DR KUNIRUM OSIA

EXPLOSIVE!! DR KUNIRUM BARES IT ALL

Ndi Anioma Times: A number of people accord you with being an enigma of some sort; can you let us into the personality of Dr. Kunirum Osia?

Osia: An enigma? Not at all. I am a simple individual who is not given to too much talking unless it is necessary. By natural disposition, I am quiet but very observant and I internalize much of my encounters. If you describe me as brave that I might not contend at least in the context of the Nigeria-Biafra war as it affected our Anioma people.

Ndi Anioma: As a prominent Anioma patriot and one of the most respected Anioma fighters, who really are the Anioma people?

Osia: This is an interesting question because it involves defining who the Anioma people are not just saying who they are. I can remember with minimal exactitude an article I wrote which was published in THE ANIOMA newsletter in November 1990 titled: DEFINING ANIOMA. I gave a geopolitical as well as a socio-cultural definition of Anioma. Geopolitically, Anioma people are Nigerians who inhabit areas west of the lower Niger River, in today’s constituted Delta State. From the perspectives of Nigeria’s geopolitical matrix, Anioma is squarely within the south-south zone. In today’s political dispensation, Anioma is designated as Delta North Senatorial District. To the east, Anioma is bounded by Anambra State; to the southeast by Imo and Rivers States; to the south by Bayelsa State; to the southwest by Isoko ethnic group; to the west, by Urhobo ethnic group; to the northwest by Edo State and to the north by Kogi State. There are very few Nigerian communities that are so contiguous to so many immediate neighbours as Anioma.

Socio-culturally, and in spite of these contiguities to so many states and ethnic groups, Anioma is an ethnic group in any of the following: a group of people who claim a specific ancestry, tracing their own clans and lineage to various parts of Nigeria; a nation of people who are united by cultural homogeneity and value consensus about their universe of experience and who have the same traditions that distinguish them from others; a group of people who live in the same delimited physical geography, that is, having more or less the same environmental conditions to which they have adjusted their lives for millennia. It is a people who wish to uphold and elicit from other Nigerians deference and devotion to the claims of their culture. It is a people who are members of a linguistic group who do not need interpreters to relay their communications. To this powerful bond is added an occupational solidarity, the unitedness of a people engaged in joint enterprises of great pith and moment, for their wellbeing and for the extended wellbeing of their people. Not only is this relationship familial and affective in the socio-cultural context, in a philosophical context it is an affirmation of the self-determination of the people within the matrix of Nigerian state. Anioma is not a subset of another ethnic group.

Ndi Anioma Times: Pundits allege that Anioma people are continually facing ethnic identity crisis in the country, as an authority in Anioma issues, what is the ethnic classification of the people of this region?

Osia: This question seems to be a reframing of the one you just asked me. Nonetheless I will give you an elaborate exposition on Anioma identity.

Good question Frank Ofili! According to Dr Osia, Dennis Osadebey solved our identity crises. It is really very unfortunate that history is replete with people being imposed an identity that does not belong to them. Because our people struggle daily against the triumvirate problems of poverty, ignorance and disease they are easily taken advantage of and it becomes easy to impose faulty identity on them. They are not equipped to fight back. Anioma people were variously and erroneously classified as “Igbo.” By intentional denigration and provocation, Igbo people publicly and privately call us “Hausa-Igbo” which we regard as utmost insult.

From colonial times in particular Anioma people were classified as “Western Igbo.” As the equations of politics began to shift Anioma people were renamed “Midwest Igbo.” During the heat of the Nigeria-Biafra war we began to hear, listening to the Biafran radio, “Ika Igbo” used again and again to designate Anioma people and our people were baffled and indeed angered by such a designation coming from the Igbo. There are Ika people. We do not know who the “Ika Igbo” are. After the war Anioma people were called “Bendel Igbo.” Since 1991 with the creation of Delta State, Anioma people are now called ‘Delta Igbo’ by people who are either ignorant of our history or simply resort to stereotypical designation for political purposes.

All these appellations are not just meaningless, nonsensical, pejorative but outrightly offensive and condescending. A people are defined by their culture, history and geography. More importantly, a people are defined by how they perceive themselves. In effect, a people are who they say they are. History notes that Anioma people comprise individuals of diverse origins, who over centuries and due to culture contact or cultural cross-pollination, have developed a unique culture quite distinct from those of their immediate surrounding neighbours.

Located at the crossroads of very diverse influences, Anioma has developed a syncretic culture rich in varied contributions. Before all the imposed designations, our people were ‘Enuani’, ‘Oluku mi (Odiani),’ ‘Ika’ Ukwuani and ‘Ndosimili or Aboh.’ The modern “Anioma” derives its name from the four geopolitical and cultural quadrants of Aniocha, Ndokwa, Ika and Oshimili. This coinage was made by no other than the founding father of “Anioma State Movement”, the late Chief Dennis Osadebay of blessed memory. This was how Chief Osadebay SOLVED THE SEEMING ETHNIC IDENTITY CRISIS that is the import of your question. He simply took the “A” in Aniocha, the “N” in Ndokwa, the “I” in Ika , the “O” in Oshimili, the “M” in Oshimili and the last “A” in Aniocha, Ndokwa and Ika to complete the acronym ANIOMA. What a genius Osadebay was!

The parts have resulted in the whole. Since this creation we have been happy to be called Anioma. It is a unifying name and it creates a linkage of all the segments of our people into an organic whole. We now have an ethnic identity which must be guarded and defended. What is particularly offensive is that Igbo people are hesitant accepting us as Anioma, rather they would refer to us as Anioma Igbo as if we are a property belonging to them. You may ask me how do I know that we have formed an ethnic identity?

It is simple. Identity formation is gradual. It is neither intermittent nor sporadic. It is incremental in its gestation and manifestation. To some extent, groups provide people with their sense of individual identity, with an awareness of who they are and how they fit into the world around them. Anioma people are defined not only by their history and geography, but also by their culture. A visible homogeneity of Anioma culture is cemented by linguistic ethos that markedly differs from those of its surrounding and immediate neighbours. Simply defined, culture is the sum total of a people’s way of life. Certainly, culture is not an easy concept, because so many institutions, rituals, and practices contribute to its shaping. Its ramifications are sweeping, subtle, and often unarticulated.

Its effect upon us often lies below the threshold of words or even of consciousness. Serious effort must therefore be made if we, Anioma people, intend to appropriate our culture wholly, to go to its depths and to master its multiple possibilities. Cultures are freely elaborated. Many strands have woven the texture of today’s Anioma culture, namely, the Ekumeku wars, colonialism, Christianity, westernization and the Nigeria-Biafra war. These encounters have not diminished Anioma people’s culture of respect for elders, ancestors, mothers and holders of genuine traditional titles.

Ethnic identity exists because individuals include among their repertoire of social roles one or more culturally defined uniqueness. The conscious sense on the part of an individual that he/she belongs to a given collectivity is the basic building block of identity. Anioma does not seek to define its personality or identity simply as an antithesis of everything around it. However, one point must be made immutably clear to any questioner: no Anioma person wishes to be recast in a mould that is not Anioma.

We must emphasize unequivocally, that only Anioma can provide us an essential part of our historical consciousness, and also an index to the universal psychic character of our identity. Only Anioma can communicate a sense of history to us. Granted that legend, folklore and history point to our diverse origin, over time our forbears were able to create a culture that is uniquely Anioma, hence no Aniocha person, Ndokwa person, Ika person nor Oshimili person, sees one another as strangers. Anioma people do not need to look elsewhere for inspiration and identity. Anioma is not and can never be an extension of another group. This is why for several decades its people have attempted to rid themselves of their psychic frustrations of marginality and neglect by clamouring for the creation of Anioma State.

There is a strong sense of community and communality between and among our people. There is shared neglect by the powers that be. There is shared suffering. There is shared poverty. Who can forget the torture and torments experienced by our people during the Nigeria-Biafra war? Our people still suffer from the haunting memories of that war. During that war, our people experienced macabre brutality delivered with breathless vapidity. Who can forget the Asaba massacre? Who can forget the Isheagu massacre? We shall not forget. Our children shall not forget. Nigeria must not forget.

For decades Anioma people have been buffeted back and forth by people attempting to impose a persona on them. Some have even described Anioma people as being neither here nor there. Others do not even give them chance to define and describe who they are as a people. Anioma identity has been called into question by outsiders. We know exactly who we are. We know that identity is like gold. As in banking or economics, just as the gold bar stands behind a currency as a guarantee of its legal tender, not a counterfeit, so also is identity to an individual or a group. The analogy is only partial, of course, the price of gold may rise and fall, but we tend to pride ourselves on the stability of our identity.

Actually, it is amazing how much people are willing to pay for what would seem at first sight to be junk. Items of the past, unusual objects and rare things command bidding wars and high prices. It raises the question: what makes something worth the price? How do we determine its value? A short answer might be that value is determined by what people are willing to pay for something. A better answer might be that value is determined by what people are willing to sacrifice. Identity is a value for which people are willing to make sacrifices. Wars have been fought and are continuing to be fought to preserve the identity of a people. Anioma ethnic identity is a value highly priced and nonnegotiable because it defines who Anioma people are and what else they cannot be.

Anioma consciousness has blossomed beyond expectation, as exemplified by the formation of many groupings: Izu Anioma, Oganihu Anioma, Anioma Group, Anioma Foundation, Anioma Youth Assembly, Onu Anioma, Odu Oma, Ndi Anioma, Organization for the Advancement of Anioma Culture (OFAAC), Anioma Elders Forum and Anioma Associations in many cities in Nigeria and in the diaspora.
Because of all of these manifest self-consciousness of Anioma people, efforts at interpreting who they are using Igbocentric paradigm is not only disingenuous at best but at worst a transposition of an identity that does not reflect nor remotely resemble who they are. We have been viewed erroneously and ambiguously for too long through the prism of Igbocentrism. The concept of Igbocentrism, I would suggest, should be understood as an existential point of view that puts Igbo at the center of Igbo people’s cosmology. The central theme of Igbocentrism is the idea that people believed or assumed to be Igbo must acknowledge, understand and love their “Igboness” in order to understand and deal effectively with non-Igbo within the Nigerian context. It attempts to reframe many concepts into notions for people of Igbo descent. It is a conceptual tendency in approaching the world of human relations from the Igbo point of view. In short, it is an Igbo-centeredness of interpretation of such relations.

Different presuppositions inform these different tendencies. Because the majority of Anioma people speak dialects which sound like or are considered derivative of the Igbo language, it is assumed that they are “Igbo” regardless of the historic fact that Anioma comprises individuals from diverse origins. For example, there are many communities in Anioma that are called “Oluku mi”. The language that the “Oluku mi” people speak is a form of Yoruba spoken in and around Owo in Ondo State. This point was confirmed by Banji Aluko, a journalist, who visited Ugbodu, one of the Oluku mi-speaking villages in Anioma. Mr. Aluko published his findings in Sunday Tribune of 24 October 2010. He felt as though he was in a Yoruba enclave because he understood the language that the people of Ugbodu spoke, although the intonation was slightly different. You can read the full details of Mr. Aluko’s encounter in the book I launched in March 22, 2012. I have that encounter as appendix 2 in the book. Similarly the people of Ebu in Anioma speak Igala pure and simple and not anything sounding like Igbo.

While language is important in delimiting cultural fields, it is not necessarily permanent because people can and have been able to master more than one language. Language is just one of many indices of a culture. Language is not enough to define who a people are. There are people who speak the same language but have totally different identities. For example, because Americans speak English does not make them English; because Australians speak English does not make them English; because New Zealanders speak English does not make them English. Because various peoples of Latin America and South America: Mexico, Costo Rica, Cuba, Argentina et cetera speak Spanish does not make them Spaniards. Because Brazilians speak Portuguese does not make them Portuguese. None of the nationals of these countries will introduce themselves as “English” simply because they speak English nor as Spaniards because they speak Spanish nor as Portuguese just because they speak Portuguese. Even those of them who can easily trace their origin to England or Spain or Portugal, know that over time they have formed a new identity called “American”, “Australian,” “New Zealander,” “Mexican,” “Costo Rican,” “Cuban,” “Argentinean” or “Brazilian” as the case may be. Why must Anioma ethnic identity be viewed differently where the majority of Anioma people trace their origins to elsewhere in Nigeria other than to Igboland? How does one become an Igbo whose parents, grandparents and great grandparents et cetera were never Igbo? Is it by naturalization? Or is it by being appropriated? It appears to us Anioma people, that the Igbos have been maneuvering to do just the latter.
Our Anioma ethnic identity derives from our common set of symbols and cognition shared by our people: Aniocha, Ndokwa, Ika and Oshimili share the same cultural space and delimited physical geography. They dress alike. They dance alike. They use the same musical instruments. They speak the same or similar languages. They show the same deference to their elders and women. They respect character, honesty and integrity. In short they have the same worldview. The Anioma not only exist, but are a Nigerian people in terms of their geographical location and ancestral pedigree; in terms of the criteria and categories that are applicable in defining other Nigerian groups, and in terms of their cultural forms and institutions which they have evolved for themselves and which, to a large extent, are comparable to those of other ethnic groups, however, with a specificity that is syncretic in its manifestations. Anioma people recognize a geographical contiguity, a clearly defined historicity and cultural commonality, that in their consciousness they easily define their collective identity. We are Anioma.

Ndi Anioma Times: Are Anioma people marginalized in the affairs of the nation?
Osia: Of course yes. Even until now. I can just smack out of my finger five categories of marginalization of Anioma. First, there is Political marginalization: this is brought about by the non-creation of Anioma State. Thus, our people do not have the legitimacy or power to demand what is necessary for the area. The search for parity and equity which consumed the energy of Anioma State Movement vanguards has remained elusive. To this day not a single Anioma man nor woman has ever been elected or selected governor in the Nigerian federation since the end of the civil war.
I want to make this point clear, that it is important to note that in Nigeria, representativeness is measured ethnically rather than electorally, to borrow the phraseology of Professor Ali Mazrui. Ethnic arithmetic helps to reassure different groups whether or not they are truly part of the machinery and among beneficiaries of government largesse. Second, Economic marginalization is self-evident. There is no substantial income generating facility or factories in the Anioma areas, to the extent that Anioma sons and daughters have moved out of the area in search of greener pastures, thus denying Anioma of their God-givcn talents for development of their area. Third, Cultural marginalization: this is self-evident. Anioma people are caught in the fad and fashion of “modernization” to the extent that they would rather converse in non-Anioma languages in a uniquely Anioma occasion than speak Anioma. One would hear some of them conversing, for example, in Yoruba or Hausa, to let everyone know that they were “omo eko’ or have lived in the north. They would also wear agbada or Hausa dress to an Anioma function. I have seen a few of our state representatives dress like Urhobos rather than put on our simple but unique two-piece Anioma regalia. This is inexcusable.
We are doing nothing to arrest our culture that is fast eroding in our presence. Take for example, the blowing of ‘akpele.’ This is one musical instrument that sets us apart from our immediate neighbours, indeed from the rest of Nigeria. There is nowhere in the world where ‘akpele’ is blown except in Anioma. There are very few Anioma men alive that can blow the ‘akpele.’ If the few remaining should die, there would be no others taught who could blow the ‘akpele.’ When I launched a book in March in Lagos, I gave a specific instruction that I did not want to hear any highlife music. The Anioma Group that assisted me went all the way to my village to get the only surviving young man in the whole area to come and blow the ‘akpele.’ Intermittently he would blow the ‘akpele’ and one could see people’s faces brighten up and one almost felt the presence of the ancestors coming to join the celebration. It was marvelous. It was majestic, especially when His Royal Majesty Efeizemor II, the Obi of Owa Kingdom was walking into the venue to preside over the launching, the young man started blowing the akpele to usher in His Royal Majesty. It was solemn. It was dignifying. It was Anioma. Anioma musicians were also in the hallway welcoming guests with measured cadence flowing out of their multifunctional instruments.
Fourth, Psychological marginalization is internally and externally generated. Internally, our people seem to suffer from what I may call akam adina syndrome (i.e. non-involvement syndrome). The aggressiveness for which our forbears were known and dreaded does not seem to be manifested nowadays. Externally, the cause for which our people fought for decades does not get any support from our immediate neighbours nor from the wider Nigerian polity. I refer here specifically to the fight for the creation of Anioma State. It can be psychologically debilitating to be faced with failures no matter how often one tries. Fifth, there is Educational marginalization, an aspect of which I alluded to earlier. Many of our elementary and secondary schools lack basic materials requisite for learning. There are no science laboratories and books in these schools. How do we train and develop our scientists of tomorrow without these invaluable necessities for learning? How will our children compete in this millennium? The schools are dilapidated to the extent that some of them provide habitation to goats and lizards at night and pupils at dawn. Teachers are reading out notes they copied from somewhere. In 1991 I did a study of some secondary schools in Anioma. I found that they lacked books to a point that I was so sad. In 1992 I and two Anioma sons in Washington got together and tried to make small contributions to a few schools. I flew to Lagos and set up a small committee headed by Mr. Nwokolo of UNIC insurance. We were able to obtain and ship 30,000 (thirty thousand) books to Mr. Nwokolo who shipped the books to Anioma. I instructed him to distribute the books equally to four secondary schools geopolitically: St. Michael’s Secondary School, Ogwashiuku, St. Patrick’s College, Asaba, Marymount Secondary School, Boji, Boji, Owa and Ndemili Grammar School, Ndemili. Few months later I went back to Anioma to see these books. I was glad and so were the principals of these schools.

Ndi Anioma Times: In the early 60s, you depicted a “young Rev Father” with spiritual responsibilities towards Catholic adherents. Can you share this fine moment with us?
Osia: Oh yes indeed. This may sound like memoir which I never liked. However, if talking about myself would in anyway benefit Anioma, then I can pour out my soul. I was ordained in June 1966. In August of that year I was seconded to Warri diocese from my diocese of Benin to help the late Bishop Lucas Nwaezeapu of Warri diocese who had much less number of native priests than Benin. Bishop Nwaezeapu was from Ibusa, Anioma. Typically I carried out ministerial duties quite familiar to Catholics: saying Mass, conducting catechism classes, baptizing individuals and converts to Catholicism, conducting marriage ceremonies, anointing the sick, burying the dead et cetera. I also taught at the minor seminary established in Warri, located in Effurun. I taught English Language and Literature, Latin and music. I was quite good at playing the organ and singing. In the Major Seminary at Ibadan, I was the sole organist during the last year of my training. I could accompany the choir at Mass while it sang the Gregorian chant or classical music, like Handel’s Messiah. Once in a while I played football with Warri club and Christians seemed fascinated seeing a young priest playing football. At the Major Seminary at Ibadan, I used to play outside left because I had a lot of speed. So, I brought to Warri a few of these skills that I learned in the seminary. I was in Warri for ten months before being transferred back to my original diocese of Benin.
I left Warri on May 30, 1967. This was the same day Eastern Region seceded and declared itself the “Republic of Biafra.” I learnt about this while I was crossing the Sapele River on a ferry boat on my way to Agenebode having been transferred back to my home diocese of Benin as I said earlier. I heard from the radio a rather beautiful and melodious music at the end of which there was a statement that ‘a Republic of Biafra’ was born. I exclaimed, oh my God, trouble, trouble, trouble. Apparently what I heard was the Biafran anthem which sounded exactly like the tune of ‘Finlandia’. I recognized the tune of ‘Finlandia’ because I have played the tune when I was the organist in the Major Seminary at Ibadan. His Lordship Bishop Lucas Nwaezeapu of Warri diocese was away in America shortly before the outbreak of war between Biafra and Nigeria, so I could not now vouchsafe with certainty whether he was privy to or approved my transfer back to Benin diocese. It was the then Bishop Nwaezeapu’s Vicar General Right Reverend Fr. O’Driscoll who effected my transfer to Agenebode, with the following words, “Father, your services are needed in Benin diocese. You are to report at Agenebode parish and thanks for your services to Warri diocese. You can leave as soon as possible, God bless.” We do not ask questions. We simply obey. I packed my small belonging and left Warri a few days later.
Shortly after I arrived at Agenebode, I encountered a very serious problem that would test any skill that I might have. It was August 10, 1967, that is a day after the ‘Biafran Expeditionary Force ‘ overran the Midwest Region, seven girls were going home after their secondary school had closed for a break. The school was St. Monica’s Catholic Secondary School, Kabba. The girls rode in their school’s small bus driven by a Reverend Sister. These girls were from the then Northern Nigeria. Driving from Kabba to Okene, the journey was smooth and unmolested. However, when the girls reached the Midwestern boundary they were accosted by soldiers who came out of the bush and introduced themselves as Biafran soldiers. The girls were searched and asked to introduce themselves. After interrogations, the girls were warned to go back because if they insisted on continuing they were certain to reach a point of no return. This warning or advice was unheeded. The girls chose to continue on their journey. When they reached Agenebode, the Biafran soldiers stationed there would not allow them to disembark and cross the River Niger to Idah, the area from where most of the girls came.
It was about 5:30 PM when I was just coming out of the church after benediction and was walking to the Reverend Father’s residence, I saw a small bus drove into the church premises. It pulled right in front of me. I stopped. The Reverend Sister who was driving the bus greeted, “Good evening Father” and I responded accordingly. She asked, “are you the parish priest’? Before I could respond, the Reverend Father sitting in front of the small bus with her interjected, saying, “no sister he is too young” and I smiled and responded, “no I am not the parish priest went to the out station.” I could see the young girls in this small bus from where I stood as I listened to the Reverend Sister.
The Reverend Sister said “We have a pretty serious problem. We have intermittently encountered soldiers we passed on our way from Kabba to Agenebode. It has not been easy since we entered the Midwest for we found out the soldiers we were dealing with were not Nigerian soldiers. When we arrived here the soldiers by the river bank would not allow the girls to cross to Idah. These soldiers threatened to detain them, so we decided to come to the Catholic mission for help. The parents of the girls know that they are on their way home for the holidays and St. Monica is closed. The rest of the students are gone. The soldiers told us that it was not safe for the girls to attempt to cross because the vandals were on the other side of the river and they could be shot into the river.” Without much thought I just responded to the Reverend Sister, “you can leave them with us and we’ll see what we can do to get them across the river.” Indeed, I was not thinking for three reasons: first, the parish priest was not at home. He was gone to out station. Second, the Reverend Father’s residence was very small, a house of two small rooms and a small storage. I was hoping that this was going to be a one day or at the most two days undertaking. Third, I was quite new to the parish having been transferred from Warri in barely two and half months, so I had neither become fully acquainted with the parish, the parishioners nor with the environment. As I walked to the house the Reverend Sister drove slowly behind me. The Reverend Father’s residence was only a stone throw from the church. The girls disembarked and we moved their luggage into our small residence. I will stop here because I have recently completed writing about this incident which lasted for approximately twelve days. It was a high stake drama between me, the seven girls and the Biafran soldiers. This would be the first time in four decades that this incident would be made public.
Two attempts were made by the Biafran soldiers to snatch the girls from me but they failed. I finally was able to out-manoeuvre the Biafran soldiers and hid the girls in Sacred Heart College Ubiaja. All the girls are alive with the exception of one who the rest of the girls told me died in 1968. It is the photograph I took with them in August 1967 two days before I was able to hide them in Ubiaja that I used to connect with them after several decades. They all ended up doing quite well in life. I reconnected with them after 34 years. They are all grandmothers now and are in regular communication with me. Their children are equally prosperous as: lawyers, engineers, vice president of prominent bank and business tycoon. One of the girls was the First Lady of Kogi State. Another is a lawyer now in Zaria and married to a professor at Ahmadu Bello University. One is a recently retired permanent secretary in Makurdi. Another is a retired registered nurse now living at Ibadan. One is a recent retiree director of a federal ministry in Abuja. She was the youngest. Another just retired this year as a teacher in a very remote village in Kogi State. I took picture with her in March this year when I finally could see her face to face after 45 years. She was the last one that I reached after many failed attempts because of the remoteness of her station. It is indeed a fascinating story when I get it published sooner or later. I am waiting for the preface to be written by His Grace Archbishop John Onaiyekan of Abuja who assisted me in locating the girls. It was my good friend Major Gen. David Jemibewon (rtd) who I gave the photograph to give to the Archbishop. The retired general was then the Federal Commissioner of Police.
Little did I foresee that after my encounter with Biafran soldiers at Agenebode that I would meet a greater challenge at Ibusa. I was at Agenebode for just four months and was later transferred to Ibusa. Why and how I was transferred to Ibusa is the epilogue of my write-up on how I saved seven northern girls during the Nigeria-Biafra war. It is amazing how God kept putting me at trouble spots in those days. For all my years at Ibusa, I never mentioned a word about the incident until now that I am responding to you.

Ndi Anioma Times: In the years of the Nigerian Civil War, you were the Parish Priest of St. Augustine’s Catholic Church, Ibusa, credited with saving many lives please share this war time Ibusa experience with us.
Osia: Oh heavens! Where do I begin? That war time experience would fill a very large volume of book. It would be what in Latin we call a magnus opus – big work. Even to give you a synopsis would be tedious for your readers. I will try if I may provide just the highlights that could be expounded later or that could help the youth undertake research into what happened to our people during that tragic civil war. The war time experience covered when I encountered the Biafran soldiers at Agenebode months before I arrived at Ibusa in October 1967 to when I left Ibusa in June 1971. Even though the war ended in January of 1970, more work had to be done for over one year to help stabilize the situation of and the environment in which the Ibusa people in particular lived. It was indeed a herculean and challenging task. Because of the war, the traditional political system of governance diminished in importance and emphasis. Native judiciary and administrative apparatus were not operative. The gerontocratic system of governance of the community could not function since it was prohibited to conduct any semblance of ‘political assembly’ in the country generally. More importantly, the second invasion on Easter Monday of the Midwest Region through Asaba, Ibusa and Ogwashiuku generated a lot of suspicion. The Nigerian soldiers who ultimately prevailed in fire fight distrusted us so much for they believed that like the first invasion, we aided the Biafrans. With the situation such as thus enunciated, no one had the courage to come forward and organize the people. A vacuum was thus created in the administrative structure of the Ibusa community. From then on, anyone asking for anything or looking for anything would come to the Catholic mission. Relief materials were left in the mission to be distributed to the people. So, slowly and slowly, the Catholic mission became the focal point of activity.
The pervasiveness of fear, the charged military atmosphere and suspicion, rendered futile any attempt of the elders to organize and govern Ibusa as they used to do. They were apprehensive, panicky and could not do anything that might offend the sensitivity and sensibility of the Nigerian soldiers. Fresh in their minds was, of course, the massacre of our people at Asaba in October 1967 by soldiers of 2 Division of the Nigerian army. By this time we had not heard of similar massacre at Isheagu. These facts neutralized the importance of the gerontocratic system of government. Nonetheless, the elders clung with dogged tenacity to their fading authority, believing that infidelity to it was profanation.
The situation being as it may, there was still fear in a town that at one time was bustling with life which had become a ghost town. Even though thousands had taken to the bush for immediate safety, several thousands were still around and caged in their houses. These were mostly the infirm, old and women. Able-bodied men had taken off into the bush or neighbouring towns. There was dusk-to-dawn curfew which in of itself created more problems for people. It meant that to go to Oboshi or atakpo streams to fetch water one would need military escort. Because we were not trusted by the Nigerian soldiers and because the soldiers noticed that the Catholic church was one institution that many came to, I was directed to gather all those who did not run into the bush into a camp. I drove around summoning all those east of the Catholic mission to move to Sacred Heart Elementary School; and all those who lived west of the Catholic mission to move to St Thomas’s College. This was how I started two refugee camps in the town. We depended on the Red Cross, the Catholic Relief Services, the Midwest government for food and clothing. It was a painful way to live as a refugee in one’s own town. The commander of the 73rd battalion told me that getting the people in refugee camps was the sure way to protect them and ascertain that the rebels did not infiltrate into the town and cause havoc. Biafran soldiers or rebels were the kings of the Ibusa jungle, the Nigerian soldiers were masters of the town and we were at their mercy.
My position was indeed precarious because I had to go into the bush on a regular basis to say Mass and minister to the faithful who were then comically called ‘bush men and women.’ Majority of the Catholics were in the bush. I stopped going into the bush when I was informed that the rebels in the bush had planned to kidnap me because they feared that one day Nigerian soldiers might accompany me to attack them. I did not want to take chances so I stopped going into the bush. The person that gave me the information was someone whose words I could not discount. I then concentrated my efforts on helping the refugees in both Sacred Heart Elementary School and St. Thomas’s College. The task was herculean and tedious for me. I had to set up an Advisory Council headed by the Iyase of Ibusa, Chief Adigwe of Ogbeowele. We created different departments to take care of various aspects of the governance of the community: Security, Education, Transportation, Relief etc. The Advisory Council did quite well in helping me to handle all sorts of issues that arose from several thousands of people who returned from the camp and others from the bush. I had to send an “SOS” to General Gowon, Governor Ogbemudia, Bishop Kelly and Archbishop Aggey of Lagos to help me after a military operation in the Ibusa bush brought out several thousands of people. I have copies of the response from Gowon and Ogbemudia to this day. I cannot locate that of Bishop Kelly.
The Catholic mission was a mini post office. People brought and also collected their mails. I became an uncertified post master for a while. This part of my activity continued even while we were at Asaba as refugees for nine months. When we returned it continued for some months until the Ibusa post office became functional. It was a big day at Ibusa when the post office was reopened. I have record of communications, including telegrams between me and Mr. Omoregie, the Comptroller of Posts and Telegraphs, Midwest requesting that our post office be reopened. I still have the photograph of the event marking the official opening of the Ibusa post office. Similarly, it was a big day when the Commissioner of Health, Mr. O.U.C. Mokwunye laid the foundation of the present Ibusa General Hospital. Also later in 1970 General Gowon visited us at Ibusa and we received him and his entourage at the site of the hospital. I asked him to plant a tree to commemorate his visit and Ibusa people’s support for ONE NIGERIA. He acceded to my request and planted the tree that you see today in front of the hospital. I recall as he shook my hand he said, “don’t be tired, don’t be tired, we have heard a lot about your good work and efforts to help our people.” When the tree was a year old, I took a photograph of it and sent him and Governor Ogbemudia copies. The history of that hospital has a long and lasting pedigree. I do not have the time to go into details. However, I view the presence of that hospital as one of the major things I accomplished for our people after we returned from the refugee camp. I must stop answering now because your question would require a full-blown book or even more to adequately satisfy your readers on this score.


11 Ndi Anioma Times: Would you agree with the assertion that the Anioma leaders left their Anioma people unprotected during the war?
Osia: I do not agree. Anioma area was not part of Biafra. It was an integral part of the Midwest Region as I stated earlier. Noone anticipated that the war would reach Anioma. Midwest had adopted a posture of neutrality and we all felt safe. The speed with which the Biafrans invaded was the same speed with which they were pushed out of Midwest Region, so it gave noone time and opportunity to organize and try to do something. Moreover, the only outstanding leader who was Osadebay had lost his power because of the coup. People had to withdraw into their respective village cocoons and watch the events unfold. Anioma had no standing army to defend her and we were neither a separate entity from the Midwest Region nor from the rest of Nigeria.
Ndi Anioma Times: Anioma pundits seem to agree that as the founding President of Anioma Association USA, Inc, you recorded a lot of achievements. How were you able to do this?
Osia: From the answers I provided earlier, it is clear that I was fully prepared and able to organize what seemingly was difficult. My war time experiences helped me tremendously to organize our people who as you know are not very easy to deal with. Everyone thinks he/she knows it all and remains unyielding to alternative perspectives. I found out that there were about seven or so Anioma Associations in various cities in the United States and that they had no observable or meaningful linkage. I was very reluctant to join the Washington, DC Anioma Association even though that was where I lived. My reason was that I loathed joining groups that are not serious-minded. I was never the type that joins groups purely for socialization and conviviality. You may not believe it but it was the late Obi Ofulue II of Ubuluku who advised me to join. I was quite friendly and close to him starting during the civil war. On few occasions he took chances to visit me at Ibusa. At one time he asked me to move to Ubuluku if the situation at Ibusa was becoming very precarious. I declined. He seemed to be impressed with what he was reading in the Nigerian newspapers about what I was doing at Ibusa during those trying times.
I had visited him from the United States and gave him some copies of the THE ANIOMA, which was a newsletter published by the Anioma Association Washington DC. Even though I was not a member of the association I did write few articles for the newsletter. The Obi just casually asked me: “How is the association doing? I was silent. He asked again and I replied that I was not a member. He exclaimed, ekwuzie, you? I got the message immediately from what he uttered and his facial expression. As soon as I returned to America I joined in September 1991. In November of that year I was appointed the editor-in-chief of the newsletter by Emmanuel Obiarinze who was the president of Washington, DC Anioma association. I now had a weapon with which to communicate with other chapters arguing forcefully for the need to have one Anioma umbrella association. I made them realize that we would be operating from a point of weakness if we had so many Anioma associations attempting to deal with Delta State and Nigerian governments on Anioma issues. Speaking with one voice was stronger and much more credible than speaking with so many voices. Nobody would take us seriously if, for example, we were talking simply as Anioma association of Los Angeles, New York, Houston, Boston, Washington, DC et cetera.
Furthermore we might be working at cross purposes thinking we were working for the good of our people in Anioma. Gradually I began to notice from the feedback I was getting from the newsletter that I was making some inroads. A number of the Anioma associations began to invite me each time they had important occasions. I became a sought-after keynote speaker. I was delighted for that was another medium through which I could argue for an umbrella association. From my writings and from my speeches our people realized that I not only knew quite a bit about Anioma but I was deeply involved in the civil war that affected our people. As I travelled around I noticed that each association had its own way of greeting. I brought this to the attention of Washington, DC Anioma association. I suggested that if we were going to succeed in establishing an umbrella association, all the branches as it were must have one standard mode of greeting. I argued that we should have a greeting that would gradually instill oneness and unity. At one of the meetings held at the residence of late Chief Ogbolu (from Ubuluku) of blessed memory, everyone present was asked to construct a greeting and we would select the one that best satisfied our plan for unity. Fortunately, out of many, mine won. Mine was Anioma Nu * Ofu Obi Bu Ike Anyi. This is our standard greeting in America to this day. So when you attend Anioma functions in America, make sure you say Anioma Nu and the audience would respond Ofu Obi Bu Ike Anyi if you have something to say.
Next was the issue of constitution. I read the constitution done by the Washington, DC Anioma association. I advised that we should use it as a template for future plan to have an umbrella association. We set up a constitution drafting committee. This committee began meeting once a week in my office right into the night. We sent copies of the draft to other Anioma associations and solicited their input. The final accepted product was splendid. So, with consensus on creating an umbrella association and a constitution to back it up a date was set for the official launching of the association. I made it known to our people that I would not like to be considered for executive office but would rather play a role as one of the advisers. Some that expressed interest to run for one position or the other told me bluntly that if I was not going to accept the presidency then they would not participate any longer. I quickly saw that indeed if I became a participant only in an advisory role the planned association might not be realized. By this time we were dealing and discussing with nine Anioma associations in various cities in the United States. On the day we decided to launch the association, Washington, DC chapter nominated me as president. I got a unanimous vote. Barrister Agustine Izuegbu from Ossisa, Ndokwa was the Vice President. Two major things were done on that day: we organized a symposium on Anioma. The following Anioma scholars made presentations: Professor Don C. Ohadike of Cornell University, Professor Ehiedu Iweriebor of City University of New York, Professor Tess Onwueme of University of Wisconsin, Dr. Patrick Utomi of Lagos Business School and Professor Michael Nwanze of Howard University, Washington, DC who chaired this eminent panel. It was great. Those in attendance loved it. Another activity was the swearing in of the officers at the gala night. We were sworn in by Justice Emmanuel Osadebay of the Bahamas Court of Appeal. In attendance at the festivity were Alhaji Atiku Abubakar, Professor Ibrahim Gambari, then Nigeria’s Representative at the United Nations, Representative of the Nigerian Ambassador to the United States, Justice Omo, a number of Ambassadors from a few countries and many more dignitaries. By the time I stepped down we had established 14 chapters all over the United States. After the consolidation of the association, I made sure we were registered in the United States and in Nigeria. In Nigeria I got a law firm in Abuja to help us with the registration. This was done without delay. I wanted us to have legitimacy not only in America but also in Nigeria. Our people in America are very proud to be Anioma.
In 2000 I led a delegation to Anioma. First we saw and discussed with some of our representatives in Abuja. We saw Honourable Ned Nwoko, Honourable Chris Agbobu, Minister of State and two Anioma associations in Abuja. Chris Agbobu provided us a vehicle and driver to take us to Delta and around. In Delta we were received by Dr. Joshua Enueme, State Commisioner for trade and industry who quartered us at the Grand hotel for approximately ten days and also gave us transportation. We met with all our Anioma representatives in the Delta House of Assemble. We travelled to all the local governments with the exception of Ndokwa East. We were not able to go to Aboh because the bridge was flooded. We were, however received at Ashaka by our Ndokwa brothers and sisters. We requested to meet with all the chairmen of all the local governments. The meeting was held at Owa Oyibu, Ika Northeast. En route to Owa Oyibu we were stuck in a swamp for nearly one hour. Our car was just spinning and we could not move forward nor backward. A number of young men helped to extricate us from the slippery mud. We had good and fruitful discussion with the group. We concluded our delegation to Anioma with a reception presented by at least 14 traditional leaders from various areas of Anioma. We discussed with our Royal Fathers. We told them about our purpose of the visit and we thought we could accomplish if all the Anioma work together as one body. The Obuzor of Ibusa, His Royal Highness, Professor L.O. Nwoboshi publicly paid a glowing tribute to me for what he believed I did for Ibusa during the civil war. What was rather amusing all through our visit in Anioma was our observation that state security apparatus was monitoring our movement. To us it appeared Ibori government felt uncomfortable with our presence in Delta.

Ndi Anioma Times: Are you still passionate about the creation of Anioma State?
Osia: Very much so. As we say in Latin: dum spiro spero, while I breathe I hope. The struggle for the creation of Anioma state is the first, the oldest and the longest in the history of State creation in Nigeria. It is the one that has remained elusive due to the vagaries of politics in Nigeria. We were fortunate to have had a leader like late Chief Dennis Osadebay. Even before Nigeria became independent of the British administration, Osadedebay was asking for a separate province for our area. In 1951, due to observed neglect of the area, Honourable Chief Dennis Osadebay (Oshimili); Honourable F.H.Utomi (Aniocha); Honourable Obi of Akumazi (Ika); Honourable Frank Oputa Ututu (Ndokwa) and Honourable Oki (Ndokwa) jointly moved a motion in the then Western House of Assembly to seek “a separate province” for our people, who hitherto had been balkanized and merged with Benin and Warri provinces by the colonialists. This merger was neither by referendum, choice nor by consent but by force. Even though Chief Obafemi Awolowo and his Action Group government had disallowed the creation of such a separate province, the movement for that self-determination has continued to this day.
The record will show that no segment of the Nigerian polity has had a longer demand for state creation than Anioma. In recent times, our people have continued to present request for the creation of Anioma State. On 20 March 2003, a delegation of IZU-ANIOMA led by late Chief P.O.C Ozieh presented an address to President Obasanjo in Aso Rock requesting his intervention in facilitating the creation of Anioma State. As recently as June 10, 2010 a delegation led by the Chairman of the Movement for the Creation of Anioma State’s Central Working Committee, His Royal Majesty Asagba (Prof) Chike Edozien of Asaba presented to the Honourable Senator David Mark, President of the Senate, National Assembly, Abuja the document titled “ The Proposal for the Creation of Anioma State.” This document argued, inter alia, the need for self-determination and concerted effort for the development of the area. In its preamble it pointed to the distinctness of Anioma from its surrounding neighbours. What is instructive about this document is that it was signed by 16 traditional leaders, all the state and federal house of representatives from Anioma, the senator representing the Anioma constituency in Abuja, all the chairmen of the 9 local governments. This document was soundly supported by elders, leaders of thought and community leaders in Aniocha North Local Government Area; Aniocha South Local Government Area; Ndokwa East Local Government Area; Ndokwa West Local Government Area; Ukwuani Local Government Area; Ika Northeast Local Government Area; Ika South Local Government Area; Oshimili North Local Government Area and Oshimili South Local Government Area of Delta State.
Additionally there was declaration of support for the creation of Anioma State by the traditional rulers from each of the nine local government areas. What greater force could be brought to bear on such a document? What has happened since this document was handed to the Senate President? What follow-up has Anioma people made? Are issues about Anioma State hanging in abeyance as in the past? The struggle must continue. I have argued very cogently in a number of my writings why it is important that we have our state. I do not have to say too much here. You can read my chapter in the book I launched in Lagos on March 22, 2012. That chapter is titled “Anioma and the Unending Search for Statehood.” The title of the book is “Anioma in Contemporary Nigeria: Issues of Identity and Development.” When we have what is our own, we will know how to develop our place. We should clearly know what is involved in canvassing for state creation. Two thirds of the present 36 states must support it to pass. So, just presenting memoranda to the president of the nation or the president of the senate is just introductory. We must work hard on at least 24 states in the country to support our cause. This is where we had all expected our congressional representatives in both federal and state houses of assembly to step up the plate. Has any or group of them sponsored a bill or moved a motion for the creation of Anioma state that you know of?

Ndi Anioma Times: Igbanke, an Ika community with Anioma cultural heritage currently located in Edo State has signified the interest to join the proposed Anioma State. What is your opinion of this?
Osia: Igbanke community is Ika. So it is not a question of joining but rather it is a question of returning to where they belong. Ika blood flows in the veins of our people of Igbanke naturally and culturally. It is about time we stopped the balkanization of one people to satisfy the political expediencies of another group.I am sure no one sought their opinion before they were excised from Ika and attached to Edo. The colonialists used it to weaken us and we see the effect of it today especially all over Africa in general and in Nigeria in particular. However, in the final analysis, it is the Igbanke people who should decide their destiny. The rest of Anioma should help them because they are our brothers and sisters. They stand a better chance of returning to Anioma if and when Anioma State is created.

Ndi Anioma Times: Several years after the war, Anioma people say their land is hardly developed; even then they are yet to produce an elected governor of the state. What is responsible for this problem?
Osia: You have asked me a double-barreled question about development and production of governorship of Delta State. As far as development is concerned why not take a ride and traverse all the nooks and crannies of Anioma and come back to tell me what measure or nature of development you found. Nothing. Without delving into academics, development for me is basic: good roads that connect communities, electricity, pipe borne or potable water, functional hospitals, reliable transportation, good schools (elementary and secondary). I do not mean good schools with four walls and decorated fences only. I mean schools manned by well-trained teachers, fortified with useful books in all relevant subject areas, schools with adequate laboratories for scientific experimentation, certified tertiary institutions, good governance at local and state levels that is managed by accountable, transparent and selfless leaders. Each time I visit my village of Obomkpa I feel like crying. The road between Obomkpa and Onicha Olona has disappeared. Similarly the road between Obomkpa and Ezi has disappeared. These roads have become bush paths and farm roads. Prior to the creation of Delta State one could drive one’s car through them even though they were not tarred. They are no longer motorable in the 21st century. The road between Obomkpa and Idumuogo has remained un-tarred for decades. These areas seem to belong to another age. These concrete examples put to shame any notion of development. Delta State was created in 1991. What do we have to show for the development of our area? Giving a community a cassava mill that has never functioned?For heaven’s sake what are our elected officials doing all these years? This point was brought home to Mr. Mkwuka who I refused to leave St. Thomas’s refugee camp to go to his house to bring what he termed an important object. I told him that I sited two rebels behind Mr. Ugoji’s house. I told him I pretended as though I did not see them lest they start to shoot at me. Mr. Mkwuka was determined to go. In less than thirty minutes afer he left the camp, I heard someone yelling loud, fada weliemu mgbo, fada weliemu mgbo, fada weliemu mgbo (this is an enuani slang meaning father they shot me , father they shot me). Mkwuka appeared holding his stomach. He had been shot in the stomach. I had to rush him to Asaba hospital. He was bleeding seriously. There was nothing like ambulance in those critical times. It was a very risky drive to Asaba from Ibusa because of the tendency of the guerrillas shooting at any moving object especially automobiles... Had I not rushed him to the hospital he would have bled to death.
As for the issue of governorship of Delta, we can only state unequivocally that our people have for a long time exhibited political naivety. In politics, nobody hands you power. You go and take it. Politics is more than the structure and apparatus of power. It is a drama of individuals attempting to influence one another. It defines the distributive relationship between the political leader and his/her constituency. It is who gets what, when, and how. It involves negotiation, mediation and compromise. From 1991 until now our people have been more active in their disunity than unity in their approach to the issue of governorship of Delta. We may not wrest power from the rest of Delta if we are unable to present a united front as Anioma. Right now there are many groups angling for the governorship in 2015 from Anioma. Our coheirs of Delta State will not take us seriously as long as they see that we are not united in our methodology to produce the next governor. If we are unable to bring the Ijaw, Isoko, Itsekiri and Urhobo squarely on our side we may as well resign ourselves to hoping against hope. In politics, there is nothing like: it is our turn. You have to canvass seriously for the governorship instead of assuming that the elusive rotation will rotate to your side on one indefinable moment. Personally, I think that this issue of governorship is certainly taking the wind out of our sail to statehood of Anioma. It distracts our focus and sends wrong message to Abuja that we are more interested in the governorship of Delta than in getting Anioma State. I know that there are arguments which state that both endeavours are not mutually exclusive. Logically I concur but practically I remind you of the age-old Anioma saying that you cannot kick with your two feet at the same time. We must endeavour to narrow the widening horizons of parochial loyalties that continue to undermine our unitedness, thus impeding our achievement of our goal whether it is the governorship of Delta or Anioma statehood.


Ndi Anioma Times: Is the present generation of Anioma doing enough to properly situate the region in the multinational polity like Nigeria?
Osia: I do not know what the present generation has done to judge whether or not it has done enough. I come home quite regularly and I have not seen neither have I been shown what actually the present generation has done. I have been in Nigeria three times this year and typically I travel around and I am yet to see something which will make me to exclaim: finally! thank God!.
17. Ndi Anioma Times: Please leave your final word for the Anioma people
Osia: We have chosen to be Anioma. Let us proclaim Anioma from the rooftops, from our churches, from our offices at home and abroad, from all corridors of power in Nigeria. Let us proclaim Anioma from the federal and state houses of assembly. Let us proclaim Anioma by the clothes we wear. Let us proclaim Anioma by the dance we perform. Let us proclaim Anioma by the Enu Ani language that we speak. Let us proclaim Anioma by the Ika language that we speak. Let us proclaim Anioma by the Ukwuani language that we speak. Let us proclaim Anioma by the Oluku mi language that we speak. Let us proclaim Anioma by the Igala language that we speak. One point must be made immutably clear to anyone who is not conversant with the history, culture and identity of Anioma people: no Anioma person wishes to be recast in a mould that is not Anioma. We do not need to look elsewhere for inspiration and identity. Anioma is not and can never be an extension of another group. Anioma people should be very wary of and calculating in any endeavour that may create more problem than it solves. They should be extra vigilant entering into alliances that might end up subsuming their identity. They should disabuse themselves of the mindset of yesteryears because a new day has dawned. This is the 21st century.
We should invest our time and effort in political education of our people. What is more, politics seems to have fallen at the outer fringes of our people’s life space. We should engage in activities which would facilitate the creation of Anioma state where our people are central characters rather than simple bit players; in which the importance of their history lies in its significance for them rather than for others. We do not want to be a pawn simply to checkmate the contending and competing interests of other nationalities in the larger Nigerian collectivity. Our journey involves more than navigating the geography of political boundaries it is a continuous mapping and remapping of the geography of our culture and identity. We no longer wish to be objects in the history of others rather we wish to be subjects of our own history. Where our people can use their God-given talents to develop this entity called ‘Anioma’ so that it lives up to its name – beautiful land inhabited by beautiful people. We cannot stand still waiting for history, we should make history. Anioma identity should not be sacrificed on the altar of political expediency. Our Anioma ethnic identity is cultural self-definition and philosophical affirmation of our self-determination as a people who see themselves at the crossroads of the contemporary Nigerian state. It is a refusal to accept the transposition of other people’s interpretive categories on Anioma culture. We bear the name of Anioma with exalted pride, dignity and fidelity. We cherish our distinct identity and unique culture. Let us take pride in our identity as Anioma.
Our identity shapes our destiny. Destiny, as used here, is not in the context of determinism, but in the context of intentional and conscious effort to chart a specific course for our survival as a people. We are and should be our brother’s and sister’s keepers. With identity and destiny comes the inevitability of progress. No people remain in a condition of immobility. They move. They advance. They develop. Development in Anioma is a far cry from the norm. It is slow and hesitant. Anioma has within its grasps, its sons and daughters who possess an incredible array of and depth of knowledge. Knowledge is meant to energize and not paralyze. Noone knows with some measure of specificity what the future holds for our people. What we know is that working together we can come up with far better ideas, easier to implement and less drastic in design. What is important is the general path we choose to travel. While we are delighted by the resurgence of Anioma nationalism and consciousness exemplified by the polyglot of Anioma groupings at home and abroad, we must take care not to work at cross purposes.
Ultimately, our collective and individual future will be shaped by us whether we choose inaction and passivity, regression and romanticism or action, imagination and resolve. We cannot escape our historical role by merely denying its existence. The question then is not whether the Anioma people will shape their future but how they will shape it. Anioma Nu * Ofu Obi Bu Ike Anyi.

Ndi Anioma Times: We thank you very much for taking your time, sir.
Osia: My pleasure.