It has been ennobling reading a deluge of congratulatory messages from Cee Cee Soludo’s fellow contestants in the Anambra November 6, 2021 governorship election. Top members of the opposition and the local folks are not left out too. We believe more will toe this dignifying line with time as time is the healer of all wounds. For sure, there will always be another day. Soludo himself has been through that discomforting path before in 2010 wherein he put a call through to Mr. Peter Obi and congratulated him. Thereafter, he reassured his supporters that there would be another day, picked up the pieces, bore no grudge and continued offering his party, state and country his time, talent and treasures.
Furthermore, he didn’t relent in giving back to society in education, health and human empowerment. He waited for God’s appointed time and when it came, he gave it everything he had and here we are. How?
Over two years ago, Ndi Anambra in large numbers began the clamour for Soludo to contest this election which he has just won. They figured he was the right person to succeed the willingly working Willie Obiano in the post-oil and covid 19 era. They said they wanted someone who had done big things before. His track records matched perfectly to this requirement. The clamour gave birth to more than 35 support groups that remain self funding. Their cells sprouted across the globe and the clamour became more stringent.
Now, even before INEC published the timetable for the just concluded election and the parties had rolled out their timetables and guidelines for primaries, Soludo’s name was in all the wards in the state. When he accepted to run, he embarked on a statewide tour to consult members of his party, the All Progressives Grand Alliance (APGA). He worked hard and won overwhelmingly in the primaries. APGA Candidate, Soludo campaigned in all the twenty one local government areas and met with special stakeholders and interest groups within and outside the state. On election day, the hard work manifested where many forsook financial inducements to vote for APGA and him. He led in majority of the polling units and in the end, pulled off one of the most brilliant, free, transparent and fair electoral victories ever recorded in the political history of Nigeria. Any body who witnessed the polls will attest that the INEC process allowed for little or no manipulation.
That is why there have been spontaneous and tumultuous celebrations across the world since his victory. Even the opposition and the defectors are not left out.
Professor Charles Chukwuma Soludo, the Governor-elect of Anambra State has been issued his certificate of return following his victory during the November 6th governorship election.
Soludo was presented the certificate alongside his Deputy, at the office of the Independent National Electoral Commission, INEC in Awka on Friday.
Soludo of the All Progressives Grand Alliance, APGA defeated Valentine Ozigbo of the Peoples Democratic Party, PDP, and Senator Andy Uba of the All Progressives Congress to emerge winner of the election.
On his election as governor, Soludo had said the victory is that of Anambra people and also a divine journey whose time has come. “For 12 years, I have consistently endured and focussed on the mission. I have served the world, Nigeria, and it is now time to serve my own state. I am grateful to God, stakeholders and especially ordinary people of Anambra State. I feel humbled by this mandate which is overwhelming as it were despite the issues.”
The Governor of Anambra State, Willie Obiano has rewarded Mrs Eunice Ngozi Onuegbusi with a sum of 1 million naira.
It would be recalled that the woman who hails from Ukwulu (Amagu village)Ward 1, polling unit 04 (Dunukofia LG) was seen in a viral video on Saturday, November 6, 2021 rejecting a 5,000 naira inducement from suspected APC agents in her polling unit and opted to vote according to her conscience.
The governor visibly moved by her positive defiance has rewarded her.
“Madam Eunice knew that though money could buy her temporary relief, but Anambra would be a better place if she voted according to her conscience. It belongs to our loyal party men and women who resisted temptations of financial inducement from rival parties to fight under the banner of APGA because they knew that victory for APGA is victory for the ordinary citizens of our dear state. And finally, it belongs to Ndi Anambra at home and in the Diaspora who stood behind APGA, not because we have met all the expectations of our people but because even in the foundation my Team and I have laid so far, they see enough sunlight to believe in us.
Let me usher this discourse by first clearing the air that the Igbo presently in Kogi are not migrants. The places they are settled had been their ancestral lands and never Ịgala land as erroneously portrayed over the years. The Ịgala are the ones who migrated from Wukari in Taraba State and settled at a place called Amagede before they moved to the Idah area. There are still the Ịgala tribe in Taraba State today.
When they migrated, they met population of Yoruba, Benins and Igbo who already lived in the various places. These Wukari people emerged with them and through their influence produced the language known as Ịgala language.
To cement this historical narrative, let us hear from the Attah of Ịgala himself, His Royal Majesty, Dr. Michael Idakwo Ameh Oboni on his interview with the Punch published on 26 August 2017. Regarding the history of the Ịgala people he said and I quote him verbatim:
“Talking about the origin of the Ịgala people, a sizable group migrated from Wukari in Taraba State from where they came to Benue along the River Benue and continued very close to the confluence at a place called Amagede by River Benue and slightly down from Amagede downwards to Idah and they settled there. And there, they met a sizeable population of the Yorubas and the Benins and to some extent, some Igbo. So the migrant population from Wukari merged with them and produced a language called Ịgala as a people”.
Before the migration of these Wukari people, they were some Igbo indigenous people in Ịda. That’s why we have Ụmụịda in Enugwu Ezike, Igbo Eze North Local Government Area, Enugwu State. I traced the history to Ụmụịda and realised that there is a community called Ụmụshiene. They left Idah and settled in this place in Enugwu Ezike. Some fraction of the community left, leaving their land there.
They didn’t just leave the land, some of them still remained there. When I interviewed a man called Ayọgụ who is 80 and Itodo who is 85, they said that annually, their brothers from Idah which is now in Kogi State bring to them resources from the land they left many years ago and settled in Enugwu-Ezike. Their brothers there take care of the land. Their wives prepare palm oil and other things. During Iri Ji Festival, they bring jars of palm oil to them as produce of the Ụmụshiene land in Ịda. There is Ụmụshiene in Ịda Kogi State and Ụmụshiene in Ụmụịda, Enugwu-Ezike in Enugwu State. They are the same blood. The Ụmụshiene in Enugwu-Ezike are the senior brothers. Any male child from there will first take kola nut before anyone from the Ida side of Kogi.
The question is: who migrated from where to where? What was their original language and culture?
Ụmụshiene in Ụmụịda Enugwu-Ezike migrated from Ịda now in Kogi State. Ịda was their ancestral land. Some left while some remained. Those who remained still bring goodies for their brothers in Enugwu Ezike.Their language spoken from time immemorial had been Igbo and not Ịgala. There are few other communities in Ịda which languages of communication is Igbo. Their pure culture is Igbo. You can also locate some in Ankpa Area but they are in the minority due to the high population of the Ịgala.
Back to the Ịgala influence. When those people who migrated from Wukari touched the place known as Ịgala land today, they made Ịdah their center. That is why till now, Attah Ịgala lives in Ịdah. The Ịgala people scattered all over the state and beyond. Remember, during this period, there was nothing like state, local government etc. We know people by their community name which is basically clan. People can migrate and settle wherever they find themselves.
Ịgala people extended their influence to the northern Igbo, especially the Nsụka area. They intermarried with the Igbo. Just to prove to you that Ịgala language is the combination of different tongues base on different people found in that settlement according to their Attah, there are many things in common linguistically, between the Ịgala language and the Igbo language. Our market days are almost the same. Some lexicons are the same.
Researchers and historians like Professor Afigbo and co had researched on the influence of the Ịgala people on the northern Igbo. There is acculturation amongst them. Intermarriage. Language. Names. Even the Igbo descendants found in those places could understand Ịgala and also Igbo. Some Ịgala people can also understand Igbo.
An Ịgala man in his 70s by name Ọjọbọ told me:
“Some of our mothers are Igbo from Nsụka. I speak both Igbo and Ịgala”.
There are names the Igbo and Ịgala share in common. Such names as: Ọnọja, Itodo, Atama, Ozioko, etc.
But from my finding and from the introductory remarks of the Attah of Ịgala cited in this article, you can believe me that some people the Wukari migrants met at Ịda area were Igbo before they emerged. This means, some we refer to as Ịgala in those axis are actually Igbo. You heard it from the mouth of Attah. Ha bịara abịa wee zute ndị nọ there. This is why it’s so easy to intermarry with the northern Igbo.
Some left those axis and migrated to other parts. While others joined them. This is like the case of Ovoko who migrated before the war to Ikponkwụ in Okpuje area because their land was fertile. After the war, Ovoko migrated back.
The question is, where is Ikponkwụ today? This question will lead us to the following subtopic:
State Creation as Divide-and-Rule System of Dispersing Brothers.
State creation is a major tool causing identity crisis. When a people are being carved away from their brothers to join others who subject them as the minorities. But then, every sincere human devoid of political selfishness and spirit of self denial knows exactly his or her root no matter how long the truth behind the history has been distorted.
In Kogi State, apart from the Igbo communities mixed with the Ịgala, there are aboriginals and indigenous Igbo communities without mixture. They are fully Igbo. Take for instance, Avurugo.
1. Avurugo:
This community is fully an Igbo community. This place had been their ancestral land before some individuals from other parts of Nsụka joined them. How do one locate Avurugo? If you are going through Nsụka, you will pass through Ịbagwa Anị and connect to Okpuje. You can also access there through Okutu. While interviewing a 75 years old man here, he said:
“All of us here are Igbo but we are now in Kogi State”.
They have a market square called Eke Avurugo. This market makes some people misconstrue the name of the community as Eke Avurugo. No. Eke Avurugo is the market located in a community called Avurugo. The market is open only in Eke market days. The language of transaction is purely Igbo. There is no mixture of Ịgala and Igbo in the market. There is no speaking of English in the market. I understand whatever they speak. Their dialect is Nsụka dialect and some parts also have relationship with a few villages in Ụzọ Ụwanị and Okpuje area.
Sitting amongst three elderly people I heard them interact:
“Ụnụ abọọ?
Ị bọọ?
Ị dị agaa?
Deeje
Ala nụ”
In Nsụka dialect of Igbo which I am highly conversant with, “ụnụ abọọ?” is a morning greeting just as saying “ụnụ abọọla chi?” if loosely translated into the English language it means— have you waken up? “Ụnụ” is the plural form of “you”.
When one says: “Ị bọọ?”, it’s a singular form, meaning: “have you waken up?”
“Ị dị agaa” means how are you? Other Igbo dialects could have it as: “i mere aṅaa, ị dị aṅaa, ọlịa, kedụ, olee otú, kee ka i mere” etc.
Deeje is the Nsụka’s greeting inform of daalụ, Ndeewo. Salutation. While in Nsụka dialect, “ala nụ” means welcome just as “nnọọ” in standard Igbo.
People of Avurugo speak this way. Undiluted Igbo dialect. Their location as well have no much outside influence. They are neighboring town with Okpuje and Okutu.
There is another market called Ahọ Ekwurugbo. Remember that in Nsụka dialect, Ahọ is Afọ. This market is open only on the Afọ days of the Igbo week. I saw some people going to the market and I decided to follow them. The market is far from Eke Avurugo. When I got to the market, my jaw dropped. Language of communication is purely Igbo without any other linguistic interjection. I went to price yam, cocoyam, pepper in Igbo.
“Ego ole ka ị ga-akwụ?” (How much will you pay) They’d ask.
Interesting.
These are farmers. They produce everything they eat. They look healthy because they eat natural food. In this afọ Ekwurugbo, you will see that food items they sell are coming straight from the farm. Their fresh pepper and tomatoes are not coming from the north. They grow them in abundance themselves and sell to each other. Such perishable goods look very neat and healthy. Sparkling red colour. Everything is original. They do not import food instead they produce food and consume within.
Their ọkpa tastes like that of original Nsụka ọkpa. They cook ọkpa-cup and nylon ọkpa. I must confirm whether it’s the same. I bought some and devoured. I confirmed my curiosity. Remember, everyone in the market communicate in Igbo. I use general Igbo, they still understand me. Yes, every Igbo who can converse in any dialect of Igbo understands the general Igbo known as Igbo izugbe.
The people of Avurugo are happy people. They are peaceful and welcoming. Another interesting Igbo trait characterised in the prism of ile ọbịa. The Igbo welcome strangers and treat them well. Passing through this compound, an old man approaching 80 years smiled and waved at me. I had to stop. I greeted him. He offered me a seat. Conversation had began. He told me a lot. He said they are all Igbo carved to Kogi and put under Ịgala’s leadership. They have their kin in Igbo-Nsụka.
Another interesting finding about the Avurugo is the names of their villages. All are Igbo. The following are the villages in Avurugo:
Please kindly read through these villages again. Check their names. Igbo or not? Before you conclude, let me also tell you that I visited all and confirmed my curiosity and shock that they are all Igbo people pushed into Kogi State. Their worldview, daily communication is purely Igbo. Just as every other Igbo villages, they do their thing. They have large expanse of land as well. Their vegetation is greenish. Their forests are neat. Fresh air and beautiful shed left and right.
2. Ikponkwụ
Ikponkwụ was once a community within Okpuje area in Nsụka but now a community in Kogi State. Because of their beautiful land for agricultural activities, Ovoko moved there and would finally return after the war. Ovoko is located in Igbo-Eze South L.G.A of Enugwu State. Some who could not return stayed back, some even extend to Avurugo and settled amongst them.
3. Akpanya
This community is fully an Igbo community. If you want to access Akpanya you can easily do so through Enugwu-Ezike. Assuming you are coming from Obolo-Afọ, you will pass Ụda, Amụfie before getting to Ogrute. From Ogrute, take the roundabout as if you are going to Ịbagwa-Aka, then take the first right turn leading to Ụmụịda. These places are located under Igbo-Eze North Local Government Area of Enugwu State. Immediately you pass through these places, you will get to Ụnadụ in Igbo-Eze South L.G.A which has the same topography with Akpanya which is now under Kogi State.
The first village by the boundary is called Agbedo Akpanya. I remembered the name of my professor in Nsụka, Professor C.U Agbedo immediately I got to this village and found out its name. He is from Enugwu-Ezike. The proximity between Enugwu-Ezike and Agbedo Akpanya as well as sharing the same dialectal similarities got me thinking. But then, that’s not the bone of contention here.
I targeted the market day. It’s called Orie Akpanya. The market is always full in Orie market day of Igbo week. People from different parts of Nsụka do visit the market. The language of communication in the market is Igbo. Not just the market, the entire village. They converse in Igbo. They think in Igbo.
When I interviewed some group of young men, about 6 of them, they told me plainly that all their parents are Igbo. Some for political reasons told me they are Kogi. As we continued discussion and it was getting interesting, one of them said:
“Forget that we are in the north central, our mothers are from Nsụka. All of them. Some married to Ịgala men that is why some speak both Igbo and Ịgala”.
One going by the name Amos Ọnụ said: “my ancestor was from Ngwuru Nsụka. He lived here”.
From the valuables and the elders I interviewed, I found out that while some Igbo were aboriginals, some Igbo also visited from other parts, migrate and joined them. As discussed from the outset, there was nothing like state or local government in the past but clans. The people of Akpanya are Igbo. If going deeper, entering into the heart of Kogi, you will see pure Ịgala communities and some having mixtures of Ịgala and Igbo.
The reason for such mixture is as a result of proximity and intermarriage. Most people in those places are bilinguals. They speak both Ịgala and Igbo accurately and respectively.
These are Igbo speaking villages that can be found under Akpanya. Akpanya share boundary with Ụnadụ, Agụ Ịbagwa, Ichi under old Nsụka region. They have the same traits.
A man in his 40s whom I interviewed said:
“My grandfather’s mother was from Ịbagwa Aka; my direct father is from Ngwuru Nsụka. All the women in this place are married from Igbo land. All our fathers are born from Igbo women from Igbo land. But as you can see, we are in Kogi. North Central”.
Oji Akpanya was the first place the missionaries visited in the olden days while Ogboligbo is in the center. Agbedo is the getaway of the community.
If you leave Akpanya and go further, you will get to another community called: Amaka.
4. Amaka
Just as the name implies, you already know the language it belongs to. Amaka is an indigenous Igbo people whose language and culture is Igbo. But as a result of state creation, they have been carved into Kogi State. Church services are conducted in Igbo language just as every other communities I have previously mentioned. Their land had been their ancestral land and never Ịgala land as erroneously portrayed. They are just victims of state creation due to their location. They are pushed into Kogi State.
4. Ọnịcha Igo
This is another Igbo speaking community which can be found in Ofu L.G.A of Kogi State. There are different villages here. They mix with Ịgala too and intermarry. Some individuals here are bilingual speakers—Igbo and Ịgala.
5. Ịbaji
There are concentrated Igbo communities in Ịbaji. They don’t deny their Igboness especially those who never allowed state creation to demarcate them from their bloodline. The headquarters of Ịbaji is located at Odeke. Odeke has an ancestral connection with Agụleri now in Anambra State. They live close and share common boundary.
How do we confirm this?
During festivals, just as some would shout: “Igbo kwenụ!”, the Odeke people will say:
“Odeke-Agụlụ Kwenụ! Odeke-Agụlụ Kwenụ!”
But these people are now in Kogi State because state creation say: “Okeke you are Anambra, Okafọ you are now in Kogi”. But they still say till date: “Odeke-Agụlụ Kwenụ!”
Other Igbo settlements in Ịbaji include:
* Uchuchu Anaọcha
* Uchuchu Anapịtị
* Echọwa which they now corrupted as Echeño
* Ọbale,
* Omabo, etc.
These places are said to be originally farmlands of the Odeke people.
The Ịbaji live and connected to the Ogurugu and Ụzọ Ụwanị in Enugwu State and even share common boundaries with them.
There are three major clans of the Echọwa now called Echeño. These clans are:
* Ịkana
* Olugo and
*Nyagba.
The village called Ụmụọnụra in Echeño Ịbaji originated from Ezeawụrụ. Some clan migrated from Ifite Ọka (Awka) and settled there in Echọwa which was one of the farm settlements of the Odeke people who have root and bloodline with the Agụleri. Their oral tradition and citation during festivals say it all.
These Igbo communities in Ịbaji also connect to the Anam people of Anambra, then extend to Ịga, Ugbela, Ahịa of Ụzọ Ụwanị Enugwu State and Ojo Ogurugu in Enugwu State as well.
These communities lived together because there was nothing like state or territory. They interacted. They are bloodlines until statism happened and they are carved to the north central.
Till date, their culture is Igbo. They still have four Igbo market days, but then, the mixture with the Ịgala changed afọ to ede especially in the Echeño side but others as Eke, Orie, Nkwọ are in tact.
Their masquerades are Igbo masquerades: They have Ijele. They have Akpaakụ. Ofe nsala is their native soup and they still maintain the name—ofe nsala. They speak Igbo.
But then, there is Ịbaji dialect. It is a creolized language as a result of mixture of Igbo and the Ịgala. Not everyone in Ịbaji is Igbo. Some are Ịgala. They mixed with Igbo and created Ịbaji language. That’s why Echọwa changed to Echeño.
Some other unaffected Igbo villages in Ịbaji which are strictly Igbo and now regard as Kogi people include:
Echeño people of Ịbaji bear Igbo name as Ujumma, Egwuatụ, Ifemere etc. Many I interviewed did not deny their origin.
6. Akolo
The full name of the community is Akolo Ukwueze— indigenous Igbo people community in Kogi State. You can easily access here through Okutu, Nsụka Local Government Area of Enugwu State. They are predominantly Igbo. No migration. Their location had been their ancestral land before they were said to be Kogi. These people are farmers.
Note: I have mentioned Amaka before. The full name of the community is Amaka Okpodu. They are pure Igbo.
In conclusion, we have seen the effect of state creation as well as the migration of the Wukari people from Taraba state who came down to the lower Benue through Amagede and mixed with others then became what we know today as the Ịgala. They met some Igbo in the land especially those in Ịdah area. The blend and intermarriage has affected both languages to have similarities. State creation has moved some Igbo land to join Kogi. We have pointed out those people who still maintain their language and culture.
But the question is, why is it that the indigenous Igbo carved to Kogi are not even recognised as an ethnic group just as others? There is a ploy to hide this identity and push some narratives. Tales of lies have been told for some to believe that those Igbo living in Kogi are the Ịgala who learnt Igbo language because of their interactions, intermarriage and proximity with the Igbo people. BIG LIE. They know their identity. They have kinsmen in different part of Nsụka. They breathe Igbo. They live Igbo. They eat Igbo. They dream Igbo. They had been in their ancestral land before they were told to be Kogi immediately Kogi State was created.
Even Kogi government knows that these Igbo communities are purely Igbo; could it be the reason for absence of government intervention and development? The Igbo spirit in them help them to create their own world without being totally dependent on government. Nigerian factor has made them to neither feel the presence of Enugwu and Anambra government nor Kogi State government. These territories are like displaced people. But they have decided to make life out of everything. They created their own world and happily living in it. Only Ịbaji area where oil was discovered that government of Kogi State began to drag the territory with Anambra; Enugwu also joined hand. This shows that treasure is priority for recognition of people’s identity. That settlement is Igbo speaking part and Igbo land.
Finally, these are indigenous Igbo people who have been in their ancestral land before Kogi was created and they were pushed into it under the Ịgala leadership. They are not Ịgala people who speak Igbo because they are on the boundary side but Igbo people who through Nigerian definition of things carved out of their land to join others for the purpose of divide-and-rule system hidden under state creation..
One of the survivors of the collapsed 21-storey building in Ikoyi, Lagos has disclosed that they were working on a cracked pillar of the high rise building when it collapsed.
The 21-storey building located in Gerrard Road, Ikoyi area of Lagos State killed over 40 persons when it caved in on November 1st.
The survivor who is a labourer at the site said the pillar they were working on was on the first floor.
He, however added that he managed to get out of the building with minor injuries.
He said a gateman helped him onto a motorcycle that took him to the hospital before the arrival of emergency responders.
This was revealed by the survivor to Premium Times from a hospital where he is still recuperating.
He noted that the late Managing Director of Fourscore Heights Limited and owner of the building, Femi Osibona knew about the faulty pillar and their attempt to remove it and put a new one.
According to him, he has been warned not to discuss the incident with anyone.
He, however, narrated, “I was working with my colleague. I have been told not to tell anybody. That day, we were working on the first floor, Engineer Kola and Engineer Ola told us there was one pillar on the first floor, the pillar was cracked. The engineers told us to break the pillar so that they could fix another pillar there because the pillar was really big; they had confidence that nothing would happen to the pillar if they set another one.
“Suddenly we heard a noise, the thing (pillar) started to shake, I and Monday (another labourer) ran when we saw that the pillar was starting to shake. When I was running, I fell down; I was struggling to come out.
“When I ran outside, the gateman saw me, he now called a bike man (commercial motorcyclist). I ran out before the rescue operatives came in. The owner of the house (Femi Osibona) knows (knew) about the pillar, that it was cracked. He told the two engineers to ask us to break it. He was aware, he saw us, he even gave us money for food (breakfast). He saw us there when we were working on it.”
The survivor explained that two members of the National Youth Service Corps (NYSC), whom he identified as Sam and Shola were also trapped under the rubble.
He added that Mr Osibona was in a meeting when the building collapsed.
Victor Oye, national chairman of the All Progressives Grand Alliance (APGA) has said the Vice Presidential Candidate of the People’s Democratic Party in 2019 election, Peter Obi “cannot achieve anything” unless he returns to the party on whose platform he was elected as Governor of Anambra state in 2006 and spent two terms in office,
In an interview on Arise TV, Oye accused Obi of reneging on his “vow” on never leaving APGA “until death do them apart”. He claimed that Obi has “never achieved anything ever since”.
Oye said in the interview;
“If Obi wants to achieve anything politically, he should come back to APGA.
“Go to Anambra state, workers are paid every 25th to 27th of the month. No government since Peter Obi till now have failed in that responsibility. Remember that Peter Obi was in APGA, and he performed superlatively when he was in APGA, but the moment he left, the APGA spirit left him, and he never achieved anything ever since.
”If he wants to achieve anything politically, he should come back to APGA. Then we’ll now reignite the APGA spirit in him. That’s how it’s done. Let him continue going from pillar to pole. He cannot achieve anything because APGA gave him a platform, and he took a vow that he’ll never leave APGA until death do them apart.”
The All Progressives Congress, APC has congratulated the winner of the just concluded Anambra governorship election, Professor Charles Chukwuma Soludo.
This is coming hours after the Isuofia born Economist was declared the winner of the November 6th poll by the independenr National Electoral Commission, INEC.
The congratulatory message was given by the Anambra State Publicity Secretary of the APC, Okelue Madukaife when he appeared on AriseTV’s Afternoon programme, ‘Arise Interview’..
Madukaife said the party Congratulates the candidate of the All Progressives Grand Alliance, APGA and assured that they will be holding Soludo accountable in the most civil manner to ensure that he lives up to the promises made to Ndi Anambra.
He went further to thank the security agencies for their efforts in ensuring a smooth conduct of the exercise.
Madukaife went further to condemn the non conduct of local government elections in the state since 2009 (except in 2013 and 2014) and said that their advocacy for the conduct of local government elections in the state will continue.
I have just called Professor Chukwuma Soludo and congratulated him on being declared the winner of the Anambra State governorship elections, 2021. I wished him well and prayed for his success.
Let me also use this opportunity to congratulate all the men and women who contested our dear state’s governorship this year. You all have shown a determination to see that Anambra is better. It was an honour to run this race with you.
Two years ago, I decided to go into active partisan politics with a number of objectives in mind.
First, to use Anambra to set an example of excellence in governance. The second was to unify Anambra and Ala Igbo around a shared vision of greatness. The third was to inspire more professionals to go into politics. I believe that attainment of these would go a long way in changing the story of black men and women in this world for the better.
Pulled by the vision of a better and brighter Anambra, we set out on the quest for governorship, resolute on taking revolutionary steps to address the decay and decline in security, infrastructure, education, healthcare, the environment, and all other social systems meant to serve the people.
As laid out in our Ka Anambra Chawapu Manifesto, we planned to transform Anambra into the most competitive sub-national economy in Nigeria by opening up public, social, and commercial spaces leveraging on the strength of our youth and women. Ultimately, to make Anambra the pride of Nigeria.
Given where we started and where we are today, we consider ourselves winners. Our Ka Anambra Chawapu message has permeated the consciousness of Ndi Anambra, and the nation at large. It is the strongest message that has come out of Anambra 2021, and it continues to beat in the hearts of Ndi Igbo.
On unifying Ala Igbo, I believe that every Igbo person now understands that they have a voice in me because I will forever speak in the interest of the Igbo Nation and the rest of the marginalised and forgotten in Nigeria.
During this journey, especially in the last months, I have met many professionals who have been inspired into politics by our message and asked me how I got to this level in my first attempt. I urge them to keep the faith. Don’t ever let the candle that has been lit in you dim. Our country needs your active participation in her affairs.
We documented our grand vision for a brighter and better Anambra and presented it to our people with the energy to implement it. Though we may not have the opportunity in the immediate to get it started, we will be holding the government in power accountable to ensure that the welfare of the people is foremost in their actions at all times.
I acknowledge that we could not have done this alone. I am a child of Grace. I thank the Almighty God who chose me for this mission for His abundant mercies and love.
I thank all the courageous men and women who first believed in me, many of them without knowing me well. You are the heroes of our Ka Anambra Chawapu Movement. I also thank everyone who believed, even without meeting me, who heard our message and came out in full support.
I am grateful to every single person who joined our movement and contributed in one way or the other. The thousands who showed us so much love, from youths and women in the grassroot, to those in the diaspora, to the Non Indigenes, various church groups across all denominations, market women, civil servants, artisans, and many more. Thank you for your prayers, your material, financial, and intellectual contributions. May the Lord reward you abundantly.
I thank the leaders and pillars of our great party, the Peoples Democratic Party (PDP), at the national (especially the PDP Governors), state and ward levels who stood by us and worked tirelessly to win the mandate of Ndi Anambra. I appreciate your amazing support and friendship.
Most importantly, I thank the entire Ndi Anambra – home and abroad. The openness, love, and enthusiasm with which you received us, especially as we campaigned across the state, is one that my wife, my running mate and I will cherish forever.
This election was fraught with a lot of short-comings on the part of various government institutions. The security agencies failed to provide a peaceful environment for campaigns to hold. On election day, they were absent from many polling centres leading to elections not holding or held in situations that allowed for chaos and fraud.
The national electoral commission presented untrained and poorly trained staff who could not operate the voting machines in many places. They failed woefully in providing logistical support for their staff and so elections started very late in many places and did not hold in many others.
The use of government funds and resources to corrupt, coerce, and intimidate voters, PDP party agents, and electoral officials was a major factor in determining the outcome of this election.
All of these led to the disenfranchisement of the greater percentage of voters and staining the course of democracy. I will be dedicating time to champion the positive change we need to ensure that future elections are truly free and fair and that the will of the electorate prevails.
Denominational politics was also a factor. We need to do a lot more to ensure that competence is never sacrificed on this altar, and that democracy is practiced in line with its truest tenets.
In all, I am more determined to working for a better future for our children by remaining in active politics and rebuilding our party to be more united and more robust for those who come after us. Ka Anambra Chawapu.
May God bless you all and bless Anambra State.
Thank you.
Valentine Ozigbo
Candidate of the Peoples Democratic Party (PDP) in Anambra 2021
APPRECIATES FAMILY, FRIENDS AND SUPPORTERS FOR THEIR SUPPORT AND STEADFASTNESS.
Umunne M Ndi Anambra,
I have just called the newly elected Governor of our dear State; Prof. Chukwuma Charles Soludo to congratulate him on his victory at the just concluded November 6, 2021 Anambra Governorship poll.
To everything there is a season, so the Holy Bible says.
It is with a heart full of gratitude and submission to the will of God that I address you all today having enjoyed the unique privilege of earning your support to seek the Governorship office of our dear State Anambra.
The past months have been defining for us in several respects. In the build up to this election, we were bound together by the will and shared vision that now is the time for our state to chart a new course, to make life better and more meaningful for our people. We unveiled a strategic agenda for a new, better and prosperous Anambra.
After watching the fortunes of Anambra State dwindle for years, we collectively embarked on this journey to translate to reality, the dreams of a better future and shared prosperity for the people of Anambra State. In all, we gave our very best, for conscience and for posterity.
Our journey has not been that of roses. Our journey has been full of trials, triumphs, ups and downs; nonetheless, in the face of intimidating challenges and complexities, we displayed indomitable courage.
Umunne m, this is not the outcome that we wanted and worked so hard for. Although some people have expressed mixed feelings and reactions about the anomalies witnessed across numerous polling units. However, the collective interest of the state must be our paramount focus. Not minding the outcome of the elections, I feel pride and gratitude for this formidable campaign that we waged irrespective of the pervasive security crisis that did not allow us to maximize our full campaign potentials in the nooks and crannies of the State.
Retrospectively, it is incontrovertible to state that our campaign has helped expand the wider narrative of democracy and good governance in Anambra State. In spite of the outcome of this election, our dreams of a better Anambra State remains sacrosanct.
As a Democrat and law abiding citizen, I wholeheartedly accept outcome of the election and would like to use this medium to congratulate Prof. Charles Soludo on his victory. It is imperative to state that I do not intend to challenge the electoral results as announced by the Independent National Electoral Commission (INEC) through any court or judicial process;
I, therefore urge my fellow contestants to move on and thread this same path of honour.
Irrespective of all the challenges that we faced, the electoral result proves that YPP is here to stay;
APGA – 19 LGAs
PDP – 1 LGA
YPP – 1 LGA
APC – 0
Therefore, we will work assiduously to ensure that we reposition our party for greater heights.
At this juncture, I want to urge our incoming Governor to conduct Local Government elections and grant full financial autonomy to our LGAs in order for them to bring dividends of democracy to the grassroots. I also want to enjoin Prof. Soludo to always engage Anambrarians in the Diaspora as critical stakeholders. As a commercially viable state, our traders must be supported and given the requisite incentives to grow.
There is an urgent need to adopt a proactive, intelligence-based and technology-driven approach to tackle the prevailing issue of insecurity in our dear State Anambra through networking and strategic information dissemination.
I urge our Governor elect to promote rapid Industrialization and work in harmony with members of the National Assembly in the state so as to harness the instrumentality of the National Assembly to create a synergy between the Federal and State Government. Improved health tourism must also be at the center stage of his administration’s policy thrust.
Our dear State Anambra is a land of opportunities; a home for everyone and the “Light of the Nation”. It is therefore a point of duty and responsibility to correct the ills of the previous administration and ensure that we remain a centre of opportunities and growth for everyone; a place where Anambrarians can achieve their dreams and aspirations.
To my wife and the children, who had to endure many months, days and nights without me; I thank you for your love and steadfastness. You will continue to be my pillar of strength.
I salute the men, women and the youths who believed and demonstrated their faith by investing their time and resources in my campaign. Thank you for staying the course!
I am immensely grateful to my friends too numerous to mention (home and abroad), party leadership and members, well wishers and loyal supporters who so generously contributed their time and effort to my campaign during this long election season. I thank you all immensely for your support and encouragement because without your magnanimous inputs we would have never been this daring and impactful. Thank you for the prayers, courage, generosity, and love that I witnessed during this campaign.
I also wish to commend my fellow candidates for their exemplary candor and sportsmanship throughout the course of the campaign.
Conclusively, I have gallantly moved on to the next phase of my life and have forgiven all and sundry, including my trusted allies that worked against me.
As we anticipate with enthusiasm, the start of the next dispensation led by Prof. Chukwuma Soludo, I commit the entire leadership and citizenry of Anambra State into the safe hands of the Almighty God, on whose shoulder, the governance of our dear State has rested from the inception.
In all, we reckon and submit to the supremacy of God’s will.
All power belongs to God!
Senator (Dr.) Ifeanyi Ubah
Anambra South Senatorial District.
