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Biafra: Maazi J. O. S. Okeke and Igbo Awakening


The drive for Igbo actualization goes beyond 1966; it can be traced as far back as 1928 or the Aba Women Revolution, as our mothers told the British that not only will they drive them out of the East, they would tear down all British institutions. – Author

“We are not asking for pity or sympathy. Indeed, we are braced to face and conquer the challenge of the future. We believe that the tomorrow we face or the battle for survival will not be won by bullets or by savagery but by brain power, modern skills and the determination to live and succeed. We also believe that out of the carnage and wrecks of the past will emerge a new breed of men and women: resolute, powerful and prosperous.” – Nigerian Pogrom & January 15: Before and After [Government of Eastern Nigeria (1966)]

The above prophetic statement was made in 1966 as Eastern Nigeria struggled with the immense responsibility of caring for over 2 million refugees who had fled the carnage in the Northern and Western regions even as they, Easterners, tried to come to terms with the uncalled for slaughter of fellow Nigerians as thousands of innocent children, women and men were brutally massacred.

The current drive for a peaceful solution to the Igbo dilemma, NO, to the dilemma of ALL ethnic nationalities in Nigeria, and its accompanying Igbo vision to follow the well-trodden path left us by our forebears in hope of building a civilization unlike any other based on the greatest philosophical equation of life, ‘Eziokwu bu Ndu, Okwu asi bu Onwu or Truth = Life and Falsehood = Death’; ‘Egbe belu Ugo belu or the inalienable right of the weak and strong to coexist in harmony and peace’, ‘Odi be Ndi or respect and acceptance of the way of life of other peoples’, etc., built on Ohacracy (the collective servant leadership form of democracy of which the current democracy is a subset and, the oldest form of democracy), is traceable to the above quote. Correction, the drive for Igbo actualization goes beyond 1966, in fact it can be traced as far back as 1928 or the Aba Women Revolution, as our mothers told the British that not only will they drive them out of the East, they would tear down all British institutions and return to the way of life of our ancestors – a dream that is finally playing out today!

It is this dream that has led to the Chukwu Abiama (The Reveler of ALL Knowledge)’s unassailable strategy that has floored the born-to-rule and its retrogressive coalition including the British government:

Every ethnic nationality must control 100% of its political space;

Every ethnic nationality must control 100% of its boundaries;

Every ethnic nationality must control 100% of its revenues;

Every ethnic nationality must grow at its own pace;

Every ethnic nationality must govern/rule itself;

Every ethnic nationality must make the ultimate decision on the way forward by itself and itself alone.

To codify the above strategy, the ethnic nationalities that will make up the coalition of Equals with commonality of interests with the Igbo, the Switzerland’s governance model (with spokespersons instead of president) is suggested since it is the closest form of governance to Ohacracy and meets all the above stated and defined conditions.

It should not be surprising that the proponents of the so-called ‘Great Igbo Debate’ are determined to carry through with what appears not to be a well thought out idea, but then being Igbo, it would be a waste of time to attempt the impossible – convince them not to continue with their doomed project once their minds are made up. Writing in his treatise, ‘West African Countries and Peoples’ in 1868, James African Horton, of Igbo parentage, had this to say about this Igbo unique brand of stubbornness:

“The Egboes cannot be driven to an act; they become most stubborn and bullheaded; but with kindness they could be made to do anything, even to deny themselves of their comforts. They would not, as a rule, allow anyone to act the superior over them, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; hence there is not that unity among them that is found among other tribes; in fact, everyone likes to be his own master.”

If we are aware of this characteristics of the Igbo, why all the noise? Simple, you beam the searchlight on them while giving them the opportunity to expose themselves to the Igbo nation worldwide as either patriots or sellouts for the rest of their lives.

No one embarking in this debate will claim ignorance to the plight of the Igbo in Nigeria.

“The full story of the attempt by Northern Nigerians to exterminate Easterners in the North and other parts of Nigeria can only be told at a future date when all the facts in all their stark horror are known. Today, it is possible to merely to lift a corner in this darkest page in the annals of the country and to give the world a glimpse of the suffering and travail that at this moment rack nearly every family in Eastern Nigeria. As these pages will show, it is an episode that rivals in its inhumanity the fate of the Armenian Christians in the Ottoman Empire or of the Jews in Nazi Germany.”

Nigerian Pogrom & January 15: Before and After              

Government of Eastern Nigeria (1966)

The consultative assembly after a review of the above incident, the pogrom, commanded Ojukwu to either carry out their edict or step down. It is understandable that Dr. Aluko, a Yoruba, who although had spent a lengthy time in Igbo land, had no concept or understanding of Ohacracy, the collective servant leadership form of democracy, where the leader is a mere spokesperson who carries out the dictates of Oha (the people), should make the statement below:

“On the night before he was to declare secession, Adebayo called me that despite the assurances by Ojukwu, he learnt that he was going to declare secession tomorrow. I said I spoke to him last night and he did not tell me that he was going to declare secession. So, I called him and said: “Emeka, I have just learnt from the Head of State that you want to declare secession tomorrow.” He said, yes, that the people met and said if he wanted to continue to be military governor, he should either declare secession or quit. He said that to quit meant death. I said, “but you are a leader and a leader is not supposed to follow? People are supposed to follow the leader. Try and dissuade them from declaration. Let us see if we can do a number of things.”

Daily Sun

What Ojukwu told me before, during and after the war —Sam Aluko


In Ohacracy, the leader follows Oha (the people) not the other way around!

“If the Umunna is involved in a negotiation, consultation or conflict resolution with other groups at the level of the village or town (Ogbe, Ama, Obodo), the diokpa becomes the spokesperson for his Umunna. Consultation with members of his Umunna will precede all-important decisions that he will render. If he is requested to render an opinion on the spot by the Obodo (Town), or if he suspects that the opinion he is about to render will be regarded unfavorably by his Umunna, or if he is faced with a totally new development, that he was not prepared for, he will immediately request leave of the Obodo to consult with his Umunna through a procedure called “igba izu or izuzu”, before rending the opinion.” – http://magazine.biafranigeriaworld.com/ekwenche/ekwencheleadershipseries.html

It can also be conclusively stated that Maazi Ojukwu by his actions during the war and till his death, no different from the vast majority of these current new cash and carry ‘money na hand, back na ground’ so-called Igbo/Biafra abominable leaders, are all clueless where this unique Igbo form of governance, Ohacracy, is concerned. Take a look at your Igbo organizations, are you practicing Ohacracy and do you embrace a collective Messiah  (the image each of sees when we look into a mirror; each individual stepping to the plate to contribute his/her quarter, no matter how small or great – collective responsibility) or are you practicing a bastardized form of democracy (feudal democracy that is practiced in Nigeria)?

Taking the word of Maazi J. O. S. Okeke at face value:

“The most prosperous countries in this world are those that rely more on their brain power than on their natural resources. Let us use our heads. The call for the Igbo to debate their existence and continued stay in Nigeria should be seen as a conversation among Umunne. People get panicked and unnecessarily agitated by the introduction of Biafra civil war. In that instant it was the Nigerian side that invaded Biafra. If the Igbo are debating their situation in their country, who is going to be fighting who over what territory? Will it be Ndi Ebonyi fighting Ndi Abia over what real estate?

There are very strong and compelling reasons for Ndigbo to remain in Nigeria. There are equally very strong and compelling reasons to opt out. Whatever happens or is the case, heavens will not fall. Nigeria was not created by God but man made that is why we are having a lot of the problems as we are now. We cannot all agree on everything but we must allow ourselves to have our opinions and for them to be respected on both sides, that is the way to live in peace.

The World of the 1960s is not the world of 2016. Under the UN charter, any ethnic group has the right to self-determination. The Quebequoirs and the Scots have tried it; the Catalonians in Spain are trying it. Nobody wants war and not allowing ourselves the luxury of open and honest dialog is what will cause conflict to erupt.

Please join in this conversation. Come and lend your voice to this debate otherwise the people who show up may take you in the direction you may not like. The outcome of this exercise is not a mandate for anything but to gleam into the minds of people here as we go forward.  In the end if the vast majority of the people in the country want Igbo to remain in Nigeria so shall it be. If on the other hand the vast majority wants an exit, no one should stop it. It is only the Igbo and Igbo alone that should make the call and no one else. After all other ethnic groups in Nigeria have expressed similar sentiments of making an exit. Was it Harry Truman that said that there is nothing worse than fear but fear itself.”

We look forward for the “very strong and compelling reasons for Ndigbo to remain in Nigeria” by the Igbo one-Nigerians, many years after the Consultative Assembly after painful and careful deliberation due to the inability of Nigerian born-to-rule government to protect its Eastern and Igbo citizens from genocide and before the near extermination of the Igbo in which 3.5 million fellow Nigerians were sent to an untimely death; the continuing marginalization; attempt at containment; refusal to site any federal presence and the deliberate introduction of Boko Haram and the Fulani cattle terrorists in the East; total and complete neglect of the infrastructure in the East; deliberate imposition of traitors and sellouts over the Igbo; and the relegation of the Igbo to third class citizens in their own so-called country; had demanded that Ojukwu declare Biafra; a nation that would finally respect the human, and civil rights of its citizens; make their case for the Igbo to remain in Nigeria.

Need we be reminded of the refusal of the Nigerian government to implement the results of the Oputa Panel and the presentation of Ohanaeze?

It will be interesting to see what our one-Nigeria Igbo brethren who have consistently refused to defend the Igbo from the complete and total abuse of their human, civil and constitutional rights in their failed state and ‘British Birthed Abomination’ Nigeria, will present in this their attempt to squash the IGBO AWAKENING.

Note: Only the Igbo will decide whether they remain or opt out of Nigeria!!!!

Maazi Nnaemeka Mene Onumonu-Uzoaru

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