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Tuesday, June 15, 2021

SETTING THE RECORDS STRAIGHT ABOUT FIRST REPUBLIC PURPORTED IGBO DOMINANCE

~Anonymous Author

A scripted deception has been circulating all over social media, including WhatsApp groups, suggesting that Igbos, despite being dominant in Tafawa Balewa's government, went ahead to kill him. Nothing can be farther from the truth. This script has turned history on its head. The narrative is designed to present Igbos as disloyal power grabbers and confuse gullible readers, obfuscate the past and promote national discord.

Let us set the records straight; Igbos played no dominant role in Balewa's cabinet. The outline below will help demonstrate this.

Sir Abubakar Tafawa Balewa, was the Prime Minister of Nigeria from the pre-independence era (1957) until the January 1966 coup, in which he died. During this period, he had three cabinets in total. Balewa established his first cabinet in 1957 after he was appointed Prime Minister by the British Governor-General. The second cabinet was formed after the general elections of December 1959, just before independence, in a coalition government. The third cabinet was formed after the disputed general elections of December 1964 and dissolved after the military coup of 15 January 1966.

Here are the ministers who served in all three cabinets;

First Cabinet 1957 - 1959

Raymond Njoku - Minister for Transportation

Aja Nwachukwu - Minister for Education

K.O Mbadiwe - Minister for Commerce

Samuel Akintola - Minister for Communications

Festus Okotie-Eboh - Minister for Finance

Mobolaji Johnson (later replaced by Adegoke Adelabu) - Minister for Internal Affiars

Kola Balogun - Minister for Information

Ayo Rosiji - Minister for Health

Muhammadu Ribadu - Minister for Mines

Zanna Bukar Dipacharima (replaced by Inuwa Wada) - Minister for Works

There were three Ministers of Igbo extraction in a ten men cabinet. 30%

Second Cabinet 1959 - 1964

Taslim Elias - Attorney General and Minister for Justice

Olu Akinfosile - Minister for Communications

T O S Benson - Minister for Information

Mobolaji Johnson - Minister for Labour and Welfare

Festus Okotie-Eboh - Minister for Finance

Aja Nwachukwu - Minister for Education

Jaja Wachuku - Minister for Foreign Affairs

Raymond Njoku - Minister for Transport and Aviation

Muhammadu Ribadu - Minister for Lands and Lagos Affairs

Zanna Bukar Dipacharima - Minister for Commerce and Industries

Inuwa Wada - Works and Survey

Maitama Sule - Minister for Mines and Power

Shehu Shagari - Minister for Economic Development and Natural Resources

Usman Sarki - Minister for Internal Affairs

Waziri Ibrahim - Minister for Health

Yisa Yar'adua - Minister for Pensions, Establishment & Nigerianization

As with the previous, Only *three featured in the cabinet of 16 Ministers. 18.75%

Third Cabinet 1964 - 1966

Ayo Rosiji - Minister for Information

Moses Majekodunmi - Minister for Health

Festus Okotie-Eboh - Minister for Finance

Alade Lamuye - Minister for Natural Resources and Research

Richard Akinjide - Minister for Education

Adeleke Adedoyin - Minister for Labour

Adeniran Ogunsanya - Minister for Housing and Survey

Taslim Elias - Attorney General and Minister for Justice

Ayo Rosiji - Minister for Information

Aja Wachuku - Minister for Aviation

Raymond Njoku - Minister for Communications

K.O Mbadiwe- Minister for Trade

Muhammadu Ribadu - Minister for Defense

Waziri Ibrahim - Minister for Economic Development

Inuwa Wada - Minister for Works

Zanna Bukar Dipacharima - Minister for Transport

Maitama Sule - Minister for Mines and Power

Shehu Shagari - Minister for Internal Affairs

Jacob Bande - Minister of Establishment

Yet again, three persons of Igbo extraction in a 19 men cabinet. 16%

It is also evident that at every point within the 9-year reign of Tafawa Balewa, only three persons of Igbo extraction were on the cabinet. Cumulatively, only four men made the cabinet under Balewa. The classification above should give you an idea of the dominant ethnic stock on Balewa's Cabinet. I leave the rest to your assessment.

Security/Service Chiefs

The Nigerianization program in the military pre and immediately after independence unwittingly stratified the army along ethnic lines. By the mid-1960s, the army’s most senior officers were career soldiers who had initially enlisted as NCOs and then risen through the ranks. Most of these were Yoruba (Samuel Ademulegun, Babafemi Ogundipe, Ralph Shodeinde, Robert Adebayo). Immediately behind them in seniority were the first Sandhurst trained generation of Nigerian officers. These men were largely Kanuri from the north (Zakariya Maimalari, Umar Lawan, Kur Mohammed). Johnson Aguiyi-Ironsi was the only member of the army’s top stratum that was not Yoruba or Kanuri. But the Lt-colonels were ethnically diverse (e.g., Ejoor, Ojukwu, Kurubo). However, many of the majors were Sandhurst trained Igbos. At the same time, most junior officers like lieutenants and NCOs were Northerners who had been encouraged to join the army’s infantry following an army recruitment campaign by Northern politicians.

Now, let's review the security positions claimed by the author of this malicious hogwash

Chief of Army Staff

Aguiyi Ironsi was the first Nigerian Chief of Army staff and served briefly under Balewa. The rest before him, who served with Balew, were Britons. Ironsi, as acknowledged by several research materials, was never a part of the coup that killed Balewa and is known to be the one who quelled the coup. Max Siollun, in his work, Oil, Politics and Violence, argued that Ironsi was marked for death but was missed by Major Okafor, stationed in Lagos. Same as Nnamdi Azikiwe, who was out of the country at that time.

Chief of Naval Staff

Until 1964 when Commodore Wey commanded the Naval Staff, no other Nigerian was the CNS under Balewa. This story is another bout of pile being peddled to evoke discord.

Chief of Defence Staff

This role was only established by the 1979 constitution and never existed under Balewa.

Inspector General of Police

Louis Edet and Kam Salem were the only Nigerians who commanded the Nigerian police under Balewa. I am still searching to find what part of their origin emanated from eastern Nigeria.

Other Positions

Vice-Chancellors of Unilag and University of Ibadan - Profs Eni Njoku and Kenneth Dike assumed their roles purely on merit. They had nothing to do with the murky politics of the pre-independence and the first republic. Dike served well into 1967, a clear one year after Balewa died and just when the civil war started. Njoku left his role in 1965, way before Balewa died. Saburi Biobaku was the VC when Balewa died; thus, we can assume he had a hand in the coup. I guess we can see the nonsense that is the assertion that academicians will have had anything to do with a military coup. Ethnic profiling through false narratives is terrible for a country in search of nationhood.

Nigerian Parliament

The power-sharing formula of the republican leadership in the first republic suggested that the NPC took control of the federal parliament and formed a coalition government with the NCNC. Akweke Nwafor Orizu was the Senate President since 1960 and had absolutely nothing to do with the coup.

Conclusion

Nigeria's history must be studied, especially the issues leading to the pogrom and civil war.

There is a need to address recent agitations within the context of our recent past and not return to 1960s fiction to rationalise a recent failure. Nine years after the war, an Igbo was Vice President, and another was Speaker of the House of Representatives. Let's look for the problems post-1979. We must stop peddling falsehood if we want to make progress as a nation.
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THE IGBO RANT

I am an Igbo, I was born an Igbo, I live the life of an Igbo, I come from Igbo, I speak Igbo, I like to be Igbo, I like to dress in Igbo, I eat Igbo food, my heritage, culture and tradition is Igbo, my parents are Igbo.

Am sorry I cannot help it if you hate my lineage. Am sorry I cannot help it if you detest Igbo, am sorry I cannot help it if you hate me because am Igbo. Igbo is who I am, my name is Igbo and I must die an Igbo.

You see Igbo as a threat, why? You call Igbo rapist, criminals, ritualist, prostitutes, kidnappers. You attribute all negative vices to represent Igbo? Why do you do that? You do because you feel threatened that Igbo might outrun the rest of the tribes. Why do you hate Igbo and despise us? You do that because we are creative, enlightened, hardworking, industrious, genius, intelligent, smart, rich, beautiful and amazing. But its difficult for you to admit it because you feel jealous of my race.

Igbo do not own politics, Igbo do not control the economy neither do we control the natural resources and the common wealth of the nation. You do, we don't and yet, despite the fact that you own everything, we still remain one indispensable race that has outshined the other race in all ramifications.

You fear us because you want to exterminate and annihilate our race, you deny us many things and yet we are stronger, richer and mightier. You fear us because we are everywhere. You fear us because no matter how rural a place might be, when Igbo steps in, they turn it into a Paradise. We have our own resources, which lies in resourcefulness, we do not bother you and your control over the polity, but yet when we cough you and the other race begin to shiver.

Am proud being an Igbo, am proud of my heritage and culture. Igbo means high class, Igbo means independence, Igbo means hard work and strength, Igbo means riches, Igbo means resourcefulness, Igbo means self belonging, Igbo means self esteem, Igbo means pride, Igbo means swag.

Udo diri unu umunnem.
# IgboAmaka
# AnyiBuNdiMmeri

Michael Ezeaka
------------------------------

This is beautiful poetry ...

In response to Alaba Ajibola, the Babcock Lecturer Hate Speech against Igbos.

BIBLICAL TRADITIONS OF NDI IGBO BEFORE THE MISSIONARIES CAME TO AFRICA* IGBO 101.

1. NSÓ NWANYĮ
In Igboland women live apart from their husbands and neither cook for them nor enter their husband's quarters when they are in their period. They are seen as unclean. Even up till today such practice is still applicable in some parts of Igboland especially by the traditionalists. Before a woman can enter the palace of Obi of Onitsha, she will be asked if she is in her period, if yes, she will be asked to stay out.

Leviticus 15: 19-20
When a woman has her monthly period, she remains unclean, anyone who touches her or anything she has sat on becomes unclean.

2. ANA OBI
An Igbo man's ancestral heritage, called “Ana Obi” is not sellable, elders will not permit this. If this is somehow done due to the influence of the West the person is considered a fool and is ostracized by the community.

1 Kings 21:3
I inherited this vineyard from my ancestors, and the Lord forbid that I should sell it, said Naboth.

3. IKUCHI NWANYĮ
Igbos have practiced the taking of a late brother's wife into marriage after she had been widowed until the white men came. Now it is rarely done but except in very rural villages.

Deuteronomy 25:5
A widow of a dead man is not to be married outside the family; it is the duty of the dead man's brother to marry her.

4. ĮGBA ODIBO
In Igboland, there is a unique form of apprenticeship in which either a male family member or a community member will spend six (6) years (usually in their teens to their adulthood) working for another family. And on the seventh year, the head of the host household, who is usually the older man who brought the apprentice into his household, will establish (Igbo: idu uno) the apprentice
by either setting up a business for him or giving money or tools by which to make a living.

Exodus 21:2
If you buy a Hebrew slave, he shall serve you for six years. In the seventh year he is to be set free without having to pay you anything.

5. IRI JI OFŲŲ
In Igboland , the yam is very important as it is their staple crop. There are celebrations such as the New yam festival (Igbo: Iri Ji) which are held for the harvesting of the yam. New Yam festival (Igbo: Iri ji) is celebrated annually to secure a good harvest of the staple crop. In the olden days it is an abomination for one to eat a new harvest before the festival. It's a tradition that you give the gods of the land first as a thanksgiving.

Deuteronomy 16:9
Count 7 weeks from the time that you begin to harvest the crops, and celebrate the harvest festival to honor the lord your God, by bringing him a freewill offering in proportion to the blessing he has given you. Celebrate in the Lord's presence together with your children, servants, foreigners. Be sure that you obey my command, said the Lord.

6. IBE UGWU
In Igboland it's a tradition that the male children are circumcised on the 8th day. This tradition is still practiced till date.

Leviticus 12:3
On the eighth day, the child shall be circumcised.

7. ÓMŲGWÓ
In Igboland, there is a practice known as "ile omugwo ". After a woman has given birth to a child, a very close and experienced relative of hers, in most cases her mother is required by tradition to come spend time with her and her husband. During which she is to do all the work of the wife, while the new mom's only assignment to the baby will be to breastfeed. This goes on for a month or more. In the Igbo old tradition, at this time, the new mom lives apart from her husband, would not cook or enter his quarters.

Leviticus 12:1-4
For seven days after a woman gives birth, she is ritually unclean as she is during her monthly period. It will be 33 days until she is ritually clean from the loss of blood; she is not to touch anything that is holy.

THE IGBO TRIBE AND ITS FEAR OF EXTINCTION

The Igbo tribe is in a serious problem and danger of extinction for the following reasons:

50% of Igbos are born outside Igbo land. Meaning that those children are not likely to live and work in Igbo land and cannot speak Igbo language but foreign language (Yoruba, Hausa, French, English).

40% of Igbos girls between the age of 25 & 45 are single with no hope of marriage because 35% of Igbo boys live overseas and they have all married white ladies.

75% of Igbo youths leave Igbo land every year in search of opportunities in Yoruba, Hausa land or overseas.

85 % of Igbos have family houses and own investments outside Igbo land. They strongly believe in one Nigeria but failed to know that NO Yoruba or Hausa man has a family house or investment in Igbo land.

Igbos are the only people who believe that living outside their land is an achievement.

Igbos are the only tribe that celebrate their tradition outside their land e.g. Eze Ndi Igbo, Igbo Village in America and this is because they have family homes in foreign lands.

Igbos have failed to know that the children you have outside Igbo land especially overseas will never think of living in Igbo land. So what happens to the properties you are building for them when you are gone?

Igbos are the only tribe who see their land as a place to visit or a tourist site than a place to work and live.

Igbos are the only tribe who instead of promoting and appreciating their culture through movies and documentaries they have sought to ridicule it by portraying rituals, killings, wickedness, love for money and other social vices which were not originally inherent in our culture thereby cursing more harm than actually promoting their culture.

Igbos are the only people who without hesitation believe their history and description when it is told or written by an enemy or a foreigner. E.g. that you do not love yourselves or that you love money.

Igbos are the ONLY largest tribe on earth who fought for their independence and failed to achieve their freedom after 40 years.

Igbos are the only tribe who fails to honour their brave heroes and heroines especially the innocent children starved to death during the Biafran war.

Igbos are the only tribe who embraced their enemy after a bloody civil war and subsequently become slaves.

Igbos do not find it necessary to teach their own version of history to their children.

Igbos fight for marginalisation in Nigeria but has no collective strength or teeth to bite.

Igbos how long are you going to fight for your relevance in Nigeria?

How long are you going to fight for a functional airport, rail networks and other structural establishments that underpin sustainable development?

How long are you prepared to wait for your enemy to guide you to your destiny?

Oh Igbos!
Where are your leaders?

Unfortunately, none of them live and work in Igbo land. If you wish to save the future of your children, your identity, your generation and your race then you need freedom and that freedom is Biafra.

Ukpana Okpoko gburu bu nti chiri ya!

By Chime Eze
#COPIED

The Igbo: We die for causes, not for personalities

Written by Emeka Maduewesi

~on fb. 28th September, 2016.


The Igbo will never die for anyone. We will not even riot for anyone. But the Igbo will die for any cause they believe in because the Igbo have a true sense of justice and a determination to obtain it.


The Igbo will not riot because one of their own lost an election. Operation Wetie was the Western response to a massively rigged 1965 election. The Yoruba doused fellow Yorubas in petrol and burnt them alife. Properties were burnt with occupants. The Igbo will never do this.


In 1983, the Yoruba went on a rampage again over the massive rigging by NPN. Lifes were lost and properties destroyed. The riots were over personalities.


Contrast that with Anambra State where Chief Emeka Ojukwu was rigged out by his own NPN, who also rigged out Chief Jim Nwobodo. The Igbo did not protest because the goat's head is still in the goat's bag.


In the North, ba muso was the battle cry when Sultan Dasuki was imposed on the Sokoto Caliphate. The riot and protest lasted for days and crippled economic activities.


The Igbo will riot over issues and causes. The Aba Women Riot was over Tax. The Enugu coal mine riot was about conditions of service. The Ekumeku Uprising was over British colonialization.


Those of "Ekumeku" ancestry - Umu Eze Chima and Umu Nri - were at the forefront of the struggles for Nigerian independence, with people like Dr. A A Nwafor Orizu and Chief Osita Agwuna serving prison terms. Any struggles the parents could not conclude is continued by the children by other means.


The Biafran war was a response to the genocide. The war in fact was brought upon us. The battlefield was Eastern Region. The war ended in 1970 but the issues and causes were not resolved. That is where we are today.


The Igbo will also jointly rise to fight evil in their midst. They did it in Onitsha in the 1980's, Owerri in the 90's, and with Bakkassi in the 2000.


The Igbo will not die for any man. But the Igbo will stand by any man who symbolizes their cause and their pursuit of justice. Even if the man dies, the struggle continues, and like the Ekumeku warriors, the children will pick up the baton from their parents.


This is the Igbo I know, the Igbo I am, and the Igbo we are. This is my story. Feel free to tell yours.

RT. HON. DR. NNAMDI AZIKIWE TO DR. CHUBA OKADIGBO (1981)

"My boy, may you live to your full potential, ascend to a dizzy height as is possible for anyone of your political description in your era to rise. May you be acknowledged world-wide as you rise as an eagle atop trees, float among the clouds, preside over the affairs of fellow men.... as leaders of all countries pour into Nigeria to breathe into her ear.

But then, Chuba, if it is not the tradition of our people that elders are roundly insulted by young men of the world, as you have unjustly done to me, may your reign come to an abrupt and shattering close. As you look ahead, Chuba, as you see the horizon, dedicating a great marble palace that is the envy of the world, toasted by the most powerful men in the land, may the great big hand snatch it away from you. Just as you look forward to hosting the world’s most powerful leader and shaking his hands, as you begin to smell the recognition and leadership of the Igbo people, may the crown fall off your head and your political head fall off your shoulders.

None of my words will come to pass, Chuba, until you have risen to the very height of your power and glory and health, but then you will be hounded and humiliated and disgraced out of office, your credibility and your name in tatters forever...”
THE REST IS HISTORY AS EVERY WORD OF THE CURSE ON CHUBA CAME TO PASS.

LET'S BE AS PASSIONATE AS WE WANT TO AND BE MODERATE IN OUR CONTRIBUTIONS IN PUBLIC DISCUSSION TO ISSUES AS WORDS OF OUR ELDERS ARE WORDS OF WISDOM

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