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Emohua Political Equation: Matters Arising

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Partisan politics in Emohua Local Government Area of  Rivers State remains one of the most peaceful in the entire state, particularly in the Ikwerre ethnic nationality. Special tribute must be paid to the leader of Emohua Peoples Democratic Party (PDP), Chief Andrew Uchendu.

Hon Uchendu, the member representing Ikwerre/Emohua Constituency at the Federal House of Representatives has been the fulcrum with which Emohua politics revolves. For one thing, the first indigenous Managing Director of Risonpalm Limited, has maintained sharing formula between the constituents of the LGA.

The LGA is majorly peopled by two distinct groups: the Rio and Ishimbam groups. The communities in each of the groups have similarities in their dialects but all subsumes under the Ikwerre language. Most importantly, both the Rio and Ishimbam are large enough to own their local government councils. It is against this backdrop, that Emohua LGA has developed a harmonious sharing formula.

Chief Uchendu has always maintained that preference would be given to communities that have not produced the chairman of Emohua LGA to ensure harmonious zoning system. That is why communities that have never had occupied the chairmanship of the council may heave a sigh of relief. There is no doubt, whatsoever that Uchendu, would remember those communities in order to sustain the formula that had been put in place in the LGA for quite a time.

But interestingly, the elective positions in Emohua doesn’t only consist of the chairmanship position. There is the House of Assembly seat as well as the House of Representatives seat which is often alternated between the two LGAs.

However, the odds favour communities like Egbeda and Ubimini in the present scheme of things, especially as none of them has produced the chairman of the LGA via a general election.

Again, if the zoning formula is anything to go by, these two communities have never been given a chance to occupy an elective position both at the LGA level or the state level.

It is only, Ubimini that has served at the caretaker level. Hon. Allen Nmah, the present PDP chairman in Emohua, who hails from Ubimini had once served as the caretaker committee chairman of Emohua council. Kudos to the Ubimini community, especially as Nmah remains till date, the PDP Chairman. Interestingly, however, Ubimini used to be ruled by the Nye-Nwe-Ali Egbeda/Ubimini communities, who hailed from Egbeda. But the small community seemed to have grown tremendously in politics since the demise of His Royal Highness J. A. Didia. They have a ward to themselves, PDP chairman, former caretaker chairman, among others. Ubimini has been playing Brother Jacob to Egbeda, which Egbeda has become a sort of Esau.

But not to worry, Ubimini may not be the problem of Egbeda as they are the closest neighbour. One thing is certain, in the game of politics; it is a game of numbers. It is for a greater majority of the people. Except otherwise, where majoritarian politics holds sway, the odds favour Egbeda.

Egbeda is decidedly the largest single Ikwerre community. Consequently, it is a community that ought to be wooed by different parties.

But in the present political dispensation, Egbeda is the most maligned among all the communities in Ikwerre ethnic nationality. Workers of iniquity have continually portrayed Egbeda as anti-Amaechi. Pathetically, Egbeda has not done anything to underscore the allegations. The game plan is to totally sideline Egbeda throughout the tenure of Governor Chibuike Amaechi, who is their son.

The question is why should Egbeda be anti-Governor Amaechi who is their kinsman? The allegation doesn’t really make sense. It is blatantly nonsensical. Fine enough, Governor Amaechi’s mother hails from Obohia in Egbeda community. Besides, Governor Amaechi had spent holiday in Egbeda as a boy. I am sure that the Governor remembers his kinsmen whom he spent time with in the good old days. He might not find it easy to forget his friends in Egbeda.

One thing is sure, those who have tried to exacerbate rift between the Governor and his kinsmen through blackmail would obviously not erase the fact that he forever remains the kinsman of Egbeda people, even when he leaves politics. The truth is certainly hard to bear. There is, no doubt, that some Egbeda persons are followers of Celestine Omehia till date.  A preponderance of people remained loyal to Governor Amaechi, while he fought his battle at the Supreme Court. There is no community  that supported Governor Amaechi enbloc. One wonders why Egbeda people should be worse for it for following Omehia.

It must be pointed out that many politicians and their in Egbede groups did not flirt with the K-12 political camp, yet the entire community was maligned as been loyal to Omehia. What about the leaders of Ikwerre Youth Movement (IYM) and their followers in Egbeda. Most importantly, staunch IYM members like Mr. Bright Ikonwa, who remained loyal to Amaechi, while he fought his battle at the Supreme Court.

Throughout the Supreme Court matter, Mr. Bright Ikonwa continued to be the pillar of IYM in Egbeda. His contributions to the sustenance of the IYM have been phenomenal. Ikonwa has often demonstrated his love for Governor Amaechi in different ways. There is no gainsaying that thousands of youths belong to IYM in Egbeda.

On the other hand, there are other faithful members of the IYM group in Egbeda. The incumbent Vice Chairman of Emohua LGA, Hon Enyie Friday Enyie, has also contributed his quota to the growing number of IYM faithfuls.

Another prominent faithful is Mr. Chinedu Ikonwa, who has also done his beat in the political camp. The list is endless. The truth of the matter is that politics is a game of interest; those who followed Omehia in Egbeda were able to produce a commissioner, despite the brevity of the tenure.

Governor Amaechi should be rest assured that Egbeda people are surely supportive of his administration but he cannot get hundred per cent support from Egbeda just as he cannot get the same from Ubima, his native home. That, ofcourse, is the beauty of politics

In politics, there is no permanent enemy, but permanent interest. It must be appreciated that even the Egbeda people who supported Omehia could be adjudged the best friends of Amaechi because they midwifed Amaechi’s victory.

According to the Supreme Court decision, Omehia had not been Governor in the eyes of the law but an agent of Amaechi. An undisclosed principal is still liable for the acts of his agents. The Supreme Court decision couldn’t have been realized if the PDP had lost.

Consequently, those who sweated in the heat of the sun at Akinima and the remotest parts of the state to ensure victory for the PDP deserve kudos because you cannot put something on nothing. The Bible says “everything worketh for good to them that love God and are called according to his purpose”.

Again, what an Egbeda man wants is that his participation in politics should be able to yield fruits. Nevertheless, I urge the indefatigable governor of the state to discountenance the allegations making the rounds that Egbeda hates him. The peddlers of the rumours are interested in marginalising Egbeda throughout the tenure of the incumbent governor.

Another question that agitates the minds of right-thinking persons is why should Egbeda hate their own son, who is capable of drawing development to the area.

Surprisingly, however, the same person was never hated when he spent holidays in Egbeda as a boy.

As the clock ticks towards 2011 general elections, there is, no doubt, that the workers of iniquity may be at their game again. But Egbeda people would remain resolute in their political participation and in their avowed determination to support the present administration in the state.

While the followers of Rt. Hon. Chibuike Amaechi in Egbeda continue to do their beat in support of the present administration, they should be rest assured that the politics of blackmail against Egbeda would not last forever. Virtue has its own reward.

 

Chidi Enyie

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Protecting Nigeria’s Democratic Space 

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Quote: “Democracy is not secured by the silence of opponents, but by their freedom to organise, speak and compete without fear. When intimidation replaces argument, the whole nation loses.”

As the 2027 general elections draw nearer, reports of attacks on opposition supporters, disrupted meetings and restrictions on political activities raise serious concerns about Nigeria’s democracy. From Akwa Ibom and Cross River to Enugu, Kaduna, Sokoto and Kebbi, recent developments test citizens’ freedom to organise and campaign. Each incident requires impartial investigation; together, they demand national attention. In Akwa Ibom, police ordered political parties and groups to suspend and reschedule rallies, meetings and processions approved for October 1, citing intelligence about possible security threats. The directive affected a planned two-million-man march in Uyo organised by the Obidient Movement in support of Nigeria Democratic Congress (NDC) presidential candidate, Peter Obi, and running mate, Rabiu Kwankwaso.

Organisers said they had prior approval and spent over N20 million mobilising supporters across the state’s 31 local government areas. Police described the measure as precautionary and applicable to all groups. Although public safety matters, restrictions must be necessary, proportionate and must not deny a fair platform to all and sundry. Cross River presented a disturbing picture on November 4. Peter Obi’s NDC convoy was reportedly attacked around Watt Market in Calabar, where suspected hoodlums threw stones and other objects at vehicles and supporters. Windscreens were damaged and supporters reportedly injured. Police confirmed the attack and arrested a 27-year-old suspect, while investigations continued. That day, tension also arose when NDC supporters and an APC group conducting a road walk converged around Metropolitan Hotel.

Police intervention reportedly prevented a wider confrontation. There were suggestions that the convoy’s  attack, arose from internal disagreements within the NDC. All that require impartial investigation. In Enugu, suspected armed hoodlums reportedly stormed an NDC ward meeting at Ndiuno-Obuoffia, Nkanu West, on September 12 and opened fire, injuring two attendees. That day, a separate Peoples Democratic Party gathering at Agbani was disrupted, with canopies and chairs destroyed. Police confirmed both incidents and ordered investigations, although they said organisers had not requested security coverage. The attackers’ political affiliation had not been established.

In Kaduna, the ADC accused security personnel and others of intimidating supporters during a September gathering. Police said tear gas was used only after protesters blocked a major road and public order deteriorated. These conflicting accounts make transparent inquiries essential. Sokoto and Kebbi have added to the alarm. Ahead of the ADC’s November 4 campaign rally in Sokoto, the party alleged its office was sealed, delegates’ accommodation disrupted and supporters subjected to hostility. The state government disputed key claims, citing a property dispute over the office and denying it directed hotels to reject ADC guests. Amnesty International reported that at least two suspected ADC supporters were allegedly shot along the Wurno-Sokoto Road and vehicles conveying supporters attacked in Tambuwal.

These claims require prompt verification and accountability where wrongdoing is established. On November 5, the ADC campaign convoy of Atiku Abubakar was attacked in Birnin Kebbi. Amnesty International said footage it reviewed showed armed men attacking vehicles, striking people with cutlasses, blocking roads and targeting journalists’ equipment. Cameras, tripods and recording tools were reportedly destroyed. The organisation warned that such violence threatens opposition parties’ rights to association and peaceful assembly. Coming a day after the Calabar attack, the incident reinforces the urgency of protecting political activities nationwide. These are not merely partisan disputes. Section 40 of the Constitution guarantees freedom of assembly and association, including the right to form or belong to a political party, while Section 39 protects expression.

These rights apply equally to government supporters and opponents. Democracy cannot flourish if only the powerful or popular can assemble. Public safety must not become a pretext for arbitrary restrictions. Governors must keep state institutions and security outfits neutral. Police and other agencies must protect lawful gatherings, prevent attacks and investigate allegations without fear or favour. Where threats exist, authorities should provide security and engage organisers rather than impose blanket restrictions. Political parties must discipline supporters, reject thuggery and avoid inflammatory language. The media and civil society should distinguish facts from allegations while demanding accountability. Political intimidation discourages participation, deepens distrust and drives voters into apathy. It can also create conditions for disputed results and violence.

No ambition, party or candidate is worth a Nigerian life. The 2027 elections must be a contest of ideas, competence and public service, not fear. Every attack should be investigated consistently, transparently and without political favour, perpetrators brought to justice and citizens’ rights protected. Safeguarding democratic space is not a favour to the opposition; it is a constitutional obligation owed to all Nigerians. The ballot must decide political contests, not thugs, threats or abuse of state power.

By: Sylvia ThankGod-Amadi

 

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Professor Kamene Okonjo: A Life Beyond Motherhood 

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Quote “Professor Kamene Okonjo’s life was a testament to the power of scholarship, courage and service. Beyond raising a daughter who would attain global prominence, she distinguished herself as an accomplished sociologist, an advocate for women’s empowerment and a royal matriarch whose remarkable journey included surviving a kidnapping at 82. At 96, she leaves behind a legacy that transcends family ties and deserves enduring recognition.”

Some women leave behind more than a family name. They leave behind a legacy of intellectual accomplishment, courage, service and commitment to humanity that deserves to be celebrated long after their departure. Professor Kamene Okonjo, the renowned sociologist, women’s rights advocate and mother of Dr Ngozi Okonjo-Iweala, Director-General of the World Trade Organisation (WTO), was one such woman. Professor Okonjo died on Friday, October 23, 2026, at the age of 96. Her death was announced on Sunday October 25, 2026 by the Umu Obi Obahai Royal Family of Ogwashi-Uku Kingdom in Delta State. Her passing has drawn tributes to a life distinguished by academic excellence, dedication to family, community service and the advancement of women. 

Yet, to remember Professor Kamene Okonjo merely as the mother of one of Nigeria’s most internationally recognised women would be to tell only a part of her story. She was an accomplished academic whose contributions to sociology earned her recognition beyond Nigeria. Her lifelong interest in women’s rights and empowerment reflected a conviction that women deserved opportunities to develop their abilities and contribute meaningfully to society. Her life demonstrated that a woman could combine professional distinction with family responsibilities and traditional obligations without allowing one aspect of her identity to diminish the others. She occupied a place in the academic community while remaining a respected figure within the royal institution of Ogwashi-Uku.

Professor Okonjo was the beloved wife of the late Professor Chukwuka Okonjo, a distinguished scholar and former Obi of Ogwashi-Uku. Their marriage lasted 66 years, representing decades of companionship, family building and shared responsibilities. Together, they raised children who made their own contributions to society, including Dr Ngozi Okonjo-Iweala, who served as Nigeria’s Finance Minister before becoming the first woman and first African to lead the WTO. Her daughter’s international accomplishments have naturally brought additional attention to the family. However, the late professor’s own scholarly achievements and advocacy for women’s advancement deserve recognition in their own right. The achievements of children may bring honour to their parents, but they should never obscure the individual contributions of those parents.

one of the most dramatic chapters of her life occurred in december 2012, when she was 82 years old. On December 9, 2012, Professor Okonjo was kidnapped in Delta State, an incident that attracted national and international attention. Her abduction was particularly disturbing because of her advanced age and the public position occupied by her daughter, who was then serving as Nigeria’s Finance Minister under President Goodluck Jonathan. Reports at the time indicated that her abductors demanded a substantial ransom. The incident also generated widespread concern about insecurity in the Niger Delta and the vulnerability of citizens to kidnapping. For five days, the family endured uncertainty over her whereabouts and safety. The situation became a major national concern, with security agencies intensifying efforts to secure her release.

On December 14, 2012, the then Delta State Governor, Emmanuel Uduaghan, confirmed that Professor Okonjo had been released. According to reports, she was dropped off near her residence. The governor attributed her release to pressure from security operatives, although the precise circumstances surrounding the incident remained unclear. Her release brought relief to her family and the wider public. At 82, she had survived an ordeal that exposed the frightening reality of kidnapping in Nigeria. Her experience remains a reminder that insecurity does not discriminate by age, social standing or family background. Nearly 14 years later, Professor Okonjo’s death at 96 closes a remarkable chapter in the story of a woman whose life encompassed scholarship, motherhood, royal responsibilities and personal resilience.

She leaves behind children, grandchildren and great-grandchildren, as well as a legacy that extends beyond her immediate family. The royal family described her as a woman of exceptional intellect, humility, compassion and grace. These qualities, alongside her academic achievements and commitment to women’s empowerment, form an important part of her enduring contribution.  Her passing also offers an opportunity to reflect on the often-overlooked contributions of women whose influence may be overshadowed by the public achievements of their relatives. Behind many prominent Nigerians are parents, mentors and family members whose sacrifices, values and personal accomplishments helped shape their own journeys.

Professor Kamene Okonjo deserves to be remembered not simply because she was the mother of a globally influential woman, but because she was herself a scholar, an advocate and a woman who lived through extraordinary circumstances with dignity. At 96, she had completed a long journey marked by intellectual distinction, family devotion and service. Her story reminds younger generations that a meaningful life is measured not only by longevity or public recognition, but also by the knowledge imparted, the people encouraged and the causes advanced. As the Okonjo family and Ogwashi-Uku Kingdom mourn their matriarch, her life offers a fitting lesson: true legacies are built through years of purposeful living, and their influence continues long after their authors have departed. May her soul rest in perfect peace.

By:  Sylvia ThankGod-Amadi

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Opinion

On Ancestrial Worship: My Take

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Quote: An African who invokes the spirits of his ancestors is branded an idolater, yet Christians invoke Abraham, Isaac and Jacob in prayer. Why is one tradition revered while the other is condemned?”  

This is the concluding part of this story, published first in our October 30, 2026 edition. 

… Given the fact that I was the chairman of the Sports Committee of Rivers State School of Basic Studies (SBS no Captain Elechi Amadi Polytechnic CEAP) and the Commissioner of Youths and Sports was billed to flag off the school games that day, I could not join them on the trip. It was in view of the above reality that I planned the return trip to Owerri for Wednesday. Resultantly, I asked them to keep the date since Chief Abasi was part of the process, knew the venue and had the details of the contract. They pulled off the short driveway and I waved them goodbye;  I watched the beautiful and effervescent Auntie Alice, the  diligent and organized Chief AM Abasi and the very dutiful driver roll out of the gates of SBS compound on the journey to Owerri.

At the end of the visit by the Honorable Commissioner and the hectic day of the flag off, I retired to my apartment. At about 7.30pm, the phone rang, I picked and it was the unmistakable voice of Chief Ranami Abah; he sounded relieved. In some excitement, he said “Ehe, Jason, you people are back”. I answered in the negative and explained why I did not travel with them. In a voice laden with worries, he narrated all the efforts he had made to reach them and wondered if I could Mr. Nwaorgu. Unfortunately, I only had Nwaorgu’s office number and didn’t know if he had a phone at home. I quickly drove to Chief’s house where his friends had gathered. HE Melford Okilo, HRH Ere, Dr. LongJohn etc. were there and thoughts went in every direction.

Back to my apartment, at about 1am, a dog barked in the direction of the school gate. In the stillness of the night, the bark echoed and reverberated across the campus. Shortly thereafter, another dog barked and then another and, in what came across as a relay, the  barks came towards the direction of my area of the compound. As soon as the next-door neighbor’s dog stopped barking, there was an eerie sign of non-human presence in my bedroom.  Christy, my spouse, sat up quickly in bed and nervously said “I can perceive Auntie Alice’s perform”. At that, I sat up immediately and having had OBE at Georgetown University Medical Center, Washington DC in May 1975, I knew that consciousness survives the death of the human body. With the eerie presence coupled with Christy’s observation, I spoke thus: “Auntie Alice, you can see and hear us but we can neither see  nor hear you.

Under normal circumstances, you should not see us the way we are now. You have left your body in what we refer to as death but you know that your spirit is still alive. By coming close to us, you could hurt us without meaning to. So, go on in your new setting. I promise to ensure that Chief gives you a befitting burial”. At that point, the air of strange presence cleared, the dog next door barked and the relay of barks commenced in reverse order until the dog at the gate barked. In total shock, Christy looked at me with wide eyes and, in Ogbia dialect, she nervously muttered a sentence that included a word that means “wizard”. By the way, Auntie Alice had visited me once and, in a very pensive mood, told me that she knows that she will die before Chief.

That all she asks is that Chief should give her a befitting burial. Christy and I sat frozen; it was obvious to us that Auntie Alice had died. What about Chief Abasi and the driver? Our thoughts went wild in every direction until we fell asleep. The next morning, Christy and I went to Chief’s house where his friends and relatives had gathered; the atmosphere was dreary and everybody wore a long face and talked In whispers. Christy and I knew something they didn’t but we kept it to ourselves. At about 8.30am, I put a call across to Mr. Nwaorgu and the chilling truth came out: Chief Abasi and Auntie Alice did not keep the appointment; not on Wednesday neither on Thursday. A search party, which Chief insisted on leading, set off on the route of the journey.

For some reason that I do not recollect now, I was not part of the party. As the search party found out, at Umuapu, the blue Peugeot 504 rammed into a stationery truck. Auntie Alice and Chief Abasi died on the spot; the driver, who survived the collision, died on the way to the hospital at Owerri.  Today, I recollect vividly that throughout that experience, I did not pray to God or to Him through Jesus Christ not to talk of the Virgin Mary of Catholicism. This is not to say that I do not believe in God; I do without any reservation whatsoever. I even pride myself saying that I believe in God more that a majority of the Clergies and Clerics that abound in institutional religion. However, I consider the issue of Jesus being “the only begotten Son of God” through whom I must pray, as preposterous and anti-Christ.

I believe that everyone in humanity is  directly connected to the Divine. Therefore, we do not need any intermediary, not the priest, Jesus, Imam or whoever to connect with the Source if only we keep clean this Temple of God, which our soul occupies for now.  In the universality of the ministry of Jesus, he did not claim divinity and an object to be worshiped, NO!!! Rather, he gave humanity an effectual template through which to strive and achieve what he achieved and even more. Hear him “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12)   Osai and his son Lazarus heard my cry and, I believe, played a role in the mystery of the narrative; Auntie Alice listened to me and heeded my advice.

Our ancestors have not gone far from us. They exist in another dimension from which they see and influence our daily lives in this dimension in the multiplicity of dimensions in God’s creation. Metaphorically and allegorically, Jesus referred to this as “many mansions in my father’s house (John 14:2). My advise to the reader is thus: in your daily prayer to God, feel free to invoke the spirit of your ancestors; they are here with us and they know and understand our problems and feel for us much more than Abraham, Isaac and Jacob. With a clean heart, mind and hand; with absolute belief in God and with a spirit of gratitude and contentment you command your circumstance. “He that hath ears to hear, let him hear”.

By: Jason Osai

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