News
2023: Igbos don’t want to be president under APC (Part 1)
Can an Igbo man be allowed or supported by other ethnic groups and tribes to be the president of Nigeria? This question is currently a domineering topic in the political discourse. It is a big question that has prickled the conscience of so many Nigerians for too long and grilled their integrity because of the way the Igbos have been so highly discriminated against and very unjustly treated in the Nigerian union.
As events in contemporary Nigeria seem, and the 2023 presidential elections draw nearer, this very question of equity and fairness has triggered the affection of many from other ethnic groups with a conscience to crusade for justice on behalf of the Igbos in the political arena. Currently, notable voices particularly from the north and southwest have joined the frontal forces of those genuinely clamoring for an Igbo president. This new development has made it imperatively vital to this article to retrospectively, contemporaneously, and concisely view the way the Igbos have been treated before, during, and after the Nigeria-Biafra war. It will be an insightful review that will solely capture in summary the pains, the agonies, and the regrets/disappointments of the Igbos in Nigeria as a prelude to why they would not want to produce a president through All Progressive Congress (APC) as a party.
Before the war
It was assault of the unprovoked attacks, destruction of properties, and, the killing of Igbos in the north that led to the war. After all peaceful resolutions failed, the Igbos, led by now late and respected Col. Ikemba Odimegwu Ojukwu went into self-defense and declared Biafra.
During the war
It was the cruelty of the government policies to block the supply of food to civilians from those that wanted to help that led to the very painful and horrible death of millions of Igbo from kwashiorkor due to hunger and starvation. It was evil to have deliberately allowed blameless children and pregnant women to starve to death.
After the war
The Nigerian government was even more ruthless to the Igbos as the government led by Gen. Gowon deceptively declared immediately after the war, “No victor, no vanquished” but affirmed the policy that usurped every Igbo man’s landed property outside Igbo land as abandoned property. As if such evil was not enough, and without any justification except hatred and malice for declaring Biafra, his government again enacted a policy that callously seized all the money Igbos had in banks and gave each person only 20 pounds – just 20 pounds – heedlessly of how many millions the person had in the bank.
Irrespective of all odds, the Igbos survived every penance meant to destroy them. With their consistent hard work, shared love, teamwork, cooperation, and enthusiasm for survival, these resilient and industrious people were able to overcome all plots to the shameful astonishment of those who carefully designed devilish policies to permanently keep them down and make them perpetual paupers and beggars. Every successful Igbo person one sees in Nigeria today has a 20 pounds background.
But in the nature of the Igbos they still forgave the horrible things done to them, spread their wings of love to every nook and cranny in Nigeria, and embraced all. Wherever Igbo people find themselves, they make their homes, as they buy lands, erect houses, and even sometimes companies, thus contributing qualitatively to the development of that area. As people who foster relationships everywhere they find themselves, the actions of the Igbos in Nigeria testify that they extended hands of friendship to other tribes, and built bridges for togetherness, trust and love immediately after the war.
But what did they get in return? Contrarily, the properties of these Igbos and their lives are continuously still under heavy threat of attacks and destructions at every little or no provocation at all by the same people they have embraced. Surprisingly too, some of these aggressions could sometimes be because of a cartoon in a foreign newspaper somewhere outside the continent of Africa. With visible and quantum evidence of Igbos’ presence everywhere, they have demonstrated enough love, peace, and unity, yet the Nigerian environment still has continued to be very hostile and aggressive to them and their possessions 52 years after the civil war. The worst show of threat, hatred, and incitement against Igbos of recent time was even from the number one citizen of the country – supposedly the father of all – President Muhamadu Buhari. In his exact words of the threat, he said, and I quote, “That IPOB is just like a dot in a circle. Even if they want to exit, they will have no access to anywhere.
In any case, we say we’ll talk to them in the language that they understand. We’ll organise the police and the military to pursue them. That is what we can do, and we will do it.” Why this high level of bitterness against a people? Why this distrust? Why this hatred against the Igbos? Why? If other Nigerians do not want the Igbos and accept them to coexist in justice, fairness and mutual respect, etc. they should let them go and have their Biafra.
Having succinctly narrated the agonies of the Igbos before, during, and after the civil war, and the danger they face in Nigeria, let me also state sincerely and unequivocally too that every ordinary Nigerian is a victim of injustice, brutality, and suppression under the cruel leadership of a very few cabals that controlled and are still controlling this country analytically speaking. To expatiate, let me shortly focus on the northern region and use it as a case study to portray that the major problems of Nigeria are fundamental issues that the political leaders do not have the political will to address and not where a president comes from.
Before I conclude part one of this article, I want to equally lend my voice to all those that have called for the release of Nnamdi Kanu and appeal to the federal government and also to all Igbo leaders to please find neutral ground and set Kanu free as quickly as possible for peace to reign. Continue to part 2 >>>
♦ Uzoma Ahamefule, a refined African traditionalist and a patriotic citizen writes from Vienna, Austria. Contact Uzoma >>>>
READ PARTS 2 and 3
In a bid to address rising public concerns and social media speculations about taxation in Enugu State, the Executive Chairman of the Enugu State Internal Revenue Service (ESIRS), Emmanuel Nnamani, has provided clarifications on the government’s tax policies. During a press briefing in Enugu, Nnamani dismissed what he described as “false and misleading claims” and reassured residents that the government’s fiscal operations are firmly rooted in law, transparency, and public good.
Clarifying Misinformation and Affirming Legality
Nnamani opened the session by stressing that no taxes or levies in Enugu State are imposed outside the provisions of the law. “Taxes and revenues in Enugu State remain within the limits of the law. We do not impose any levies outside what the law permits,” he stated, pointing to the Personal Income Tax Act (as amended) as the guiding legal framework.
He explained that the ESIRS collects personal income tax through two lawful means: Pay-As-You-Earn (PAYE) for those in formal employment, and Direct Assessment for informal sector workers. While compliance among salaried workers has been largely smooth, the agency sometimes employs legal enforcement mechanisms to ensure compliance among self-employed individuals.
Formalising the Informal Sector
A key challenge, he noted, has been bringing the informal sector—especially market traders and transport operators—into the formal tax net. Upon assuming office, his administration discovered that an overwhelming 99% of informal sector actors were not remitting taxes to the state, largely due to the disruptive influence of non-state actors engaged in illegal collections.
In response, the government introduced a consolidated ₦36,000 annual levy for market traders. This amount, payable between January and March, covers all relevant state-level charges, including those by the Enugu State Waste Management Agency (ESWAMA), Enugu State Structures for Signage and Advertisement Agency (ENSSAA), storage fees, and business premises levies. “Once this amount is paid between January and March, the trader owes nothing else for that year,” Nnamani clarified. Traders who fail to pay by March 31 are subject to enforcement.
For street vendors operating outside structured markets, an annual levy of ₦30,000 applies, with ESWAMA charges handled separately. Transport operators such as Okada riders, Keke drivers, minibuses, tankers, and trucks pay via a daily ticketing system.
A Human-Faced Approach to Enforcement
Although the law allows for a 10% penalty on unpaid tax and an interest charge tied to the Central Bank’s Monetary Policy Rate of 27.5%, Nnamani disclosed that the state has adopted a softer, pro-business approach. Instead of the full punitive charges, a flat ₦3,000 penalty is applied in most informal sector cases to promote ease of doing business and encourage voluntary compliance.
Taxation and the Cost of Rent
Addressing growing concerns over rising rent, Nnamani rejected claims linking the trend to state tax policies. He described the issue as a national challenge influenced by supply and demand, rather than fiscal policy.
Citing personal experiences dating back to 2015, he observed that a shift in private development preference – from rental apartments to gated residential estates – has contributed to the housing squeeze. “If we had more high-rise buildings, rent would drop,” he noted. The state government, he added, is taking proactive steps through the Ministry of Housing and Housing Development Corporation to build mass housing and student hostels near institutions like ESUT and IMT, freeing up central city housing and helping moderate rents.
Technology, Transparency, and Trust
In line with its commitment to transparency and digital innovation, the ESIRS has launched a tax calculator on its official portal – www.irs.en.gov.ng – allowing residents to compute their taxes with ease and clarity. “This is about transparency and giving our people confidence,” he said, inviting residents to compare Enugu’s tools with those in more advanced states like Lagos.
Understanding the Cost of Development
Responding to concerns that Enugu has become one of Nigeria’s most expensive states, Nnamani acknowledged the perception but clarified that the temporary inflation is largely demand-driven. With Enugu undertaking widespread infrastructural renewal – including smart schools, primary health centres, and hospitality infrastructure – the surge in construction activity has led to increased demand for building materials like granite and rods, which are sourced from other states.
“Once these projects are completed, demand will drop, and prices will stabilise,” he assured. He emphasised that the projects are visible testaments to what taxpayers’ money can achieve when properly managed.
A Call for Mutual Understanding and Civic Partnership
More than a tax clarification, Nnamani’s address served as a reminder of the symbiotic relationship between citizens and government. He appealed for public understanding, noting that when citizens fulfil their tax obligations, the government can, in turn, provide essential services and infrastructure that uplift everyone.
His message was clear: responsible taxation, managed transparently and invested wisely, is the bedrock of sustainable development. From roads to schools and healthcare to housing, Enugu State is demonstrating how taxpayers’ money, when efficiently deployed, can improve lives and build the future.
When it comes to international culinary gems and cultures across the United States, the city of Houston is counted among one of the best places to experience an authentic taste of every corner of the world.
On the evening of Friday, August 8th, Houstonians will have a chance to engage all of their senses into the world of real West African flavors at Grubido’s ‘Art of Fufu’ Food & Art Show, a free culinary and art experience taking place at Flatland Gallery (1709 Westheimer Rd.) in Montrose.
Curated by Grubido founder and Culinary Cultural Curator Kavachi Ukegbu, the annual celebration of west African cuisine and artistry will once again open its doors to patrons to witness the delights of creating and eating Fufu (a starchy, dough-like food that is a staple in many West and Central African countries), and its delicious and diverse pairings of soups and stews that originate from various parts of the continent, and uniquely compliment the beloved food staple as a complete meal. The event will also celebrate the observance of National Fufu Day in the United States on August 11th.
From the process of how different types of fufu are grown and manufactured, to the careful guidance on properly preparing the fufu to be eaten, the ‘Art of Fufu’ Food & Art showcase will give patrons a full circle perspective and appreciation for the food staple that has gained global popularity on social media and in many countries around the world.
Attendees will be treated to fufu and soup samples, live Afrobeats music, an impressive display of fufu inspired artwork and collectables from over the years, and the opportunity to purchase Grubido food products, t-shirts, and the official The Art of Fufu cookbook. Originally published and released by Chef Kavach in 2021, “The Art of Fufu is a fascinating and informative guide to fufu, one of the most delicious and beloved staple foods of West Africans.” All cookbook purchases at the event will be signed by Chef Kavachi.
Entry for this event is free to all guests, but RSVP is strictly required in advance. To RSVP for the upcoming Art of Fufu Food & Art show, please visit the official website online at www.TheArtofFufu.com, or contact Grubido at (832) 818-6847.
The Art of Fufu Cookbook is a culinary treasure that explores the flavors, techniques, and cultural significance of fufu. It is a testament to the artistry of West African cuisine and serves as a guide for those seeking to immerse themselves in this beloved dish.
For more information, please visit www.theartoffufu.com & www.artoffufu.com
Leadership across nations is shaped not only by policies but by the quality of the individuals at the helm. History has shown that the most transformative leaders often draw from deep wells of ethical, philosophical, and strategic thought. Yet, in many African countries—and Nigeria in particular—there appears to be a crisis in the kind of men elevated to govern. This deficit is not merely political; it is intellectual, philosophical, and deeply structural.
There is a compelling correlation between the absence of foundational wisdom and the type of leaders Nigeria consistently produces. Compared to their counterparts in other parts of the world, Nigerian leaders often appear fundamentally unprepared to govern societies in ways that foster justice, progress, or stability.
Consider the Middle East—nations like the UAE and Qatar—where governance is often rooted in Islamic principles. While these societies are not without flaws, their leaders have harnessed religious teachings as frameworks for nation-building, modern infrastructure, and citizen welfare. Ironically, many of Nigeria’s military and political leaders also profess Islam, yet the application of its ethical standards in public governance is nearly non-existent. This raises a troubling question: is the practice of religion in African politics largely symbolic, devoid of actionable moral guidance?
Take China as another case study. In the last four decades, China’s leadership has lifted over 800 million people out of poverty—an unprecedented feat in human history. While authoritarian in structure, China’s model demonstrates a deep philosophical commitment to collective progress, discipline, and strategic long-term planning. In Western democracies, especially post-World War II, leaders often emerged with strong academic backgrounds in philosophy, economics, or history—disciplines that sharpen the mind and cultivate vision.
In stark contrast, African leaders—particularly in Nigeria—are more often preoccupied with short-term political survival than long-term national transformation. Their legacy is frequently one of mismanagement, unsustainable debt, and structural decay. Nigeria, for example, has accumulated foreign loans that could take generations to repay, yet there is little visible infrastructure or social development to justify such liabilities. Inflation erodes wages, and basic public services remain in collapse. This cycle repeats because those in power often lack not just technical competence, but the moral and intellectual depth to lead a modern nation.
At the heart of the crisis is a lack of philosophical inquiry. Philosophy teaches reasoning, ethics, and the nature of justice—skills that are essential for public leadership. Nigerian leaders, by and large, are disconnected from such traditions. Many have never seriously engaged with political theory, ethical discourse, or economic philosophy. Without this grounding, leadership becomes a matter of brute power, not enlightened governance.
The crisis of leadership in Africa is not solely one of corruption or bad policy—it is one of intellectual emptiness. Until African nations, especially Nigeria, begin to value and cultivate leaders who are intellectually rigorous and philosophically grounded, the continent will remain caught in cycles of poverty and poor governance. True leadership requires more than charisma or military rank—it demands the wisdom to govern a society with justice, vision, and moral clarity. Without this, the future remains perilously fragile.
♦ Dominic Ikeogu is a social and political commentator based in Minneapolis, USA.
Enugu Revenue Leader Details Tax Plans, Commits to Responsible Fund Management
Houston Gets a Taste of West Africa at Chef Kavachi’s ‘Art of Fufu’ Show, August 8
The Leadership Deficit: Why African Governance Lacks Philosophical Grounding
Emotional Conflict: Is She Toying with Me?
Corruption at the Nigerian Consulate Atlanta – A Victim’s Nightmarish Experience
Biafra: A Scarred Past, A Tense Present
Video: Omambala Cultural Association in Houston Celebrates Motherhood with Joyous Igbo-Inspired Mother’s Day Event
VIDEO: Chris Hollins Opens Cartoon Art Showcase at TSU’s CommWeek
