This is the News Analysis segment of the Voice of Biafra International (VOBI) broadcasts
Abduction of Chief Ralph Uwazurike
We announce with sadness the abduction on October 25, 2005, of Chief Ralph Uwazurike, leader of MASSOB (Movement for the Actualization of the Sovereign State of Biafra), at gun-point, by members of the Nigeria State Security Service (SSS); and his illegal incarceration, by order of General Obasanjo, the president of Nigeria.
General Obasanjo ought to understand that 40 years of ongoing genocide, oppression, suppression, and persecution of the Igbo and other Biafrans in Nigeria, and forced exploitative pseudo-union with Nigeria, has done nothing to quench the indomitable Spirit of Igbo and other Biafrans in their bid for Self Actualization, a self-evident God-given right of a people. There is not a chance that General Obasanjo or anyone else or any institution can stand forever in the path of the moral and existential imperative of 40 million Igbo and other Biafrans wanting to exercise this divine right and take charge of their own destiny. Experience, Time, History and the Creator Himself are clearly on the side of Biafra.
We hold General Obasanjo responsible for any harm or hurt that may befall Chief Ralph Uwazurike while under the custody of Nigerian institutions. We use this medium to demand the immediate release of Chief Uwazurike, a visionary who actively pursues peaceful, non-violent dialogue, even while Nigeria visits on him all manner of violence.
For October 29th, 2005
You have heard the news; now, the analysis…
You may have heard of new movements called SEM (South East Movement) or SEF (South East Forum). If you have not, good: do not mind them because they are of no consequence, as we will show. If you have, well, you should be shaking your head in utter disbelief and utter disgust, for yet “another ‘Igbo political movement!?’” And, in fact, two new ones in the last as many months?
Well-known Professor A.B.C. Nwosu is championing one; the duo of Dr. Ezekiel Izuogu and Dr. Alex Ekwueme are championing the other. Membership of one or the other or both include, as reported, the likes of Irukwu, Iwuanyanwu, Iwu, Nwaorgu, Enejere, Madubuike, Ukiwe, Ezeife, Pini Jason and others later to be revealed. But, these are the same names which all grassroots-Igbo and all Biafrans associate with selling out Ndigbo; persons whose interest stop right outside their individual purse strings. It is the same persons who bring disrepute and disrespect to Ndigbo by offering themselves to be easily bought and swayed by Nigerian money; persons whose only goal is for their Northern and Western Nigerian lords and masters and handlers to notice them for use against their own Igbo-Biafran people. We say, Shame, shame, shame on them!
Let us allow their own words to judge and condemn them:
“…First, all persons involved in this movement are persons who have paid their dues for Ndigbo and Nigeria…”—Professor A.B.C. Nwosu
Oh yes, indeed: they paid their dues to Nigeria alright, and are still paying, trying to get accepted in the “Obasanjo-Caliphate-West-North Club,” but, all to no avail, rejected just because they are Igbo. But, they have extracted such dues from the sweat and blood of the Igbo people whom they have sucked dry, and whom they have for, and allowed, Nigeria to trample. What these persons have actually “paid” to the Igbo, referred by Dr. A. B. C. Nwosu as “dues,” is not really dues at all, but the sort of thing Judas “paid” to his family of Jesus and fellow disciples—if payment one can call it.
“…The purpose of the bridge meeting is to reach out to all the other zones in Nigeria for a better understanding of the Igbo personality and the Igbo objectives in Nigeria…”—Professor A.B.C. Nwosu
Why is it that it is always the Igbo who are building “bridges” and reaching out, while Nigeria widens, deepens and accelerates the river and changes the course of the river, all calculated to frustrate and completely negate such Igbo effort? Why is it that it is always the Igbo who must beg Nigeria to understand “Igbo personality and the Igbo objectives in Nigeria” while Nigeria cares not a hoot and continues with its anti-Igbo policies? When will the likes of Professor A. B. C. Nwosu realize that Nigerians do in fact understand “Igbo personality” and have already rendered Nigeria’s judgment on that subject, which can be summed up thus: “Nigerians do not want and do not like the Igbo in Nigeria”? Nigeria has been saying so in so many words since early 1960’s and more vocally everyday now, judging by Nigeria’s actions. Which other “zone” in Nigeria has made efforts to inform us of their “objectives” in Nigeria? Why must it be the Igbo who have to go around to educate the rest of Nigeria on “…the Igbo objectives in Nigeria”? Can the Igbo be so dense as not to realize that Nigeria has already determined what “the Igbo objectives in Nigeria” are, and that, whatever those objectives are, Nigeria does not want them; nor does Nigeria want the Igbo per se in Nigeria; nor does Nigeria care for more Igbo attempts at education of Nigeria in order for Nigeria to understand whatever it is the Igbo think they need to tell Nigeria? For people who pride themselves on intelligence, we have been presented as a stupid people, people too dense to understand what is being told them by what is being done to them and how they are being treated.
Nothing is more revealing of depravity and nothing more disgusting than this:
“…Ndigbo want to establish that they are bonafide Nigerians…”—Professor A.B.C. Nwosu.
We could spend all of the 40 years of Igbo-Biafran bondage in Nigeria dealing with this inanity and insanity as above, but let us capture all that by simply asking, “Why?” Why is it, that of all groups associated with Nigeria, it is only Ndigbo who will go to great lengths to “establish” that they are “bonafide” Nigerians? And, why did not Professor A. B. C. Nwosu choke on this statement which, rightly, should have stuck fast in his throat?
The crassness continues:
"…you cannot be struggling to be part of your father’s property with a faint heart… If you do, then you are not certain in your mind that you are actually your father’s biological child…”—Professor A. B. C. Nwosu
The professor prefaced the above statement with “we [Igbo] have a proverb…” He only lost the wisdom in the corollary. This professor forgets already that no other group has put in more heart and could boast a stronger heart than the Igbo when it comes to this “father’s property.” What the professor failed to see is that when you try so hard and the “family” still rejects you with such vehemence, then, using the professor’s own conclusion, you are actually not a “biological” member of this family, and, this must not be your “biological” father. We ask the professor: how much and how hard, how long, did he have to fight to be accepted as a “Nwosu”?
Fellow Biafrans: we will never trust, and we will never follow, these efulefus, no matter how educated and how connected and how much “dues” they have paid to Nigeria. Look at the major parts of their organizational mission statement as quoted earlier. Does that do anything to convince you that they can help the Igbo and other Biafrans? Definitely not! When they organize and attend their rally, do not go. All they would do there is anything and everything to appease Nigeria, thinking that that would make Nigeria change her mind about the Igbo. What folly! What blindness!
No nation and its people can exist or even survive if its survival depended on going around trying to convince others of its “personality” and its “objectives.” No nation and its people should consider itself standing or even existing if it must first continue to try to justify its own existence to others by begging, appeasing, seeking permission from, appealing and acquiescing to, those others. This understanding is what is lacking or what is ignored by Professor A. B. C. Nwosu and those in his class. Fortunately, it does not take Degrees or Letters for the grassroots to have mastery of these concepts. The grassroots already understand that the independent and sovereign nation of Biafra as the manifest destiny of the Igbo and other Biafrans is non-negotiable, and remains the only answer. Anything else only clarifies the question while yet begging the one and only answer, Biafra.
It is all the more maddening when you consider what Nigeria has become today, and where it is headed. Given the current news and events in Nigeria, you see the real “personality” of Nigeria at its best. Condolence and its expression has become an extension of typical Nigeria-style sycophancy; the players will actually pretend that one bereaved man is deserving of all the attention, while ignoring others who were victims of this same man’s own direct and indirect acts, or those who are also suffering greater loss. They sycophants masquerading as condolers want to be noticed—for future favors. In the meantime, no one has stopped, and instead of being too quick to praise God (the refuge of the weakly and cowardly who are afraid to upset God further by asking God serious, pertinent questions that may actually provide divine insights)—no one has stopped—to think of the implications of all that are happening. Obasanjo is a wicked and mean-spirited old man who needs to be reminded of his own mortality; an egotistic power-drunk man who needs to feel a little of the pain that he, personally, is directly causing millions of people suffering and dying on a daily basis in Nigeria today. Those who praise his stoicism in sycophancy or naiveté miss that point.
Tell us of the politics or morality or wisdom of a so-called country called Nigeria where there is inadequate even basic health care, where only the rich and connected (all fraudulently acquired characteristics) can afford to jet overseas to get their blood pressure check, while over 100 million are allowed to perish—whenever, however, and from whatever. Tell us…of…Nigeria where the so-called country cannot operate its own airways (or railways for that matter, not to speak of basic roadways), cannot respond properly to its own emergencies, but wants to start a Nuclear Program (as a matter of “national pride”?) Why, a toxic cloud just last week enveloped parts of Lagos, but up till today, nobody knows the source, the cause, the course; and no treatment was provided the victims, no systematic study was done, no comprehensive or useful report will ever be published, and there is no one to hold accountable? Tell us…why Obasanjo spent 80% of his time in office junketing all over the world, with the excuse that he is looking for foreign investment for Nigeria (which is not in the job-description of a President, by the way), while he methodically ignored the indigenous human potential, especially of the Igbo and other Biafrans; deliberately killed every business system and opportunity on which the Igbo thrive in Nigeria; and maliciously took over the rich and lucrative natural resources in Igboland-Biafraland? For result, Obasanjo is proud that he has successfully invited the Chinese to take over in Nigeria, thus, with one stroke, selling the entire Nigeria back into another colonization-trap; the Koreans to take over arms and nuclear program management, and the White South African farmers to take over farming in arable and irrigated lands; all the while, counting these as successful foreign investment campaign for Nigeria. Our children, in the meantime, languish in and outside of our own land, de-skilled, unskilled, uneducated, unemployed, unemployable, unhealthy, un-well, un-fed, utterly despondent. Tell us…how efulefu Igbo one-Nigerianists can hinge their hope—according to them—on a country where reign “fairness,” “equity,” and “justice,” which three sorely lacking qualities are exactly what actually define and characterize Nigeria; why these efulefu Igbo think they can achieve this in Nigeria by the unilateral effort of the Igbo in Nigeria (as if the Igbo have not been doing enough of that “efforting” already), especially considering that the same efulefu Igbo have done nothing and have said nothing to confront or challenge obvious, brazen, gratuitous and flagrant unfairness, inequity, and injustice deliberately and selectively meted out to their own people, Ndigbo, by Nigeria, right under their very nose?
Tell us: why Nigeria? When Biafra is our natural home and natural place, our divine destiny—a land where our best can come to fruition—Biafra, God and the people’s own choice.
Biafra alive! For, God makes it so.
That’s the News Analysis for the week. Thank you
God bless and keep Biafra, and you, until our next broadcast. Voice of Biafra International (VOBI) broadcast continues (http://www.biafraland.com/vobi.htm), now with the summary of the News Analysis in Igbo language.
Ndi Biafra, ekele e o-o! Anyi e kelee unu.
Nke a wu akuko nke anyi na a kpo News Analysis si na Voice of Biafra International Radio, di na Washington DC, na ala America, na a bia ra unu na abali a.
Gee unu nti, gee unu nti na olu na ozi otimkpu Biafra.
O wu obi n wuta ka anyi ji a gwa unu na ubochi ogu-na-ise, nke wu October 25 2005, ndi SSS Nigeria nde Obasanjo dugara, jiri egbe jide Chief Ralph Uwazurike, onye isi MASSOB; tinye ya na nga.
Obasanjo kwesiri i ma na ndi ebe anyi na a si na “o ji ihe nwata, o wu ya ka aka ga e jii.” Maka o nweghi otu Obasanjo ma o wu onye ozo ma o wu ihe ozo ga e si a nochiri ndi Igbo ndi Biafra uzo i nweta Biafra, ebe o wu onyiye Chineke na onwe Ya yere ndi okere ka ha noro onwe ha, chi a kwa onwe ha, ka osiri soro ha. Na ime ogu-afo-abuo e jiri ike dobe ndi Igbo / ndi Biafra na ime Nigeria, na e megbu ha, na a kpaari ha, na ebe ahu, o wu Obasanjo a maghi ta bee na Mmuo Biafra, no o siri ike nke ukuu, na o nweghi onye, ma o wu ihe, nwere ike i kwusi yaw u Mmuo Biafra ahu?
Ka anyi ga kwa Obasanjo: ihe owula mere Ralph Uwazurike na nga, o wu na isi ya wu Obasanjo ka o di. Ya ga gbaputa kwa Uwazurike na nkporo ugbua, maka Uwazurike wu onye na e so uzo nke udo na a cho nweta Biafra.
Anyi ahula ebe ndi efulefu ndi oke-amam-ihe ndi Igbo-Biafra nde di ka Professor A. B. C. Nwosu na a si na ha na e bido otu ndi Igbo ozo a na a kpo SEM (South East Movement), ebe Dr. Izuogu na Dr Ekwueme ndi ibe ya ka na e kwu okwu otu ohuru ndi Igbo, SEF (South East Forum). Ndi ozo na a kwado otu nde ya wu nde dika Irukwu, Iwuanyanwu, Iwu, Nwaorgu, Enejere, Madubuike, Ukiwe, Ezeife, Pini Jason, na ndi ozo. Otu nlele anya naani ka i ga a ele aha ndi ya, were mata na ha na otu ha wu nde otu one-Nigeria, nde so-o-so ihe ha na a cho wu ka ndi Igbo ka biri na ime Nigeria, ka ha were otu a na e ri ego Nigeria na a kwu ha.
Okwu si na onu ha onwe ha ga a maa ha ikpe; maka ihe ha kwu ru na onu ha wu ihe ha si na otu ha choro ka ndi Igbo mee; nke wu ka ndi Igbo ga a gbali oke mgbali ka ndi Nigeria nabata ndi Igbo na ime Nigeria. Nke mere anyi ji na a ju ndi nzuzu ya: ndi mba ndi ozo bi na ime Nigeria, ha na e me otu ahu? Kedu kwa nu otu o ga e si a di na ubochi na ile, o wu naani ndi Igbo na a rio ka Nigeria nabata ndi Igbo na ime Nigeria? Ndi Ugwu-Ndi Awusa a naghi e me otua; ndi Yoruba a naghi eme otua: o wu naani ndi Igbo. O wu kwa nu ihe aru na ihe n wuta, wuru kwa ihe ighiere, na ubochi na ile, ufodu ndi Igbo si na ha wu ndi isi na ndi ndu na e me politics Nigeria, so-o-so ihe ha ma otu e si e me ya wu i kpuru Oha Igbo were kpugara ndi Awusa na ndi Yoruba, kpugara Nigeria, ka ha na Nigeria gbaa ndi Igbo ohu; gbii ikpere na ala na a rio ndi Nigeria, ka ha nabata ndi Igbo na ime Nigeria, ka Nigeria were zie ndi Igbo na a gba futubolu ka ha si e me oge na ile. Jiri unu nke a mara na anyi e nweghi ihe anyi na ndi di otua nwekoro onu. Ha nwere ike i kpo nzuko na i me nzuko ha, bido otu ole o soro ha; ma ebe obi ha no na i kpuga ndi Igbo na ime one-Nigeria, ka Nigeria na a kpagbu ndi Igbo, na a kpaari ndi Igbo ka ndi ohu, anyi a gaghi a tufuru ha onu. Anyi ga a gbasi ha nkiti, na kwa a cho Biafra anyi—na a chosi ya ike—ebe nzoputa ndi Igbo na ndi Biafra ndi ozo ga e si a bia. O gwula otu nde kwere na Biafra, na a ru oru Biafra, ka anyi ga e so tupu anyi e nweta Biafra.
Oka na a gba anyi gharii otu onye nwere ako na uche ga e si a cho i bi na ime Nigeria ma o wu i wu onye Nigeria, na a cho si ya ike ka ndi efulefu ya si a cho ya, ebe Nigeria jokasiri njo, na e wetara onwe ya nle-da-anya na anya ndi uwa na nile; na e me nzuzu na iberibe; ebe otu ukwu Nigeria no na ala ile a no; ebe Nigeria a choghidi i ji anya hu onye Igbo ma o wu onye Biafra. Onwu mgberede dakwasiri Obasanjo maka isi-nwanyi ya nwuru, na ndi nwuru na ugbo-elu gbaraoku daa na ala, kwesiri i zi Obasanjo na ndi Nigeria ako, ka ha e chefughila na onwu ka ha; ka Obasanjo ta a obere ahuhu i ji mara oke ahuhu o na a butere nye ndi mmadu na a ta ahuhu na a nwu na ime Nigeria taa. Ma ihe ka ndi Nigeria mkpa wu otu ha ga e bee karia ibe ha akwa na ihu Obasanjo i ji zi na ha nwere onuma. Nigeria e nweghi mmuta ako; o nweghi otu nzota ma o wu nzoputa ga e si e ru Nigeria aka. So-o-so Biafra wu ebe nchekwube na olile-anya na ndu ndi Igbo - ndi Biafra di. Otua ka Chineke anyi mere ya.
Biafra, ndu gi! Biafra, ndu gi!! Biafra, ndu gi!!!—na ndu anyi kwa. Maka Chineke nonyere la gi—nonyere kwa ra anyi!
Voice of Biafra International (VOBI) broadcast continues
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