This is the News Analysis segment of the Voice of Biafra International (VOBI) broadcasts


For September 28 2007


You have heard the news; now, the analysis…


Fellow Biafrans:


Our task to actualize Biafra takes on a greater degree of urgency when we witness the ongoing corruption of our people by Nigeria. The latest example is the shocking act of some Biafra youth in Nigeria-created so-called Abia State who were harassing and attacking Biafran women in broad daylight because our women were dressed in trousers. It is extremely unimaginable that a Biafran—youth, child, adult or elderly—would even think of this, let alone actually carry out the act. “Fish rots from the head,” it is said; the head of this rot is the so-called Abia State legislature which passed a law banning women from wearing trousers in public. Otherwise, what or who informed these mad youth? What informed a Nigerian parastatal called “Abia State,” imposed on our people by Nigeria, to make such a sexist, primitive, crude, uncouth and reprehensible law? What empowered the errant youth to physically force Biafran women to undress and change clothes in public because our women chose to dress up in trousers?


When efulefu Orji Uzor Kalu spent money, time and resources belonging to our people building mosques in Biafraland in the name of “building bridges,” we predicted the type of behavior which was exhibited by these youth. Nigerian Muslim harass their women physically and punish the women for dress code violations as a matter of their own religious culture and customs. Now, Orji Uzor Kalu’s Muslim influence is infecting Biafran youth in Abia State. This is corruption at a different and deeper level. For the avoidance of doubt, there is no acceptable or justifiable reason, not to mention enlightened rationale, human or divine, for a woman or anybody for that matter, to be forced to adhere to some State-stipulated or proscribed dress code, whether based on ignorance (which is rather obvious here), or on religion. Biafra culture does not prescribe a dress code nor does it enforce any. Biafra culture cannot even conceive of one person molesting, harassing or attacking another because of how he or she is dressed. But, being in Nigeria, this is how far we have been dragged and sunk into Nigeria’s morass.


It is in this same light—or, in this case, “darkness”—of corruption by Nigeria that we bring up another institutionalized corruptive and exploitative practice of Nigeria. Here again, Biafra, and particularly, Biafran young women, bear the brunt of this pernicious practice. It is called (Nigeria) National Youth Service Corp. It is headed by a Northerner. Do you realize that a huge majority of so-called “Youth-Corpers” are Biafran youth? Do you realize that they are all sent to mostly Northern Nigeria, into staunch Muslim territory, there to be left at the mercy of Hausa-Fulani whose interest is not Nigeria (only to the extent of exploiting Nigeria’s resources),  but their own Nation of Islam? What kind of protection does Nigeria National Youth Service Corp provide for our vulnerable young women thrown into the steely hands of inscrutable Northerners in remote villages and towns of Northern Nigeria? Do you know what happens to our young women “serving Nigeria” in the North—during and after their service? And the young Biafran men? Talk of corruption: how many ways can one be corrupted? By the way, how many Northern youth—men or women—are to be found “serving Nigeria” in Biafraland in reciprocity in this program? You only see them as armed Nigeria Military, Police and Security officers and their rank-and-file; and as Administrative Officers, acting as Nigeria’s Occupation Forces in Biafraland, extending and enforcing the curse—the curse of Nigeria’s corruption—on our people, in our land, Biafraland.


Fellow Biafrans: you empowered your collective self to form a Biafra Provisional Government. Let us now work as, and through, this creation of our people, this government representing them, to first point out what is evil and corrupt in our land and among our people; then to act to redirect our people to the path of Good and goodness, away from Nigeria’s rot and evil. Let us look up to our God—our collective Chi—for certain strength and for certain direction; and for definite redirection, a serious need at this point and at all times in general.


It should be clear to Yar’Adua by now that trying to reform Nigeria is an exercise in futility. It should also be clear to him by now that the Nigerian politicians, their godfathers and dependents, have no stomach for real service, but are there to steal and fill their own pockets and inflated, fragile egos; to feather their own nests—at the expense of the masses. Soon, these greedy ones will shove him aside—that is, if Yar’Adua himself does not join them—should they think different of his current role as a convenient naïve placeholder and enabler. And, as he has already discovered, those who call themselves the masses of Nigeria are totally comatose. If Yar’Adua is really serious, he can resign or he can commit suicide out of frustration in the face of a problem whose surface he cannot scratch. We really don’t care what he does with Nigeria in that scheme. Or, he can see the reason why we want Biafra; he can see why Ralph Uwazurike is one of the only few visionaries and also principled-dynamic persons left in the region. He can understand the courage of the likes of Uchenna Madu, the Information Director of MASSOB, and other MASSOB officials who are committed to Biafra actualization. He can feel the justification and determination of MASSOB members to actualize Biafra. Then, he can ask himself, “why are these people still in Nigeria’s jails?” When Yar’Adua stops playing hypocrite, he may join in rescuing even his own people from the rot-tainted clutches of Nigeria, which is exactly what Uwazurike and MASSOB are doing for Biafra, because, even Yar’Adua’s people will get nothing of lasting benefit from Nigeria, though they have clung on just to suck Nigeria dry. In the end, Nigeria destroys all—not just Biafra alone. That’s why Biafra stands, and Uwazurike, MASSOB and Biafran people must be understood now.


Biafra alive! Because it is God Who 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 (, now with the summary of the News Analysis in Igbo language.


Ndi Biafra, e kele e o-o!  Anyi e kele e unu.


Nkea 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.


Iwe ka ji anyi na otu orire Nigeria rere jiri gbasa anyi ka mmanu ojoo, ma na mgbasa njo na orure Nigeria gbasara anyi a tughi anyi anya. Ufodu umu okorobia Biafra na Abia gara na e jide umu nwayi Biafra na e ti fu ha uwe maka ha ku Trousers. Udi agwa di otua wu nke ndi Alokuba, ebe ochichiri wu naani ihe ha ma. Onye gwara okorobia Biafra ha mee ihe iberibe di otua—onye ziri ha? Tufiakwa! O wu kwa nu maka mmetosi Nigeria metosiri Biafra ka umu anyi jiri me udi iwhoriwho di otua. O wu kwa nu oke nzuzu na ndi si na ha na a chi ndi “Abia State” maara iwu maka udi efe nwata nwayi nwere ike i yi: iberibe di otua ka Nigeria na e wetara ndi kwere na Nigeria na e me ihe ka Nigeria. O wu udi ihe ojoo di otua ka efulefu Orji Uzor Kalu, onye kporo onwe ya nwanne ndi Awusa na Fulani, na ndi otu ya, wetara na ala Biafra.


Ebe ozo Nigeria si e metosi umu okorobia na umu agboobia Biafra wu na ihe gbasara Nigeria National Youth Service Corp. I lee ba ya anya gi a hu na nde a na e ziga na mba ndi ozo wu kwa nu umu Biafra; a na e ziga ha na ala Awusa. Onye ma ihe a na e me umu agboobia Biafra mgbe a hafuru ha na aka ndi Awusa, ebe anyi e nweghi onu-okwu maka ya, anyi a maghi ihe na a ga ebe ahu? Unu hubela agboobia Awusa biara i me “Youth Corp” na ime ala Biafra?


Ihe di otua ka anyi ga e ji government Biafra chota uzo i kwusi ya. Ebe anyi “wu government” anyi, o wu oru diri anyi na aka i hu na ihe di otua a gaghi e me ozo, kama, anyi na a kpa agwa ka ndi huru ighie—Ighie nke Chineke—ka ndi nwere amamihe, ako-na-uche na ogugu-isi.


A si Yar’Adua kwuo ra onwe ya eziokwu, ya ahu na i mezi Nigeria e nweghi isi, maka ndi ya na ha so a chi Nigeria na ndi otu ha, anya ha no na naani ego na na onwe ha. Ya jiri nkea mara ihe mere Ralph Uwazurike, onye isi MASSOB, Uchenna Madu, na ndi ndu na ndi otu MASSOB ndi ozo jiri were na a cho Biafra, na a cho si ya ike. Otu ajuju ka Yar’Adua kwesiri i ju onwe ya: “Maka gini ka a ka ji Uwazurike na ndi MASSOB na mkporo nde Nigeria?” Yar’Adua mara ihe, o ga a cho kwa i weputa ndi obodo ya, ndi Awusa-Fulani, si Nigeria puta, otu Uwazurike ji e si na Nigeria e weputa ndi Biafra. Njo Nigeria ga e gbu ndi owula ka no na ime Nigeria, o wughi so-o-so ndi Biafra. Yar’Adua ghota kwa ihe ndi Biafra na e me: o ga a bara ya na ndi obodo ya uru.


Biafra: biri kwa!


Biafra, ndu gi! Biafra, ndu gi!! Biafra, ndu gi!!!—na ndu anyi kwa. Maka Chineke nonyere la gi—nonyere kwa ra anyi!


Ndewo unu!



Voice of Biafra International (VOBI) broadcast continues

Voice of Biafra International (VOBI)
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