Is one Ohaneze Ndigbo not just enough?

It may be instructive, and so, I dare ask: after over five decades the Nigerian civil war which was fought between 1967 and 1970 ‘ended’, why are echoes of secession still rending the atmosphere? Why have banditry, cattle rustling, kidnapping for ransom, armed robbery in banks and highways, money rituals with human parts and cultism even at the level of secondary schools and tertiary institutions continued to define the road Nigerian democracy has boldly taken, rolling down the precipice on well-oiled wheels and gullible satisfaction?

Collectively, the people Nigeria, through the values they upheld and the choices they made and are still making, continue to downgrade their country’s potentials, politically, socially, economically and even morally. Can we assume that the people of Nigeria did not see the light at the entrance of the tunnel they invariably found themselves in, and they hopefully believed they would see the light at the end of the tunnel? If so, I wish them luck.

Naturally, it would appear logical that the abrupt eclipse of a sudden civil war on Nigerians on both sides of the divide meant that the political and military leaders that followed, did not have time or experience to appreciate the axiom that those who prepare for war should also prepare for peace after the war is fought and won. In the case of Nigeria, there was absolutely no visible preparation for peace after the war.

That is part of the reason why after more than 50 years that the war ended, Nigeria has still not known peace. There was no preparation for it before the country decided to go to war. Although Dr. Yakubu Jack Gowon who was the head of state at the time had proclaimed a no-victor, no vanquished situation between Nigeria and Biafra immediately the war ended, it was difficult to fully integrate the Igbo into the main stream of Nigerian society because of their rebellion.

The war had brought in its wake a condition of distrust between the Igbo and particularly the Yoruba who they saw as traitors of Southern Nigeria after the North and the South of the country were amalgamated in 1914 and named Nigeria. That distrust has probably continued to fan the embers of hostility between the current Lagos state government and the Igbo Community in Lagos. In recent times, so many shops belonging to the Igbo tribe have been completely razed down by that state government, sometimes without consulting the shop owners before such demolitions and in most cases paying no compensations for such destructions of the means of livelihood of the Igbo in Lagos state.

When the Ohaneze Ndigbo was formed as the apex socio-cultural organisation looking after the interest of Igbo people in Nigeria, the founding fathers had a mission to carry out. They had a purpose. It was obvious that the war in Nigeria profoundly impacted on the Igbo Community in Nigeria with its population of over 42 million people. After the war, there was a need for Igbo people to rebuild their lives, and reassert their identity within the Nigerian nation. And because they were all alone, so to say, and because they believed in themselves, they set out to do what they best knew how to do, and that was to live life again and not simply survive it.

9^th PG Ohaneze, Chief Nwodo; 10^th PG Ohaneze, Prof. Obiozor and 11^th PG Iwuanyanwu

Ohaneze Ndigbo emerged as a platform for promoting Igbo unity, preserving their cultural heritage and influencing socio-political development among the people. And so, Ohaneze Ndigbo was formally established in 1976. Its objectives included promoting and protecting the interests of Igbo people, fostering unity among Igbo communities, and advocating for their rights in and out of Nigeria. The organization was also to serve as a forum for Igbo leaders, intellectuals, professionals, and other stakeholders to address issues affecting the Igbo Community in Nigeria and elsewhere.

Over the years, Ohaneze Ndigbo allegedly became entangled and actively involved in Nigerian politics as it advocated for the inclusion and equitable representation of Igbo people in the country's political landscape. Ohaneze Ndigbo always served as a voice for Igbo people on national issues and was instrumental in shaping political discourse in southeastern Nigeria. The organisation also placed a strong emphasis on preserving Igbo language and cultural heritage. To be able to carry out these responsibilities, it organized and still organizes cultural events, promotes Igbo language education, and supports initiatives aimed at preserving traditional customs and practices.

However, like many similar socio-cultural organizations in Nigeria, Ohaneze Ndigbo faced internal divisions and external criticisms. Some critics accused the organization of being too elitist and, therefore, ineffective in addressing the needs of the wider Igbo population. Additionally, there were debates concerning the organization's role in contemporary Nigerian politics and its approach to advocating for Igbo interests. But despite these observations, Ohaneze Ndigbo continued to be active in Nigerian politics, particularly in advocating for the interests of Igbo people in national governance and development projects. The organization was also involved in efforts to address security challenges in the southeast region and to promote peace and stability in the country.

All said, Ohanaeze Ndigbo was designed to play a significant role, demonstrating and highlighting the socio-cultural and political aspirations of the Igbo globally, and its history still reflects the ongoing struggle for recognition, inclusion, and the development of Igbo entrepreneurship within the Nigerian state.

However, the internal strife and disagreements in the organization, though not uncommon in similar organisations like Afenifere in the west and Arewa in the north, and especially given today’s dynamic political landscape of Nigeria, are quite disturbing. Today, there are still two main factions of Ohaneze Ndigbo – one headed by Dr. Chidi Ibeh as President-General and Mazi Okechukwu Isiguzoro as Secretary-General. The other faction is led by Chief Dr Emmanuel Iwuanyanwu as President-General and Ambassador Okey Emuchay as Secretary-General.

Chief Emmanuel Iwuanyanwu emerged as the new President-General of Ohaneze Ndigbo in replacement of Professor George Obiozor who died on 26 December 2022, after a brief illness. The National Publicity Secretary of Ohanaeze Ndigbo Worldwide, Dr Alex Ogbonnia, made the disclosure in a statement he issued in Enugu

At the end of the tenure of Igboetiti, Enugu state-born Chief John Nnia Nwodo, a legal luminary, economist, former Nigerian minister and 9th President-General of Ohaneze, it became the turn of Imo State to produce the next President-General. Professor Obiozor emerged as the winner of the elections held in Owerri, the Imo State capital in 2021.

But there were sections of the Igbo community that did not support Professor Obiozor’s candidacy. They argued that the erudite professor who had been Nigeria’s ambassador to Turkey and America had never been part and parcel of Ohaneze Ndigbo. They said that allowing Professor Obiozor to lead Ohaneze Ndigbo was like ceding the apex organisation, not only to politicians but to a particular political party. They pointed out that never in the history of the organisation had state governors been allowed to nominate a candidate for the organisation or participate in the electoral process of the apex body.

Another important issue they raised was the health condition of the eminent professor. They insisted that by allowing him become the next President-General, his health condition would be aggravated by the exposure and stress of his office. Indeed, their fears appeared to have been justified when, during one of the meetings at Enugu, Professor Obiozor collapsed in the middle of discussions and had to be rushed to a nearby hospital where he was resuscitated.

However, when in the face of all the opposition it became obvious that nothing must distract Obiozor’s emergence, many of those who contested against him had to withdraw, citing lack of transparency and insisting that the process had already been compromised, even before the elections. But the Ibeh-led faction refused to play ball. They went on to media houses to announce that they had also conducted their own parallel election which threw up Dr. Chidi Ibeh as President-General and Mazi Okechukwu Isiguzoro as Secretary-General. And so, coming from the states the organisation had zoned their positions, they continued to operate from Abakiliki and were able to get the support of some state governors.

Irked by the activities of the Ibe-led faction, an aggrieved Professor Obiozor and his executives filed proceedings at an Enugu High Court demanding that their faction be declared the authentic organisation representing the generality of Igbo people worldwide. The case was not resolved before Professor Obiozor bowed out.

Even before the court approach, some senior clergy under the umbrella of the Southeast Bishops and Archbishops had waded into the matter, suggesting that Obiozor keeps his position but he must adopt the Vice President of the Ibeh-lead faction as his Vice and also make Mazi Okechukwu Isiguzoro his Secretary-General. Again, the matter did not have closure before the demise of Professor Obiozor, After Obiozor gave way, it became mandatory that Imo State must produce someone else to complete his tenure. That was when the royal fathers, elders and stakeholders met, appointed Chief Emmanuel Iwuanyanwu and presented him to Governor Hope Uzodinma of Imo State as their choice for the replacement.

Be that as it may, it must be made clear that the primary concern of the two jostlers in this war of leadership should be that both in Nigeria and in oversea countries, Ohaneze Ndigbo has always been considered important for several reasons: The organization has continued to serve as a platform for advocating for the rights and interests of Igbo people, both within Nigeria and on the international stage. It has continued to engage with government authorities, policymakers, and other stakeholders to address issues affecting the Igbo Community in Nigeria, such as infrastructural development, political representation, and social justice. Ohaneze Ndigbo has also continued to play a crucial role in preserving and promoting Igbo language and cultural heritage by organizing cultural events, festivals, and educational programs to celebrate Igbo traditions and to ensure their continuity for the sake of future generations. Therefore, the corporate image of the organisation in Nigeria and anywhere else must be taken into serious consideration by the contesting parties.

By bringing together Igbo people from different regions and various backgrounds, Ohaneze Ndigbo has continued to foster a sense of unity and solidarity within the Igbo Community. This collective strength had always enabled the organization to effectively address common challenges and pursue shared goals. Ohaneze Ndigbo had also served as a platform for political mobilization and representation of Igbo interests in the Nigerian political landscape. It has been able to advocate for the equitable representation of Igbo people in government institutions and striven to ensure that their voices are heard in national decision-making processes. Therefore, Ohaneze Ndigbo must continue to play a significant role in advancing the socio-economic and political aspirations of Igbo people, contributing to their empowerment and development within Nigeria and outside Nigeria. This, in essence, is what should most bother those who want to lead the organisation.

But now that there are splinter groups, one led by Chief Dr. Emmanuel Iwuanyanwu and the other by Dr. Chidi Ibeh what has this duplication of functions meant to Ndigbo? The question we need to ask is: would it be better, more edifying, more dignifying, more sensible and more convincing for the Igbo to speak with one voice as Ohaneze Ndigbo to Nigeria and the world or to speak with more than one voice? What would the Igbo possibly achieve if they spoke with one voice and what would they lose if they didn’t or couldn’t?

On the one hand, there is this understanding that unity in diversity is one beauty of democracy. In this instance, it would seem to mean that speaking with more than one voice is still democratic. It also seems to buttress the contention that since none of the two groups of Ohaneze leadership is willing to go back to court again to settle the authentic leadership after the exit of Professor Obiozor; the Igbo seem to know what they are doing. They seem to be presenting many fronts at the same time so that, in the first place, the federal government will not know with whom to negotiate should the need ever arise. No surrender, no retreat. If this one fails, the other takes up, The Igbo no dey carry last.

But then, what level or depth of force would this two-face approach garner in comparison with when the Igbo have spoken with one voice. The Igbo speaking with one voice would seem to carry more weight and depth than speaking from different voices, even if they were addressing the same issue. They can also dialogue more effectively with government and its agencies if they were speaking with one voice. Moreover, the issues raised by the Ibeh-led faction concerning Professor Obiozor cannot be applied to his successor, Chief Emmanuel Iwuanyanwu. So, why can the Ibeh-led faction and the Iwuanyanwu-led faction not sheath their swords, come together like the brothers they are, and affectionately resolve this embarrassing duplication of Igbo Leadership? Is one Ohaneze Ndigbo just not enough?