The chairman of South East Council of Traditional Rulers and Obi of Obinugwu Autonomous Community in Orlu Local Government Area of Imo State, HRH Eze (Dr.) Cletus Ikechukwu Ilomuanya, recently called for the abolition of the office of Eze-Ndigbo world-wide, in every community where it exists? Icheoku respectfully disagrees with His Royal Highness (HRH) and states, it was probably a product of a seemingly royal-incomprehension of the real purpose of the office of Eze-Ndigbo? Hopefully, it was a mere royal-gaffe, made in the heat of passion due to the intractable Igbo-infighting in matters of ascension and succession throughout their world? The office performs creditably well for every Igbo community in their land of sojourn and hence is too beneficial to be simply waved-off as nonsensical and irrelevant. Moreso the office is merely ceremonial, limited in jurisdiction to the local "foreign" land where it exists and is in no way, a threat or competition to the traditional rulers or their domains in the South East of Nigeria? So, Icheoku asks, why abolish an office of such immense value and which is merely complimentary, and in no way threatening to the traditional stools in Igbo-land? Instead of seeing it as a competition, please see it for what it truly is, - merely holding forth for the Igbos as their "honorary ambassador" in their Diaspora or land of their forced economic/political exile? Icheoku says, such ceremonial office should not be "giving the traditional rulers in the South East sleepless nights" as it means no harm. It merely represents Igbo interest in such foreign lands where it exists and does not necessarily translate into paramount "King of Igbo-land"? According to HRH, “a major desecration of the culture and tradition of Igbos in Nigeria is the rampant and illegitimate installation of Eze Ndigbo, meaning kings of Igbo in foreign lands.” To which Icheoku responds, there is no ground to start questioning the legitimacy or otherwise of the so called Eze-Ndigbo as it lays no claim to any domain, territory, land or subjects in South East Igboland; but exists simply as a point-man for the Igbos in such locality or area of residence outside traditional Igboland. According to the traditional ruler, "most of these parallel traditional rulers are mostly found in the North and South West of Nigeria", adding that, “they are neither recognized by the people of their home towns nor their State governments". Icheoku rebuts this assertion of His Royal Highness and says, there is no parallels between the Eze-Ndigbo and the bona-fide traditional rulers of the South East; they both have different, distinct and defined functions. Further, the Eze Ndigbo does not function at the behest of or for their native local governments or state of origin, but is simply the arrow-head of the Igbos in such territory of their primary residence. He is the alter-ego of the Igbo community. He serves as the go-to-man on all Igbo matters or issues of concern affecting the Igbos in their host community. He is effective and needs to be encouraged, instead of the unnecessary war of superiority currently going on in the minds of certain traditional rulers in the South East. Continuing, HRH said that "the crises which Igbos residing in non-Igbo States are facing today are mainly due to the struggle for the "illegitimate Eze Ndigbo stool". To which Icheoku says, there is crisis in Oha n Eze, World Igbo Congress as well as other organizations and position-fillings in Igboland, so why single out Eze-Ndigbo for a specific mention? If there is crisis in the manner or process in which the Eze-Ndigbo comes into office just like everything else with the Igbos of the World, the traditional rulers as well as other Igbo organizations and parties with interest, should rally round to see how they can best arrest the situation. They can set down "rules of engagement" for interested parties for the office and officially coronate and recognize a duly elected or selected Eze-Ndigbo of the area under advisement, rather than the rancid rancour of the present seeming face-off? There is no such thing, contextually and strictly speaking, as an Eze-Ndigbo and Icheoku stands to be shown one. It is a misnomer to even try to suggest or ascribe real importance to this Eze-Ndigbo office as he has no authority anywhere in Igboland, so why bother discussing a none issue as that? Igbo people are too republican that not even a traditional ruler has such a broad authority, talkless of an Eze-Ndigbo in a foreign land? There is no single Igbo monarch that presides over the entire Igboland, as every traditional ruler have their own respective domains; including Eze Ilomuanya, whose domain apparently is a new creation judging from its name, autonomous community? So why the ruckus? Also there is no one central authority that speaks for the entire Igboland in the South East except if the present chairman of the council could be subsumed as one such speaker of all (Okwulu-Oha/Ora). Nomenclature should therefore not be allowed to create a wedge-issue out of nothing, afterall even Odumegwu Ojukwu is an Eze-Ndigbo and Mommer Gaddafi is "King of the whole Africa"? So now what? Eze-Ndigbo in the Diaspora of Igboland and overseas, represents the Igbos in such foreign geographical area where they reside and does not in any way, pretend to represent the enitre Igbo speaking people of the world or of Igboland of South East. As far as Icheoku understands Eze-Ndigbo as just a title, - like "Ebekuodike", "Ogbuefi", "Omenka" etc, the reason they are so many of them representing the thousands of Igbo enclaves throughout the world. Icheoku says, the office is merely complimentary and not supplementary of the traditional rulers of the South East; and queries why can't the Igbos sometimes disagree without being diagreeable? Why can't the Igbos have different opinions on the way forward without such being interpreted as rivalry? Instead of restraining such ceremonial "foreign" Igbo chiefs, an organised management of the process that springs them forth should be explored to ensure that a befitting Igbo son or daughter is flying the Igbo-flag of identity in such a foreign land? Eze-Ndigbo performs a very important function for the widely traveled, nomadic, easily-settling and highly dispersed Igbos of the world and should be supported rather than despised. This office of Eze-Ndigbo is akin to having a president of a town's union or community outside the primary domain of a group's core habitation. What happens then when there are several of such towns from the same race, in such a foreign land that are desirous of forming one association for projection of strenght in numbers? What is the best name for the head of such association, other than the "Head of the Association" and when the association is of Igbo people it reads "Head of Igbo people"? But the Igbos known to Icheoku would rather "Igbofy" or "Igbonize" such a headship to read "Onyeisi" or "Eze-Ndigbo" of the particular area? But for semblance of power and authority, and to project great presence to the host community, "King or Eze" is preferable. The Jews have Rabbi in every city and country of the world where they live, but that does not water down the powers of the rabbi in Jerusalem? The muslims have their sheiks and Imams in every city and country in the world where they live, but that does not make the one in Jeddah to lose sleep? Nigerian Northerners living in South East have their Sarikis who does not attenuate the office of the Emirs or the Sultan? Americans have in addition to their ambassadors, heads of Americans living in every country of the world, so what is wrong in Igbos having a point-man in every corner of the world where they reside? The name Eze-Ndigbo is very appropraite to reflect their Igbo`ness, period! HRH querried, "Is somebody who claims to be Eze (King) but cannot come home and sleep in his community for just a night, a king"? To which Icheoku retorts, this shows the depth of HRH comprehension of the office of Eze-Ndigbo. The village in the South East is not his primary domain or domicile, and therefore, it will be very presumptous for him to herald his arrival or entry to such his maternal/paternal community with much fanfare since he is not its traditional ruler and in due deference to the community's duly crowned ruler or king or Eze, period! So as often as he can, he queitly returns to be with his kindred and without notice to anyone but that does not mean he does not "come home and sleep in his community"? Icheoku says, it is very condescending for HRH to appeal to the Northern traditional rulers to "help in flushing out these Eze Ndigbo in their domains" because Eze-Ndigbo was not crowned by the Emir; he does not owe allegiance to the emirates and he is not in hiding! Icheoku says, to further solicit denial of privileges by the host government and/or institutions is acrimonious and to say that such Eze-Ndigbo does not mean well for Ndigbo both at home and Diaspora is a royal-denial of the obvious. Whatever HRH may personally have against the office of Eze-Ndigbo should not be allowed to subjectively influence the freedom of association represented in the central authority of an Eze-Ndigbo, which serves to protect Igbo interest all over the world, whereever they may be settled and thriving. If there is a single Eze-Ndigbo, somewhere, who His Royal Highness may possibly have some beef with, let it be an isolated case; but to condemn such a good office for the dump-yard is and should be frowned at by all men of good rationality. One the raised issue security of lives and property of Igbos living in the Northern region and their general welfare, Icheoku asks HRH, around whom should such revolve? Who is to ensure compliance or who will the Emirs go to on matters affecting the Igbos as a people or will he have to come down to Orlu before it can be resolved? Some of the sundry problems enumerated by HRH can better and effectively be dealt with where an organized central "government" of the Igbos is in place such as represented in the Eze Ndigbo? Better protection, love and care for Igbo people in the North and elsewhere, can only be effectively gurranteed where there is one channel of representation of which Eze-Ndigbo factors in and very eminently too. Eze-Ndigbo is the father-figure of such Igbo community wherever they may be found and serves as the chief liasion person for the Igbos. Igbos need a go-to person in their land of domicile and HRH cannot be in Orlu and expect an Igbo resident in Birnin Kebbi to await his personal intervention in a matter which a designated Eze-Ndigbo in Birnin Kebbi would have solved immediately? Finally Icheoku would rather HRH Eze Cletus Ikechukwu Ilomuanya engages his energies in more profitable and productive Igbo-causes that would benefit the Igbo-man in in general. Such causes like who will be the Igbo consesus candidate for Nigeria's presidency come 2015; the continued Igbo marginalization in Nigeria; the problems facing MASSOB; World Igbo congress in disarray; Oha-n-Eze; political harmony and astuteness in Igboland; criminality of bank-robbery and kidnapping in Igboland; corrupt Igbo governors and elected officials who privatize money meant for development of Igboland; River Niger bridge; lack of good roads in Igboland; resuscitation of Oji power station to supply power in Igboland; lack of any international airport in Igboland, disputes-resolution in Igboland; how the Igbos can become much savvy and effective player in Nigeria political terrain etc. The list of such goal-directed prime-endeavour is endless, rather than the present divisive-road HRH wants to travel now? This time in Nigeria is not for the Igbos to be waging war amongst themselves and for no just cause? They need every cohesion they can muster and according to Jesus Christ, he who is not against us is safe with us, so why not let Eze-Ndigbo be? Icheoku says for a race, so mobile and easily setling and very assimilating like the Igbos of the World, not to have a rallying head in their land of sojourn, is simply foolhardy and its suggestion or likelihood, a reflection of a not thought-through outburst by a person who should know better. His Royal Highness Eze (Dr) Cletus Ilomuanya, Icheoku says, please retract your present course of travel as it is very unpopular among the majority of non-power seeking or grabbing Igbos; those Igbo men and women who simply want a fair shake from the society. As for politicians, they can dine with the devil to hold unto power and those of them in Abuja, what have they done for the Igbos lately? Please pick and fight only the good fights in the future! As a potentate ruler and now chairman of the whole South East council of traditional rulers, you must avoid like a plague, very highly-charged divisive subjects like the issue of Eze-Ndigbo and try to be a rallying center of gravity for the entire Igbo race.Saturday, February 21, 2009
EZE-IGBO, ILOMUANYA'S COUNCIL OF RULERS GOT IT WRONG?
The chairman of South East Council of Traditional Rulers and Obi of Obinugwu Autonomous Community in Orlu Local Government Area of Imo State, HRH Eze (Dr.) Cletus Ikechukwu Ilomuanya, recently called for the abolition of the office of Eze-Ndigbo world-wide, in every community where it exists? Icheoku respectfully disagrees with His Royal Highness (HRH) and states, it was probably a product of a seemingly royal-incomprehension of the real purpose of the office of Eze-Ndigbo? Hopefully, it was a mere royal-gaffe, made in the heat of passion due to the intractable Igbo-infighting in matters of ascension and succession throughout their world? The office performs creditably well for every Igbo community in their land of sojourn and hence is too beneficial to be simply waved-off as nonsensical and irrelevant. Moreso the office is merely ceremonial, limited in jurisdiction to the local "foreign" land where it exists and is in no way, a threat or competition to the traditional rulers or their domains in the South East of Nigeria? So, Icheoku asks, why abolish an office of such immense value and which is merely complimentary, and in no way threatening to the traditional stools in Igbo-land? Instead of seeing it as a competition, please see it for what it truly is, - merely holding forth for the Igbos as their "honorary ambassador" in their Diaspora or land of their forced economic/political exile? Icheoku says, such ceremonial office should not be "giving the traditional rulers in the South East sleepless nights" as it means no harm. It merely represents Igbo interest in such foreign lands where it exists and does not necessarily translate into paramount "King of Igbo-land"? According to HRH, “a major desecration of the culture and tradition of Igbos in Nigeria is the rampant and illegitimate installation of Eze Ndigbo, meaning kings of Igbo in foreign lands.” To which Icheoku responds, there is no ground to start questioning the legitimacy or otherwise of the so called Eze-Ndigbo as it lays no claim to any domain, territory, land or subjects in South East Igboland; but exists simply as a point-man for the Igbos in such locality or area of residence outside traditional Igboland. According to the traditional ruler, "most of these parallel traditional rulers are mostly found in the North and South West of Nigeria", adding that, “they are neither recognized by the people of their home towns nor their State governments". Icheoku rebuts this assertion of His Royal Highness and says, there is no parallels between the Eze-Ndigbo and the bona-fide traditional rulers of the South East; they both have different, distinct and defined functions. Further, the Eze Ndigbo does not function at the behest of or for their native local governments or state of origin, but is simply the arrow-head of the Igbos in such territory of their primary residence. He is the alter-ego of the Igbo community. He serves as the go-to-man on all Igbo matters or issues of concern affecting the Igbos in their host community. He is effective and needs to be encouraged, instead of the unnecessary war of superiority currently going on in the minds of certain traditional rulers in the South East. Continuing, HRH said that "the crises which Igbos residing in non-Igbo States are facing today are mainly due to the struggle for the "illegitimate Eze Ndigbo stool". To which Icheoku says, there is crisis in Oha n Eze, World Igbo Congress as well as other organizations and position-fillings in Igboland, so why single out Eze-Ndigbo for a specific mention? If there is crisis in the manner or process in which the Eze-Ndigbo comes into office just like everything else with the Igbos of the World, the traditional rulers as well as other Igbo organizations and parties with interest, should rally round to see how they can best arrest the situation. They can set down "rules of engagement" for interested parties for the office and officially coronate and recognize a duly elected or selected Eze-Ndigbo of the area under advisement, rather than the rancid rancour of the present seeming face-off? There is no such thing, contextually and strictly speaking, as an Eze-Ndigbo and Icheoku stands to be shown one. It is a misnomer to even try to suggest or ascribe real importance to this Eze-Ndigbo office as he has no authority anywhere in Igboland, so why bother discussing a none issue as that? Igbo people are too republican that not even a traditional ruler has such a broad authority, talkless of an Eze-Ndigbo in a foreign land? There is no single Igbo monarch that presides over the entire Igboland, as every traditional ruler have their own respective domains; including Eze Ilomuanya, whose domain apparently is a new creation judging from its name, autonomous community? So why the ruckus? Also there is no one central authority that speaks for the entire Igboland in the South East except if the present chairman of the council could be subsumed as one such speaker of all (Okwulu-Oha/Ora). Nomenclature should therefore not be allowed to create a wedge-issue out of nothing, afterall even Odumegwu Ojukwu is an Eze-Ndigbo and Mommer Gaddafi is "King of the whole Africa"? So now what? Eze-Ndigbo in the Diaspora of Igboland and overseas, represents the Igbos in such foreign geographical area where they reside and does not in any way, pretend to represent the enitre Igbo speaking people of the world or of Igboland of South East. As far as Icheoku understands Eze-Ndigbo as just a title, - like "Ebekuodike", "Ogbuefi", "Omenka" etc, the reason they are so many of them representing the thousands of Igbo enclaves throughout the world. Icheoku says, the office is merely complimentary and not supplementary of the traditional rulers of the South East; and queries why can't the Igbos sometimes disagree without being diagreeable? Why can't the Igbos have different opinions on the way forward without such being interpreted as rivalry? Instead of restraining such ceremonial "foreign" Igbo chiefs, an organised management of the process that springs them forth should be explored to ensure that a befitting Igbo son or daughter is flying the Igbo-flag of identity in such a foreign land? Eze-Ndigbo performs a very important function for the widely traveled, nomadic, easily-settling and highly dispersed Igbos of the world and should be supported rather than despised. This office of Eze-Ndigbo is akin to having a president of a town's union or community outside the primary domain of a group's core habitation. What happens then when there are several of such towns from the same race, in such a foreign land that are desirous of forming one association for projection of strenght in numbers? What is the best name for the head of such association, other than the "Head of the Association" and when the association is of Igbo people it reads "Head of Igbo people"? But the Igbos known to Icheoku would rather "Igbofy" or "Igbonize" such a headship to read "Onyeisi" or "Eze-Ndigbo" of the particular area? But for semblance of power and authority, and to project great presence to the host community, "King or Eze" is preferable. The Jews have Rabbi in every city and country of the world where they live, but that does not water down the powers of the rabbi in Jerusalem? The muslims have their sheiks and Imams in every city and country in the world where they live, but that does not make the one in Jeddah to lose sleep? Nigerian Northerners living in South East have their Sarikis who does not attenuate the office of the Emirs or the Sultan? Americans have in addition to their ambassadors, heads of Americans living in every country of the world, so what is wrong in Igbos having a point-man in every corner of the world where they reside? The name Eze-Ndigbo is very appropraite to reflect their Igbo`ness, period! HRH querried, "Is somebody who claims to be Eze (King) but cannot come home and sleep in his community for just a night, a king"? To which Icheoku retorts, this shows the depth of HRH comprehension of the office of Eze-Ndigbo. The village in the South East is not his primary domain or domicile, and therefore, it will be very presumptous for him to herald his arrival or entry to such his maternal/paternal community with much fanfare since he is not its traditional ruler and in due deference to the community's duly crowned ruler or king or Eze, period! So as often as he can, he queitly returns to be with his kindred and without notice to anyone but that does not mean he does not "come home and sleep in his community"? Icheoku says, it is very condescending for HRH to appeal to the Northern traditional rulers to "help in flushing out these Eze Ndigbo in their domains" because Eze-Ndigbo was not crowned by the Emir; he does not owe allegiance to the emirates and he is not in hiding! Icheoku says, to further solicit denial of privileges by the host government and/or institutions is acrimonious and to say that such Eze-Ndigbo does not mean well for Ndigbo both at home and Diaspora is a royal-denial of the obvious. Whatever HRH may personally have against the office of Eze-Ndigbo should not be allowed to subjectively influence the freedom of association represented in the central authority of an Eze-Ndigbo, which serves to protect Igbo interest all over the world, whereever they may be settled and thriving. If there is a single Eze-Ndigbo, somewhere, who His Royal Highness may possibly have some beef with, let it be an isolated case; but to condemn such a good office for the dump-yard is and should be frowned at by all men of good rationality. One the raised issue security of lives and property of Igbos living in the Northern region and their general welfare, Icheoku asks HRH, around whom should such revolve? Who is to ensure compliance or who will the Emirs go to on matters affecting the Igbos as a people or will he have to come down to Orlu before it can be resolved? Some of the sundry problems enumerated by HRH can better and effectively be dealt with where an organized central "government" of the Igbos is in place such as represented in the Eze Ndigbo? Better protection, love and care for Igbo people in the North and elsewhere, can only be effectively gurranteed where there is one channel of representation of which Eze-Ndigbo factors in and very eminently too. Eze-Ndigbo is the father-figure of such Igbo community wherever they may be found and serves as the chief liasion person for the Igbos. Igbos need a go-to person in their land of domicile and HRH cannot be in Orlu and expect an Igbo resident in Birnin Kebbi to await his personal intervention in a matter which a designated Eze-Ndigbo in Birnin Kebbi would have solved immediately? Finally Icheoku would rather HRH Eze Cletus Ikechukwu Ilomuanya engages his energies in more profitable and productive Igbo-causes that would benefit the Igbo-man in in general. Such causes like who will be the Igbo consesus candidate for Nigeria's presidency come 2015; the continued Igbo marginalization in Nigeria; the problems facing MASSOB; World Igbo congress in disarray; Oha-n-Eze; political harmony and astuteness in Igboland; criminality of bank-robbery and kidnapping in Igboland; corrupt Igbo governors and elected officials who privatize money meant for development of Igboland; River Niger bridge; lack of good roads in Igboland; resuscitation of Oji power station to supply power in Igboland; lack of any international airport in Igboland, disputes-resolution in Igboland; how the Igbos can become much savvy and effective player in Nigeria political terrain etc. The list of such goal-directed prime-endeavour is endless, rather than the present divisive-road HRH wants to travel now? This time in Nigeria is not for the Igbos to be waging war amongst themselves and for no just cause? They need every cohesion they can muster and according to Jesus Christ, he who is not against us is safe with us, so why not let Eze-Ndigbo be? Icheoku says for a race, so mobile and easily setling and very assimilating like the Igbos of the World, not to have a rallying head in their land of sojourn, is simply foolhardy and its suggestion or likelihood, a reflection of a not thought-through outburst by a person who should know better. His Royal Highness Eze (Dr) Cletus Ilomuanya, Icheoku says, please retract your present course of travel as it is very unpopular among the majority of non-power seeking or grabbing Igbos; those Igbo men and women who simply want a fair shake from the society. As for politicians, they can dine with the devil to hold unto power and those of them in Abuja, what have they done for the Igbos lately? Please pick and fight only the good fights in the future! As a potentate ruler and now chairman of the whole South East council of traditional rulers, you must avoid like a plague, very highly-charged divisive subjects like the issue of Eze-Ndigbo and try to be a rallying center of gravity for the entire Igbo race.
Nobody Can Abolish Eze Ndigbo In Diaspora Ohazulike
ReplyDeleteBy Paschal Njoku (Yola) and Andrew Utulu (Lagos)
Nobody can abolish the Eze Ndigbo in Diaspora, Nwabueze Ohazulike retorted on Thursday to calls for the scrapping of the title over which contending interests have been feuding nationwide.
Ohazulike, who is the Eze Ndigbo of Lagos State, was reacting to pressure mounted on the Oba of Lagos, Rilwanu Akiolu, to disallow any Igbo person from parading himself under such title.
A coterie of South East monarchs had this week visited Akiolu to make the request, which the Lagos monarch pledged to look into amid criticisms over the alleged excesses of some Eze Ndigbo.
Ten monarchs led by Eze Cletus Ilomuanya, who is both the chairman of Imo State Council of Ndieze and South East States Council of Traditional Rulers, made the appeal .
The visiting monarchs were quoted as saying that any son of Igbo land seeking to become an Eze should return home to be crowned if such person is qualified for the seat.
Their request comes as concern grows countrywide over hot rivalry that have trailed conferment of such titles, as have been witnessed in Kano, Sokoto, Adamawa, among other states where Igbo residents are at loggerheads over who holds the title.
But Ohazulike criticised the monarchs for canvassing for the abolition of titles and groups registered with the Corporate Affairs Commission (CAC), and urged them to tackle the challenges facing Ndigbo back home rather than meddle in the affairs of autonomous organisations outside their domains.
He spoke to Saturday Independent in a telephone interview, in which he expressed surprise at South Eastern monarchs appealing to the Oba of Lagos for the abolition of Eze Ndigbo in Diaspora at a time when peace meetings have already been initiated between the Diaspora Eze Ndigbo and the royal fathers back home.
He stated that they both had a peace meeting last week, and questioned the need for such calls.
Ohazulike reminded the royal fathers that the association of Eze Ndigbo outside Igbo land is a registered body with the CAC.
"I don't have much to say other than that they have a lot of work to do at home, they should focus on the job at home rather than haunt after a registered body outside their own domain. We have started a peace meeting with them since last week and the meeting has not been concluded," Ohazulike said.
The crisis over Eze Ndigbo has pitted Igbo residents in Adamawa State against one another, prompting calls on government to intervene before it denigrates into a bigger conflict.
In Adamawa, there are strong indications that the protracted leadership tussle rocking Igbo residents in the state may degenerate into an unimaginable scenario unless decisive measures are taken to nip it in the bud.
The Igweship brouhaha, which has polarised Igbos living in Adamawa, is between Eze Igbo II, Igwe S. O Ebis, and the Ofoeze Nwachukwu-led group, which has lingered on for over seven years, a situation many see as a disturbing trend.
Saturday Independent gathered that the crisis has led to both factions paying regular patronage to lawyers and judges in and outside of the state.
In what is a move to maintain public peace, the Northern Youth Peace and Reconciliation Forum (NYPRF) on Thursday sounded a note of warning to both groups, especially the one led by Nwachukwu, to desist from acts capable of igniting crisis and civil disturbances.
"For the sake of maintaining peace and order in the land, we hereby call on Nwachukwu and his group to desist from brewing discord and disunity within Adamawa State, the northern part of the country, and Nigeria as a whole," the group warned in a statement signed by the NYPRF National Coordinator, Husseini Gambo Bello.
"This is hoping that the splinter group will realise that the courts can only interpret laws. The courts do not make laws. The incessant bombardment of our court halls with unnecessary cases by Nwachukwu, Ambrose Muojekwe, and Godwin Omenaka cannot in whatever circumstance cause the courts to change the laws of the land and repeal edict No. 8 of 1994 page A89 as gazetted.
Eze Ndigbo Useful, But Prone To Abuse - Uwaechue By Emma Chukwuanukwu ASSISTANT NEWS Editor President-General of Ohanaeze Ndigbo, Ambassador Ralph Uwaechue, has said the controversial Eze Ndigbo in the Diaspora title is useful but prone to abuse. However, he said the lingering crisis over the authenticity or otherwise of the Eze Ndigbo title has attracted the attention of the apex Igbo socio-cultural organisation and that a study group had been commissioned to advise Ndigbo on it. Uwaechue, who spoke with Sunday Independent in a telephone interview on Wednesday, also took a swipe at those who claim that the Anioma people are not Igbo, saying they are ignorant of their history. He said Ohanaeze was conscious of the positive role played by some Eze Ndigbo in the Diaspora, but would not want the sacred traditional institution abused by unqualified persons. "Ohanaeze will meet on that subject in Enugu very soon and we will come up with a position after careful examination of the ramifications of the issue. We have Eze Ndigbo abroad and many of them have been very useful in terms of helping to bring a form of cohesion among the Igbo outside Igboland. "On the other hand, we don't want it to get out of hand and become a possible subject of abuse. So, we have commissioned a study and we are going to examine and consult widely and come up with something that will satisfy everybody. "Some people need to do the job that needs to be done to keep their cohesion and cooperation outside Igboland, but without the risk of it becoming something that can be abused. The bottom line is that a study has been commissioned. It will be discussed and a position will come and instructions will emerge as to what is best to promote the interest of Ndigbo outside Igbo land," he said. Uwaechue reiterated his earlier call on the Anioma people of Delta State to rally round Ohanaeze Ndigbo and not to listen to those who claim they are not Igbo.
ReplyDeleteLagos withdraws recognition for Eze Ndigbo title
ReplyDeleteWritten by Olasunkanmi Akoni
Tuesday, 28 April 2009
The Lagos State Government has said it would henceforth not recognise any personality with the title of the Eze Ndigbo of Lagos, warning that anybody parading himself as such in the state is doing so without state recognition. It will be recalled that earlier, a 10-man delegation of South Eastern traditional rulers led by its Chairman, Eze Cletus Ikechukwu, visited the palace of the Oba of Lagos, Oba Rilwanu Akiolu I, with an appeal for the state to ban anyone parading himself as the Eze Ndigbo of Lagos on the basis that it is an abuse of the Igbo culture and tradition.
State Commissioner for Local Government and Chieftaincy Affairs, Prince Rotimi Agunsoye, announced yesterday at a ministerial media briefing to commemorate the second anniversary of Governor Babatunde Fashola in office that the decision to ban the title from the state was reached after due consultation with the various leaders of the Igbo community.
“After meeting with the Igbo community brothers, we set in motion how that issue will be resolved, it was agreed that Eze Ndigbo title should not be allowed,” Agunsoye stated.
Speaking on the activities of the ministry in the last12 months, the commissioner noted that government had embarked on massive capacity building and training for officials of the 20 local Government Areas and 37 Local Council Development Areas to make them more efficient.
Agunsoye further stated that in ensuring that the last tranch of the withheld LG funds from the federation accounts which was released by the Federal Government was judiciously utilised, the ministry set up a review committee which scrutinised the proposed capital projects of all LGs and LCDAs.
Eze-Ndigbo: The Controversial Title Outside Igboland
ReplyDeleteBy Grace Omoshaba, Reporter, Lagos
Eze-Ndigbo title started between 10 to 12 years ago and it means 'King of Igbos'. The title became prominent due to a high numbers of people who use it and present themselves as the representatives of the Igbo people outside Igboland.
Over the years, its proliferation in Lagos became a controversial issue in which more than one person lay claim to the title in the same local government.
In some parts of the state, for instance in Mushin area of Lagos, about three people claimed to be the Eze-Ndigbo. Likewise in Ajeromi-Ifelodun Local Government, the struggle is on for the position between two people.
However, an end came to the hullabaloo over the titled which had been causing divisions and disputes between Igbo people in Diasporas when on Monday, the Lagos State government banned those who are parading themselves as the Eze-Ndigbo in Lagos.
In addition, the South-East council of traditional rulers, termed the Eze-Ndigbo phenomenon which is being struggled for, as a corruption of a monarchical system of the Ezeship in parts of Igboland and an abuse of culture and traditions.
The ban however came after the chairman of South-East council of traditional rulers, Eze Cletus Ilomuanya, had started a campaign against the activities of these title holders in various parts of Lagos. Ilomuanya's campaign was a thorough one because he led a delegation of 10 other traditional rulers from the Southeast to the palace of the Oba of Lagos, Oba Rilwan Akiolu. He told Akiolu that the Eze-Ndigbo phenomenon was never anything to cheer or celebrates but rather an abuse of culture and tradition.
He insisted that those parading themselves as Eze-Ndigbo outside Igboland are people generally unknown by the Igbo in the localities they reside, chosen and recognised neither by anybody nor working for any group.
He went further to request from Oba Akiolu and Lagos state government to stop granting such people recognition as Eze because "it is contrary to Igbo culture" he said.
As a matter of fact, the Igbo culture practices a stateless state in which the powers are not centralised.
A Lagos resident, Isaac Nwachuku, said that the Igbo culture is not a monarchical society and that the Eze-Ndigbo is alien to Igbo tradition. He added that those parading themselves with the title are opportunist who saw the vacuum and decided to carve the position for themselves. He also said that it is impossible for an Eze to exist in Igbo land and outside Igboland.
"Eze Ndigbo is unrecognised in Igboland, you will find out that it started about 13 years ago. This shows that it has never been in the Igbo culture and with the recent ban, it will not survive it will be extinct very soon. I think they are sycophants who are only trying to create non-cultural title for themselves that does not exist anywhere in the history of the Igbos".
Nwachukwu also said that he was in support of the ban because it does not glorify the tradition and culture of the people. "I don't support it for any Igbo person to bear the title of Eze-Ndigbo outside Igbo land. Those people don't deserve the title and situation like this does not enhance our traditions and integrity as Igbo people", he stressed, adding that those parading themselves with the title are men with low self-esteem who want to be recognised in their society and community due to their material achievement or mystical power or want to impose themselves as leaders on the people.
Also speaking on the issue, which has become a source of argument in the state since the ban on Monday, acting President General of Igbo speaking community in Lagos, Chief Chris Ekwilo, said that the South-East council of chiefs had banned the title but only wanted the Lagos state government to enforce the ban in the state. He added that the initial aim of the title outside the Igboland was to have a representative of the Igbo people in each Local Government Area that could relate and communicate the needs of the people in each Local Government Area to the government. However, some Igbo people who are hungry for power hijacked the whole intention and they started to award themselves the title while several lives have been lost over the choice of who becomes the title holder in some areas in Lagos. He added that the real traditional title holders in the East were grieved that those who answer the title in Lagos State have no base to be called by the title and such the campaign against holders of the title in Diaspora was necessitated.
He emphasised that it was during the visit of the South-East council to the Oba of Lagos that he was appointed to act as a representative of the people and inform them that the council is not against Igbo people choosing leaders to represent them wherever they are but it is just the title that they should 'drop'.
"Lagos state only amplified the directives of our traditional rulers from the east. They came all the way from East and their mission was just to instruct the Oba of Lagos that they are not comfortable with the Eze title. We actually decided that we should have a traditional ruler in each Local government, in a case our children would stay here without going home. They would be able to relate with themselves through the group. However, the traditional leaders said that the title is clashing with the title of the people at home. Some council of Obas and chiefs said they don't even know what we meant by Eze; they said that it is as if we are creating another kingdom in their own kingdom. That was the reason I was invited to represent the Igbo speaking people. They said they are not against Igbo having a ruler in other places where they are found but they are against the use of that title. They now said I should gather our people and tell them that they should pick another name" he explained.
Ekwilo advised Igbo residents in Lagos not to see the Lagos State Government as an anti-Igbo State but they are actually carrying out the position of our traditional rulers in the South-East. He encouraged the 'dethroned Eze-Ndigbo' that their services are still needed and that a new name would be chosen for them.
Generally, the Igbo people are not comfortable with the Eze-Ndigbo title; they believe that it is a revered Igbo traditional title that is reserved for autonomous community and should not be desecrated everywhere.
We'll Ensure Nationwide Ban Of Eze Ndigbo South East Monarchs
ReplyDeleteBy Uche Nwosu (Owerri) and Andrew Utulu (Lagos)
South East Traditional Rulers Council has lauded the ban on the Eze Ndigbo title by the Lagos State Government.
The Council has, therefore, requested other states to follow suit and outlaw the title in their domains, even as Eze Ndigbo of Lagos, Hyacinth Nwabueze Ohazulike, decline knowledge of the ban.
In an exclusive interview with Saturday Independent in his office in Owerri, on Wednesday, chairman of Imo Council of Traditional Rulers, HRH Eze Cletus Ilomuanya, described the title as a cultural aberration, and an insult to the cultural integrity of Ndigbo.
It would be recalled that Ilomuanya, who is also the Chairman of South East Traditional Rulers Council, has repeatedly opposed the award of the title to Igbo living outside Igbo land, pointing out that claims to the title is a desecration of the rich culture and tradition of Ndigbo.
He commended the Oba of Lagos, Rilwan Akiolu, as well as the state government, for acceding to the request of Igbo monarchs, by banning the title.
His words: "The South East Council of Traditional Rulers visited the Oba of Lagos, and at the meeting, we gave the state, the authority to stop Igbo in Lagos from operating as Ezes (Kings), because by the act, the Oba of Lagos himself is being insulted. So, I'm happy that they listened to us, and today, our objective has been achieved.
"We can't continue to watch our children kill one another in the name of a non-existent title
"You can see what's happening in Lagos. Everywhere you enter, it's Eze Ndigbo this, Eze Ndigbo that. You see our subjects outside Igbo land killing one another for no just cause. And when they do that, the indigenous monarch becomes helpless, because he'll assume that whatever he does would be interpreted as persecuting the Igbo.
"With this ban, I now feel that respect and honour for our traditional institution has been restored in Lagos. It's not a personal fight; it's a collective fight of all the traditional rulers in Igbo land. We sat in a meeting and looked at this issue and we said no; our culture and tradition are being abused. How can somebody outside Igbo land sit down and be conferring chieftaincy titles when he's not a traditional ruler?
Meanwhile, Ohazulike has declared that the announcement, last Monday by Lagos State Commissioner for Local Government and Chieftaincy Affairs, Rotimi Agunsoye, that the state government has ceased to recognise Eze Ndigbo title in the state, was not in order.
Ohazulike insisted that Eze Ndigbo is an association duly registered and recognised by the Corporate Affairs Commission (CAC).He added: "I believe it must be one of the reasons, but I don't believe this is right. What I am saying is that Eze Ndigbo is a registered body; it is a corporate body, of which I am its national president. It is not a title of non-Igbo speaking states, it is a title of Ndigbo. But we are watching. We will sit down and discuss, we are only treating it as media reports."
Ohaneze faults Lagos de-recognition of Eze Ndigbo
ReplyDeleteVICTOR ODOR
Lagos State chapter president of the apex Igbo socio-cultural organisation, Ohaneze Nidgbo, Chief John Nzewi, has faulted the Lagos State Government’s de-recognition of Eze Ndigbo, saying the government acted in a haste.
Speaking at a press conference Thursday in Lagos, Nzewi said the government should have consulted widely before withdrawing the recognition.
Chief Nzewi said Ohaneze Ndigbo Lagos chapter played important role in the creation of Eze Ndigbo title in Lagos.
He said proscribing the title without consulting the body is unacceptable.
The Ohaneze chieftain said though the South East royal fathers pressurized the Lagos State Government to withdraw the recognition, it should have taken into account the interest of law abiding Igbo residents in the state before enforcing the no recognition rule on Eze Ndigbo.
Chief Nzewi said the issue of Eze Ndigbo has to do with the protection and propagation of Igbo culture for Igbos leaving in Lagos, so the importance of the office to Igbos cannot be undermined.
He also said Ohaneze condemned the proliferation of Eze Ndigbo title in Lagos and in many parts of the country, saying the group is working hard to put a stop to that.
He added that the trend is undermining and bastardising Igbo culture and as such should be rejected by all right thinking Igbos.
Chief Nzewi also stated that Eze Nidgbo is the rallying point of Ndigbo in Lagos, stressing that Eze Ndigbo plays significant role in inter-ethnic harmony, giving aid to indigent Igbos in need and acting as an arrowhead on matters that have to do with the protection of the interest of Igbos in diaspora.
He also said the organisation only recognises Eze Hyacint Ohazulike as the Eze Ndigbo Lagos and that the body would open dialogue with the royal fathers in the South East to make them understand the need for Eze Ndigbo Lagos.
He promised to consult the Ohaneze Ndigbo apex body so that they could dialogue and find a way to reverse the de-recogniton.
Also speaking at the event, the Secretary General of Ohaneze Ndigbo, Lagos chapter, Chief Thompson Ohia, said: "The contributions of Eze Nidgbo to the preservation of Igbo language and culture is immense that one could not but fault the hasty de-recognition.
Ohaneze is prepared to work and bring sanity to the system. We cannot fold our arms and watch a vehicle that have been serving Ndigbo in Lagos scrapped without trying to put things right.
In his contribution, Vice president of Ohaneze in Lagos Chief C. C. Ozo said he believed that after consultation with the royal fathers at home and clarifying the issue with Lagos Stat Government, the matter would be resolved in the best interest of Igbos resident in Lagos and the nation at large