Early Foundation Of Imperialist Injustice Against Ani Ahaba People

A narrative of quotes of the British-Asaba Trade Wars at Asaba of 1878.

"At Asaba, the natives of Benin come to trade by land, they have no canoes. The Eggarah people bring their produce of the interior.

Those from Aboh bring European goods when they have them or salt. The dryland people from the hills behind Adamugu or Damoogoo or Abele bring horses. These people congregate at Asaba for the periodic Olia markets"

- Captain William Allen and T.R.H. Thompson in the book, "Narrative of the expedition sent to river Niger in 1841 under Captain H.D. Trotter"

By 1878 British and French merchants were having internal trade wars on the Niger. The capitalist British, controlling the upper Niger with the more compassionate French, the lower. Each skimmed to edge out the other.

Lord Lugard in retrospect said,
"Let it be admitted at the outset that European brains, capital and energy have not been and will never be expended in developing the resources of Africa from motives of pure philanthropy; that Europe is in Africa for the mutual benefit of her own industrial classes" - Lord Lugard in his book, Dual Mandate .

Prices went higher and higher and the Asaba people felt exploited.

By the middle of 1878 it was decided that open confrontation would be avoided. The Asaba people imposed a trade embargo and decreed that there would henceforth be no commercial dealings with the Europeans (British) until the latter reviewed their prices they paid the former for goods and services. 

As the community was a homogeneous and integrated society and decrees and prohibitions were always effective by the force or sanctions of the general community spirit, this prohibition affected trade and even the subsistence of both the British merchants and missionaries who remained on the banks of the Niger.

At the peak of the Trade embargo Bishop Samuel A. Crowther of the Church Mission Society (CMS), went to see OBI Igweli of Asaba to plead to him to relax the Trade Embargo. The Bishop wrote,
"I saw Chief OBI Igweli a short time before his death to represent to him the injustice of including the missionary agents with the merchants when the latter were denied purchases of provisions for their subsistence because they would not give presents according to their wishes therefore to compel them to do so, they closed the trade of every kind, provisions also. OBI Igweli gave reason why all of them, (foreigners) must be included in the embargo."

- Bishop S.A. Crowther.
That refusal produced instant hostile reaction from Bishop Crowther, who refused to give the gift of medicine to OBI Igweli giving excuse that it was an incurable illness, which he admitted he did not let the OBI know.

Rather he published in the Report of Mission Stations, 1878 (Niger mission archives C.A. 3/04 - S.A. Crowther) some uncharitable disease the OBI suffered which was later refuted by Chief Obi Okonkwo Osadebe who knew OBI Igweli personally. (born in 1866, his mother Ofunne was the daughter of Ugo, second son of Obi Igweli. As a boy he lived with the Igweli family).

Between 1879 and 1882, the British not finding a diplomatic way out of the embargo resulted to bombing Asaba and other towns on the Niger where such an embargo existed. 

Church Mission Society (CMS), admonishes the British Merchants (Royal Niger Company) for babarity against Asaba People.

In 1888, some carriers travelling with officials of the RNC from Asaba to Ibusa refused to go further.

One of the British officers in frustation of some recent laws of chieftains of Asaba ordered the reluctant natives to be summarily executed leading to a tongue lashing and report from the CMS. 

This incident was described in a letter dated March 22 1888 by Rev. H. Johnson to Bishop Crowther (*note Bishop Crowther is a black foreigner): "...but maybe those who have taken such a terrible vengeance, have begun to see that the indiscriminate slaughter of a number of defenceless persons -putting aside the moral aspect of the question - is at least bad policy.  The moral turpitude of the action is most flagrant whichever way considered, and I shall be more than surprised if either the Supreme Judicial Officer at Asaba, or the council of the Royal Niger Company or government in London approve of an act of which nothing could be more infamous even in a country where babarities of every kind and degree are commonly pepertrated"
Ref. Dispatch #47 of 1888.

Nwa Ani Ahaba:Understanding Who Your Fathers were and What They Stood For.

Narrative describing Asaba in 1854

by Explorer William Balfour Baikie 

in his book "Narrative of an exploring voyage up the rivers Kwo'ra and Bi'nue (Commonly known as the Niger and Tsadda) in 1854.

Dr. Baikie, a Scottish Surgeon armed with Quinine was able to overcome death by mosquitoes as had been the fate of early explorers - paving the way for colonization of West Africa.

At half-past eleven we anchored off Asaba, and landing, Mr. May got an observation for latitude, after which we ascended a sloping path leading to the town. 

The inhabitants, at first rather alarmed, soon became reconciled to our appearance, and we were conducted to their King, followed by a large and gradually increasing crowd.

Asaba is finely situated on a rising ground, about 100 feet above the river, and is surrounded by walls, and by palisades of tall trees. The huts are numerous, but widely apart ; they are oblong, well-constructed, and many are whitewashed or coloured. 

The inhabitants, extremely numerous, were disposed to be friendly, are much tatooed. The principal marks are three perpendicular ones along the breast and belly, the centre one being straight, and the side ones curved ; another behind, following the curve of the armpit, and going downwards; seven short, perpendicular incisions on the forehead, and a curved row of small lines under each eye. These are to be universally seen, but some extra- vagant individuals also sport others. 

Asaba, Land of Kings
The Royal Niger Company found it hard to engage carriers for traveling as many had taken up the title of 'Eze' (By which under no circumstance should an Eze carry anything on his head. And to enforce such a task on an OBI or Eze title holder, would mean violent revolt in which the whole town would have been prepared to perish if need be.) 

 

This led to a number of observations: Major Macdonald in 'Report of the visit to the Niger and Oil Rivers, March 1890 stated the number of chiefs in Asaba to be 500.

In Report of Asaba Station dated 10th December 1887, by Hugh S. Macaulay he wrote "Asaba is a large town and may well be called the Land of Kings as one can say without exaggaration that there are over 5,000 Kings"
H. Johnson, Archdeacon of Upper Niger, in his "A Church for Asaba - An Appeal" dated 6th January 1888, said "There are between 500 and 600 of these fuedal authorities (chiefs or kings) in Asaba"

In the book, 'The British Occupation of Niger Territories 1830-1914' by Felix Nwanze Obi. In his research, he tells a story of the treatment of the native people of Asaba. His reference to 'Asaba land of kings' was purely to show how the people escaped subjecting themselves to certain authority.

«Church Mission Society (CMS), admonishes the British Merchants (Royal Niger Company) for babarity.

In 1888, some carriers travelling with officials of the RNC from Asaba to Ibusa refused to go further. One of the British officers in frustation of some recent laws of chieftains of Asaba ordered the reluctant natives to be summarily executed leading to a tongue lashing and report from the CMS. 

This incident was described in a letter dated March 22 1888 by Rev. H. Johnson to Bishop Crowther (*note Bishop Crowther is a black foreigner): "...but maybe those who have taken such a terrible vengeance, have begun to see that the indiscriminate slaughter of a number of defenceless persons -putting aside the moral aspect of the question - is at least bad policy. The moral turpitude of the action is most flagrant whichever way considered, and I shall be more than surprised if either the Supreme Judicial Officer at Asaba, or the council of the Royal Niger Company or government in London approve of an act of which nothing could be more infamous even in a country where babarities of every kind and degree are commonly pepertrated"
Ref. Dispatch #47 of 1888.»

 The frustration shown by the official of the RNC was attributed to the taking of the alor title, the carrier soon recalled who truely he was and saw the foolishness of carrying a fellow being, a stranger whose personal worth beyond that of a white skin he actually doubts, with such realization, hence, the civil disobedience and the attendant consequences, to me and to be honest, i salute the courage of my forebears, which in turn led to the series of cables as referenced in my post, "Asaba land of kings," above.

The gardens are hedged in with tall coco-palms, plantains, and bananas ; yams are abundant, and fowls, fine slieep, and cattle seem plentiful. Altogether we felt sur- prised that such an unprepossessing race should have a town so rich, so clean, and so well laid out. 

All the men carry arms, muskets, knives, swords, and many have in their hands a kind of musical, or rather, an acoustic instrument, made of a small elephant's-tusk such as a scrivelloe, polished and neatly ornamented externally, with a small square hole near the apex communicating with the central hollow, and through which, when they blow forcibly, a loud and disagreeable sound is produced. I was anxious to purchase one of these but did not succeed.

We were conducted to the King's house, and seated, some on mats, some on carved wooden stools, under a verandah, which sheltered us from the intense heat of the sun. An immense crowd stood around, and their look, their manner, and above all their noise, told us we were among a people differing much from those we had lately been familiar with ; in short, that we were once more among the active, though often troublesome, I'gbos.

There are a number of petty chiefs in Asaba, who made their appearance in full costume, all clad in a similar manner. Each had round the waist a large piece of white calico, and a belt of leopard's skin. They wore red caps, decorated with white and red feathers, which I found are only borne by warriors, each feather denoting an enemy slain in actual war- fare. Some of our entertainers had as many as five or six, and I am told that Aje at Abo is entitled to display seven.

Round the eyes was a white-coloured ring, on the arms were ivory wristlets; strings of cowries and charms hung round their necks, and each carried in his hand a fan. At length the head chief, an old man, named Ezebogo, came forward, habited like the rest, but with more ornaments.

After our salutations, I spoke of friendship, of trade, and of education, and particularly enlarged upon the evils of war, and the benefits of peace, all of which was well received.

Some most delicious palm-wine was then handed round, of which we all drank deeply, and, refreshed by this delightful beverage, we arose, and, after another look round this extensive place, returned to our ship, accompanied by a messenger, who came for a present for Ezebogo. 

From some people on the shore my assistant got some nice specimens of fish, and of fresh-water crustaceans. 

There are very few canoes at Asaba, but for what reason I could not learn. It is excellently adapted for a trading-station, and any European in ordinary health could live here as well as in any similar tropical spot.

The district behind Asaba is named Igbusa, and in it are two towns called Ogbori and Ogbobi. A little above Asaba is said to be a village named Asabutshi. Palm-wine is the drink of all the I'gbo towns, and its use extends as far as Idda, above which beer replaces it. 

The Muhammadans, though they will not touch beer, yet readily drink palm-wine. The palm-wine which we so admired at Asaba was obtained from the oil-palm and had been sweetened with honey.

Fraud and Illegalities Rock Delta State Revenue System

*Use of revenue consultants is illegal…..Attorney General

It was a harvest and unearthing of massive corrupt sharp practices bedeviling the Delta State internally generated Revenue system as well as unveiling of sky rocketing illegal practices within the Delta State Revenue Court in unhealthy partnership with some government ministries, agencies and departments, recently at the seminar for newly inducted revenue court judges at Asaba.

The Delta State Attorney-General and Commissioner for Justice, Ajuyah C.A (SAN) at a press briefing announced that the state government and his ministry has un-earthed volumes of unhealthy sharp practices happening within the state’s revenue system.

Unscrupulous persons purporting to “consultants” have taken advantage of rule 4 of the first schedule of the revenue court law to massively defraud the state government of revenue as well as extort money from unsuspecting business owners.

The rule which provides that “ a claim to be commenced by a public officer or an appointed consultant of the department of government owed filling form A in the second schedule, or a public officer or such consultant slating the claims in the presence of the defendant in open court”.

An embittered Attorney General further unveiled the past abuse the Act has endured , “neither the revenue consolidated law nor the revenue court Act nor the Act on approved list of taxes for the different ties of government recognized the use of consultants for the collection or enforcement of the revenue laws. 

Citing sections 3, 4 and 7 of the internal revenue consolidated revenue laws, the visibly angry Commissioner for Justice, reminded the newly inducted revenue court judges that they have a duty to discourage such corrupt practices, stating that the locus standing to commence action in the name of the state government on revenue matters is vested in the board of revenue and the office of the Attorney General of the state and no other.

I must emphasize again and again that no revenue consultant is entitled to commence any action for or on behalf of the state government, Ajuya told Asaba Post News-Wire.

The provision of the law spelling out powers of the board on assessment and collection of revenue are not ambiguous, it is clear that the board shall not delegate the powers, the administration and enforcement of tax and revenue for the state is the responsibility of the board of internal revenue and not consultants, the Attorney General emphasized.

Asaba Post News-Wire asked if there are official recorded criminal offences so far, the commissioner made it clear that to us that, it is a criminal offence for any person who is not a revenue collector to pose as such and attempts or collects any revenue due the government, any found guilty under this section is liable to a fine of N50,000 or 3 years imprisonment or both.

It is also criminal for any person appointed for the due administration of this law or employed in connection with the assessment and collection of taxes to demand for gratification, charge excess amount of the authorized tax or withhold for his own use any portion of tax collected, also guilty are those who defrauds, embezzles any amount or uses their position to deal wrongly or compromises on the assessment and collection of any tax due the government.

Stressing on the attendant consequences of engaging corrupt consultants, Ajuya said, no consultant is allowed to take out any summons in the name of any ministry, department or agency, such action by persons who are not government officials are not only scandalous but embarrassing to the state government, it has potential of ridiculing the judiciary particularly when such cases are determined and judgment enforced.

When we asked if there is nothing he and the law can do to save Deltans the agony of corrupt consultants, the Attorney General responded thus: in line with my constitutional responsibility as Attorney General, I have assigned legal officers to the board of internal revenue and by extension to each of the revenue courts with a firm directive that only claims signed by legal officers must be entertained, those not signed by legal officers must be discontinued forthwith.

We asked if there are past cases of sharp practices reported to his office he is aware of with proofs, in his response, he shared how a recent case of an unscheduled visit to a revenue court exposed first hand unto him how some fraudulent persons filed illegal claims in the name of Delta State Government, its ministries and agencies.

The height of corruption and illegality in Delta State revenue collection system was reached when attempts made by some committed and hard working legal officers to withdraw or discontinue such cases were met with stiff resistance from the courts, what a judicial tsunami against justice, good governance, democracy and sustainable development of Delta State.

Ajuyah told Asaba Post News-Wire that his office’s field supervision spotted a case where claims were initiated in the name of the Delta State ministry of transport by persons who are not legal officers and are not known by the ministry of transport, claiming various sums of money ranging from hundreds to millions of Naira on the very bogus premises “for National road traffic regulation, 2010 and taxes and levy Acts, Cap T2, 2004, the Attorney General’s open rhetoric query “can anyone tell me the legal basis for this cause” expressed how worried he is about tax administration and revenue justice in Delta State.

I am aware of a claim arising from a revenue court in Delta State Where a company was sued in the name of the state government in a very bizarre circumstance and obtained judgment with no evidence, this led the debtor  to counter sue the government claiming for the return of the judgment sum and damages, Ajuyah  pointed out.

As I speak, the claimant in the revenue court cannot now be identified and the enforced judgment sum has not turned over to the state government’s coffers, Ajuyah told Asaba Post News-wire.

The Attorney General appealed to the revenue court judges to save both the state and the judiciary  the shame of public ridicule and to use their position to discourage and possibly avoid the drain of revenue due the state.

Meet Our November Ani Ahaba Amazon: DR. (MRS.) NGOZI OLEJEM

  

Professional excellence gives joy to the heart when one attains excellence. Such person becomes focal point for others in the same profession and is seen as a role model worthy of emulation.

From a humble beginning to greatness.

Dr. (Mrs.) Ngozi Olejeme is the chairman Nigeria social insurance trust fund (NSITF). She was the only woman who contested for the party’s ticket against the incumbent, Dr. Emmanuel Uduaghan during the 2007 Governorship primaries in the state.

DR. (Mrs.) Ngozi Olejeme is said to possesses a Midas touch which made her to be victorious in her endeavors, that is not all, she is an epitome of hard work, passionate leader, selfless service and a devoted mother, a woman of strong character  with clear fens for excellence, penchant for achievements and selfless services to humanity.

It is worthy to mention that all through her boardroom membership of numerous corporations and establishment, including the board of the Nigeria social insurance trust fund (NSITF) she has always excelled creaditiably.

Though, there is a prevailing view, culminating in the gender bias that quickly plays out, whenever a woman presents herself to compete in any election, especially such important political offices, the society terms an exclusive reserve for the male folks, such as the guber race is still rife in the country.

Though political expert in Delta State believed there is positive chance of Dr. (Mrs.) Ngozi Olejeme picking the PDP ticket to contest the governorship election in 2015 with the certainty of sweeping the polls.

As a staunch boardroom expert with a wealth of experience in social-economic development, DR. (Mrs.) Ngozi Olejeme has a record of success in administrative governance and business management.

As a humble beginner but that has risen to become an outstanding grassroots politician, philanthropist, human rights activist, anti-corruption crusader, a nationalist, honest, transparence and accountability driven politician by all standing.

  

Her success story in President Jonathan Government and her tireless contribution towards the progress of PDP at the federal level are among other things going for her.

If the political calculations that the Governorship position will be ceded to Delta North comes true, as an influential politician of Anioma extraction, she stands the best chance of picking the ticket.

Many political analysts believe most women vying for governorship may be playing try your luck politics or be later picked as running mates to more prefered canidiates party leaders choose, but the case of Dr. (Mrs.) Ngozi Olejeme is different because she is known for her strong will to be the best and strong will to accomplish whatever she sets her mind on, she have a strong believe that when God sends you on an assignment he will backs you up, her mandate is from God.

The success she recorded in all the numerous corporations and establishment she served as board chairman speaks clearly of the limitless possibilities within her being and capacity to transform any system.

She is a very passionate person, once she set her heart on anything she always succeeds. Nothing can stop a moving train.

These are some of the success stories she recorded as chairman of NSITF: she supervised the successful enactment into law of the employees’ compensation Act in December 2010, and the setting up of necessary human and physical infrastructure for the implementation of the Act.

She is currently in the lead to amend the provisions of NSITF Act to position the fund to commence the implementation of social security benefits for the aged, the unemployed, child care and the physically challenged.

Since her appointment as the Board chairman of the NSITF, she has led the campaign for the provision of adequate compensation to workers both in the private and public sector.

Also, she is the convener of the subsidy Re-investment empowerment policy (SURE-P) Sub-committee on public works and Road Rehabilitation.

The policy of the federal Government is waned to discourage the impact of removal of fuel subsidy and speedy economic growth through investment and infrastructure development in the country. 

President Goodluck Jonathan has promise to allot more political positions to women, going by this Dr. (Mrs.) Ngozi Olejeme has greater opportunity of becoming the next Delta State Governor.

The Theology of Kolanut Ritual

  

By Dr. Chris Aniedobe

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him" (John 1:1-3).

The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. John 1: 14.

UmuIgbo:
In the past, I wrote about the Law of kolanut, and characterized as unethical, the merchandizing of the soul which act has been justified by some cultural irredentists as part of modern day reclamation of the kolanut ritual wherein money is used as a surrogate for yam and cockerel which would have been presented to onye Nze na Ozo.

In reading the various tortured attempts to explain the meaning and concept of kola nut ritual and the Nze na Ozo titled society, I was saddened to learn that even those who parade as ndi Nze had the least understanding of the theology of kola nut ritual nor understanding of the Nze society.

Johannine Theology Explained
Likewise, many theologians and philosophers struggle mightily with the Johannine declarations excerpted above. If I become the Pope today, I will mandate the teaching of Igbo culture and tradition to all aspiring Priests as a way to drive home the Johannine verses excerpted above which lie at the core of Christian theology. Let me tell you what John said:

Chineke bu isi aka ji ofo. Nya bu ofo no na ime Chineke. Chineke welu go ofo, ofo welu bulu mmadu na ime Christ.

Ofo in Igboland means truth, righteousness, and justice. John is saying that God is the fountain of all truth, righteousness, and justice. Then he proclaimed ofo and ofo took flesh and blood in the form of Christ and Christ then became aka ji ofor, an eternal Priest of the order of aka ji ofor Melchiezedek, a name which means “My king (eze) is righteousness.”

Ofor in Igbo Culture
Ndi Igbo of old lived the Johannine proclamations. As children of God, Umuchukwu, they understood that to be like God was to have ofor taken from the fountain of ofor himself, the supreme being called Chukwu. That pursuit of truth, righteousness, and justice was symbolized by the sacred tree, ofor.
Holy Igbo men of old who understood that the purpose of life was to grow their ofor committed both spiritually and physically to the growth of their ofor. Just like you take ofor from the fountain of ofor which is God, so would they take a fall off from the sacred ofor tree and keep it in their personal okwa alusi to remind them that life was about the pursuit of truth, righteousness, and justice. To increase and strengthen their ofor, they poured libations to their personal ofor, did oblations to it, and dedicated themselves to the pursuit of truth, righteousness, and justice and they believed that one who had ofor, had everything.

Then came the Spiritual Society of Ndi Nzelu
Many assume wrongly that Nze means a rich man or one of material stature in Igbo land. So have they bastardized Igbo society that anyone who has $1999.00 to wire to their local ozo society assumes the title of nze as a mark of having saved a little US dollar.

Onye nze means someone who has committed to grow his personal ofor by izelu (avoiding) acts and practices which can diminish his pursuit of truth, righteousness, and justice. The ceremony of becoming nze is not complete until such a person solemnly covenants to avoid acts which can diminish his ofor. Nze is a commitment to holiness in effect, a desire to be like God, a priest in one’s own right, dispensing ofor according to the size of one’s personal ofor. Ofor ka aja – a common saying is an admonition that being like God is better than sacrifice.

When you become Nze, the society teaches you what you must zelu in order to stay steadfast to your oath of both spiritual and physical cleanliness.

As you progress in the society of Ndi Zelu, the list of things you must avoid increases and so do your rights and privileges in the society. The highest nzelu title in Igboland is Ozor and that is why the highest ranking Ozor title holder in an Ozor society is called aka ji ofor – the highest spiritual title in an Igbo society and such a person is expected to commit to the pursuit of truth, righteousness and justice at its highest level. Such a person is bestowed with the Ofor of the town.

It is because ndi Nze have a long list of things to avoid (zelu) that members of their society greet each other with the famous phrase, “nke onye chili, nya zelu,” a solemn reminder that uncleanliness has profound consequences per the oath which each person swore to.

Ofordile
"I tell you the truth, if anyone says to this mountain, 'Go, throw yourself into the sea,' and does not doubt in his heart but believes that what he says will happen, it will be done for him. Mark 11:23

It is ordinarily sufficient for an Igbo person, Nze or not, to commit to growing their personal ofor – in which pursuit of truth, righteousness and justice, leads them to become more and more like God to where in fact, their ofor is capable of manifesting in forms which can be seen and perceived. They call that Ofordile and that is what Christ taught in Mark 11:23. One does not necessarily have to join the society of ndi nze in order to grow their personal ofor but the society is ordinarily useful in teaching an acolyte what he must do and what he must avoid in order to advance in holiness.

From eating Kola nut to Holy Communion
Theologians will tell you that Christ, aka ji ofor, the eternal priest, said to bread, be my flesh and it became his flesh and he said to wine, be my blood and it became his blood, and when he, the aka ji ofor passed that ofor to his disciples and charged them to do so in remembrance of him, he instituted the Holy Sacrament of the Eucharist. The Holy Eucharist has three elements – first is the bread and wine; then the transmogrification by one who has ofor, and then the communion by the faithful in need of sanctification. Unless these three elements are fulfilled, there is no Holy Eucharistic Sacrament.

Likewise, the kola nut ritual has three elements in Igbo land – first is the kola nut itself; then igo ofor oji, in which one having ofor imbues in the kolanut the sanctifying graces of truth, justice, and righteousness in agreement with the communicants. At that point, it becomes not just a fruit plucked by human hands but a solemn manifestation of the spirituality of onye golu ofor oji in communion with those present, to be now shared amongst partakers in spiritual communion so that they may be sanctified by the proclamations of good wishes, truth, righteousness and justice of onye golu ofor oji.

When you affirm “ise” during igo oji, it is no different than saying “Amen” during the Liturgy of the Eucharist, when a Priest – aka ji ofor invokes the powers of God to transform ordinary bread and wine to a sanctifying meal. So also do the solemn invocations of igo oji, by aka ji ofor in that particular gathering, transform an ordinary kola nut to a sanctifying life giving fruit.

Life Giving Food
I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world." John 6:51
'Unless you eat my flesh and drink my blood, you shall not have life within you' (John 6:53)

How many times have you heard a true Igbo elder say: “Onye wetalu oji, wetalu ndu. Onye tatalu oji, tatalu ndu.”

Indeed, the blessing of the kola nut by one having ofor transforms the kola nut to a life giving food. The food, just like in the proclamations above, gives life because truth, righteousness, and justice, that is ofor, is the true essence of life.

UnHoly Communion
If the ofor element is missing in any kola nut ritual, it is just the mere eating of kola nut. Some folks in secret society get together to dip and eat kola nut in each other’s blood. Is that the Holy Kolanut ritual? – No. Politicians meet and eat kola nut while discussing how to rig elections – is that the Holy Kolanut ritual? – No. If people are gathered in an unrighteous purpose, they can go ofor oji from here to Jericho, it would not make the oji holy and they only deceive themselves. That is why if you come to a group gathering, the best person to bless the kola nut is the one who is deemed to have ofor.

In fact, Oji in Igboland is now used by the political effendi (originally an igbo word meaning ndi ana efe) to perform a common political ritual in which kola nut is but one element of it. Igbo politicians meet, eat kola nut and share money from one who needs political favors to one who is expected to provide such favors. This is a different gesture from Holy Kolanut Communion. In fact, it is more like politicians sharing bread and wine and having some crazy person who has access to the Internet declare that the politician was passing out Holy Communion.

Cockerel, Yam, and Ghana Must Go full of Money
Going back again to members of the ndi Nzelu society, they are not to knowingly partake in an act which might diminish their ofor. Some of them are stricter than others including avoiding unclean food. Some of them go through a symbolic cleansing of their lips and eyes, a ritual which reminds them that they are to avoid unclean speech and unclean sight. Presented with a cockerel, they go through a symbolic cleansing of their mouth and eyes with the neck of the cockerel and set it aside to eat later with the yam provided.

Today, to stay steadfast to the custom of affording ndi Nze na Ozor the privilege of cleansing their mouth and eyes, people now use a few token coins or naira notes. Many of the contrived Nzes of today’s society simply pocket the token money, open their mouth to keep talking trash and use their eyes to ogle at wild women in his midst, while all the time thinking bad thoughts about how to violate the laws of the society to their personal advantage. Today’s Nzes think of the cockerel and yam as an entitlement and have no idea that it does come with a solemn obligation.

Now, how do you give Ghana must go full of money to members of an organization paying a courtesy call to you, and you order them to share the money to everyone present whether Nze or not, and call that part of the kola nut ritual? Chineke. How bastardized has the Igbo culture become? How did this Holy ritual of kolanut Communion degenerate to a meaningless act by money miss roads who 1. Are not committed to growing their personal ofor; 2. Who think that igo ofor oji is the talking of any trash using oji in one’s hand not realizing that it is an act of making solemn pronouncements in which one’s ofor manifests in a transformed kola nut; and 3. To be shared by people worthy to share in it.

Worthy Partakers of Holy KolaNut Communion
Ndi Nzelu understood that just as in receiving the Holy Communion, one who comes to partake in ofor of the kolanut must come with clean hands. That is why they clean themselves. Many of us should understand how important it is to clean ourselves, whether nze or not, in partaking of the Holy Kolanut Communion. We are all called by Igbo culture and custom to have our own personal ofor and to commit to growing it by pursuing truth, righteousness, and justice so that that becoming more like God, our words can manifest truth, justice, and righteousness.
Aniedobe
chrisaniedobe@yahoo.com

Nigeria and the Age of Religious Prophesy

 By Sunny Odum

What does the word or terminology 'Prophesy' mean? According to the online dictionary, prophesy simple means 'prediction'. 

In a more simpler diction, prophesy is synonymous to foretelling, forecasting or informing what is yet to happen. In other words, what may happen or may not happen. For instance, the weather forecaster could predict weather events, using some scientific weather predicting tools to forecast that it may rain tomorrow. The Economist could also predict future economic events employing scientific economic predicting tools. Astronomers, Environmental Scientists, Biologists, Geologists, Sociologist, Philosophers, Researchers etc could also predict relative future events by applying the relevant Scientific instruments or methodologies to analyze and predict a future occurrence. And the list goes on.

In possible worlds modal logic, the connective 'OR' is employed to predict and depict events that are logically true in all possible worlds. In other words, the connective 'OR' is truth boding regardless of whatever the outcome an event follows. For example, the assertion, Mary is wearing or not wearing a red dress is true in all possible worlds; both in our mundane world like we know it and any other unknown possible worlds. Even if we proceed to find Mary to ascertain whether she is putting on a red dress or not, does not affect the truthfulness of the proposition (i.e. Mary is wearing or not wearing a red dress).

Prophesies, like predictions utilize the possible worlds modal connective 'OR' implicitly or explicitly. Thus, the truthfulness of prophesy or predictive propositions or assertions are independent of the actual outcome of the prophesy or prediction in question. In other words, whether the prophesy or prediction occurs or does not occur is out of the question. Economists, particularly guard against this anomaly with the extra talisman dictum 'ceteris paribus' or 'all things being equal'. 

Religious prophesies or predictions are archaic, but not inherently different in meaning and import from the Scientific predictiveness that employs objective methodologies. Religious predictions, it is claimed ensues from inspirations which is seen as a mediation between God and man. 

In other words, it is completely devoid of Scientific bases and objectivity. But Religious prediction carries along every predictive assertion the mighty prayer panacea. Therefore, the prediction can either occur or prevented from occurring depending on the prayer panacea. What a tidy outcome!

Nigeria is witnessing an era of religious prophetic predictions. The number of Prophets offering prophetic prediction goodies are on the rise. It is now a fad comparable to the Nigerian 'Yahoo Yahoo' boys epoch. Some of these Prophets claim that 'dream' is their prophetic medium, while some other claim the 'holy spirit'. But what ever the case may be, one thing is certain; religion in Nigeria has found a fertile land full of milk and honey in Nigerian politics, corridors of power and amongst the rich and famous. Certainly, the widows mite from lean tithes are seemingly no longer enough in an age of private jet planes for anybody, especially the clergies, with cool cash.

Youth Group Evaluates MDGs Projects in Delta State

*scores state MDGs project low, identifies challenges, prospect and opportunities.

* Vows to continuously monitor past and future MDGs Projects in the state.

The leadership of the Delta State chapter of the league of patriotic and progressive youth, aka young patriots at a recent press briefing on the assessment and impact of the Millennium Development Goals (MDGs) in Delta State made public their concerns, regrets, pains and progressive response in the near future.

Comrade Okonta Emeka Okelum, the Delta State Coordinator of the group told newsmen, that, in order to address the problems of poverty and promote sustainable development, the eight millennium goals were adopted in September 2000 at the largest gathering of heads of states committed both rich and poor nations to do all they can to eradicate poverty, promote human dignity/equality, achieve peace; democracy and environmental stability.

The MDGs, her  related 18 targets and 48 indicators serve as benchmarks of progress towards the shared vision of where we want to go and commitment to work together to get there by 2015, Comrade Okonta emphasized.

Young Patriots-Delta State Chapter believes that thirteen years since year 2000 millennium summit, it seems all efforts by stakeholders towards achieving MDGs by 2015 is fleeting into hopelessness.

Though Delta State has recorded some micro progress in attainment of few MDGs targets, Delta State is visibly on a speedy journey at falling short in the overall attainment of most MDGs targets.

Comrade Okonta Emeka informed journalists that the consequence of these shortfalls were further aggravated by the combined effects of the recent flooding the state suffered, which heightened food insecurity, increased effect of climate change, insufficient power supply for nano, micro and small scale entrepreneurs, as well as rampant recorded cases of insecurity, kidnapping, armed  bandits, robbery and community clashes, which to some great extent is challenging grassroot oriented development framework of action as envisioned in year 2000, the worst is that improvement in the lives of poorest Deltans are happening at an unacceptable slow pace.

The league is of the opinion that Delta State will lose all her grip at any possible dream of achieving the MDGs in the face of bad leadership, hunger, starvation, preventable diseases, corruption, moral decadence, communal clashes and anti poor people political policies and programs.

At the current pace in the state, most of the MDGs related targets are likely never going to be attained, Deltans are suffering amidst plenty as we have enough or more than enough human, environmental and material resources to permanently put an end to this regime of suffering in Delta State.

A greater percentage of Deltans are still living in poverty, our young population pass out from higher institutions without jobs thus turning some of them into emergency armed robbers and prison inmates, while many on daily basis led hopeless lives, Okonta points out.

The leadership of Young Patriots in Delta State has vowed never to leave any stone unturned with regards to constant and continuous monitoring and evaluation of all Federal Government’s sponsored MDGs projects in Delta State.

Our doors of partnership is open to all willing NGOs, media houses, grassroot youth/women groups and proactive opposition political parties, together we can synergize and maximize opportunities to effectively engage the system to see that the people’s fund work for the people, Comrade Okonta said.

Voluntary Services: APC Youth Wing Partners N.N.V.S, Others

The Delta State Youth Wing of The All Progressive Congress (APC) has demonstrated their commitment towards sustainable community development together with their active political engagement in the state.

In partnership with the Nigeria National Volunteer Service (NNVS), the youth wing mobilized other voluntary driven youth leadership organizations within the state capital territory for active participation during a voluntary service project at Asaba Modern market.

Mr. Emma Agodi from NNVS-Abuja office during a scheduled advocacy visit to the leadership of the traders association shared some insight into the purpose of the advocacy visit.

Our Abuja office this year will be in partnership with the Delta and Rivers State offices, as we roll out grassroot oriented and environmental friendly voluntary services in the Niger-Delta Region, with a focused mindset to actively involve young volunteers, Agodi told Asaba Post News-Wire.

Chief Austin Nwaobodo, Chairman-Asaba Modern Market Traders Association, in appreciation praised the visionary leadership of the NNVS advocacy team from Abuja and Niger Delta States, he saluted the uncommon leadership qualities the young volunteers demonstrated, unlike their peers who make zero meaningful impact with their time, talent and resources 

The highlight of the service project was the post-sanitation exercise sensitizatization on environment friendly daily practice of market cleanliness, which was led N.N.V.S Delta State coordinator, Mrs Akande