I am Nigerian. Full stop.

I am Nigerian. Full stop. Whichever of the over 250 ethnic groups one belongs to in Nigeria, we are all Nigerians. This is our shared Identity. Let's Celebrate it. Viva Ngeria!!

We mourn the passing of President Muhammadu Buhari.He lived far beyond even his own expectations, a full life few are pr...
14/07/2025

We mourn the passing of President Muhammadu Buhari.

He lived far beyond even his own expectations, a full life few are privileged to attain.

A soldier.

A leader.

A witness of history.

May he rest in peace.

10/07/2025
Rejoinder Supporting the Creation of Anioma State and Opposing Its Inclusion in the Southeast RegionThe creation of Anio...
08/08/2024

Rejoinder Supporting the Creation of Anioma State and Opposing Its Inclusion in the Southeast Region

The creation of Anioma State is a longstanding aspiration of the Anioma people, rooted in the desire for political representation, economic development, and cultural preservation. While the need for Anioma State is undeniable, the proposal by Senator Ned Nwoko to incorporate Anioma into the Southeast geopolitical zone of Nigeria raises significant concerns. Such a move would not only undermine the diverse ethnic composition of Anioma land but also infringe upon the rights of its numerous minority communities.

Historical Background of Anioma

Anioma is an acronym coined by our forebears to represent the major communities within the region: **A**niocha, **N**dokwa, **I**ka, and **O**shimili. This deliberate formation highlights the inclusiveness of the region's identity. Interestingly, "Anioma" also rhymes with a native term for "good land," symbolizing the region's aspirations for prosperity and unity. The Anioma people's struggle for statehood is rooted in their quest for self-determination and the desire to address the developmental needs of this diverse region.

Ethnic Diversity in Anioma

Anioma's ethnic composition is uniquely diverse:

- Igbo: Predominantly found in the Oshimili and Aniocha areas, the Igbo-speaking communities share linguistic and cultural ties with their counterparts in the Southeast but maintain distinct historical and cultural identities within Anioma.

- Ika: The Ika people, found in the northern parts of Delta State, have a dialect and cultural practices that distinguish them from other Igbo subgroups and neighboring communities.

- Ukwuani: The Ukwuani people, residing in the Ndokwa area, speak a different language and have distinct traditions. They are culturally closer to the Urhobo people of Delta State.

- Olukumi. The Olukumi people, mainly found in the western part of Anioma, speak a language that is part of the Yoruba language family. They have unique cultural practices and a rich heritage that sets them apart from other groups in the region.

- Other Minority Groups. The Anioma region also includes Itsekiri, Urhobo, and other minority communities whose rights and interests must be safeguarded in any political reconfiguration.

Concerns About Inclusion in the Southeast

1. Loss of Cultural Identity: Grouping Anioma within the Southeast region threatens to dilute the unique cultural identities of its people. Anioma's distinct history and cultural practices could be overshadowed by the larger Igbo identity of the Southeast.

2. Political Marginalization: The inclusion of Anioma in the Southeast may lead to political marginalization. The Southeast is predominantly Igbo, and minority groups within Anioma, including the Olukumi, could struggle to have their voices heard and their interests represented in a region dominated by a single ethnic identity.

3. Resource Allocation and Development: Anioma's inclusion in the Southeast might affect resource allocation and developmental priorities. As part of Delta State, Anioma benefits from oil revenue and other resources. Joining the Southeast could complicate the region’s access to these resources and hinder ongoing development efforts.

4. Infringement on Minority Rights. The merger with the Southeast may infringe on the rights of minority groups within Anioma. Communities like the Olukumi, Ukwuani, and others risk being subsumed under a broader Igbo identity, potentially leading to cultural erosion and the neglect of minority rights.

The creation of Anioma State should focus on addressing the specific needs and aspirations of its people while respecting their diversity.

Anioma's inclusion in the Southeast would compromise the region's cultural and political integrity and negatively impact its development trajectory.

Anioma State should be established as a separate entity within the framework of Delta State or as a new state within the South-South geopolitical zone. This approach would honor the vision of our forebears, preserve the rich cultural diversity of Anioma, and ensure that the rights and interests of all communities within the region, including the Olukumi, are safeguarded.

As we continue to advocate for Anioma State, we must emphasize the importance of unity in diversity and the need for a political structure that reflects and respects the unique identity of the Anioma people.

Our vision for Anioma State should prioritize the empowerment of its diverse communities, fostering development, representation, and harmony for all its people and that of the entire Nigeria. Not just a region within our multi-ethinic Federation.

Long live Anioma!
God bless our Federal Republic of Nigeria! 🇳🇬 🙏

Godswill Obot Akpabio Asiwaju Bola Ahmed Tinubu Rt Hon Sheriff Oborevwori

08/08/2024
Onyeka Onwenu’s Legacy:Career Achievements:  - Onyeka Onwenu is celebrated for her extensive contributions to the Nigeri...
02/08/2024

Onyeka Onwenu’s Legacy:

Career Achievements:
- Onyeka Onwenu is celebrated for her extensive contributions to the Nigerian entertainment industry. She is known for her music, which often addresses social issues, as well as her roles in film and television. Additionally, she has been active in politics and humanitarian efforts.

Influence and Impact:
- Onwenu has been a trailblazer for women in the arts and public life in Nigeria, advocating for women's rights and empowerment. Her influence extends beyond her artistic work to her role as a mentor and role model for younger generations.

Goodnight to our Nigerian Lady of Songs.

Circa 1984, from the BBC/NTA produced documentary series "The World About Us", this episode titled "Nigeria: A Squandering of Riches" is presented by renown...

02/08/2024

In this episode, we go through the journey of Muhammadu Buhari and the APC and how the unholy matrimony of 2015 changed Nigeria forever.Thank you for making ...

“I would beg that you use your utmost influence with Her Majesty’s Government to provide protection to the British subje...
29/07/2024

“I would beg that you use your utmost influence with Her Majesty’s Government to provide protection to the British subjects on the Niger to secure the safety of large British interest, to enable the enterprising merchants to draw out vast resources to the Countries through which the River Niger and Benue run”.
- Bishop Samuel Ajayi Crowther
22nd August 1878.

The r**e and stripping of the resources of our dear Nigeria didn't actually begin today. It has been going on even before our parents were born.

I weep for Nigeria!

"The Ahanta people, also known as the Ayinda, are an Akan ethnic group who live in the Western Region of Ghana, along th...
27/07/2024

"The Ahanta people, also known as the Ayinda, are an Akan ethnic group who live in the Western Region of Ghana, along the coast from Beposo to Ankobra.

Their land is known for being one of the richest areas on the coast and includes famous areas such as Busua, Dixcove, and Sekond-Takoradi.

The Ahanta are a regional power, with a confederacy of chiefdoms that early on made contact with European nations for trade. They speak a Niger-Congo language and their name comes from the Akan word nta, which means "de twins".

The story of Nana Badu Bonsu II:

Historical Context

- **Nana Badu Bonsu II** was a king of the Ahanta people, an ethnic group located in the Western Region of present-day Ghana. His reign took place during a period when European colonial powers, including the Dutch and the British, were heavily involved in West Africa for trade and colonial expansion.

- During the early 19th century, the Dutch controlled several forts and trading posts along the West African coast, including in the Ahanta region. Tensions often arose between the European colonial powers and local leaders due to issues such as trade control, taxation, and European interference in local governance.

Conflict with the Dutch

- Nana Badu Bonsu II is known for his rebellion against Dutch colonial authority. In 1837, he led an uprising against the Dutch after growing tensions. These tensions were exacerbated by the Dutch efforts to exert more control over the Ahanta region, including attempts to impose direct taxation and manipulate local succession disputes.

- The conflict culminated in the death of several Dutch officials, including the acting governor Hendrik Tonneboeijier. According to historical accounts, Nana Badu Bonsu II was known to have displayed the severed heads of his enemies as trophies, a practice not uncommon among certain warrior cultures to demonstrate power and deterrence.

Capture and Ex*****on

- In response to the rebellion, the Dutch launched a military campaign against the Ahanta. Nana Badu Bonsu II was eventually captured in 1838, reportedly due to the betrayal by a member of his own tribe who was bribed by the Dutch.

- He was tried for the murder of Dutch officials and subsequently executed by hanging. After his ex*****on, his head was decapitated and sent to the Netherlands. The Dutch likely did this as a symbol of their authority and to deter future rebellions.

The Fate of Nana Badu Bonsu II's Head

- For many years, the head of Nana Badu Bonsu II was kept in the Netherlands. It eventually ended up at the Leiden University Medical Centre, preserved in a jar of formaldehyde. The exact reasons for its preservation and storage there are not well-documented, but it was likely used for research or display, as was the custom with certain colonial artifacts and human remains during that era.

- The head remained in the Netherlands for almost 200 years. It was rediscovered in 2008 by Arthur Japin, a Dutch author researching for a novel. Japin stumbled upon the head in the university's collection, sparking renewed interest and a call for repatriation.

Repatriation to Ghana

- In 2009, following negotiations between the Dutch government and Ghanaian authorities, Nana Badu Bonsu II’s head was finally returned to Ghana. The return was part of a broader movement to repatriate human remains and cultural artifacts taken during the colonial period.

- The repatriation was a significant event for the Ahanta people, who sought to reclaim an important part of their history and honor the legacy of a leader who resisted colonial rule. The return was marked by traditional ceremonies and was seen as a step toward historical justice and reconciliation.

Conclusion

The story of Nana Badu Bonsu II highlights the complex and often brutal history of colonialism in Africa. It also underscores the importance of cultural heritage and the ongoing efforts to address historical injustices through the repatriation of human remains and artifacts. The return of Nana Badu Bonsu II’s head was not only a symbolic act of justice but also a reminder of the resilience and resistance of African leaders against colonial oppression."

14/07/2024

Great speech.
Why do we hide these types of Historic videos from our kids?

26/06/2024

African leaders! What do we have African Union for or even Ecowas - Cedeao ?

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