Tag: Deji

  • Akure regent urges Ooni, Alaafin to caution Deji over Osolo stool

    The Regent of Isolo community in Akure South Local Government Area of Ondo State, Princess Adebusola Oluwatuyi, has urged the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, and the Alaafin of Oyo, Oba Lamidi Adeyemi, to caution the Deji of Akure, Oba Aladetoyinbo Aladelusi, against his involvement in Osolo’s stool.

    Adebusola, who addressed reporters yesterday in Akure, the state capital, said no Deji had ever appointed anybody to the stool of Osolo in the history of the community.

    According to her, Akure’s monarch has no right to suspend the Elemo of Isolo, High Chief Ibukun Adetoyinbo, since the monarch did not appointed him.

    Princess Oluwatuyi insisted that she was still the Regent of Isolo, adding that her return to the throne was not sacrilegious.

    The regent said the Lisa of Isolo, High Chief Joshua Omotayo, who claimed she could not return to the throne, was not familiar with the culture and traditions of the community.

    She urged the traditional head the Deji appointed for the community, Edward Adewole, to vacate the Osolo palace.

    Princess Oluwatuyi dared him to wear the ancient royal crown of Osolo and see the repercussions.

    She said: “In the history of Akure and Isolo, no Deji has ever appointed somebody to the Osolo stool. What Oba Aladetoyinbo has done by appointing a chief for Isolo is historical aberration.

    “The Deji also said he has removed one of the Isolo high kingmakers, High Chief Ibukun Adetoyinbo, the Elemo of Isolo community. Let me say here that the Deji has no right to suspend or remove Elemo or any other chief of Isolo because he was not the one who appointed them.

    “The Deji wants to use the man he imposed on the people of Isolo, Edward Adewole, to relegate the stool of Osolo. Oba Aladetoyinbo should wait for the Supreme Court judgment on the obaship status of Osolo.

    “I am still the Regent of Isolo; Adewole is not acceptable to us since Isolo kingmakers had no hand in his selection. Therefore, he has no right to host Owayoko Yam Festival.

    “Let the whole world know that I am planning to enter the Osolo palace on September 15 and 16 when the festival will hold. I will wear the ancient royal crown and enter the palace. If Adewole likes, let him wait for me. He knows the implications, and I hope nobody will blame me for what happens to him later.

    “I would like to call on Oba Ogunwusi and Oba Adeyemi, as well as other Yoruba traditional rulers to prevail on the Deji not to desecrate the culture and tradition of Isolo people. He should desist from interfering in how we chose our traditional head.

    “It is not a taboo for me to remain the regent. I have consulted widely on this issue. The chief who said it was a taboo does not know the culture and tradition of the community. He is a stranger and he has always been a traitor.

    “If the Deji’s appointee is still claiming that he is the traditional head of Isolo, let him come and wear the ancient royal crown and see what is going to happen.”

    The regent noted that those who should have performed the traditional rites of ascendance for him were not involved in the process of his appointment by the Deji.

    She added: “He is not our traditional head.”

  • Falae, monarch: Akure deserves railway

    The Deji and paramount ruler of Akure Kingdom in Ondo State, Oba Aladetoyinbo Ogunlade Aladelusi, Odundun II, and former Secretary to the Government of the Federation (SGF), Chief Olu Falae, have urged the Federal Government to include Akure in the proposed railway route that is expected to pass through the Southwest.

    The monarch spoke at the weekend while inaugurating this year’s Odun Ulefunta/Oyemekun Committee at his palace.

    The advertised route of the railway is said to pass through Calabar-Uyo-Aba-Port Harcourt-Yenagoa-Otuoke-Ughelli-Warri-Sapele-Agbor-Asaba-Onitsha-Benin-Ore-Ijebu-Ode-Sagamu- Lagos.

    Oba Aladetoyinbo said: “As we speak, Akure remains a vital link between the North and the South. It is strategic to the proposed bitumen exploration and the seaport in the riverine area of the state.”

    Falae hailed the monarch for his love for the progress and development of Akure.

    The former SGF expressed happiness at the new crop of Akure sons and daughters who had shown interest in the development of the land.

     

  • Deji seeks federal jobs for kinsmen

    Deji seeks federal jobs for kinsmen

    The Deji of Akure, Oba Aladetoyinbo Ogunlade, has sought the assistance of former President Olusegun Obasanjo for Federal Government appointments for his kinsmen.

    The monarch lamented that since the exit of former Secretary to the Government of the Federation (SGF) Olu Falae, no Akure indigene has been appointed at the federal level.

    He spoke when he led a delegation to Obasanjo’s hilltop mansion in Abeokuta, Ogun State.

    On the entourage were Secretary to the State Government (SSG) Ifedayo Abegunde, Kemisola Adesanya, former Commissioner for Sports Dayo Awude, Tunji Light and Tunji Adekanmbi, among others.

    Obasanjo said the monarch’s concern was valid and should be supported by everyone.

  • Deji replaces Eze Ndigbo title

    The Deji of Akure, Oba Ogunlade Aladetoyinbo, has approved the replacement of Eze Ndigbo title with Onyedu Ndigbo.

    The monarch gave the  Eze Ndigbo, Greogory Ilohehika, a month notice to accept the  title.

    In 2015, Ilohehika allegedly disrespected the monarch, who banned the Eze Ndigbo title in Akure.

    Ilohehika reportedly insisted on holding on to the title.

    A statement by the Deji’s Chief Press Secretary,  Michael Adeyeye, said: “It should be noted that this is the new approved traditional title for any Igbo leader within Akure and its environs.

    “A month notice has been communicated to Mr. Gregory Ilohehika to accept this title.

    “Mr Ilohehika has been advised to apply in writing for this new title, if he is still interested.

    “Failure to comply with this directive shall amount to rejection of the title.

    “In view of the possible rejection of the title, the Igbo community shall produce another leader at the expiration of the ultimatum.”

  • ‘Anyone who stocks Deji’s works would feel him’

    ‘Anyone who stocks Deji’s works would feel him’

    A speech by former Edo State Attorney-General and Commissioner for Justice Charles Uwensuyi-Edosomwan (SAN) on behalf of the Body of Senior Advocates of Nigeria (BOSAN) at a special court session in honour of the late Deji Sasegbon (SAN), a law reports publisher, who died last December 10 at 63.

    Continued from last week

    To Deji, any encounter with me was an opportunity to practise the much Edo he garnered as a primary school pupil in Benin City while his father worked as a doctor there. He would jokingly howl some Edo vernacular expression he probably heard his family domestic staff utter and ask for a translation. If not this, he would regale you with fond stories of his stay in Benin City that metaphorically made that town his own. As a Bini, I am gratified that his stay in my beloved Benin City gave him so much happiness with fond memories. His nice stories compensated for all the concocted shady stories that others intending puns, tell of my Benin.

    For Deji, kindness was not just all rhetoric or laughs. He lived it in action even more. I recall with gratitude the huge discounts with which he favoured us young lawyers when in 1989 he came out with the must-have Nigerian Supreme Court cases – NSCC. Those volumes took law reporting to redemptive levels to cover the yawning space still left in law reporting that the revolution in legal practice wrought by the late Chief Gani Fewehinmi (SAN) on the establishment of the Nigerian Weekly Law Reports, had sought to cover. They offered a stripling young lawyer who had started practice for himself straight out of the National Youth Service (NYSC), the great opportunities of tooling him to stand his ground amongst very senior lawyers who had more law books.

    However, just like me, most Junior or young lawyers coveting these precious materials could barely afford them. When even the substantial discounts would not cut it for us young lawyers, Deji offered us generous payment plans that kept the precious books in our budding libraries. With those law reports and the subsequent publications- ((The Nigeria Companies & Allied Matters Act Law & Practice, Sasegbon’s laws of Nigeria (SLN Encyclopedia of Nigerian Law and Practice)) from his DSC publishing company, myself and young lawyers in my mold became more sure-footed in our game because Deji had put more in our tool bags than we would otherwise have had without his books.

    In a world full of fakes and hypocrites, Deji was of the small part that was the odd exception. He lived the code of his sublime and honourable upbringing and the creed of his personal travels. His sincerity was constant and was always expressed in action and in calm lower decibels. He made more impact with his calm voice than any bedlam that hypocrisy and insincerity can whip up. He was a powerful man who had the uncommon gift of showing his mercurial strength in his calm manners. But woe betide that other that would be so unfortunate as to chance on his mild mannered ways unduly. That person would be met with the untold ferocity of a keenly primed mind.

    As a lawyer, he was an asset in any legal team. I happened to have been in several high profile cases with him and at every turn, he showed rare insight into legal problems. His gargantuan physical size paled in comparison with his intellect in terms of their sizes. His recognition as a brilliant advocate as a silk should have come much earlier than it did by his conferment in 2004. His reputation as a conscientious and remorseless prosecutor is now the tale of legends. He prosecuted with the best in Lagos and the country that included the late Justice Abiodun Kensington, Justice Bode Rhodes-Vivour, the late Justice Bayo Manuwa, Mrs Ogunlami, and Fola Arthur-Worrey.

    Just as he was as brilliant an advocate, so was he principled in his ways. His personality, in its straight-forwardness was anathema to corruption, fakery, false airs and dishonesty. He transformed into a formidable opponent when confronted with any of these minuses in character. Now that Nigeria is fighting a war against corruption, Deji would have been the unblemished incorruptible candidate to lead that war for us.

    He would have conscientiously gone ahead with the job of cleaning out our Augean  stables and ridding us of the cancer of corruption along the lines of the redemptive axiom: “No Friend, No Foe”.

    Thus when one hears that Deji was a restive adolescent, the conclusion that the adolescent matured into a calm reflective personality, the sort of which was able to impact his trade – the law profession, leaving huge foot prints all over it by the sheer high-value of his publications and brilliant advocacy, leaving it much better than he met it, becomes compelling.

    His family, gutted today for their loss must feel lucky to have had such a blessing as one of them. He was a complete family man who excelled as Oge told us, as a husband and father. His immense ability to love his fellow human being poured itself abundantly on his family.

    Deji’s love for Oge his love, soulmate and partner with their children is the stuff of great family stories. His seamless care and attention built for them a very happy family that Oge even with growing age has remained beautiful, and their children transformed into well educated steady young people with great prospects. Deji’sdutiful love and care had much to do with these.

    Returning to the early posers dropped in this tribute regarding the adverb “almost” associated with “disconsolate”, one does take consolation in the truth that Deji though gone from our midst physically, would always remain with us. Anyone who stocks his seminal works in his library would always feel him.  Anytime one cites or references cases, or statutes or legal notations from any of his works, the phenomenon of his “isness” is reaffirmed in our consciousness.

    Concluding, Deji was the sum of his life’s journey. His family and pedigree that boast of a famous doctor for a father, a lovely and dutiful mother that personally over saw his growing-up; family relationships that connect famous names, such as Sir Kitoye Ajasa, Dame Oyinkan-Abayomi, Macaulay, Sasegbon and other names of solid Lagos, Egba and early-Nigeria establishment, bore and raised him with the highest standards, planting the seeds of high achievement in him.

    His circle of friends and band of brothers at the university in Ife enjoined him to imbibe the following:

    1. To assail against redundant convention – Deji attacked the yawning gap in law reporting and produced the NSCC;
    2. To abhor tribalism – He was, indeed, de-tribalised;
    3. To stand for humanistic ideals; He lived a humane existence;
    4. To live the ideals of true friendship in comradeship and chivalry – We his friends, and I am sure Oge his darling wife would be credible, competent and compellable witnesses to those parts of him.

    Through his said fraternal association, he learned to de-psychologise and impersonalise himself or his ego in favour of higher ideals, that impelled him to put others before himself; to prefer goodsense to sloganeering; to prefer truth to cant; to learn before leaping; to prefer progressive change over stasis and to act over yap by walking the talk. He thus became the kind of human being and a man I would want my grown son to emulate or the growing ones to be like in future.

    Deji, the lights went out for you on the morning of Saturday, December 10, last year. Regardless of our mortality that prevents us from continued physical fellowship with you, we would continue to cherish your memory and appreciate the Almighty for bringing you our way to impact us in all the wonderful ways you have done. Adieu my rugged brother. Sail away to your rest.

  • Deji pledges support for Ooni’s “unity project”

    Deji pledges support for Ooni’s “unity project”

    The Deji of Akure, Oba Aladetoyinbo Ogunlade Aladelusi, has pledged his support for the “unity project” embarked upon by the Ooni of Ife, Oba Adeyeye Ogunwusi.

    The monarch made the promise while receiving the Ooni in his Akure palace at the weekend.

    A statement by the Director of Media and Public Affairs to the Ooni, Mr. Moses Olafare, quoted the Deji as saying that only the people that can trace their origin to Ile-Ife are the true descendants of Oduduwa.

    He lauded the new Ooni for his exaltation of God at all times, his dedication to uplifting the youth and his desire to forge unity among Yoruba Obas.

    Assuring the visitor of his kingdom’s total cooperation, the Deji noted, “Arole Oodua, we are very glad to receive you today in Akure Kingdom. You are the father of all of us in Yorubaland except those who are not true descendants of Oduduwa. The way you have been exalting the Almighty God, your dedication to uplift the youth and your train of unity that has been moving around the country, especially to Yoruba Obas, is very commendable. May God continue to bless you.”

    In his response, the Ooni reiterated his resolve to foster peace and unity among the Yoruba people, which he said, serves as the only guarantee to achieve progress.

    Among eminent sons and daughters of Akure that joined Deji in playing host to Ooni Ogunwusi, were Afenifere leader, Pa Reuben Fasoranti; National Chairman of Social Democratic Party (SDP), Chief Olu Falae and the Attorney General of Ondo State, Eyitayo Jegede.

  • Deji: consider Akure  candidate for governor

    Deji: consider Akure candidate for governor

    The Deji of Akure, Oba Ogunlade Aladetoyinbo, has reiterated his support for an indigene of his town to become the next governor.

    The monarch spoke at a dinner in Akure in honour of prominent Akure sons, who were recently conferred with the title of Senior Advocate of Nigeria (SAN).

    The honourees are Olatunde Oluranti Adejuyigbe, Adeniyi Ayodele Adegbonmire and Dr. Oladapo Olanipekun.

    The dinner hosted by a Port-Harcourt lawyer, Ifedayo Adedipe, was attended by Governor Olusegun Mimiko and his wife, Kemi, the Chief Judge, Justice Olasehinde Kumuyi, the President of the Customary Court of Appeal, Justice Folasade Aguda-Taiwo and other members of the bar and bench.

    Oba Aladetoyinbo said the only way to actualise the dream is for all the prominent indigenes of Akure to take the matter seriously.

    “All the old divisions have produced the governor except Akure where the seat of power is physically located. This is not acceptable to us and the time to correct the anomaly is now.”

  • Re: Deji, Afenifere and Ndigbo Akure

    My last week’s article which came under the above title attracted a deluge of reactions. Issues raised have been diverse. But one thing that stands out from these views is that, all the facts to the Akure controversy have not been availed to the public. I said that much in the article under reference and my views have been reinforced by some of the contributions. Perhaps, lack of full disclosure accounted for the prominence which disrespect to the culture and tradition of the Akure people assumed on the matter.

    It is neither my intention to re-open issues nor to answer some of the questions that have been posed. But suffice it to say that at the centre of disagreement seems to be leadership and sundry fees at the Mojere market. The alleged disrespect is a fall-out of this misunderstanding. I have devoted this column today for some of the views of my readers. Please read on!

    You are entitled to your opinion. Have you forgotten the era of Jonathan when it was said that Lagos is no man’s land during the election period. Then, the Oba of Lagos was provoked. Which other tribe can try that in Igbo states? Ndigbo must stop it now. Nobody has monopoly of rascality. Don’t take Yoruba for a ride again. It will be resisted at all costs. 08094763002.

    I am surprised that you did not add in your write-up that Akure and indeed Ondo is no man’s land, the traditional refrain of the Igbo with which they insult their host communities wherever they go. But I want to remind you that other tribes in Nigeria live in Ondo peacefully without rancour. Why can’t the Igbo call themselves to order? Instead you are helping them to stoke the embers of disharmony to further provoke hostility with your pedestrian narrative. Very disappointing of you as a platform writer! From Dele Ogundele –Lagos

    You confirmed you do not have the details of the genesis of the disagreement between the Igbo and Deji, yet you went ahead to insinuate unfair treatment of the Igbo. The fact is that no one can expel any one from anywhere but everyone should conform to the rules and regulations of where one finds himself. If Eze Ndigbo is unable to control his people, he should be removed and replaced. 08033001942.

    In as much as your write-up is close to being objective, what the Igbo are doing in other clime can never be tolerated in Igbo land. The title of Eze Ndigbo outside Igbo land is an aberration. It should be dropped and condemned by all right thinking individuals devoid of ethnic consideration. 09036991185.

    There is nothing absolutely wrong with the Igbo having Eze outside Igbo land. The Igbo people should have (Ezes) outside Igbo land. Why should one million Igbo outside Igbo land not have an Eze? Who mandated the sending of the 10-man committee to Lagos? Were the Igbo asked about it? If those Eze at home really care about Igbo people, they would not have engaged in the dance of shame. From Reginald Ekeanyanwu.

    The last sentence of the second to-the-last paragraph cannot be right. We still read about persons in the Igbo speaking states who were banished from their own villages/communities for running foul of their culture and tradition. The Yoruba revere their Oba. Yes you are free to live anywhere in Nigeria. However, it behoves on us to recognize the original settlers/indigenes of those areas-their culture and tradition so as to promote peaceful co-existence. As visitors and migrants, we should not ride roughshod over issues people hold dear. Nation building and integration have remained a mirage if not, why do we take our notable dead back home for burial? 08034726625.

    What is your take on the Eze Ndigbo title holder telling the Deji that he cannot prostrate to greet him because he too is a king? He disrespected our king. From Seyi A. 08106140234.

    Your write-up is punchy, direct and well balanced. May this country never know civil war again! From Charles Emmanuel, Lagos.

    The simple answer to your argument is to ask you to name any Yoruba crown Oba in the eastern or northern part of this country. All you can get is the chairman/president of Yoruba residing in those places. It is an indisputable fact that out of the three major tribes in the so-called unity in diversity, the Yoruba is the most liberal and accommodating and this is the cause of her ordeal in the hands of others. If it is true that we are one entity, let us all imbibe the principle of do unto others as you would expect others to do unto you. From B I. Aguda Iloro-Ekiti.

    Good article but wrong conclusion. Why is it that the Igbo are the only people in Nigeria who feel that they are foreigners in their own country? Nigeria has been more than fair to the Igbo. Igbo should learn how to show respect to their hosts. Igbo should learn how to respect our culture in Yoruba land. They should learn to behave like Romans when they are in Rome. From Tola Mayomi.

    I think you got it all wrong. He issue is about culture and not that of indigene/foreigner. I lived in the East for 18 years and as a Yoruba man I dared not break kola nut while in the midst of Igbo elders even though I am an elder. It is the culture of the people and I respected that. The Igbo do not have a culture of kingship, we Yoruba people do. Why then should they come to Yoruba land with a strong kinship? What an insult and what an abomination? That is the issue. 07036869868.

    Check and cross check your facts before publication. There was never a time we were threatened with expulsion from Akure. Can a Sarikin Hause in Onitsha, Enugu or Umuahia put on beaded crown in any of those towns? Please advise the so-called Eze Ndigbo to adhere to the directive of the Ohaneze by adopting the title of Onyendu Ndigbo. In any case, the various president generals of Ndigbo in the various states outside Igbo land are enough as paramount Igbo leaders. From Dike

    I would start by commending your attempt at disabusing the minds of the people on the baseless allegation of disrespect and insubordination to the Deji of Akure land by the Eze Ndigbo, Gregory Iloehika and the abuse of Yoruba culture and tradition by the Igbo in Akure. I marvel at your sense of judgment because even though you did not and still do not have detailed facts on what actually happened, you have been able to at least, use your common sense in arriving at your opinion on the issue. If I may ask, how do we justify the decision of the Deji that only Akure indigenes will occupy the post of chairman in the Mojere spare parts market irrespective of the preferences of the traders? How does the rejection by the Igbo traders of the demand for the payment of N50,000 fee for any new apprentice mean disrespect to the tradition and culture of the Akure people? From Secretary Igbo community.

    The new Oba should not hide under other excuses to show his hatred for the Igbo. What offence did the Igbo commit for their leaders to be beaten up and disgraced in his palace under his eyes? The Ezeigbo was crowned in the same palace for the Igbo by the former Deji of Akure. Why the actions of the new Deji if not personal hatred for the Igbo?  Please let us call him to order. From Engr. Maduka, Igbo Political Union, Warri. .

    You are as guilty as the Deji. Which resources do you have in Igbo land that is not in Akure? 08033227983.

  • Deji, Afenifere and Ndigbo Akure

    Igbo traders in Akure, Ondo State capital shut their shops a couple of days ago to protest alleged moves by the Deji of Akure, Oba Aladetoyinbo Aladelusi to dethrone the Eze Ndigbo of Akure, Sir Gregory Iloehika.  They were also piqued by alleged threats from the Oba to expel them from the ancient city.

    Reports had it that Iloehika had gone to the Oba’s palace with some of his chiefs to honour his (Oba’s invitation) only to be attacked on arrival by some youths who removed his crown, tore his dress and were about to manhandle him further but for the intervention of policemen.

    Initial reports were hazy on the cause of the disagreement. But there were insinuations that the Oba had accused the Eze Ndigbo of insubordination and disrespect to the tradition and culture of the land.

    However, the Oba came out days later through the Asamo of Akure land, Rotimi Olusanya to provide some insight into the episode. He accused the Igbo of violating the tradition and culture of the land; insubordination and disrespect to him.

    He further alleged that Igbo traders at the Moferere market recently contravened the rules guiding the market and that the Eze Ndigbo refused to carry out his order to eject illegal traders from the market. He equally made reference to the embarrassment the Eze Ndigbo caused him and his cabinet during his last visit.  But the clarification did not provide the needed evidence of what constituted the acts of embarrassment by his invitees especially given their allegation that their leader was attacked and disgraced at the palace.

    We needed to know what really happened when the Eze Ndigbo and some of his chiefs arrived at the palace. Given the issues that have been canvassed, the Oba ought to have come public with details of aspects of their conduct that constituted disrespect and insubordination to his throne? The inability to give a comprehensive account of all there is to the issue did not help matters especially in view of its sensitivity.

    For now, it is difficult to fathom any concrete evidence of insubordination and disrespect for the culture and tradition of the Akure people as alleged. The only discernable clue may be found in the refusal of the Eze Ndigbo to expel illegal traders (whatever that means) from the Moferere market. How that would warrant all the incendiary allegations, threat to dethrone and sack Igbo residents in Akure remains largely curious.

    It would appear the controversy is an administrative matter undeserving of the threats and bad blood it has generated. It concerns the source of livelihood of some people. Even as the details of the alleged illegality of the traders remain cloudy, its handling would ordinarily require some caution. It is an issue all those concerned should sit down and trash out taking into account the peculiarity of the situation.

    The Igbo people in Akure have said they respect the culture and tradition of their hosts and there is for now, no evidence to controvert that. There is also no reason why they should not obey the culture and tradition of their hosts. Neither the alleged existence of illegal traders at the Moferere market nor the refusal or inability of the Eze Ndigbo to eject them would suffice as blatant evidence of insubordination and disrespect for the culture and tradition of the Akure people.

    Again, even if there were actions or lack of it on the part of Iloehika that offended the Oba, it was unfair to lump all Igbo residents together and accuse them of blanket malfeasance with threats of expulsion. Good a thing, Ondo State Governor, Dr. Olusegun Mimiko has waded into the matter with a view to resolving it amicably.

    But the intervention of Mimiko and a statement from the Afenifere Renewal Group seem to have opened the lid to the crux of the disagreement. The conditions given by the Oba for the resolution of the matter which required Iloehika to drop the title of Eze Ndigbo in addition to not wearing the crown appear to be the main issue.

    The Afenifere corroborated this when it denounced what it called an “unrelenting desecration of Yoruba culture by Igbo communities’ obsession with having a crown king in Yoruba domain”. They consider it an expansionist agenda that connotes territorial influence and ownership. The group alleged that in Akure, the Eze Ndigbo believes that he has powers to invest people with chieftaincy titles that are traditional to Yoruba kingship system.

    Perhaps, these are some of the issues that have not gone down well with the Oba. If that is the connotation the Eze Ndigbo title conveys within Yoruba land, their worries can be understood. But such conclusion is faulted by the position of the South-East Council of Traditional Rulers on the matter.

    Not long ago, a 10-man delegation of the council led by its chairman, Eze Cletus Ilomuanya visited Oba Rilwan Akiolu of Lagos and urged him and the state government to disregard those who parade themselves as Eze Ndigbo because it is an abuse of the culture and tradition of the Igbo people. They made it clear that the “Eze Ndigbo title was a corruption of the Eze-ship system in Igboland” and those parading themselves as so outside Igboland are “unknown by the Igbo in the locality they reside and not chosen and recognized by anybody”.

    Given the above, Afenifere’s interpretation of the import and connotation of the Eze Ndigbo title was highly exaggerated and therefore guilty of the fallacy of hasty generalization. Those so addressed were at no time enthroned by an assemblage of the Igbo in the localities they reside. So the issue of territorial expansionism and ownership do not have any foundation. Not even when the council of traditional rulers has been having a running battle with those who parade such titles.

    Those that accord them recognition for some expediency should share vicarious responsibility in the matter. Igbo people know their leaders outside their ancestral homes. And such leaders have nothing to do with the Eze Ndigbo title. It is therefore wrong to conclude that those who go by that title do so at the behest of the Igbo for influence and expansion. Ironically, such warped profiling accounts for the quick resort to hold all Igbo residents liable for errors of omission or commission by the so-called Eze Ndigbo title holders.

    The Akure incident brings to the fore all that is wrong with the Nigerian state. Threats to expels non-indigenes at every slight disagreement, is at the root of the subsisting difficulties in nation-building. The impression that those living outside their ancestral homes are being done a favour by their hosts is a patently misplaced one. They live there as a matter of right and not at the whims and caprices of the natives. They are bona fide members of this unity in diversity that appropriates resources from one part of the country to develop others.

    If those from whose backyard much of the resources for the development of the less advantaged parts of the country are fetched, have not claimed exclusive rights, why should the rights of citizens to reside in any part of the country be an issue? It is wrong to seek to abridge or threaten that right under any guise including such issues as disobedience to culture, tradition and insubordination.

    Of course, there are laws, rules and regulations guiding organized conduct to which all are expected to abide. But recurring reminders to citizens that they are foreigners in their own country, will for a long time continue to impair efforts at nation-building and integration. It may turn out the greatest undoing of this country.

  • Eze Ndigbo Akure moves to reconcile with Deji

    Eze Ndigbo Akure moves to reconcile with Deji

    The Igbo in Akure, the Ondo State capital, are trying to reconcile with the Deji of Akure, Oba Ogunlade Aladetoyinbo, after a few days of bickering.

    The monarch had accused the Eze Ndigbo, Sir Gregory Iloehike, of insubordination and lack of respect for his authority.

    But Iloehike denied the allegation, saying he couldn’t be arrogant to the tribe that has accommodated his tribe for over many decades ago.

    Rising from a special meeting of Ohaneze Ndigbo at the palace of the Eze Ndigbo in Akure, the President-General of Ohaneze Ndigbo in the state, Chief Okechukwu Okorie, said the Igbo respect the Deji and would not do anything against his wish.

    He said the Igbo in the state are peace loving people, adding that the Ohaneze Ndigbo has started reconciliatory moves with the Deji and palace chiefs to ensure peaceful and harmonious co-existence between the Yoruba and Igbo in the town.

    The group described the relationship between the Deji and Igbo as that of a father and his children, noting that the monarch remains the father to all.

    He said: “The Igbo are law abiding and we remain good subjects of the Deji of Akure. We can never warn the Deji on any issue, rather he is in position to warn us.

    “The Deji is our father and we are his children. Whatever he wants is our wish and we shall continue to obey his directives.”

    Okorie, who hinted that the Igbo leaders have decided to reconcile with the Deji, informed that efforts are on top gear to reach out to the traditional ruler.

    He urged the monarch to forgive those who might have offended him, adding that the Igbo would continue to maintain the peace for which Akure is known for.