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The Church Could Make A Difference Taking Squarely on Racism

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“Growing up as an Ibo person, the concept of another human being superior to me did not exist because I did not have the exposure that could even suggest such a thought process”

― Ichie Onwuchekwa

Pardon me for writing to you in this manner. After receiving the recent copy of Diolog, the various articles on racism have fascinated me in a manner that has never been the case in the past. As a brief introduction, I am an Igbo man who years ago became a Naturalized American Citizen. Nigeria, the biggest Country in Africa has three major tribes, the Hausas (Moslems) the Igbos (Christians) and the Yorubas (Mixture of Moslems and Christians) Each of these three groups have more population than most Countries. The Igbos are estimated to be between 45 to 55 million people.

In the late 1970s the Government of Nigeria gave me an academic scholarship to study Engineering here in America. I stayed after my education and raised my family here. From my Nigerian Ibo upbringing, the concept of racism, in my mind seems not to be as defined as it could be for a person who was born and raised here in America without the benefit of the other ethnic and/or demographic influences that I was exposed to, growing up. I will perhaps not be able to fully explain this point of view but I will make an attempt, based on personal perspectives.

Since these discussions are being done under Christian settings, every time I contemplate on the term “racism” I often ask myself, “how would Jesus Christ have talked of racism?” In my understanding of the Bible or Church history, I am not quite clear if there was any definitive allusion to the concept of racism by Christ. Perhaps, he may have but I am just not quite sure.

First, in my mind, there appears to be lots of contradictions in terms each time the subject is discussed. For example, when I hear the term “people of color” everything that I learned in kindergarten compel me to think that there may be people that are “colorless”. Honestly, I have problems believing that some people may be colorless ….there may be shades of colors but definitely everyone has color. Citing the same logic, I have never actually seen a “white person” because in kindergarten, I learned to associate the word “white” with paper or a white shirtIn my experience in Africa, certain people can actually be described as “black”. In fact, the closer one gets to the Sahara desert, the darker the people appear to become. Therefore, in our part of Southern Nigeria, we can easily differentiate people from say Sudan by their much darker complexions.

On reflections, I do think that there are terms and conclusions we always try to avoid when we use the term racism” and/or people of color. I could be wrong but when I really think deeply about these terms, what comes to my mind is the unspoken term “superiority” that may be implied when most of the people think in these terms. From a personal experience, I remember in my freshman year at the Texas A&M University here in Texas. My class completed a test in Calculus and when the Professor returned our papers the next class day, a Caucasian classmate that was sitting next to me saw my score on the test and his face displayed a great degree of surprise. Then he asked me “you are not really black, are you?” it took me a while to realize that in his mind, a black person could not possibly score more than him or score well in a Calculus test.

On balance, I did not consider his reaction racism but ignorance. He did not realize or know the level of my academic preparation prior to coming to Texas. Growing up as an Ibo person, the concept of another human being superior to me did not exist because I did not have the exposure that could even suggest such a thought process.

Christianity came to my part of the World from England in 1857 but prior to that, my ancestors had varied history of their existence and ways of life, some of which persist even today. I will argue that the scourge of slavery contributed a lot in shaping the psyche of many in the Western World. Thus, some people based on their collective experiences accept in their minds the idea of being inferior, while some conclude that they must be superior by the virtue of their skin colors.

In the West, anytime the word poverty is mentioned, the first thing that comes to mind is “black or color people” as if there are no poor Caucasians.

Thus, in the Western World, anytime the word poverty is mentioned, the first thing that comes to mind is “black people” or people of “color” as if there are no poor Caucasians. The discussion never pauses to ask …. “poor as compared to what?”…

Growing up as an Igbo boy, I never knew that we were poor because we always had food and the necessities of life that were applicable to where we were born. I never had scrambled eggs and bacon for breakfast until I came here to attend college but I never missed breakfast while at home in Nigeria. We were always happy because we were always able to provide for ourselves and for me there lies the beauty of God our creator. If God wanted “plain vanilla” in this World, he would not have had any problems making all of us one color.

If God in His infinite wisdom created diversity, will it not be proper to boldly recognize the essence and need for that diversity? As I write, I am looking at your picture published on the Editor’s page. I see a picture of a good-natured lady with a smile but the fact remains that we are different and I am not referring to gender. So, as we examine how racism exists in our daily lives, we must thank the Almighty that we are different as His grand design wanted this World to be. You cannot for example differentiate me from an atom therefore I do not think it could be realistic for you or me to easily meet each other and fail to realize and acknowledge the fact that we are different. As God’s children, I do not think that we could ignore or deny our differences but when we dare to assume that certain skin color could make some people superior to others we are seriously missing the point…God’s point!

From my study of the early Church history, it took St. Paul time to convince the early Church in Jerusalem of the need to include the gentiles amongst the people worthy of receiving the Ministry of Christ. Remember that then, St. Paul was not exactly talking about “black people” because such was not exactly his major experience. He was talking of non-Jews such as Greeks and others who perhaps the early Church believed were not good enough to receive the teachings of Christ, regardless of their faith and beliefs.

I have always wondered whether skin color will matter when we all stand before Christ in judgement. Will He judge us on the basis of our skin color? I really do not believe so. I have always taught my kids to always be proud of who they are and never defer to anyone because of physical appearances. I also urge them to realize that people are different. That when people interact with them on the basis of ignorance, they must recognize ignorance for what it is. I take them to Nigeria (Ibo land) for a different perspective on things at every opportunity we get and they grew up proud of themselves. My daughter is a Board-certified Cardiologist in Houston and my son is an Engineer.

In conclusion, I honestly think that the Church could really make a difference in taking the lead on this subject matter. Hopefully our leaders in the Church will focus more on this subject matter. I will hope to learn more as this subject gets discussed in more details. Thanks for reading my lengthy write-up.

♦ Ichie Onwuchekwa is a columnist with WAP

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Houston

Houston and Owerri Community Mourn the Passing of Beloved Icon, Lawrence Mike Obinna Anozie

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Houston was thrown into mourning on September 19, 2025, following the sudden passing of businessman and community advocate Lawrence Mike Obinna Anozie, who peacefully joined his ancestors. Immediate family member in Houston, Nick Anozie, confirmed his untimely death and expressed gratitude for the outpouring of love and condolences from both the Houston and Owerri communities.

Lawrence was born to Chief Alexander and Lolo Ether Anozie of Owerri in Imo State, Nigeria, and will be dearly remembered by family members, friends, and the entire Houston community.

An accomplished accountant, the late Lawrence incorporated and successfully managed three major companies: Universal Insurance Company, LLC, Universal Mortgage LLC, and Universal Financial Services. Through these enterprises, he not only built a thriving business career but also created opportunities for countless individuals to achieve financial stability. His contributions to entrepreneurship and community development will remain a lasting legacy.

According to the family, arrangements for his final funeral rites are in progress and will be announced in due course.

Lawrence will forever be remembered as a loving and compassionate man who dedicated much of his life to uplifting others. He helped countless young Nigerians and African Americans overcome economic challenges by providing mentorship, financial guidance, and career opportunities. His generosity touched the lives of many who otherwise might not have found their footing. A devout Catholic, he was unwavering in his faith and never missed Mass, drawing strength and inspiration from his church community. To those who knew him, Lawrence was not only a successful businessman but also a pillar of kindness, humility, and faith whose legacy of service and compassion will continue to inspire generations.

For more information, please contact Nick Anozie – 832-891-2213

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Enugu Revenue Leader Details Tax Plans, Commits to Responsible Fund Management

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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.

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Column

The Leadership Deficit: Why African Governance Lacks Philosophical Grounding

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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.

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