, WHICH CHALLENGES INDIVIDUALS, TOWARDS:
i. Strengthening Their Credible Psychological, Philosophical, Principles
And Moral Values of Life OR To Reform Them.
ii. Reviewing Their Overall Human Relationships vis a vis Responsible
Friendship, Leadership And Followership, and to Appreciate the Need
For Espousing Better Approaches.
MESSAGE: THE TIME TO FACE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
Then, the Fourth Category points to the Needs and the Challenges to Develop:
4. VISIONARY, REVOLUTIONIZING AND PIONEERING SPIRIT TO SEE BEYOND ONE’S NOSE, AND TO DO SUCH THINGS AS: TO ACCEPT TO CHAMPION THE CAUSE FOR THE REVIEW AND ABROGATION OF INHUMAN CUSTOMARY PRACTICES, AND
5. DECADED IDEAS, ATTITUTES AND MORAL VALUES.
I wish to call your attention to 6he fact that, in as much as the other three categories are important in the life and existence of a community, that this fourth one for the revolutionizing of its life-style is of paramount importance. This is to facilitate the application of the Universal Fundamental Human Rights in the life of the families and the Communities, and to eschew those practices which constitute:
i. Gender Discriminations, Abuses, Violence Against the Girl-Child
And Women.
ii. Abuses And Violence Especially Against Widows.
iii. Female Circumcision Or Female Genital Mutilations.
iv. Bargaining For And Payment Of Bride-Price.
v. Childhood Marriage.
vi. Total Disinheritance Of the Girl-Child And Women.
vii. Burdensome Child Labour.
viii. Trafficking Of Children And Women.
ix. Maintenance Of the Osu/Oru Caste System And the Stigma.
x. Addiction To Juju, Magical, Mystical Medicinal Arts And Practices.
MESSAGE: ALL OF THESE NEEDS AND CHALLENGES ARE CRYING OUT TO YOU FOR CONCERTED ACTION FOR CHANGE! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
1. CATEGORY 1: INFRASTURE AND PHYSICAL FACILITIES
Mr. President, Ladies and Gentlemen:
This is the category that our people have embraced very much. This is due to the fact that the people have come to know, appreciate and live with these facilities in the urban areas. Therefore, they place on them the need to continue with such standards of life in their village homes. There is always the urge to go and set up such facilities in the villages they call home, since the Government is not able to provide it all outside the urban areas. Hence, there is the insistence and rush to set up the physical infrastructures and facilities. The citizenry then collects levies to achieve these projects. The people also pay extra to have such facilities and services extended to their homes. It was very admirable to consider the availability of such amenities as portable water supply, for the benefit of those who cannot afford private extensions.
MESSAGE: WELL DONE! BE STRONG AND ENERGETIC! THE TIME TO RISE UP TO MORE OF THESE NEEDS AND CHALLENGES IS RIGHT NOW!
2. CATEGORY 11: SOCIAL, CULTURAL, ACTIVITIES, AND THE DYNAMICS FOR THEIR SURVIVAL
This is for the Revival, Renewal, Appreciation And Protection of the Culture, to keep it from adulteration or extinction, and not to lose its communal appeal and identity. Because the aspect, like title-taking, is for individual glorification and exuberance, people rush to do them for themselves. Individuals are also honored with the conferment of titles by the Igwe (king).
MESSAGE: ALL OF THESE NEEDS AND CHALLENGES ARE CRYING OUT TO YOU FOR ATTENTION. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
3. CATEGORY 111: INDIVIDUAL PHILOSOPHY, IDEALS, PRINCIPLES, AND MORAL STANDARDS DIMENSIONS OF LIFE.
Mr. President, Distinguished Ladies and Gentlemen: This is where individuals hide or expose themselves to public viewing, assessment, and judgment, in the Court of Public Opinion. This is because it gives the yardstick for the measurement of the length and breath and depth of the man or the woman. This gives the totality of the individuals. It gives the general tone and tempo and the disposition of the human elements of the community or society.
I will approach this section by asking a series of questions so that individuals will answer them for themselves and, thereby, categorize themselves as either an asset or a disaster to the community.
111.i. FOR: THE STRENGTHENING OF WORTHY PHILOSOPHY, IDEALS, PRINCIPLES AND MORAL VALUES OF LIFE, I will ask:
What are the values that govern and enrich your life?
Do you believe in God - the God of Christianity, OR: Do you believe in the god of Omenanaism?; Buddhism?; Atheism?; Agnosticism?; Hinduism?; Animism?; Islamism? Any other?
Do you believe in the Lord Jesus Christ, OR: Do you believe in Juju/Magical/Mystical Powers?
Do you put your trust in God and believe in the blessings He could shower on you, OR: Do you believe in yourself and have confidence only in your own ability to chart your own course and direct your life?
Do you pray, believe in the efficacy of Prayers, and make direct prayers to God from deep down your heart and soul, OR: Do you only pray as a matter of routine, and read prayers prepared by others?
Do you listen to the small, still, inner voice in your head as the voice of the Holy Spirit and conscience. OR: Do you think of it as disturbing and then dismiss it?
Do you look at girl-children and women and widows as human beings to be appreciated and treated with respect, OR: Do you see them as sex objects, chattels of possession, ridicule and abuse?
Do you believe in the principles of Fundamental Human Rights in the Constitution of Nigeria and their application to people, OR: Do you believe in OMENANA, hook, line and sinker?
Are you the one who tells people what you think they want to hear, OR: Do you tell them the situation as it is?
Do you practice nepotism and defend your actions and those of the people you love, willy-nilly, OR: Are you open to criticisms, corrections and suggestions?
Are you an Optimist OR A pessimist?; An Introvert OR An Extrovert?
Do you show maturity in matters by listening to and considering all the sides of an issue before making a decision, OR: Do you take sides and jump to conclusions on partial information?
Do you waste time and energy bickering, OR: Do you get on with the work that needs to be done?
MESSAGE: THE TIME TO GIVE TRUTHFUL ANSWERS AND INFORMATION ABOUT YOURSELF, AND TO BEND OR BREAK WITH IT, IS NOW. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
111.ii. FOR: ESPOUSING BETTER PUBLIC RELATIONS FOR RESPONSIBLE FRIENDSHIPS, LEADERSHIP AND FOLLOWERSHIP, I will ask:
Do you believe in the Golden Rule, which is: To do unto others as you would have then do unto you OR Do you ride people slipshod?
Do you believe in Truth and Honesty, OR: Do you believe in Trickery and Manipulations and in the expression: “Agholiam ya”?
Do you present a friendly disposition to people, OR: Are you a bully, cantankerous and quarrelsome person?
Are you a good listener and an approachable person, OR: Are you impatient with people, talkative and boisterous?
Are you understanding and sympathetic with people in their situations, OR: Are you apathetic and oppressive?
Are you a good role-model, OR: Are you a distasteful character not to be reckoned with and emulated?
How do you participate in Meetings? Are you peaceful and generate good ideas for progressive actions, OR: Are you a confusionist who likes to destroy good ideas and plans?
Do you like to cooperate by accepting assignments, also volunteering, and putting in your best in responsible service, OR: Do you swim against the current and cause disruptions?
Are you useful in resolving problems and difficulties, OR: Do you pour water into petrol fire and rub salt into an open sore?
What value do you place on Money? Do you go for fair competition and seeing money as acceptable to you only as a Medium of exchange for acquiring, Cool, Honest Wealth, OR: Do you see Money as the powerful Ruler Of Life And Of the World and, in order to acquire it, you practice the Art of: Ogbu Igbo; Ocha gbute, ocharo gbute?
Do you like people, and to work with them, irrespective of which town or the Quarter of Abatete they come from, their religious orientation, Church affiliation, political persuasion, level of education, rich or poor, OR: Are you a segregationist?
Are you a go-getter who is sought for in challenging situations, OR: Are you the one who scatters everything and sets the hands of the clock backwards?
Are you an introvert, therefore, cagey, secretive and self-serving, OR: Are you an extrovert, open-minded, seeking the common good and direct?
Do you tell yourself the truth, OR: Do you deceive yourself by giving yourself cold comfort?
Are you so envious and covetous of others that you pull the stool on which someone is sitting from behind to make the person squat heavily on the bare floor and to get hurt, OR: Do you strive to appreciate people, learn to co-operate with them and to achieve in a positive manner?
Are you so jealous of people and greedy that you not only steal property from them, you also steal their identity and the benefits of the hardwork they have accomplished, OR: Do you give credit and honor to whom they are due and ask for help when you need it?
Are you a predator who practices the principle of: “Nnukwu azu lie obele azu, o’bue”(if the big fish feeds on the small fishes it will grow) OR Do you go by fair competition and assistance to nurture the young and help the weak gather strength?
Do you practice the principle of: “Monkey work, Baboon chop”, OR: Do you stand up for people to reap the benefits of their labor?
Do you gossip and back-bite, OR: do you respect people’s opinion, human dignity and sanctity?
MESSAGE: ALL OF THESE COGENT QUESTIONS ARE WAITING FOR YOUR HONEST ANSWERS. ANSWER THEM NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
111.iii. THE COURT OF PUBLIC OPINION IS NOW WELL CONSTITUTED BY THE PRESENCE OF THE WITNESSES; THE PROSECUTION; THE DEFENCE; THE JURY; AND THE JUDGE.
Now, you are the ALL IN ALL: the Plaintiff and the Prosecutor; the Defendant and the Defense Attorney; the Witnesses, and above all, you are the Jury and your own Judge in this Court of Public Opinion.
In a sports situation, you are the: Competitor, the Referee, as well as the Spectators. You have to decide for yourself on which side of the divide you belong. Would you be discharged and acquitted, OR: Are you to be convicted, penalized and incarcerated to do some re-thinking and re-assessment of your self, your attitudes, beliefs and character. You would also be ordered to go do some retracing of your steps backwards and sideways, as in a law court; OR: whether you are to be embraced and congratulated on your performance. Would you, as in a sports situation, be ordered to go and do more well-articulated training so as to be better prepared to win in a competition?
Whichever way you judge yourself, remember the saying that; Ka onye n’eme na ibe fa mali (no matter what one’s character is like, his kindred knows). The ball is now squarely in your court. Enjoy yourself.!!!
MESSAGE: ABATETE IS WAITING, ANXIOUSLY, FOR HONEST, SINCERE ANSWERS AND INFORMATION FROM YOU. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The fourth Category is :
4. TO DEVELOP THE VISIONARY, REVOLUTIONING AND PIONEERING, SPIRIT TO SEE BEYOND ONE’S NOSE, AND TO DO SUCH THINGS AS: TO ACCEPT AND CHAMPION THE CAUSE FOR THE REVIEW AND ABROGATION OF INHUMAN, CUSTOMARY AND TRADITIONAL PRACTICES, IDEAS, ATTITUDES, AND MORAL VALUES.
The most abused and violated human beings in Igbo land, Abatete inclusive, are children, especially girl-children, women and widows in particular. Simply because they are female, the girl-child and women are abused and violated from their cradles to their graves. The incidences of abuse and violence against them have become so endemic in the lives of the communities and the society that people regard them as the normal way of living. They do not perceive them any more as abuse or denial of universal fundamental human rights. These maltreatment are explained away as “OMENANA”. This means to say that they are: a system of life in the families and communities and the society, as ordained by God, and not to be questioned, altered or abrogated.
This multitude of practices are the actions that constitute abuses; violence; suppression; oppression; subjugation; tyranny; chauvinism; sadism; brutality; enslavement; victimization; cruelty; trafficking of women and children, name it, in Igbo land. In fact, these actions are crimes on humanity.
The Constitution of the Federal Republic of Nigeria 1999 contradicts itself in that it provides for equality of all citizens without any kind of discrimination and at the same time, recognizes three systems of Laws which clash with each other. These are, namely: British Common Laws; Nigerian Statutory Laws; Customary Laws or Practices including Islamic Laws, as well as the citing of Judicial Precedents. Customary Practices have, over the ages, acquired the power and status of laws. But they are yet undebated, unwritten, and uncodified. But they function side-by-side with the other two Legal Systems. That is the System that is very detrimental to the universal fundamental human rights of the girl-child and women.
In the communities of Igbo land, any woman who dares question any of the Customary And Traditional practices (OMENANA) or contravenes them in the family or community, does so at the risk of being ostracized, even by her own paternal family. She could also be sent away, by her matrimonial family, bag and baggage, “crying to her Mama”. Yet, in this day and age most, if not all, of these cultural and traditional practices, are oppressive and outmoded and are crying out for reform or complete abrogation.
MESSAGE: WOMEN ARE HUMAN BEINGS TOO. STOP THE ABUSES, VIOLENCE AND THE OPPRESSIONS BY CULTURAL AND TRADITIONAL PRACTICES. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
5. REPUGNANCY TEST CLAUSE:
MESSAGE: LIFE IS TOO SHORT FOR DILLY-DALLYING. TIME WASTED CANNEVER BE REGAINED! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The British colonials saw the oppressive ways of the Customary and Traditional Practices, and instituted the Repugnancy Test Clause, as part of the Nigerian Legal System in 1900. It provides for the overriding of any Customary And Traditional Law And Practice in the Courts if it is in conflict with natural justice and equity. Also Customary And Traditional Law should be overridden if they were in conflict with the written and official law, and the rights of women and children. Unfortunately, the Test Clause was left, by the Law Courts and Law Enforcement Agencies, to lie dormant, for one whole century until 1997, just before it was re-introduced in the 1999 Constitution. It was not only on 10th April 1997, that a Judge of the Anambra State Appelate Court, Justice Niki Tobi, showed a change of heart, by taking the bull by the horns, and come up with a pioneer decision, in his writing of the lead judgment for the ruling. This was in the Mojekwu vs Mojekwu, in the Nnewi Oli-Ekpe Appeal Case, appealed from the lower Court, which was ruled in favor the girl-child and women. He wrote:
“All human beings – male and female - are born freely, without any inhibition on grounds of sex; and that is constitutional. Any form of societal discrimination on ground of sex, apart from being unconstitutional, is antithetic to a civil society built on the tenets of democracy, which we have freely chosen as a people. We need not travel all the way to Beijing to know that some of our customs, including the Nnewi “Oli-Ekpe” custom, relied upon by the appellant, are not consistent with our civilized world in which we all live today, including the appellant. In my humble view, it is the monopoly of God to determine the sex of a baby and not the parents. Although the scientific world disagrees with the divine truth, I believe that God, the Creator of human beings, is also the final authority of who should be male or female. Accordingly, for a customary law to discriminate against a particular sex is to say the least an affront to the Almighty God Himself. Let nobody do such a thing. On my part, I have no difficulty in holding that “Oli-Ekpe” custom of Nnewi is repugnant to natural justice, equity and good conscience”.
This should be the spirit of the bloodless revolutionary initiatives for woman's emancipation always, everywhere in Igbo land and Nigeria. Although, at the time I read about this judgement, it was stated that the case was then before the Supreme Court on appeal, and that until the Supreme Court pronounces on the matter and overrules its previous decisions, we need not jubilate. (Joy Ezeilo). Yet the judgement has been acclaimed everywhere as a landmark decision.
The Supreme Court must have pronounced on the matter since there have been more of such judgments since then. For instance, the instances where the Courts of Appeal declared the custom of disinheritance of women and the girl-child, as discriminatory against women, in Anambra and Enugu States, respectively. Some of these cases include:
Theresa Onwo v. Nwafor Oko and 12 others.
Mojekwu v. Ejikeme.
Alajemba Uke and Anor v. Albert Iro.;
Okonkwo v. Okagbue (1994).
Ukeje v. Ukeje and Anor (February 26, 2001).
In all of the above cases , the judges denounced such disinheritance practices as repugnant to natural justice, equity and good conscience.
MESSAGE: WIVES AND DAUGHTERS OF ABATETE (IGBO LAND) NEED MORE OF THESE JUDGMENTS AND REFORMS EVERY DAY. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4. ii. ABUSES AND VIOLENCE ESPECIALLY AGAINST WIDOWS
Widows are, first, accused by the relations of their deceased spouses, as well as by the Umuada or Umuokpu Association, of being responsible for the deaths of their spouses. Then they are put through all manners of abusive treatments, degradation and violence, including actual physical battering, physical and mental torture.
All of these acts of maltreatment could be traced to jealousy, spite and retaliation, at a time when the widows are in need of the greatest sympathy and empathy. The facts of how well the widows had lived with their spouses in their lives-time do not absolve them from these ill-treatments.
Making them drink some of the water used to bathe the corpse of their husbands as well as making them swear by the local deity, so as to absolve them of the accusation of killing their spouses if they did not die within one year, are some of the abusive treatments meted to widows.
The hair of the widow must be scattered by the Umuada/Umuokpu, to be scraped to the scalp after the funeral.
In some communities, she must cry and wail aloud, every night and every early morning, addressing her deceased husband by all of his aliases and nicknames, for all of three native weeks.
Widows are also made to sit at a position in the lying-in-state room, from where they would be watching the bodies of their husbands as they lay in-state, for as long as the bodies are there.
In some communities, the Umuada pr Umuokpu settle in to sleep-over for one to three native weeks, during which period they must be fed three square meals a day plus extras.
The Umuada or Umuokpu, of course, take turns to go and attend to their private businesses during the day.
They give the order not to dismantle the lying-in-state bed until the day they are leaving.
The widow should not to be seen to be having a bath, eating or sleeping on a bed for three native weeks.
Widows are made to sit and sleep on the floor, near the hearth.
At best, nowadays, the concession for them to sit and sleep on mattresses, placed on bare floors, is for cold comfort and a cover-up.
Widows are also made to eat and drink from old, chipped and broken vessels.
They are not allowed to sit outside and look around during the funeral and afterwards for one month.
They are not to talk aloud for one month.
They are to be incarcerated or pulled into a mourning period of one year or six months, as the case may be, as reformed for different communities by the relevant Development Union, Progressive Union or Igwe-in/Council.
They are to be dressed in all black, or in all white as Christians do nowadays.
They are not to wear make-up or jewelry, not even a wrist watch, except the black or white beads, as the case may be.
They are not to travel beyond a certain distance within the mourning period.
A widow should accept a substitute husband nominated by the family if the widow is still of child bearing age.
If she refuses the person so appointed, she should not to be seen with a man or become pregnant during the period.
It also requires a ceremony and ritual to be performed by the patriarch of the family at the end of the mourning period of six months or one year, before the widow could perform her own requirements, so as to be pulled out of mourning and widowhood.
The widow’s part includes going to the bad bush, alone, in the dead of the night, to throw away her mourning clothes and shaven hair, and then to the stream, to bathe. Some widows have been attacked by unscrupulous persons on such occasions.
In other words, to be brought out of widowhood means that the patriarch must do his part before her overgrown hair could be shaven again, and before she would be allowed to sit on a chair, sleep on a bed, and have a bath.
In some cases, the patriarchs are so cruel and spiteful that they refuse to do the rituals for the widows in due time. So, the widows go on in the mourning situation for much longer periods of time than is required.
Oddly enough, widowers are left severely alone, in fact, are sympathized with and absolved from all these practices. There is only one case in Abatete that I know of where the Umuada or Umuokpu Association descended heavily on the widower because he tried to marry another wife before one year of his wife’s death. The exclusion of men from all the abuses makes one think and believe that it must be the men who lay down all these oppressive rules, assign the duty to the Umuada or Umuokpu Association to carry them out, and then turn around to accuse women of being their own worst enemies.
If the men are not the evil geniuses behind these demeaning practices, why should they not call the kindred daughters to order and have these practices stopped, with immediate effect? This could be done through the Family Meetings, Development Unions, Progressive Unions, and the Igwe-In-Council. I will cry FOUL if the men say that they are not the culprits and also that they cannot legislate to stop the practices! After all, it is men that are being mourned by their wives when they die; and it is in their memories that the Umuada/Umuokpu are standing up against their widows. If men do not reform or prohibit these practices in their lives-time, it undoubtedly follows that they are the conniving tortoises who would want to spite their widows after their deaths.
It must be borne in mind that all of these aberrations of human rights are happening in the glare of broad daylight and under the noses and consciousness of the living men. My stance is that widows should be left alone to mourn their husbands the way they feel, and people will, of course, see and assess how she did it. There is no sense in forcing a process of mourning on all widows and sitting on them to do it. Anybody looking into such a personal matter or legislating about how it should be done, is merely intruding.
MESSAGE: WIDOWS ARE NOT CRIMINALS. THEY ARE CRYING OUT, DESPERATELY, AND WAITING FOR YOUR INTERVENTION. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii. FEMALE GENITAL CIRCUMCISION or CUTTING or MUTILATION (FGM)
The most cruel treatment of abuse and violence on a girl-child is female circumcision or female genital cutting or mutilation (FMG). It is defined as: A practice that involves the cutting off of part or the whole of a female’s clitoris and some other parts of her sex organs whether for cultural or any non-therapeutic reasons.
Really, the term circumcision is a misnomer, as Circumcision means cutting around and refers to the operation on the penis of a boy. For a girl the operation is more of an excision, that is, a partial or a total cutting off or removal of the clitoris. It also involves, in some cases, the cutting away of the labia minora, that is the inner lips of the vulva.
MESSAGE: FGM IS BARBAROUS AND CRUEL. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4. iii.a. REASONS FOR FEMALE CIRCUMCISION OR FGM
Among the reasons proffered for the practice of female circumcision or FGM anywhere are for:
Curbing her sexual appetite. (Thereby she just lends her body without any erotic feelings).
Cultural preservation and tradition. (This makes girls and women slaves of tradition).
Religious demand. (This is unfounded belief even in Islamic religion).
Protection of virginity. (Researchers say it does not really protect virginity).
(But what about the man’s virginity, one would ask? What protects it)?
Keeping her from being over-sexed to prevent promiscuity. (One would ask:
what about men’s over-sexuality and promiscuousness)?
Increasing sexual pleasure for the husband. (This is sadism even as the wife is in pains).
Family honour and jealousies. (This is absurd, in defense of which some families kill the girls/women).
Aesthetic reasons. (It should not at all to be compared with the aesthetics of male circumcision which Ndi Igbo describe as Icho Mma).
Purification. (What does the circumcision an excision purify)?
Enhancing fertility. (This is mere superstition as it rather destroys fertility).
Giving a sense of belonging to a group. (This is rubbish! What of facial scarifying; tattooing and teeth carving, which are readily seen for identification, but which have been scrapped long ago, in Abatete and the rest of Igbo land, without any fanfare, for the sake of modernity, because they concern men most)?
Increasing matrimonial opportunities. (This preference is sadistic. (Actually, it is only to deepen men’s control and domination over women).
Above all, rendering women easier prey for rape, even marital rape.
MESSAGE: THE REASONS FOR FGM ARE SADISTIC, SUPERSTITIOUS AND A CRYING OUT SHAME! STOP FGM NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.1ii.b. TYPES OF FGM
FGM, according to 1995 classification by WHO Technical Committee, is of four main types:
Type I involves the excision of the prepuce (the fold of skin above the clitoris) with or without excision of part or the entire clitoris. It is commonly called "Sunna."
Type II involves the excision of the prepuce and clitoris (clitoridectomy) together with partial or total excision of the labia minora otherwise known as the inner lip.
Type III or infibulation involves the excision of part or all of the external genitalia and stitching or narrowing the vaginal opening. It is sometimes referred to as "Pharaonic circumcision" or "Sudanese circumcision". To be precise, in infibulation, which is a more severe operation, a razor is used to excise the clitoris by cutting from top to bottom of the small lip (or the vulva). Then the flesh is scraped from the inside of the large lip. Then a paste is applied to ensure adhesion of the large lips by means of acacia thorns. The scar tissue closes the vagina almost completely. When a girl gets married, it has to be opened again, perhaps with a razor blade or by forcing with a penis. This must be very painful for the victim.
Type IV was identified as unclassified by the Federal Ministry of Health of Nigeria in collaboration with the World Health Organization Nigeria, due to the various forms it can take. It includes pricking, piercing, incising, stretching, cauterization by burning of the clitoris and surrounding tissue. The form of the scarping of tissue surrounding the vaginal orifice, is known as Angurya Cuts. The cutting of the anterior and sometimes posterior vaginal wall is called Gishiri Cuts. In all of these, there is the introduction of corrosive substances into the vagina to cause bleeding, or the introduction of herbs into the vagina with the aim of tightening or narrowing it . There are other procedures that fall under the definition of Female Genital Mutilation as given above.
The Type I operation, which is the commonest and the mildest form of all female circumcision, is the one performed on girls in Igbo land. This is done from eight days old to ten years or more of age. As the wound heals, they develop scar tissue, which most often create a barrier to sexual contact and childbirth. It has also been linked to stillbirth. The skin of the vulva and vaginal canal is normally soft and elastic to enable it expand easily during childbirth, to allow the baby to come out without much difficulty. FGM makes the area dense and hard because of scarring and very difficult for the child to come out during childbirth. The consequence is stillborn after all the struggling, causing tearing of the vulva, excessive bleeding and, possibly, the death of the woman too.
MESSAGE: THE PRACTICE OF FGM IS INHUMAN AND VERY HARMFUL. IT IS LACKING IN COMPASSION. STOP IT NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii.c. THE DEVASTATING EFFECTS OF CIRCUMCISION/FGM
Major effects of FGM by the cutting or excision of the clitoris are that it takes away the erotic bunch for sexual enjoyment. It also takes away the elasticity of the outer and inner tissues of the female sexual body
It carries infection due to quack, crude and traditional methods being used.
It gives acute and chronic pelvic inflammation emanating from infection at the time of circumcision.
It causes infertility due to the blockage of the fallopian tube by infections and inflammation.
It forms scar tissue and keloids, narrowing the opening of the vagina, so much that there is painful sexual contact, probably bleeding, due to tearing of the narrowed opening of the vagina.
It creates difficult labor due to the hardening and non-elasticity of the opening of the vagina.
There is the risk of catching blood-transmitted diseases like HIV, AIDS, Hepatitis etc, due to the bleeding and contact with infected persons.
There is loss of normal sexual function and, at times, shock and death due to excessive bleeding.
Reports of studies have shown that the act of female genital cutting or mutilation, in all of its four types, is the root of most of the diseases and sicknesses of women, connected to childbirth. This is from conception, difficult pregnancy, difficult childbirth to severe fistulas or the tearing of the womb, the mouth of the womb, the urinary bladder and the connection between the vagina and the anus and still-births.
It causes infant and maternal mortality.
The female body also gets so hardened by the scarring, as to cause such terrible tearing and bleeding and pain to most of the victims, at sexual contact and childbearing, as may cause shock and death.
In fact, according to a UNESCO report, if a girl survives the operation, there are
further hazards such as:
severe shock from fear and pain;
uncontrolled bleeding;
tetanus and other infections;
painful menstruation during adolescence;
infection when the scars are broken after marriage; and
difficulties during childbirth.
In addition, the permanent changes in the female genitalia,
the growth of dermoid cyst
the development of bladder fistulae,
as well as other pathological conditions
capable of affecting the normal sexuality, and
interfere in marital relationships and can lead to infertility; or may result in divorce.
At times, paste mixtures made of herbs, cow dung, hot ashes, barks and roots of trees or other unknown mixtures are rubbed onto the wound to stop bleeding.
FGM is indeed a very dirty, barbaric and crude exercise on the girl-child and women.
MESSAGE: NEEDLESS TO DELIBERATELY INFLICT DISEASES, SICKNESSES, AND DEATHS ON THE GIRL-CHILD AND WOMEN. IT IS CRIMINAL. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii.d. PSYCHOLOGICAL, SEXUAL, PHYSIOLOGICAL AND SOCIAL CONSEQUENCES OF FGM
Almost all the types of female genital mutilation involve the removal of part or the whole of the clitoris, which is the main female sexual organ, equivalent in its anatomy and physiology to the male organ, the penis.
Sexual dysfunction in both partners may be the result of painful intercourse and reduced sexual sensitivity following clitoridectomy and narrowing of the vaginal opening.
The more severe types of FGM, like infibulation, remove larger parts of the genitals, and close off the vagina, leaving areas of tough scar tissue in place of sensitive genitals, thus creating permanent damage and dysfunction.
FGM may leave a lasting mark on the life and mind of the woman who has undergone it.
The psychological complications of FGM may be submerged deeply in the child’s subconscious mind, and may trigger the onset of behavioral disturbances.
The possible loss of trust and confidence in those that inflicted the operation and the care-givers have been reported as another serious effect.
In the long run, women may suffer feelings of inferiority, incompleteness, anxiety, depression, chronic irritability, frigidity, marital conflicts, conversion reactions, or even psychosis.
Many women traumatized by their FGM may have no acceptable means of expressing their feelings and fears and, so, suffer in silence.
Unfortunately, inadequate research so far exists to establish scientifically the precise magnitude of psychological and social consequences of FGM, and its effect on child development. (World Health Organization August 1996).
MESSAGE: FGM IS BRUTAL, SPITEFUL AND DEPRESSING. IT RESULTS TO LOW SELF-ESTEEM. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii.e. A LAW PROHIBITING FGM IN NIGERIA IS PASSED.
BRAVO!!! The law prohibiting Female Genital Cutting/Mutilation in Nigeria was introduced by Mrs. Janet Adeyemi in the House of Representatives in the year 2000. It was passed by the National Assembly, assented to by the Senate, and signed by the President in 2002. HURRAH!!!
Reporter Abiodun Raufu of Lagos stated that:
Nigeria recommends jail terms to eradicate female genital mutilation.
The first clause of the Circumcision of Girls and Women (Prohibition) Law says that no person shall circumcise a girl or woman and no person shall abet or aid the circumcision of any girl or woman.
He further reported that: Already, some activists have complained that the two year imprisonment prescribed by the new law is not strict enough, especially as it allows for an option of a fine of only $100 (69; 111) or the imposition of both the fine and incarceration.
I cannot agree more with the observers who say that the punishment for one who breaks the law is not strict enough. However, the new law is a long sought victory in the crusade to abolish female genital mutilation in Nigeria.
According to the Law, circumcision of a girl or woman means cutting off all or part of the external sex organs of a girl or woman, other than on medical grounds.
The Law against female genital mutilation had been operational in five Southern States (Anambra not included) out of the 36 states in Nigeria.
This new Law is the first nationwide Law on female genital circumcision or cutting or mutilation.
What is left now is for every citizen, man and woman, to help the Federal, State and Local Governments to enforce the Law and effect compliance.
One does not need to have been or known a victim of the practice to be sympathetic or empathetic with the girl-children and women who are victims.
MESSAGE: THE GIRL-CHILD AND WOMEN ARE WAITING, ANXIOUSLY, AND LOOKING UP TO YOU TO RUN TO THEIR RESCUE. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.v. CHILD MARRIAGE
Another aspect of brutal abuse and violence on the girl-child is being betrothed for marriage, at a very tender age - from birth to puberty or earlier - at about 10 to 12 years of age. This way, the girl has no childhood and no time for growing up.
A Law which prohibits Child Marriage had been passed by the Eastern Nigeria Government in 1956. But, like the Law regulating Bride Price, also of 1956, the people did not take them seriously and both the Courts and the Law Enforcement Agencies also ignored them.
Criminal as they are, some men put such underage girls in the family way, after their first menstruation. Then they expect such girls to carry the pregnancies and give birth to the babies on their own, usually at the backyard, or at the Maternity Home, without adequate medical attention or Cesarean Section.
The result is the tearing of the womb, the vagina, the anus, the bladder and the connecting tissues, called obstetric fistulas, and the death of the babies and, most of the time, of the mothers too. If the girl-victims survive at all, they may never be able to have another child. See The Irish Times of Monday, July 23, 2001 and the Article entitled: Branded As Witches And Left To Die: A Report by Dr. Ann Ward of The Medical Missionaries of Mary, Itam, Cross River State, Nigeria.
Telephone: 087 – 9701819; Website: www.medical-missionaries.com.
MESSAGE: THE GIRL-CHILD NEEDS TO BE LEFT ALONE TO ENJOY HER CHILDHOOD AND TO GROW UP NORMALLY. FIGHT FOR HER NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
5. SOME OF THE INTERNATIONAL CONVENTIONS AND TREATIES TO WHICH NIGERIA IS A SIGNATORY.
Nigeria is a signatory to many UN Conventions and International Treaties that guarantee women’s freedoms from discriminatory practices. They also guarantee equal universal fundamental human rights for women as for men. These Instruments, which are not adhered to or enforced when adopted into Nigerian Laws by Nigeria, include:
International Covenant on Economic, Social and Cultural Rights.
International Convention on the Elimination of All Forms of Racial Discrimination.
Convention on the Elimination of All Forms of Discrimination Against Women;
Convention of Political Rights of Women.
Slavery Convention of 1926 as amended; and
Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery.
There is also the Banjul Charter Of the Organization Of African Unity (OAU) now the African Union (AU), called the Charter of African Human and Peoples Rights.
If the provisions of these Charters and Conventions would be complied with and enforced in Nigeria (Igbo land), women would not be complaining at all. But the snag is the unfavourable ideas and attitudes of the dominant group in power - men - towards implementing them. Therefore, the Charters, Conventions and Treaties become mere paper tigers; toothless bulldogs; and the epitome of: Justice Delayed Is Justice Denied.! A law just on paper is a dead law!
MESSAGE: JUSTICE DELAYED IS JUSTICE DENIED!THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
6. THE CHALLENGE RIGHT NOW!
I, hereby, challenge you! You are, thereby, challenged! Be you, therefore, challenged RIGHT NOW! Abatete USA Development Union you are, definitely, challenged to pick up the gauntlet RIGHT NOW and get into action, on all fronts, to kill the monster of the stifling cultural and traditional practices in Abatete! and in Igbo land. I, vehemently, challenge you, the members of the Abatete USA, individually and collectively, to make the commitment RIGHT NOW to take up the pioneering duty of bringing about compliance with, and the enforcement, IN GOOD CONSCIENCE, of the laws prohibiting:
female genital circumcision and all of FGM at home and wherever you may be!; to weigh in heavily for the promotion of non-violence on, and non-abuse of children, especially of the girl-child, and women!, on children, especially on the girl-child; women; and widows!
MESSAGE: TO LIBERATE THE GIRL-CHILD AND WOMEN NOW IS TO EMPOWER MEN TO LIBERATE THEMSELVES! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
I challenge you to fight to abolish:
Child Marriage!; Burdensome Child Labor!; Trafficking Of Children And Women!; All the Other Issues of Abuse And Violence On Women And Children.
MESSAGE: TIME AND TIDE WAIT FOR NO ONE! DO NOT KEEP TILL TOMORROW WHAT YOU SHOULD DO TODAY. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!!!
7. CONCLUSION
The NEWSWEEK of June 21, 2004 reported that as President Clinton was beginning to address the Annual Convention of the nation’s Publishers and Booksellers, promoting his autobiography: “My Life”, before the publication, he began by saying that people told him that books like this are boring and self-serving. Then he said that he just hoped that his book is interesting and self-serving. The audience roared with laughter. The report continued by saying that, at the end of the session, Mr. Richard Howorth, owner of Square Books in Oxford, Mass., who had made an advance order of 100 copies doubled it to 200 copies. The book which was published on 22nd June, 2004 was reported as having sold 400,000 copies the first day, and probably, that number or more, multiplied by the number of days since then, to date!
In this case, I just hope that you have not been bored with what I have had to say. Above all, that I have not been self-serving, as I have not talked about myself. But I do hope that you would have picked up some of the issues I raised in the Address as good, palatable food for thought, which you must have masticated quite properly, as we went along, for a concerted action of a resounding swallowing.
MESSAGE: STAND UP FOR EQUITY AND JUSTICE. STAND UP WOMEN AND THE DIGNITY OF WOMANHOOD! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
MESSAGE: THE TIME IS, IN FACT, OVERDUE TO EMPOWER AND LIBERATE IGBO WOMEN AND WOMEN AS A WHOLE! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!!!
MESSAGE: THE TIME TO ASK TO BE BLESSED, TO BE BLESSED AND TO REMAIN BLESSED IS RIGHT NOW!!!
All copyrights reserved. Cite as Keynote Address Fifth Annual Convention AUSADU 2004: E-mail Address: oyibomail@yahoo.com.
I will define Community Development as: Any program, plan of action or activity, embarked upon by either an individual, a group of people, or a community as a whole, which will bring some positive changes, enhancement and growth into the lives or life-styles of individuals, families, the community and, thereby, of the society generally. The program, plan of action or activity could be in categories.
CATEGORIES
I have classified the NEEDS and the CHALLENGES they throw into four categories, as follows:
1. Infrastructures And Physical Facilities.
ii. Social, Cultural, Traditional Activities And the Dynamics For Their
Appreciation And Preservation.
iii. Individual Psychology, Philosophy, Principles And Morality Of Life
Orientations And Dimensions.
iv. Visionary, Revolutionizing And Pioneer Spirit to See Beyond Our Noses, and to do such things as: to Accept And Champion the Cause For the Review And Abrogation Of Inhuman Customary Practices, Ideas, Attitudes And Moral Values.
Community Development is a matter that has engaged the minds, attention and actions of all humankind, with astounding results, since Creation. Humankind includes you, your forebears, families, predecessors and successors in this organization, and my humble self.
MESSAGE: THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!!!
Mr. President, whenever I deal with a subject-matter, I have always liked to deal with it exhaustively. On this occasion, I know that if I do that, this Address will get to be much too long. Therefore, I crave your indulgence, to discuss only one or two of the sub-headings I have outlined in each of the four categories. For the constraint of time, I shall reserve the others for next opportunity. I hope.
The First Category presents the Needs and Challenges for providing:
1. INFRASCTURES AND PHYSICAL FACILITIES.
These Needs are to overcome the lack of such developmental facilities in the Community. Challenges are, therefore, thrown to the citizenry, to find the wherewithal, to:
i. Build of Roads, Bridges and Drainage, And Their Maintenance.
ii. Control Environmental Degradation, such as by Gully Erosion,
Deforestation And Desert Encroachment, Etc.
iii. Provide Portable Water Supply, Distribution Tanks And Pipes,
And Their Maintenance.
iv. Set Up Rural Electrification Network, And Its Maintenance
v. Construct School Buildings; Supply Equipment; Staffing; etc, And Their
Maintenance.
vi. Construct Hospital Buildings; Supply Equipment; Staffing; etc, And Their
Maintenance.
vii. Construct Town, Village Halls And Playgrounds And Their Maintenance.
viii. Build Open And Lock-up Market Stalls; Motor Parks, etc And Their
Maintenance.
ix. Set Up Welfare And Poverty Alleviation Projects by way of: Giving A
Helping Hand to the Poor For Economic Well-being; Donations Of Basic
Needs to Institutions and the Poor; Awarding Of Scholarships For Poor
And the Gifted Children; And by
x. Lifting Others As Go, In Every Way Possible; and the Follow-up.
MESSAGE: WE ARE A COMMUNITY IN A HURRY FOR PHYSICAL DEVELOPMENT! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The Second Category shows up the Needs and the Challenges for the maintenance of:
2. SOCIAL, TRADITIONAL, CULTURAL, REVIVAL ACTIVITIES AND THE DYNAMICS FOR THEIR PRESERVATION.
These exercises are to stem the tide of unwarranted encroachment and threat of extinction of the Culture. They are also for the preservation of the Culture for the people’s identity, which challenges to:
i. Encourage Age Grading For Sons And Daughters Together. Some others do it
ii. Reform Secret Societies And Cults, including Unfriendly And
Destructive Masquerading.
iii. Streamline the Acquisition Of Titles and the Celebration With Fanfare by
Men And Women.
iv. Reform the Celebration Of Marriages According to Traditional and
Customary Practices.
v. Encourage Cultural and Development Organizations.
vi. Institute Community Government, the Igwe And the Igwe-in-Council; etc.
vii. Reforming Traditional Burial Rites.
viii. Discontinue with Cultural And Traditional Widowhood Practices; And
ix. Abolish the Osu And Oru Caste System and the Stigma.
MESSAGE: BE PATRIOTIC! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The Third Category highlights the Needs and the Challenges to review :
3. INDIVIDUAL PSYCHOLOGOCAL, PHILOSOPHICAL, MORALITY, AND CHARACTER DIMENSIONS, WHICH CHALLENGES INDIVIDUALS, TOWARDS:
i. Strengthening Their Credible Psychological, Philosophical, Principles
And Moral Values of Life OR To Reform Them.
ii. Reviewing Their Overall Human Relationships vis a vis Responsible
Friendship, Leadership And Followership, and to Appreciate the Need
For Espousing Better Approaches.
MESSAGE: THE TIME TO FACE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
Then, the Fourth Category points to the Needs and the Challenges to Develop:
4. VISIONARY, REVOLUTIONIZING AND PIONEERING SPIRIT TO SEE BEYOND ONE’S NOSE, AND TO DO SUCH THINGS AS: TO ACCEPT TO CHAMPION THE CAUSE FOR THE REVIEW AND ABROGATION OF INHUMAN CUSTOMARY PRACTICES, AND
5. DECADED IDEAS, ATTITUTES AND MORAL VALUES.
I wish to call your attention to 6he fact that, in as much as the other three categories are important in the life and existence of a community, that this fourth one for the revolutionizing of its life-style is of paramount importance. This is to facilitate the application of the Universal Fundamental Human Rights in the life of the families and the Communities, and to eschew those practices which constitute:
i. Gender Discriminations, Abuses, Violence Against the Girl-Child
And Women.
ii. Abuses And Violence Especially Against Widows.
iii. Female Circumcision Or Female Genital Mutilations.
iv. Bargaining For And Payment Of Bride-Price.
v. Childhood Marriage.
vi. Total Disinheritance Of the Girl-Child And Women.
vii. Burdensome Child Labour.
viii. Trafficking Of Children And Women.
ix. Maintenance Of the Osu/Oru Caste System And the Stigma.
x. Addiction To Juju, Magical, Mystical Medicinal Arts And Practices.
MESSAGE: ALL OF THESE NEEDS AND CHALLENGES ARE CRYING OUT TO YOU FOR CONCERTED ACTION FOR CHANGE! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
1. CATEGORY 1: INFRASTURE AND PHYSICAL FACILITIES
Mr. President, Ladies and Gentlemen:
This is the category that our people have embraced very much. This is due to the fact that the people have come to know, appreciate and live with these facilities in the urban areas. Therefore, they place on them the need to continue with such standards of life in their village homes. There is always the urge to go and set up such facilities in the villages they call home, since the Government is not able to provide it all outside the urban areas. Hence, there is the insistence and rush to set up the physical infrastructures and facilities. The citizenry then collects levies to achieve these projects. The people also pay extra to have such facilities and services extended to their homes. It was very admirable to consider the availability of such amenities as portable water supply, for the benefit of those who cannot afford private extensions.
MESSAGE: WELL DONE! BE STRONG AND ENERGETIC! THE TIME TO RISE UP TO MORE OF THESE NEEDS AND CHALLENGES IS RIGHT NOW!
2. CATEGORY 11: SOCIAL, CULTURAL, ACTIVITIES, AND THE DYNAMICS FOR THEIR SURVIVAL
This is for the Revival, Renewal, Appreciation And Protection of the Culture, to keep it from adulteration or extinction, and not to lose its communal appeal and identity. Because the aspect, like title-taking, is for individual glorification and exuberance, people rush to do them for themselves. Individuals are also honored with the conferment of titles by the Igwe (king).
MESSAGE: ALL OF THESE NEEDS AND CHALLENGES ARE CRYING OUT TO YOU FOR ATTENTION. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
3. CATEGORY 111: INDIVIDUAL PHILOSOPHY, IDEALS, PRINCIPLES, AND MORAL STANDARDS DIMENSIONS OF LIFE.
Mr. President, Distinguished Ladies and Gentlemen: This is where individuals hide or expose themselves to public viewing, assessment, and judgment, in the Court of Public Opinion. This is because it gives the yardstick for the measurement of the length and breath and depth of the man or the woman. This gives the totality of the individuals. It gives the general tone and tempo and the disposition of the human elements of the community or society.
I will approach this section by asking a series of questions so that individuals will answer them for themselves and, thereby, categorize themselves as either an asset or a disaster to the community.
111.i. FOR: THE STRENGTHENING OF WORTHY PHILOSOPHY, IDEALS, PRINCIPLES AND MORAL VALUES OF LIFE, I will ask:
What are the values that govern and enrich your life?
Do you believe in God - the God of Christianity, OR: Do you believe in the god of Omenanaism?; Buddhism?; Atheism?; Agnosticism?; Hinduism?; Animism?; Islamism? Any other?
Do you believe in the Lord Jesus Christ, OR: Do you believe in Juju/Magical/Mystical Powers?
Do you put your trust in God and believe in the blessings He could shower on you, OR: Do you believe in yourself and have confidence only in your own ability to chart your own course and direct your life?
Do you pray, believe in the efficacy of Prayers, and make direct prayers to God from deep down your heart and soul, OR: Do you only pray as a matter of routine, and read prayers prepared by others?
Do you listen to the small, still, inner voice in your head as the voice of the Holy Spirit and conscience. OR: Do you think of it as disturbing and then dismiss it?
Do you look at girl-children and women and widows as human beings to be appreciated and treated with respect, OR: Do you see them as sex objects, chattels of possession, ridicule and abuse?
Do you believe in the principles of Fundamental Human Rights in the Constitution of Nigeria and their application to people, OR: Do you believe in OMENANA, hook, line and sinker?
Are you the one who tells people what you think they want to hear, OR: Do you tell them the situation as it is?
Do you practice nepotism and defend your actions and those of the people you love, willy-nilly, OR: Are you open to criticisms, corrections and suggestions?
Are you an Optimist OR A pessimist?; An Introvert OR An Extrovert?
Do you show maturity in matters by listening to and considering all the sides of an issue before making a decision, OR: Do you take sides and jump to conclusions on partial information?
Do you waste time and energy bickering, OR: Do you get on with the work that needs to be done?
MESSAGE: THE TIME TO GIVE TRUTHFUL ANSWERS AND INFORMATION ABOUT YOURSELF, AND TO BEND OR BREAK WITH IT, IS NOW. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
111.ii. FOR: ESPOUSING BETTER PUBLIC RELATIONS FOR RESPONSIBLE FRIENDSHIPS, LEADERSHIP AND FOLLOWERSHIP, I will ask:
Do you believe in the Golden Rule, which is: To do unto others as you would have then do unto you OR Do you ride people slipshod?
Do you believe in Truth and Honesty, OR: Do you believe in Trickery and Manipulations and in the expression: “Agholiam ya”?
Do you present a friendly disposition to people, OR: Are you a bully, cantankerous and quarrelsome person?
Are you a good listener and an approachable person, OR: Are you impatient with people, talkative and boisterous?
Are you understanding and sympathetic with people in their situations, OR: Are you apathetic and oppressive?
Are you a good role-model, OR: Are you a distasteful character not to be reckoned with and emulated?
How do you participate in Meetings? Are you peaceful and generate good ideas for progressive actions, OR: Are you a confusionist who likes to destroy good ideas and plans?
Do you like to cooperate by accepting assignments, also volunteering, and putting in your best in responsible service, OR: Do you swim against the current and cause disruptions?
Are you useful in resolving problems and difficulties, OR: Do you pour water into petrol fire and rub salt into an open sore?
What value do you place on Money? Do you go for fair competition and seeing money as acceptable to you only as a Medium of exchange for acquiring, Cool, Honest Wealth, OR: Do you see Money as the powerful Ruler Of Life And Of the World and, in order to acquire it, you practice the Art of: Ogbu Igbo; Ocha gbute, ocharo gbute?
Do you like people, and to work with them, irrespective of which town or the Quarter of Abatete they come from, their religious orientation, Church affiliation, political persuasion, level of education, rich or poor, OR: Are you a segregationist?
Are you a go-getter who is sought for in challenging situations, OR: Are you the one who scatters everything and sets the hands of the clock backwards?
Are you an introvert, therefore, cagey, secretive and self-serving, OR: Are you an extrovert, open-minded, seeking the common good and direct?
Do you tell yourself the truth, OR: Do you deceive yourself by giving yourself cold comfort?
Are you so envious and covetous of others that you pull the stool on which someone is sitting from behind to make the person squat heavily on the bare floor and to get hurt, OR: Do you strive to appreciate people, learn to co-operate with them and to achieve in a positive manner?
Are you so jealous of people and greedy that you not only steal property from them, you also steal their identity and the benefits of the hardwork they have accomplished, OR: Do you give credit and honor to whom they are due and ask for help when you need it?
Are you a predator who practices the principle of: “Nnukwu azu lie obele azu, o’bue”(if the big fish feeds on the small fishes it will grow) OR Do you go by fair competition and assistance to nurture the young and help the weak gather strength?
Do you practice the principle of: “Monkey work, Baboon chop”, OR: Do you stand up for people to reap the benefits of their labor?
Do you gossip and back-bite, OR: do you respect people’s opinion, human dignity and sanctity?
MESSAGE: ALL OF THESE COGENT QUESTIONS ARE WAITING FOR YOUR HONEST ANSWERS. ANSWER THEM NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
111.iii. THE COURT OF PUBLIC OPINION IS NOW WELL CONSTITUTED BY THE PRESENCE OF THE WITNESSES; THE PROSECUTION; THE DEFENCE; THE JURY; AND THE JUDGE.
Now, you are the ALL IN ALL: the Plaintiff and the Prosecutor; the Defendant and the Defense Attorney; the Witnesses, and above all, you are the Jury and your own Judge in this Court of Public Opinion.
In a sports situation, you are the: Competitor, the Referee, as well as the Spectators. You have to decide for yourself on which side of the divide you belong. Would you be discharged and acquitted, OR: Are you to be convicted, penalized and incarcerated to do some re-thinking and re-assessment of your self, your attitudes, beliefs and character. You would also be ordered to go do some retracing of your steps backwards and sideways, as in a law court; OR: whether you are to be embraced and congratulated on your performance. Would you, as in a sports situation, be ordered to go and do more well-articulated training so as to be better prepared to win in a competition?
Whichever way you judge yourself, remember the saying that; Ka onye n’eme na ibe fa mali (no matter what one’s character is like, his kindred knows). The ball is now squarely in your court. Enjoy yourself.!!!
MESSAGE: ABATETE IS WAITING, ANXIOUSLY, FOR HONEST, SINCERE ANSWERS AND INFORMATION FROM YOU. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The fourth Category is :
4. TO DEVELOP THE VISIONARY, REVOLUTIONING AND PIONEERING, SPIRIT TO SEE BEYOND ONE’S NOSE, AND TO DO SUCH THINGS AS: TO ACCEPT AND CHAMPION THE CAUSE FOR THE REVIEW AND ABROGATION OF INHUMAN, CUSTOMARY AND TRADITIONAL PRACTICES, IDEAS, ATTITUDES, AND MORAL VALUES.
The most abused and violated human beings in Igbo land, Abatete inclusive, are children, especially girl-children, women and widows in particular. Simply because they are female, the girl-child and women are abused and violated from their cradles to their graves. The incidences of abuse and violence against them have become so endemic in the lives of the communities and the society that people regard them as the normal way of living. They do not perceive them any more as abuse or denial of universal fundamental human rights. These maltreatment are explained away as “OMENANA”. This means to say that they are: a system of life in the families and communities and the society, as ordained by God, and not to be questioned, altered or abrogated.
This multitude of practices are the actions that constitute abuses; violence; suppression; oppression; subjugation; tyranny; chauvinism; sadism; brutality; enslavement; victimization; cruelty; trafficking of women and children, name it, in Igbo land. In fact, these actions are crimes on humanity.
The Constitution of the Federal Republic of Nigeria 1999 contradicts itself in that it provides for equality of all citizens without any kind of discrimination and at the same time, recognizes three systems of Laws which clash with each other. These are, namely: British Common Laws; Nigerian Statutory Laws; Customary Laws or Practices including Islamic Laws, as well as the citing of Judicial Precedents. Customary Practices have, over the ages, acquired the power and status of laws. But they are yet undebated, unwritten, and uncodified. But they function side-by-side with the other two Legal Systems. That is the System that is very detrimental to the universal fundamental human rights of the girl-child and women.
In the communities of Igbo land, any woman who dares question any of the Customary And Traditional practices (OMENANA) or contravenes them in the family or community, does so at the risk of being ostracized, even by her own paternal family. She could also be sent away, by her matrimonial family, bag and baggage, “crying to her Mama”. Yet, in this day and age most, if not all, of these cultural and traditional practices, are oppressive and outmoded and are crying out for reform or complete abrogation.
MESSAGE: WOMEN ARE HUMAN BEINGS TOO. STOP THE ABUSES, VIOLENCE AND THE OPPRESSIONS BY CULTURAL AND TRADITIONAL PRACTICES. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
5. REPUGNANCY TEST CLAUSE:
MESSAGE: LIFE IS TOO SHORT FOR DILLY-DALLYING. TIME WASTED CANNEVER BE REGAINED! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
The British colonials saw the oppressive ways of the Customary and Traditional Practices, and instituted the Repugnancy Test Clause, as part of the Nigerian Legal System in 1900. It provides for the overriding of any Customary And Traditional Law And Practice in the Courts if it is in conflict with natural justice and equity. Also Customary And Traditional Law should be overridden if they were in conflict with the written and official law, and the rights of women and children. Unfortunately, the Test Clause was left, by the Law Courts and Law Enforcement Agencies, to lie dormant, for one whole century until 1997, just before it was re-introduced in the 1999 Constitution. It was not only on 10th April 1997, that a Judge of the Anambra State Appelate Court, Justice Niki Tobi, showed a change of heart, by taking the bull by the horns, and come up with a pioneer decision, in his writing of the lead judgment for the ruling. This was in the Mojekwu vs Mojekwu, in the Nnewi Oli-Ekpe Appeal Case, appealed from the lower Court, which was ruled in favor the girl-child and women. He wrote:
“All human beings – male and female - are born freely, without any inhibition on grounds of sex; and that is constitutional. Any form of societal discrimination on ground of sex, apart from being unconstitutional, is antithetic to a civil society built on the tenets of democracy, which we have freely chosen as a people. We need not travel all the way to Beijing to know that some of our customs, including the Nnewi “Oli-Ekpe” custom, relied upon by the appellant, are not consistent with our civilized world in which we all live today, including the appellant. In my humble view, it is the monopoly of God to determine the sex of a baby and not the parents. Although the scientific world disagrees with the divine truth, I believe that God, the Creator of human beings, is also the final authority of who should be male or female. Accordingly, for a customary law to discriminate against a particular sex is to say the least an affront to the Almighty God Himself. Let nobody do such a thing. On my part, I have no difficulty in holding that “Oli-Ekpe” custom of Nnewi is repugnant to natural justice, equity and good conscience”.
This should be the spirit of the bloodless revolutionary initiatives for woman's emancipation always, everywhere in Igbo land and Nigeria. Although, at the time I read about this judgement, it was stated that the case was then before the Supreme Court on appeal, and that until the Supreme Court pronounces on the matter and overrules its previous decisions, we need not jubilate. (Joy Ezeilo). Yet the judgement has been acclaimed everywhere as a landmark decision.
The Supreme Court must have pronounced on the matter since there have been more of such judgments since then. For instance, the instances where the Courts of Appeal declared the custom of disinheritance of women and the girl-child, as discriminatory against women, in Anambra and Enugu States, respectively. Some of these cases include:
Theresa Onwo v. Nwafor Oko and 12 others.
Mojekwu v. Ejikeme.
Alajemba Uke and Anor v. Albert Iro.;
Okonkwo v. Okagbue (1994).
Ukeje v. Ukeje and Anor (February 26, 2001).
In all of the above cases , the judges denounced such disinheritance practices as repugnant to natural justice, equity and good conscience.
MESSAGE: WIVES AND DAUGHTERS OF ABATETE (IGBO LAND) NEED MORE OF THESE JUDGMENTS AND REFORMS EVERY DAY. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4. ii. ABUSES AND VIOLENCE ESPECIALLY AGAINST WIDOWS
Widows are, first, accused by the relations of their deceased spouses, as well as by the Umuada or Umuokpu Association, of being responsible for the deaths of their spouses. Then they are put through all manners of abusive treatments, degradation and violence, including actual physical battering, physical and mental torture.
All of these acts of maltreatment could be traced to jealousy, spite and retaliation, at a time when the widows are in need of the greatest sympathy and empathy. The facts of how well the widows had lived with their spouses in their lives-time do not absolve them from these ill-treatments.
Making them drink some of the water used to bathe the corpse of their husbands as well as making them swear by the local deity, so as to absolve them of the accusation of killing their spouses if they did not die within one year, are some of the abusive treatments meted to widows.
The hair of the widow must be scattered by the Umuada/Umuokpu, to be scraped to the scalp after the funeral.
In some communities, she must cry and wail aloud, every night and every early morning, addressing her deceased husband by all of his aliases and nicknames, for all of three native weeks.
Widows are also made to sit at a position in the lying-in-state room, from where they would be watching the bodies of their husbands as they lay in-state, for as long as the bodies are there.
In some communities, the Umuada pr Umuokpu settle in to sleep-over for one to three native weeks, during which period they must be fed three square meals a day plus extras.
The Umuada or Umuokpu, of course, take turns to go and attend to their private businesses during the day.
They give the order not to dismantle the lying-in-state bed until the day they are leaving.
The widow should not to be seen to be having a bath, eating or sleeping on a bed for three native weeks.
Widows are made to sit and sleep on the floor, near the hearth.
At best, nowadays, the concession for them to sit and sleep on mattresses, placed on bare floors, is for cold comfort and a cover-up.
Widows are also made to eat and drink from old, chipped and broken vessels.
They are not allowed to sit outside and look around during the funeral and afterwards for one month.
They are not to talk aloud for one month.
They are to be incarcerated or pulled into a mourning period of one year or six months, as the case may be, as reformed for different communities by the relevant Development Union, Progressive Union or Igwe-in/Council.
They are to be dressed in all black, or in all white as Christians do nowadays.
They are not to wear make-up or jewelry, not even a wrist watch, except the black or white beads, as the case may be.
They are not to travel beyond a certain distance within the mourning period.
A widow should accept a substitute husband nominated by the family if the widow is still of child bearing age.
If she refuses the person so appointed, she should not to be seen with a man or become pregnant during the period.
It also requires a ceremony and ritual to be performed by the patriarch of the family at the end of the mourning period of six months or one year, before the widow could perform her own requirements, so as to be pulled out of mourning and widowhood.
The widow’s part includes going to the bad bush, alone, in the dead of the night, to throw away her mourning clothes and shaven hair, and then to the stream, to bathe. Some widows have been attacked by unscrupulous persons on such occasions.
In other words, to be brought out of widowhood means that the patriarch must do his part before her overgrown hair could be shaven again, and before she would be allowed to sit on a chair, sleep on a bed, and have a bath.
In some cases, the patriarchs are so cruel and spiteful that they refuse to do the rituals for the widows in due time. So, the widows go on in the mourning situation for much longer periods of time than is required.
Oddly enough, widowers are left severely alone, in fact, are sympathized with and absolved from all these practices. There is only one case in Abatete that I know of where the Umuada or Umuokpu Association descended heavily on the widower because he tried to marry another wife before one year of his wife’s death. The exclusion of men from all the abuses makes one think and believe that it must be the men who lay down all these oppressive rules, assign the duty to the Umuada or Umuokpu Association to carry them out, and then turn around to accuse women of being their own worst enemies.
If the men are not the evil geniuses behind these demeaning practices, why should they not call the kindred daughters to order and have these practices stopped, with immediate effect? This could be done through the Family Meetings, Development Unions, Progressive Unions, and the Igwe-In-Council. I will cry FOUL if the men say that they are not the culprits and also that they cannot legislate to stop the practices! After all, it is men that are being mourned by their wives when they die; and it is in their memories that the Umuada/Umuokpu are standing up against their widows. If men do not reform or prohibit these practices in their lives-time, it undoubtedly follows that they are the conniving tortoises who would want to spite their widows after their deaths.
It must be borne in mind that all of these aberrations of human rights are happening in the glare of broad daylight and under the noses and consciousness of the living men. My stance is that widows should be left alone to mourn their husbands the way they feel, and people will, of course, see and assess how she did it. There is no sense in forcing a process of mourning on all widows and sitting on them to do it. Anybody looking into such a personal matter or legislating about how it should be done, is merely intruding.
MESSAGE: WIDOWS ARE NOT CRIMINALS. THEY ARE CRYING OUT, DESPERATELY, AND WAITING FOR YOUR INTERVENTION. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii. FEMALE GENITAL CIRCUMCISION or CUTTING or MUTILATION (FGM)
The most cruel treatment of abuse and violence on a girl-child is female circumcision or female genital cutting or mutilation (FMG). It is defined as: A practice that involves the cutting off of part or the whole of a female’s clitoris and some other parts of her sex organs whether for cultural or any non-therapeutic reasons.
Really, the term circumcision is a misnomer, as Circumcision means cutting around and refers to the operation on the penis of a boy. For a girl the operation is more of an excision, that is, a partial or a total cutting off or removal of the clitoris. It also involves, in some cases, the cutting away of the labia minora, that is the inner lips of the vulva.
MESSAGE: FGM IS BARBAROUS AND CRUEL. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4. iii.a. REASONS FOR FEMALE CIRCUMCISION OR FGM
Among the reasons proffered for the practice of female circumcision or FGM anywhere are for:
Curbing her sexual appetite. (Thereby she just lends her body without any erotic feelings).
Cultural preservation and tradition. (This makes girls and women slaves of tradition).
Religious demand. (This is unfounded belief even in Islamic religion).
Protection of virginity. (Researchers say it does not really protect virginity).
(But what about the man’s virginity, one would ask? What protects it)?
Keeping her from being over-sexed to prevent promiscuity. (One would ask:
what about men’s over-sexuality and promiscuousness)?
Increasing sexual pleasure for the husband. (This is sadism even as the wife is in pains).
Family honour and jealousies. (This is absurd, in defense of which some families kill the girls/women).
Aesthetic reasons. (It should not at all to be compared with the aesthetics of male circumcision which Ndi Igbo describe as Icho Mma).
Purification. (What does the circumcision an excision purify)?
Enhancing fertility. (This is mere superstition as it rather destroys fertility).
Giving a sense of belonging to a group. (This is rubbish! What of facial scarifying; tattooing and teeth carving, which are readily seen for identification, but which have been scrapped long ago, in Abatete and the rest of Igbo land, without any fanfare, for the sake of modernity, because they concern men most)?
Increasing matrimonial opportunities. (This preference is sadistic. (Actually, it is only to deepen men’s control and domination over women).
Above all, rendering women easier prey for rape, even marital rape.
MESSAGE: THE REASONS FOR FGM ARE SADISTIC, SUPERSTITIOUS AND A CRYING OUT SHAME! STOP FGM NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.1ii.b. TYPES OF FGM
FGM, according to 1995 classification by WHO Technical Committee, is of four main types:
Type I involves the excision of the prepuce (the fold of skin above the clitoris) with or without excision of part or the entire clitoris. It is commonly called "Sunna."
Type II involves the excision of the prepuce and clitoris (clitoridectomy) together with partial or total excision of the labia minora otherwise known as the inner lip.
Type III or infibulation involves the excision of part or all of the external genitalia and stitching or narrowing the vaginal opening. It is sometimes referred to as "Pharaonic circumcision" or "Sudanese circumcision". To be precise, in infibulation, which is a more severe operation, a razor is used to excise the clitoris by cutting from top to bottom of the small lip (or the vulva). Then the flesh is scraped from the inside of the large lip. Then a paste is applied to ensure adhesion of the large lips by means of acacia thorns. The scar tissue closes the vagina almost completely. When a girl gets married, it has to be opened again, perhaps with a razor blade or by forcing with a penis. This must be very painful for the victim.
Type IV was identified as unclassified by the Federal Ministry of Health of Nigeria in collaboration with the World Health Organization Nigeria, due to the various forms it can take. It includes pricking, piercing, incising, stretching, cauterization by burning of the clitoris and surrounding tissue. The form of the scarping of tissue surrounding the vaginal orifice, is known as Angurya Cuts. The cutting of the anterior and sometimes posterior vaginal wall is called Gishiri Cuts. In all of these, there is the introduction of corrosive substances into the vagina to cause bleeding, or the introduction of herbs into the vagina with the aim of tightening or narrowing it . There are other procedures that fall under the definition of Female Genital Mutilation as given above.
The Type I operation, which is the commonest and the mildest form of all female circumcision, is the one performed on girls in Igbo land. This is done from eight days old to ten years or more of age. As the wound heals, they develop scar tissue, which most often create a barrier to sexual contact and childbirth. It has also been linked to stillbirth. The skin of the vulva and vaginal canal is normally soft and elastic to enable it expand easily during childbirth, to allow the baby to come out without much difficulty. FGM makes the area dense and hard because of scarring and very difficult for the child to come out during childbirth. The consequence is stillborn after all the struggling, causing tearing of the vulva, excessive bleeding and, possibly, the death of the woman too.
MESSAGE: THE PRACTICE OF FGM IS INHUMAN AND VERY HARMFUL. IT IS LACKING IN COMPASSION. STOP IT NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii.c. THE DEVASTATING EFFECTS OF CIRCUMCISION/FGM
Major effects of FGM by the cutting or excision of the clitoris are that it takes away the erotic bunch for sexual enjoyment. It also takes away the elasticity of the outer and inner tissues of the female sexual body
It carries infection due to quack, crude and traditional methods being used.
It gives acute and chronic pelvic inflammation emanating from infection at the time of circumcision.
It causes infertility due to the blockage of the fallopian tube by infections and inflammation.
It forms scar tissue and keloids, narrowing the opening of the vagina, so much that there is painful sexual contact, probably bleeding, due to tearing of the narrowed opening of the vagina.
It creates difficult labor due to the hardening and non-elasticity of the opening of the vagina.
There is the risk of catching blood-transmitted diseases like HIV, AIDS, Hepatitis etc, due to the bleeding and contact with infected persons.
There is loss of normal sexual function and, at times, shock and death due to excessive bleeding.
Reports of studies have shown that the act of female genital cutting or mutilation, in all of its four types, is the root of most of the diseases and sicknesses of women, connected to childbirth. This is from conception, difficult pregnancy, difficult childbirth to severe fistulas or the tearing of the womb, the mouth of the womb, the urinary bladder and the connection between the vagina and the anus and still-births.
It causes infant and maternal mortality.
The female body also gets so hardened by the scarring, as to cause such terrible tearing and bleeding and pain to most of the victims, at sexual contact and childbearing, as may cause shock and death.
In fact, according to a UNESCO report, if a girl survives the operation, there are
further hazards such as:
severe shock from fear and pain;
uncontrolled bleeding;
tetanus and other infections;
painful menstruation during adolescence;
infection when the scars are broken after marriage; and
difficulties during childbirth.
In addition, the permanent changes in the female genitalia,
the growth of dermoid cyst
the development of bladder fistulae,
as well as other pathological conditions
capable of affecting the normal sexuality, and
interfere in marital relationships and can lead to infertility; or may result in divorce.
At times, paste mixtures made of herbs, cow dung, hot ashes, barks and roots of trees or other unknown mixtures are rubbed onto the wound to stop bleeding.
FGM is indeed a very dirty, barbaric and crude exercise on the girl-child and women.
MESSAGE: NEEDLESS TO DELIBERATELY INFLICT DISEASES, SICKNESSES, AND DEATHS ON THE GIRL-CHILD AND WOMEN. IT IS CRIMINAL. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii.d. PSYCHOLOGICAL, SEXUAL, PHYSIOLOGICAL AND SOCIAL CONSEQUENCES OF FGM
Almost all the types of female genital mutilation involve the removal of part or the whole of the clitoris, which is the main female sexual organ, equivalent in its anatomy and physiology to the male organ, the penis.
Sexual dysfunction in both partners may be the result of painful intercourse and reduced sexual sensitivity following clitoridectomy and narrowing of the vaginal opening.
The more severe types of FGM, like infibulation, remove larger parts of the genitals, and close off the vagina, leaving areas of tough scar tissue in place of sensitive genitals, thus creating permanent damage and dysfunction.
FGM may leave a lasting mark on the life and mind of the woman who has undergone it.
The psychological complications of FGM may be submerged deeply in the child’s subconscious mind, and may trigger the onset of behavioral disturbances.
The possible loss of trust and confidence in those that inflicted the operation and the care-givers have been reported as another serious effect.
In the long run, women may suffer feelings of inferiority, incompleteness, anxiety, depression, chronic irritability, frigidity, marital conflicts, conversion reactions, or even psychosis.
Many women traumatized by their FGM may have no acceptable means of expressing their feelings and fears and, so, suffer in silence.
Unfortunately, inadequate research so far exists to establish scientifically the precise magnitude of psychological and social consequences of FGM, and its effect on child development. (World Health Organization August 1996).
MESSAGE: FGM IS BRUTAL, SPITEFUL AND DEPRESSING. IT RESULTS TO LOW SELF-ESTEEM. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.iii.e. A LAW PROHIBITING FGM IN NIGERIA IS PASSED.
BRAVO!!! The law prohibiting Female Genital Cutting/Mutilation in Nigeria was introduced by Mrs. Janet Adeyemi in the House of Representatives in the year 2000. It was passed by the National Assembly, assented to by the Senate, and signed by the President in 2002. HURRAH!!!
Reporter Abiodun Raufu of Lagos stated that:
Nigeria recommends jail terms to eradicate female genital mutilation.
The first clause of the Circumcision of Girls and Women (Prohibition) Law says that no person shall circumcise a girl or woman and no person shall abet or aid the circumcision of any girl or woman.
He further reported that: Already, some activists have complained that the two year imprisonment prescribed by the new law is not strict enough, especially as it allows for an option of a fine of only $100 (69; 111) or the imposition of both the fine and incarceration.
I cannot agree more with the observers who say that the punishment for one who breaks the law is not strict enough. However, the new law is a long sought victory in the crusade to abolish female genital mutilation in Nigeria.
According to the Law, circumcision of a girl or woman means cutting off all or part of the external sex organs of a girl or woman, other than on medical grounds.
The Law against female genital mutilation had been operational in five Southern States (Anambra not included) out of the 36 states in Nigeria.
This new Law is the first nationwide Law on female genital circumcision or cutting or mutilation.
What is left now is for every citizen, man and woman, to help the Federal, State and Local Governments to enforce the Law and effect compliance.
One does not need to have been or known a victim of the practice to be sympathetic or empathetic with the girl-children and women who are victims.
MESSAGE: THE GIRL-CHILD AND WOMEN ARE WAITING, ANXIOUSLY, AND LOOKING UP TO YOU TO RUN TO THEIR RESCUE. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
4.v. CHILD MARRIAGE
Another aspect of brutal abuse and violence on the girl-child is being betrothed for marriage, at a very tender age - from birth to puberty or earlier - at about 10 to 12 years of age. This way, the girl has no childhood and no time for growing up.
A Law which prohibits Child Marriage had been passed by the Eastern Nigeria Government in 1956. But, like the Law regulating Bride Price, also of 1956, the people did not take them seriously and both the Courts and the Law Enforcement Agencies also ignored them.
Criminal as they are, some men put such underage girls in the family way, after their first menstruation. Then they expect such girls to carry the pregnancies and give birth to the babies on their own, usually at the backyard, or at the Maternity Home, without adequate medical attention or Cesarean Section.
The result is the tearing of the womb, the vagina, the anus, the bladder and the connecting tissues, called obstetric fistulas, and the death of the babies and, most of the time, of the mothers too. If the girl-victims survive at all, they may never be able to have another child. See The Irish Times of Monday, July 23, 2001 and the Article entitled: Branded As Witches And Left To Die: A Report by Dr. Ann Ward of The Medical Missionaries of Mary, Itam, Cross River State, Nigeria.
Telephone: 087 – 9701819; Website: www.medical-missionaries.com.
MESSAGE: THE GIRL-CHILD NEEDS TO BE LEFT ALONE TO ENJOY HER CHILDHOOD AND TO GROW UP NORMALLY. FIGHT FOR HER NOW! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
5. SOME OF THE INTERNATIONAL CONVENTIONS AND TREATIES TO WHICH NIGERIA IS A SIGNATORY.
Nigeria is a signatory to many UN Conventions and International Treaties that guarantee women’s freedoms from discriminatory practices. They also guarantee equal universal fundamental human rights for women as for men. These Instruments, which are not adhered to or enforced when adopted into Nigerian Laws by Nigeria, include:
International Covenant on Economic, Social and Cultural Rights.
International Convention on the Elimination of All Forms of Racial Discrimination.
Convention on the Elimination of All Forms of Discrimination Against Women;
Convention of Political Rights of Women.
Slavery Convention of 1926 as amended; and
Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery.
There is also the Banjul Charter Of the Organization Of African Unity (OAU) now the African Union (AU), called the Charter of African Human and Peoples Rights.
If the provisions of these Charters and Conventions would be complied with and enforced in Nigeria (Igbo land), women would not be complaining at all. But the snag is the unfavourable ideas and attitudes of the dominant group in power - men - towards implementing them. Therefore, the Charters, Conventions and Treaties become mere paper tigers; toothless bulldogs; and the epitome of: Justice Delayed Is Justice Denied.! A law just on paper is a dead law!
MESSAGE: JUSTICE DELAYED IS JUSTICE DENIED!THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
6. THE CHALLENGE RIGHT NOW!
I, hereby, challenge you! You are, thereby, challenged! Be you, therefore, challenged RIGHT NOW! Abatete USA Development Union you are, definitely, challenged to pick up the gauntlet RIGHT NOW and get into action, on all fronts, to kill the monster of the stifling cultural and traditional practices in Abatete! and in Igbo land. I, vehemently, challenge you, the members of the Abatete USA, individually and collectively, to make the commitment RIGHT NOW to take up the pioneering duty of bringing about compliance with, and the enforcement, IN GOOD CONSCIENCE, of the laws prohibiting:
female genital circumcision and all of FGM at home and wherever you may be!; to weigh in heavily for the promotion of non-violence on, and non-abuse of children, especially of the girl-child, and women!, on children, especially on the girl-child; women; and widows!
MESSAGE: TO LIBERATE THE GIRL-CHILD AND WOMEN NOW IS TO EMPOWER MEN TO LIBERATE THEMSELVES! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
I challenge you to fight to abolish:
Child Marriage!; Burdensome Child Labor!; Trafficking Of Children And Women!; All the Other Issues of Abuse And Violence On Women And Children.
MESSAGE: TIME AND TIDE WAIT FOR NO ONE! DO NOT KEEP TILL TOMORROW WHAT YOU SHOULD DO TODAY. THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!!!
7. CONCLUSION
The NEWSWEEK of June 21, 2004 reported that as President Clinton was beginning to address the Annual Convention of the nation’s Publishers and Booksellers, promoting his autobiography: “My Life”, before the publication, he began by saying that people told him that books like this are boring and self-serving. Then he said that he just hoped that his book is interesting and self-serving. The audience roared with laughter. The report continued by saying that, at the end of the session, Mr. Richard Howorth, owner of Square Books in Oxford, Mass., who had made an advance order of 100 copies doubled it to 200 copies. The book which was published on 22nd June, 2004 was reported as having sold 400,000 copies the first day, and probably, that number or more, multiplied by the number of days since then, to date!
In this case, I just hope that you have not been bored with what I have had to say. Above all, that I have not been self-serving, as I have not talked about myself. But I do hope that you would have picked up some of the issues I raised in the Address as good, palatable food for thought, which you must have masticated quite properly, as we went along, for a concerted action of a resounding swallowing.
MESSAGE: STAND UP FOR EQUITY AND JUSTICE. STAND UP WOMEN AND THE DIGNITY OF WOMANHOOD! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!
MESSAGE: THE TIME IS, IN FACT, OVERDUE TO EMPOWER AND LIBERATE IGBO WOMEN AND WOMEN AS A WHOLE! THE TIME TO RISE UP TO THESE NEEDS AND CHALLENGES IS RIGHT NOW!!!
MESSAGE: THE TIME TO ASK TO BE BLESSED, TO BE BLESSED AND TO REMAIN BLESSED IS RIGHT NOW!!!
All copyrights reserved. Cite as Keynote Address Fifth Annual Convention AUSADU 2004: E-mail Address: oyibomail@yahoo.com.
Subscribe to:
Posts (Atom)
