Women

What To Know About Fufu, Loi Loi

Published

9 months ago

July 11, 2025

Lately, the issue of adulterated loi loi went viral with speculations that it was prepared with detergents and other substances to enable it ferment faster.

But can that be true? Women, especially should be able to identify good fufu sold in the market or in shops.

The truth is that every product has its expiry date. It is not factory produced but locally, producers in the rural areas know when and how long a particular produce should be consumed.

I equally know that there are certain specie of cassava that don’t last for long so should be consumed as quickly as possible.

Storing fufu in a refrigerator may not even be the best.

Production of loi loi is not peculiar with one ethnic group. Many regions produce cassava to prepare garri and fufu.

Fufu, loi loi, akpu as you may call it is got from cassava. Cassava is normally uprooted from it’s stem planted in farms. There are other food items that can be gotten from cassava. They are garri when it is fried and tapioca “nkpuru jakwu”. Some call it “abacha” We also have cassava cake “akra jakwu” which is fried with palm oil.

Actually, loi loi or fufu is not produced by Etche people alone. It can be found in many villages and towns of Nigeria especially where cassava planting is practised.

In Rivers State, majority of the upland towns and villages like the Ikwerres, Ogonis, Ogbas, Ahoadas and others that cannot be mentioned here who practise agriculture also produce cassava for loi loi.

When we were younger in the local village, there were mainly two ways of preparing fufu. After uprooting cassava from the farm, you send it into the river (flowing stream) where a space was created while using something remarkable, like a stick to indicate the position where you were depositing it.

Another way was putting cassava inside a bag well tied so as to prevent the tubers from scattering inside the river. The bag was tied to a stick so that it wouldn’t flow with water. This method also helped to distinguish one person’s own from another. It was really a mean of easy identification. This was the original way of soaking cassava that can be used to prepare fufu.

For those parts of Etche communities and other towns who never had rivers (streams), they used to put cassava tubers into containers, may be plastic or pots to be allowed for days to become ferment. Whether cassava is deposited into the (rivers) flowing streams or they are soaked in containers at home, they are supposed to be kept for at least, a couple of five (5) to seven (7) days for fermentation to take place.

At the end of those number of days, you are expected to go to the river to wash and filter into a bag with small metal-made sieve “ekete” to enable you remove the chaffs.

With the help of bag, dropped on the dry space off the stream, water will drip little by little until it becomes a little solid before taking it home.

The same method applies to the ones kept at home.

These recent speculations that women use detergents for cassava to ferment faster call for concern and should be looked into.

For cassava that was soaked at home in containers, no detergent was used to soften it. It would be rather get dissolved on its own. Even these days that some rivers have gone dry, majority of Etche women soak cassava in containers without the use of detergents. They prepare them naturally. I’ve never seen anywhere in Etche or other parts where detergent was used to ease fermentation of cassava and where that is practiced.

When I interviewed a farmer from Kpite, Tai, Mrs Lebari Christian, about the use of detergent in soaking fufu, she said she had no idea about it.

She said naturally, cassava that is soaked for five to seven days should get soft on its own.

Another farmer from Ipo, in Ikwerre Local Government Area, Mrs. Nkesi Woha, said sometimes, they grind cassava after soaking for two days because of the specie.

According to her, some cassava need to be grinded so as to ferment easily due to the specie. Then it would be soaked for another two days for fermentation. But even then, that does not mean that detergent or any other substance is applied in that regard.

I also discovered that some grind cassava before soaking it to get soft within some days. I understand that certain specie of cassava does not get soft easily hence the idea of grinding after being soaked for two days.

Before now, there was a way of cooking loi loi or fufu without turning it in a frying pot. One way of doing that was: you get a required quantity of your fresh prepared (filtered) cassava ready in a bowl.

You cut into your palms and mould into desired sizes. Put the moulded sizes into a boiling water in a pot and allow to boil for 20 to 30 minutes. Use spoon to remove into a mutter and use pestle to do justice to it. After pounding till it gets soft, you mould again and return it into the boiling water, the initial water and allow to boil for about 15 minutes as the case may be.

Bring it out into the mutter the second time and pound till it becomes smooth for swallow. One interesting fact is that, you can add little water while pounding to make it soft. You can cut with your hand or knife to serve.

With that system, every Etche household or other tribes who prepare and consume fufu had and still have at least one moderate sized mutter and pestle for pounding fufu.

There is something noticeable in that regard, the water used in cooking the fufu is normally whitish. As if certain substance is allowed to boil and removed from the cassava.

There is another method of cooking or preparing loi loi or fufu. This is a method where you place a frying pot on fire. Add water and allow the water to boil. Add the wet cassava little by little and continue to turn till it is cooked. In this method, nothing is removed like substance from the cassava. Sometimes the women rub palm oil in the frying pot to avoid loi loi sticking to the pot. While you consume fufu, you may find out that some contain little palm oil.

The difference between this method and earlier one is that, in the earlier one, whitish substance is removed as it is cooked before pounding.

The uniqueness of pounded loi loi and the “turning” in the pot is clear. That of pounding lasts longer than the turning.

Before now, after pounding fufu using the mutter and pestle, you can use your hand to cut or a kitchen knife to cut to sizes.

Those days, loi loi or fufu was not tied with nylon. I think the idea of tying or packaging with nylon is to make it portable for easy distribution.

All the loi loi consumed in the city come from different parts of the country with different ways of preparation so one ethnic region should not be blamed for disaffection.

Some of them last for as much as weeks. Definitely they will start developing smelling odour. Since it is not factory produced, it should last for a few days.

Fufu shouldn’t also be eaten cold, women as a matter of fact, should ensure that fufu is warmed before serving. Eateries should also take note.

Fufu, like garri comes into Port Harcourt from other nearby states. There are designated points where distributors offload and they are not produced in Rivers State.

Market women or consumers of fufu should be able to identify well prepared one at sight.

You can have a feeling of it before buying.

With good loi loi from any part of Rivers State, particularly, you can serve with soup or pepper soup.

Eunice Choko-kayode

Women

How to Tackle Child Rape

Published

4 weeks ago

February 27, 2026

The Tide

Child rape is a profound human rights violation that inflicts lasting physical, emotional, and psychological scars on its victims.

Among the most vulnerable groups, girl children face a disproportionate amount of sexual abuse globally, reflecting deep-rooted societal, cultural, and systemic failures.

Despite international laws and local measures aimed at protecting children, rape and sexual violence against girl children remain a pervasive problem in many parts of the world. The rape of girl children is alarmingly prevalent worldwide.

According to data from the World Health Organization (WHO), one in four girls experiences some form of sexual abuse before the age of 18. This abuse occurs across all socio-economic, cultural, and geographical divides. The underreporting of sexual violence against children, fueled by fear, stigma, and victim-blaming, makes it difficult to grasp the true scale of the problem.

Reports from organizations like UNICEF and Human Rights Watch highlight that in some regions, girl children are specifically targeted due to the belief that they are “pure” or “virgin,” making them more vulnerable to cultural myths that suggest intercourse with a virgin can cure diseases like HIV/AIDS. These deeply harmful beliefs exacerbate the risk for young girls, particularly in countries where educational and legal protections are weak.

A range of factors contributes to the high incidence of rape against girl children, many of which are embedded in patriarchal and misogynistic beliefs. In some cultures, girls are viewed as inferior or subservient to males, making them easy targets for exploitation. The normalization of gender-based violence in some communities means that abuse often goes unnoticed, unreported, or unpunished.

Child marriages, which remain prevalent in some parts of Africa, Asia, and the Middle East, are another contributing factor. When girls are married off as children, they are often exposed to sexual violence under the guise of marital relations. These young brides, who are typically powerless in these situations, often endure repeated sexual abuse from their significantly older husbands.

Additionally, in conflict zones, girl children are disproportionately affected by sexual violence, used as tools of war by armed groups to terrorize communities. Such exploitation results in severe trauma and long-lasting consequences for victims.

Rape and sexual abuse leave devastating effects on a girl child, both physically and mentally. Physically, young girls are not developed enough to handle sexual intercourse, leading to severe injuries, infections, and even death in extreme cases. Many victims also face long-term reproductive health issues, including infertility, sexually transmitted infections (STIs), and complications in future pregnancies.

The psychological toll is equally profound. Victims often suffer from depression, anxiety, post-traumatic stress disorder (PTSD), and other mental health conditions. The stigma associated with sexual violence further isolates them from their families and communities, leaving them vulnerable to further exploitation or abuse.

The educational consequences are also significant. Many victims drop out of school due to the trauma, fear of facing their abusers, or the stigma attached to rape. This creates a cycle of poverty and dependence, further reducing their life chances.

Access to justice for child rape victims is often fraught with challenges. In many countries, laws around sexual violence are outdated, under-enforced, or not well understood. Law enforcement agencies frequently lack the training or resources to handle cases of child sexual abuse appropriately, leading to further victimization during investigations.

In some cases, cultural practices such as “settling” rape cases between families, or forcing victims to marry their rapists, prevent victims from receiving the justice they deserve. This not only robs the victim of agency but perpetuates a culture of impunity where perpetrators feel empowered to commit further acts of violence.

Additionally, the social stigma surrounding rape prevents many girl children from coming forward. Fear of blame, retaliation, or being ostracized by their communities often keeps victims silent, allowing abusers to continue their crimes unchecked.

Internationally, the United Nations Convention on the Rights of the Child (UNCRC) and the Sustainable Development Goals (SDGs) both call for an end to all forms of violence against children, including sexual abuse. Organizations such as UNICEF, Plan International, and Save the Children have been instrumental in raising awareness, supporting survivors, and lobbying for stronger laws and protections.

On a national level, many countries have taken steps to strengthen legal frameworks to protect children from sexual violence. Child protection laws, survivor-centered legal reforms, and harsher penalties for offenders have been introduced in several countries. However, effective implementation remains a challenge in many places due to corruption, weak legal systems, and deep-seated cultural barriers.

To truly address the epidemic of child rape, a multi-faceted approach is needed that tackles the root causes of the problem.

Education and Empowerment of girl-children can go a long way in preventing rape cases in the society. Educating girls about their rights, providing them with life skills, and empowering them to speak out against violence are crucial steps in preventing abuse. Equally important is educating boys and men about consent, respect, and gender equality to shift harmful patriarchal norms.

Girls and women need stronger legal protection to escape some the rape cases that occur regularly. Governments must prioritize the implementation of robust child protection laws, ensuring that law enforcement agents are well-trained and sensitized to handle cases of child rape. Special courts for handling cases involving children, victim support services, and protective measures should be readily available to survivors.

If we have to curb child rape menace, community engagement must be included in the process. Engaging communities to change attitudes toward girl-children and dismantling harmful gender norms is essential. Community leaders, religious figures, and educators can play a pivotal role in shifting mindsets and promoting zero tolerance for violence against children.

Furthermore, there is the need for support for survivours of rape. Comprehensive support systems for survivors are critical for the rest of their lives. These include access to psychological counselling, medical care, legal aid, and safe spaces where victims can heal and rebuild their lives. Schools should also provide supportive environments to help victims continue their education without fear of stigma or discrimination.

Global Advocacy and Accountability from World Health Organisation (WHO), UNICEF, and other relevant agencies should as a matter of fact continue to create more awareness and sensitization on the need to save the girl-child. International organizations and governments must continue to advocate for the protection of children’s rights, ensuring that perpetrators are held accountable. Monitoring mechanisms, transparency in legal proceedings, and collaboration between countries are key to fighting transnational issues like child trafficking for sexual exploitation.

It is worrisome to note in this 21st century, as the world is a global village, fully digitalized, when the girl-children should be allowed to showcase their potentials, instead they are trafficked to do jobs that will harm their lives.

Parents particularly, should have the number of children they can cater for. They should also pay attention to the ones they have.

Moreso, the boy-children and the men should be sensitized on the need to stop the menace.

Rape and sexual violence against girl-children is one of the gravest injustices of our time, robbing millions of their childhoods and futures. While progress has been made, there is still much work to be done to protect the most vulnerable among us. It is only through collective action, from governments, communities, families, and international organizations, that we can create a world where girl- children are safe, empowered, and free from violence.

Perpetual Oluchi Izuegbunam

Women

Who Is A Classic Woman?

Published

2 months ago

January 9, 2026

The Tide

A classic woman is one who has identified herself in terms of fashion, occupation or the kind of business she does.

A woman can be classical in the way she entertains her audience in terms of music and movies. You will discover that some female musicians are identified with the kind of music they sing.

A classical woman is one who always wants to appear trendy.

Generally, classical women are normally identified with the kind of things they are involved in.

There are ladies that want to be identified with wearing of shorts (short trousers) in the public. They use it to showcase their beauty. They want to be identified with such things as they see it as socialisation.

Some wear trousers that are so tight just to showcase all the curves they possess.

Consultant stylists and etiquette experts say some fashions won by some persons are inappropriate because of how and when they are won.

A classic woman is supposed to dress properly. She should be able to wear clothes that will not expose hidden parts of her body. When such occurs, then it is indecent dressing.

Ladies should be known for two things, classical and beauty. One can be classic with minimisation. The minimum woman should go is to look good, decent and presentable.

Some ladies like wearing short skirts but no matter how short the skirt is, it should look elegant. The skirt should not be too short like the mini-skirt.

Dressing or fashion depends on the environment the persons finds herself. The kind of clothes won to the office may be different from the one won at home. Likewise, a dress won to a party may be different from the one won too swimming pool.

For one to look classical or decent, body shape should be taken into consideration.

Colours of a particular fashion can make one look odd or nice. Looking model does not mean that one should go naked or dull.

Don’t wear clothes that you need to drag from time to time in order not to expose yourself.

Eunice Choko-Kayode

Women

Emohua Widows Receive Items From Ogbakor Ikwerre California

Published

2 months ago

January 8, 2026

The Tide

A Non-Governmental Organization, (NGO) Ogbakor Ikwerre,California, DBA, Ikwerre Community Association, California, through it’s outreach projects has donated food items to over 300 Widows in Rumuekpe and Rumuji in Emohua Local Government Area of Rivers State.

Speaking during the handover of the items to the women leaders of the communities in Emohua, yesterday, the team leader of the Ogbakor Ikwerre Community Association in California, Dr Christiana Chukumati, said that the donation is an annual event that has been on since 2014.

According to her, the NGO is donating the items among the four local government area of Ikwerre adding that this year is for widows in Rumuekpe and Rumuji communities.

“Today is Rumuekpe and Rumuji communities, next we are going to another Ikwerre local government area also.

” The NGO has been carrying on the activities since 2014 within the

Ikwerre communities”, Dr Chukumati said.

She thanked the Royal father of Rumuekpe, His Royal Highness, Golden Amb. Christian Amadi, Eze Chigu and the Royal Highness of Rumuji and Odegu Kingdom, Ohna Christian Okachineke Elechi Newe-Eli (the xv) for receiving them in their communities.

The team leader also promised the Royal Highness that whenever the NGO has any other items for the communities, she we do well to bring it to them.

Receiving the Ogbakor Ikwerre Community Association in California in Rumuekpe, His Royal Highness Golden Christian Amadi, praised the NGO for funding his clan among the communities.

According to the Highness, my community is the only oil producing community in Emohua Local Government Area of Rivers State, adding that his community is feeding the local government area, the state and the nation.

“I thank my children over there in California for remembering the widows in my Kingdom for the food items they brought.

” I pray to God to help them to do also to other Ikwerre communities.

” I want to tell them also that Rumuekpe Kingdom is till undeveloped.

” As you can see the community is nothing to show to the people, I want to beg the Niger Delta Development Commission (NDDC) and the Rivers State government to come to our aid to develop our community. We are underdeveloped”

“God will bless my children over there in California”, His Royal Highness Amadi prayed.

In her words, the women leader of Rumuekpe community, Comfort Njoku, said that she was happy for the gift items given to them adding that it is not easy to remember the widows.

She explained that in Rumuekpe, the widows have not seen such a gift before and prayed that is only God that will reward them.

“I want to thank the Ogbakor Ikweree Community Association in California for giving us this items in this festival. We thank God for them and the leader of the group, Mrs Chukumati.

” What we received today we have not seen it in our community before for widows”, Mrs Njoku stated.

Meanwhile, in Rumuji community, His Royal Highness, Ohna Christian Okachineke Elechi, said that he lacked words to thank the Ogbakor Ikwerre Community Association in California for the gift to the widows in his communities.

According to him, today is historic in the history of Rumuji community that our children in oversea can remember us, I am very excited and happy over the items.

“I feel very very happy, it is good that our children recognize the widows in my community today.

” I did not know them before but now I know them, I pray to God Almighty to pay them back for their effort and that they will not lack.

“I pray God to continue to bless them in whatever things they are doing” he stated.

Earlier, the oldest woman in Rumuji community, Nletem Josiah, who spoke in her local language interpreted by the woman leader, Agor Leah Onugbom, thanked the Ogbakor Ikwerre Community Association in California for the gift adding that her husband died many years ago that has caused her hardship.

” In my age and these people come and give me these food items, is only God that will bless them for me.

” This Xmas I will eat and be happy so I want to thank them and that my God, God will bless them for me”, Mama Josiah said.

By: Kiadum Edookor