Take a fresh look at your lifestyle.

Femi Okafor—The ignoble lawyer of slave origin and morbid intelligence who knows what is and who is a bastard in Ibusa

Nwankwo Tony Nwaezeigwe, PhD


I see you as a moronic human-bush animal with a straight-jacket common track and insane reasoning faculty and, as an artful intellectual hunter I have already laid an Igbudu (Traditional Bubby-Trap) for you. I simply see you as a hungry dog sent to deliver besieged cats from the jaws and claws of a lion. If our people say that “those who ride on the back of a tiger end up inside”, you can then imagine what happens to a man of homunculus carriage like you who attempts to grip the lion by the jaws. I think I should begin by cutting down to actual size your over-sized dusty and abandoned monkey tail-like lawyer’s wig before you realize your humpty-dumpty intelligence and ignoble slave origin in Ibusa.

Those who elect to pull down a concrete wall must first observe the ground on which they are standing. Have you, Mr. Femi Okafor properly observed the ground on which you are standing before attempting to pull down Odogwu-Igbuzo concrete wall? Indeed if your besieged and confused clients knew, to state it in our pidgin parlance, that you bi bad market, dem for go for leopard instead of a hungry dog like you.

Many Ibusa people, except the ignoble and those with servile origin like you will agree with me that among all the imported citizens of the town you are the worst in absurd social carriage, incongruous mannerism, shameless exhibition of abnormal mental disorder, and infantile morbid intelligence—a failed 419 Advance-Fee Internet Fraudster par excellence and above all a lawyer of a sung dull-brained track record— acting more of a charge n’ bail lawyer than a real educated advocate of law, if one might say, a side-effect of an Evening Law student.

With my intellectual carriage as a tested professional historian and scholar, of which you Mr. Femi Okafor cannot contest, and my exalted traditional position as the Odogwu of Ibusa Clan since 2005 with all the associated rights and privileges of the office, I found it demeaning to engage you on direct exchange of unfruitful words.

I state this with a perfect sense of knowledge and historical consciousness that you are not within the closest range of my status as a scholar, a First-Class Traditional Chief of Ibusa, and a free-born of Ibusa. I have taken Alo title, Ogbuu title and Odogwu, all of which only a free-born is allowed to take under Ibusa customs and tradition. Just tell me which among these titles you have taken under Ibusa customs and tradition as a free-born? Has anybody come out from my Village to challenge my Odogwu title? How come it is a man of obscure origin like you from nowhere coming to question the legality of my title with madman impunity? Can you or any member of your family ever contest for Odogwu of Ibusa title much more being contested?
It is indeed because of my sympathy for people like you that, in spite of the massive pressure on me to write the history of Ibusa, I have been reluctant to do so, because doing so might mean disorganizing the mental balance and patriotic inclination of people like you whose ancestors were once reserved for the burial of our High titled men and periodic sacrifices to Ikenga-Oha, but were only saved by the advent of European colonialism. Do you think if it were in the olden times you would still be standing talking about Odogwu title dispute from the dark corner of your social isolation? Just thank your God for the advent of the Whiteman otherwise you should have been prepared for the burial of Obi (Senator) Nosike Ikpo.

Do you know why the members of Ikwelle Royal Family are saluted, “O ji isi mmadu a-la mmanya” (Those who drink from human skull) in Ibusa? Of course in place of your ancestors the Ikenga-Oha now takes dogs because of the Whiteman. You can imagine where you could have been by this time if the Whiteman had not intervened. To state the obvious, you are one of the ironies of life clearly observed by Prof. J. P. Clark in one of his poems when he stated that, he has seen slaves rode on horses while the free-born trekked on foot.

Your case is indeed one of the ironies of Ibusa history where those who by now should have been tied up and locked up in an isolated enclosure waiting to be slaughtered or buried alive for Obi (Senator) Nosike Ikpo’s burial rites are now dictating the pace and course of the history of the free-born. You might as well tell us which of the following Isieke kindred: Umuodagwe, Umuobitenu, Umuobiadiefe, Umudike, and Umuafene you hail from and I will tell you whose slave your grandfather was.
To start with the truth of your ignoble ignorance, even though we acknowledge the fact of your questionable historical background, we still accept with a clear sense of historical caution that your are from Isieke Village of Umuekea Quarters which forms part of Otu Iyase sub-clan of Ibusa. You and neither of your parents are from Ezukwu and Umueze Quarters. So in both traditional law and customs you have no right and authority whatsoever to question my right to Odogwu of Ibusa succession. Claiming to be an ordinary Ibusa citizen does not grant you such right or privilege because only those who are present when an Ikwelle is buried know what happens to his head.

That right is reserved for Ezukwu and Umueze people. You do not also have the modicum of right to dabble into the Ikwelle of Ibusa succession dispute because you do not belong there. You are very far away in law, customs and treaditions, if indeed you know your right from your left as the lawyer you profess to be. You know that even in your small adopted Isieke Village enclave that your direct family is excluded from taking not only the Iyase of Ibusa title but the Ogbuu, Alo, and Eze title because your people insisted that the same people used for the burial of kings cannot themselves become kings in their midst.
I am Odogwu of Ibusa by the grace of my Ezukwu Quarters and I still remain so even while in exile. The last substantive Odogwu of Ibusa Clan who traditionally abdicated the title Sir F. C. Nwanze, by the Grace of the Almighty God, is still alive, strong to the Glory of Almighty God as the Okpala-Isi Igbuzo and Diokpa Anyalaobum. He has never come out to speak the contrary neither has any Ezukwu elder. So, how come it is you, a common slave from a far away Isieke Village and with no known ancestry coming out with your stinking mouth to question the legality of my Odogwu title?

Do you know the customary Odogwu ruling houses in Ibusa? Or do you think the mere being a member of Ezukwu and Umueze Quarters qualifies you to become the Odogwu of Ibusa? For your information, just as your family is excluded from Iyase title in Umuekea so also some of your likes are excluded from Odogwu title in Ezukwu and Umueze Quarters. Do you know the processes of taking the Odogwu title and who is responsible for conferring the title before squeezing your dirty mouth into the dispute? Are you even aware as a charge n’ bail lawyer which you are indeed, that there is a subsisting Government Declaration on Succession to Odogwu Ibusa Chieftaincy Title promulgated by Aniocha District Council under the 1958 Chieftaincy Laws of Western Region of Nigeria on which the succession to both Uwolo and Iyase Chieftaincy titles are predicated?

Our people say, Onye ni noho n’ebe a no ni ozu na-esi n’ukwu abolaa (A person who was not present at the time a corpse was buried often exhumes it from the legs.) Ijiji kpochi nti na-esolu ozu a-na mmo (It is the deaf housefly that goes to the land of the spirits with a corpse), so says another adage. You stated with your acute sense of ignorance that Mr. Clement Nwanze who was of your kind in social status was the substantive Odogwu of Ibusa.

How then the same Clement Nwanze sued the late Diokpa of Anyalaobum Onowu F. A. Ajufo, the late Ikwelle of Ibusa His Royal Highness Patrick O. Emordi and I, Dr. N. Tony Nwaezeigwe for one hundred million naira libel in Suit No. A/133/2005 at an Asaba High Court in which he was granted the sum of one million naira for informing, him that he was never the Odogwu of Ibusa and was not qualified by our customs and tradition to contest with me for obvious social disabilities as in your own case?

Are you aware Mr. Poke-nose Femi Okafor that the same Clement Nwanze through the Delta State Commissioner of Police took Diokpa Ajufo, Ikwelle Emordi and I to the Chief Magistrate Court Charge No. AKM/4C/ 2009 for criminally installing me as the Odogwu of Ibusa and we were all discharged and acquitted? Are you aware Mr. Know-all lawyer Femi Okafor that both Diokpa Ajufo and Ikwelle Emordi died in the process of this dispute as a result of constant Police harassment? Where were you before now?

Are you also aware that because of this Odogwu title dispute my Ezukwu Quarters cut off their association with Achalla section of Anyalaobum for a long time, until the time of Diokpa Obi Ogbogu and, that it was for that reason my Village stopped me from participating in the burial rites of my step-mother Madam Nwandu in Achalla? Are you also aware that not only did Ezukwu elders and youth swore to an oath through the ritual process of Isele-Oji, if you know what that means, that I remain their Odogwu.

Are you also that both I and Clement Nwanze were brought before Anyalaobum Ancestral land (Ani Anyalaobum) with both Ezukwu and Achalla elders present where under the same Isele-Oji ritual was repeated, I was confirmed the Odogwu of Ibusa under the auspices of Anyalaobum Family Union, Lagos State? Are you equally aware Mr. Lawyer Nwanjoku Femi Okafor that even after the Ancestral Land reassertion of my Odogwu title that your Clement Nwanze remained ostracized by our Quarters until after his death when his family members pleaded and paid all the associated fines before he was buried in line of our customs and tradition?

Mr. Femi Okafor you can now see how little your mindset is before the whole world. In fact it is right time you tell your Isieke Village in particular and Ibusa people in general that your real Yoruba father was? I mean the man who gave you the name “Femi” and threatened to kill both you and your mother if any attempt is made to change it to Ibusa name. You should also tell Ibusa people while you were stopped from building your house in your Village if you are indeed a free-born of the Village, and for that reason you ran to my Ezukwu Quarters where you bought a plot of land through the help of Arch. Ikediashi of the same Isieke Village who was very sympathetic to your sorry situation? Was it not for your abuse of that special privilege by disrespecting Mr. Ikediashi that he reminded you of your slave origin and for that reason you took him to the Chief Magistrate Court, Ibusa, where he defeated you with ignominy?

And instead of confronting Mr. Ikediashi frontally by appealing to the High Court as the Chief Magistrate advised you when you protested the judgment, you clandestinely abandoned your wife who sponsored your Evening Law Programme with her hard-earned resources when you were only a Chief Typist with Benin—Owena River Basin Authority in Benin City, and fled to Texas USA to your conned already tired Ijaw woman from Bayelsa State. You might as well tell us your present means of livelihood in USA apart from just sitting down in the house like a baby-sitter without a baby. What indeed remains in that relationship is for your Ijaw woman-husband to pay your bridegroom price as a married man-wife in line with the customs of Ijaw people.
You were once elected in gross error as the President-General of Ibusa Community Development Union (ICDU) and for that reason no branch throughout the Nigerian Federation and abroad recognized and accepted you as President General, except your Benin Branch which even later regretted electing you as its Branch candidate for the position. Can you compare that to my situation where I was elected as Home Branch Secretary of the ICDU while still serving as a Youth Copper at the University of Nigeria, Nsukka?

Although as I stated earlier, I have already started telling my own story as embodied in one of my forthcoming books titled: “THE POLITICS OF BEING IGBO— Adventures and Travails of a West Niger Igbo Patriot” with a chapter titled: “NAMED FROM THE WOMB—FROM CONTROVERSIAL BIRTH TO CONTROVERSIAL ODOGWU OF IBUSA”; I will however properly inform intellectual midgets like you that your faulty sense of historical commission founded on capricious moral depravity, illogical sense of reasoning and moronic historical consciousness and knowledge, cannot be sustained by your modicum knowledge of my background.
For your information and for those who did not know and are willing to know the truth about my background, I am a free-born of Igbuzo Isu Mba Ogu with a known and recorded ancestral tree. I do not trace my ancestry to slave origin as in your own case. I am not a bastard because I know my father whose property I inherited and I still live in his house in Ibusa as his eldest son. I am also neither an adopted child like you, as will be proved beyond all reasonable doubts in the following section.
Both my father and mother were from Ezukwu Quarters, including my father’s mother’s who was also from Ezukwu Quarters. Ezukwu is made up of three major villages and I am directly related to all the three through my father from Umudiagbo, my mother from Isiogbe-Odogwu, and my father’s mother from Alo na Diokolo.

As already noted, my mother was a direct descendant on the first-born line and War Princess of the Ikwelle Royal Family, while my father’s mother Ngboma nee Obiechie, was the great-grand daughter of Odogwu Okwugbea the first Odogwu of Ibusa whose descendants migrated from Aboh Kingdom of Ndosilimili Clan of the present Ndokwa East Local Government Area of Delta State. Similarly, my maternal grandmother Adaozele nee Enenmo of Umuosowa village, Umuodafe Isi Uzo, Ibusa, was a descendant of the first Omu of Ibusa. In addition, my father’s lineage had been producing the Odogwu of Ibusa long before me, the last being Odogwu Chiekea who died in 1943 and reigned from the Achalla section of my father’s kindred.

I am of the eleventh generation to our ancestor—Ishite on my father’s line. And it runs thus: Anthony (Myself), Lawrence (My father born in 1929 and whose eldest brother Obi Charles was born in 1917), Nwankwo, Nwaezeigwe, Amize, Omoloje, Olisaugo, Diagbo, Ezedua, Anyala and Ishite. On my mother’s ancestral line I am of the ninth generation: Anthony, Elizabeth (My mother who was born in 1936), Sinoje (her father who was born in 1888), Ikwelle Onyeachonam, Ikwelle Mogunyai, Ofili Ikwelle, Ikwelle Odogwu, Ikwelle Anyala, and Ikwelle Ishite.

I was indeed a child of controversy because my birth was contested by three men in which, the final decision on who was my real father was taken by Oboshi Deity; in addition to being named Okoboshi while still in my mother’s woman at her seventh month of pregnancy. It was Obi Okolichi Ugwom of Ogbeowele who carried out the naming ceremony on the instructions of Oboshi Deity at Olulu-Oboshi. I was born in February at the height of the dry season with a heavy downpour conjured on the instruction of Oboshi by the once popular Onitsha-born Native Doctor Mr. Nwosisi who naturalized as a native of Umuogwo Village and later converted to Jehovah’s Witness after the Civil War.

This explains why I am well-known to both families till date. It should be noted that Mr. Nwosisi died in Ibusa with the express instruction that he should be buried in Ibusa, but his Onitsha kinsmen invaded his house in Ibusa and forced his children to transfer his body to Onitsha for burial. So the question of my birth does not have anything to do with being bastard or adoption but that of controversy, which does not translate to either in any manner, because my real father was already there and it was a matter of revealing who he was among the three.

I was the second child of my mother; my late senior brother being a product of her first controversial marriage to Mr. George Nwokocha, known also as George Nwa Adaku of Umuisagba Village— an uncle to the late Uwolo of Ibusa, Chief W. U. Ikolodo, before my mother abandoned the marriage after the death of my senior brother which was blamed on witches. Indeed Mr. George Nwokocha died the very day and time we were performing the Ina Ebunu N’Akpu burial rites of Mr. Buenu Uwashili with the Uwolo of Ibusa Chief W. U. Ikolodo.

My mother later got married almost immediately to my late father, both of who were of the same village and were already in a relationship during my father’s time in Etukokwu Commercial College, Onitsha. The initial dispute was between my father and Mr. George Nwokocha and that generated the original theory of my being of Umuisagba origin and explains why some people from Umuisagba Village still discreetly regard me as their kinsman. Even Mr. George Adaku’s children appear sometimes to be sentimentally attached to me as with Chief W. U. Ikolodo. It was an initial dispute over my mother’s abandonment of her marriage to join my father which was later extended to her pregnancy with threats of death. For that reason my mother was smuggled to Ogwashi Uku for safe-keeping with her aunt Madam Ogbo who was married to Prince Ogwu Ezenwani, the the immediate younger brother of Obi Izediuno.

It was while at Ogwashi Ukwu that my mother came into contact with Mr. James Oji from Ezionum in Ndokwa West Local Government Area of Delta. After my birth Umuisagba encouraged the man to equally lay claim to my paternity making it three men just to ridicule my mother. It was in the process that Obi Okolichi Ugwom informed both my father and mother to steer clear from the dispute over my paternity in order to save their lives and hand me over to my grandmother for custody and allow Oboshi to decide my real father. The process of how Oboshi took her decision over my paternity is explained in detail in “NAMED FROM THE WOMB—FROM CONTROVERSIAL BIRTH TO CONTROVERSIAL ODOGWU OF IBUSA.”

I challenge you Mr. Femi Okafor to re-write my narratives, including yours if you can, otherwise you should shut up your dirty stinking mouth forever. I wish you the best in your confused state of life and I need not pray for people like you because our revered ancestors will punish me for doing that.

Yours Sincerely,

Nwankwo Tony Okoboshi Nwaezeigwe, PhD, DD Odogwu of Ibusa Clan

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