Emeka Emekesiri,

Dear Prof Ejiofor, I saw a publication signed by you in which the WIC endorsed Nnamdi Kanu’s IPOB ESN as the organisation that would protect the Eastern Region. I hope you are aware that Nnamdi Kanu is standing trial for treasonable felony and there is a subsisting Court Order which declared him and his organisation as terrorists. We may not agree with the labelling of terrorism on him and his organisation but the rule of law is that every Court Order remains valid until set aside on appeal. The Order has not been set aside. In my opinion, you may now be seen by the Nigerian Government as aiding and abetting a terrorist organisation. Well, I hope you took advice from your lawyers before you made the publication. Thank you. Emeka Emekesiri, Esq.

ILU AJẸ (TOWN OF WITCHES): A TOWN IN OYO STATE

ILU AJẸ (TOWN OF WITCHES): A TOWN IN OYO STATE
There is a small town on your way to Oyo, just behind Fiditi, it’s called “Ilu Ajẹ”. Which literally, translates to “Town of Witches”.
Ilu Aje is a relatively large agrarian community with vast lands located between Ilora and Jobele towns in the Afijio Local Government Area of Oyo State. Semantically, “Ilu Aje” is literally a town of prosperity in sales or business transaction. However, history bequeathed it with a weird homophonic nomenclature of “Ilu Aje” (Town of Witches) following the intervention of Akinyolu, an herbalist (Ifa diviner) from the town, who cast a divination for a late Alaafin regarding a Prince of his who was missing.
In the late 80s, there used to be a sign board in Fiditi that pointed to the path to the village, the signboard had the inscription :
“WAY TO ILU AJẸ, HOME OF SCIENCE!”.
Lots of people used to fear indigenes of Ilu Ajẹ because it was said that every man in Ilu Ajẹ is born of a witch, and every woman in ilu Ajẹ is a witch!
But that is not the case…
HOW THE NAME WAS DERIVED
Some sources claim that it was when Alaafin Ladigbolu was on the throne, while some claim that it was when Alaafin Adeyemi II; the father of the incumbent Alaafin, Adeyemi III was on the throne.
A king’s son got missing ke? Infact, scrap it, Alaafin of Oyo during Oyo-Ile era (old Oyo empire) was not a king, he was an Emperor! No, a deity!
Even up till date Alaafin of Oyo’s power is paramount.
Death the father, death the mother, second only in command to the gods!
When the son of such an entity gets missing, of course it’s bedlam in the whole empire! Hunters were commisioned to look for the son. Every nook and corner of Oyo town was searched. Every crevice was checked, all hilltops were visited, yet the Alaafin’s son couldn’t be found.
Like the shepherd who had 99 sheep but was despondent about the lone missing sheep, the father was heart broken about his missing son.
Herbalists were consulted, from Oyo to Ife. Magicians were called upon from Egbado to Ilaje, yet no one could help find the missing son. Kabiyesi was sad, Olori was pained, the Oyomesi were not happy, the King’s household in confusion, the whole empire was gloomy.
Then on one market day by noon, an old tattered herbalist called Akinyolu landed in the market square asking for directions to the Alaafin’s palace.
The market women looked at him with disdain as a result of his dirty and wrinkled look. After much ado, he was led to the palace.
He was restricted by protocol to see the King, Iku Baba Yeye. The Palace guards inquired why he is there to see the King. He insisted the matter is only for the Alaafin’s ears. He was turned back until one of the guard told the others that they should seek audience with the King and ask his consent.
As the king and chiefs were in the open court deliberating on the issue, Akinyolu entered into the palace court with his apo ifa (oracle bag), everyone looked at him in askance,
“Baba kin le fe, kin le wa se nibi, ta ni e fe ri?” (Baba, what do you want, why are you here, who do you want to see?)
Can’t you see we are in the middle of a serious issue?” the chiefs asked him.
“Kabiyesi o”, Akinyolu greeted the king.
“I am a babalawo from a remote and secluded part of the outskirts of town, i have come to help you with your missing son”.
The region of “Ilu Aje” had no name then
“Kikiki”, the chiefs laughed.
“Babalawos from ‘saner climes’ have tried and failed,
oniṣeguns of high repute have attempted and fumbled, who do you think you are? Please get out!”.
Kabiyesi was just looking at him in a non-interested way. Not to treat Akinyolu in a rude manner, Kabiyesi asked him to go ahead, but he should make it snappy.
Iwaju ọpọn o gbo
Eyin ọpọn o gbo
Olumu Ọtun, olukanran Osi
Aarin ọpọn Ita ọrun…..
Hear o north of the universe
Listen o south of the universe
Hear o wise ones of the east
Listen o knowledgeable ones of the west …..
Akinyolu made his divinations and told the king thus:
“Kabiyesi, you need not stress yourself. In 7 days time, when the sun is directly over the head, and man stands upon his own shadow, get 5 chiefs to sit under the (Igi Emi) shea butter tree at the eastern border of the town. They should be dressed in white, and they should continuously clap their hands rythmically in unison,
On the 21st clap, the king’s son would have reached them and he would ask for water”.
It was clear, Akinyolu must be insane!
The chiefs concluded in there mind
But one tries everything to find a lost son. so, though the recommendations of the babalawo was crazy, the Alaafin still carried them out.
Behold, on the 21st clap, the king’s son came to them.
When the son was brought to the king and the events narrated, the Alaafin was said to have asked:
“iru babalawo adifaṣẹ bi ajẹ wo ni babalawo un?”. (What sort of herbalist who makes divinitions that comes through like a witch’s proclamation is this?)
Ibo ni o ngbe? (Where does he live?)
The people anwered that he lived by a forest patch at the outskirts of Oyo.
The King instructed that Akinyolu be clothed in fine apparel and be treated like the important guest he was.
The king later told Akinyolu to ask for anything, just anything, he would be ready to oblige.
Akinyolu said : ”Kabiyesi, all I ask for at my advancing age is that I go back to my forest in peace, you may chose amongst your slaves to follow me back to the forest to live our own life there”
The King obliged and gave Akinyolu gifts and instructed he be given about 30 slaves to join him on his journey back to the forest.
Akinyolu was made the Baale of his old forest now a thriving town. As he was called “Aje” by the townsmen, so was his domain named “Ilu Aje” which literally means “The witch town”.
For a long time, when people want to describe the area where the herbalist lived, they would say
“ilu adifaṣẹ bi ajẹ” (One who divines or foretells with precision like a witch).
Over time, people just started shortening it to it “Ilu Ajẹ”, they omitted the “adifaṣẹ”.
That was how the town Got her name and Akinyolu ruled as the first Alaje of Ilu-Aje.

Mazi Nnamdi Kanu,#ESN

Nigerian Soldiers Running From ESN, Killing Unarmed Civilians in Their Shops, Houses – Kanu | #IgbereTV

“Hope Uzodinma tell those cowards in #Zoo military uniform you moved out of Obinze to leave people’s shops and properties alone. An army that specialises in arson is that one an army? Wretched cowards!

“What has somebody’s shop got to do with your humiliation today? Come inside the bush if you are looking for ESN not killing innocent civilians in their homes.

“Orlu is not #Obigbo. Useless fools that cannot fight in the bushes only doing gra-gra inside township. Come inside the bush #ESN is waiting to greet you.” – Nnamdi Kanu

HOW IGBO LANGUAGE DIES GRADUALLY (IGbotic mixture)

HOW IGBO LANGUAGE DIES GRADUALLY (IGbotic mixture)
Just legodi:
1–>SENDiaram airtime
2–>HELPutum juo ya
3–>SITigodi down
4–>STANDigodi up
5–>SHIFTuoro m
6–>Ha eCLOSEzula the shop
7–>I na eDISTURB m biko or eDISTURBzilam biko
8–>CHECKie m in next five minutes
9–>I REACHie gi agwam
10–>Achorom I ENTERgodi bike
11–>kedu ihe I na eSPEAKi sef
12–>akam na eTHINKi ya
13–>A dim BUSY kita, a gam aCALLugi back
14–>after anyi eDISCUSSuo ya
15–>eGIVEkwana up
16–>TAKEie time gi
17–>chere kam PARKia motor m
18–>achorom iga WATCHia match
19–>SETTLuom biko
20–>STARTia the gen
21 –>Adim broke
*Addizia your own*
Ka m postugodi this one…..igucha ,gi commentia.

About Akwụ Ojukwu ( red palm fruit)

About Akwụ Ojukwu ( red palm fruit)
This palm fruit is called akwụ ojukwu in my dialect which is standing for defence,
The major duty of this palm fruit is to defend and protect one from various evil/ wicked manipulations.
You may see so many other palm fruit trees in the farm but to see this particular one many is always difficult .
Everything about the whole part of this particular palm tree are highly significants but let me talk about the fruits.
This palm fruit oil and palm kernel oil are more powerful than olive oil and so called holy water.
The palm fruit oil and the palm fruit kernel oil of this particular (akwu ojiukwu) is used prevention and curing of some ailment such as:
=: when u rub the oil on the body Or even when u drinks it, it prevent dangerous poisons and charms
=: used for damaging poison and charm
=: it scared winches and wizards away.
=: only one piece of this palm fruit in ur bag or pocket prevent a lot of evil attack.
=: The palm kernel oil is used to prevent and cure child convulsions.
=: The palm kernel oil is used to cure acute cough.
=: One can apply the oil when suspected that u match poison/charm.
=: The palm kernel oil nourish the skin when used as cream ( especially the children)
=: The smoke of the kernel shell when born in fire during cooking also prevent and scare away evil attack.
NOTE: you don’t need prayer or incarnation for this to be affective.
From Eziokwu chineke Gadị Traditional Outreach .
In promotion and Evangelizing of our Ancestral heritages.
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Oriefi daughter of the legendary Ahebi Ugabe

Oriefi daughter of the legendary Ahebi Ugabe
Ahebi Ugabe(?- 1948)was the first and only female warrant chief(King) in colonial Nigeria, and perhaps Africa. Born in Enugu-Ezike, an Igbo community, in the late 19th century she rose from the status of a local girl and commercial sex worker to that of a village headman, a warrant chief and a king. Ahebi who, as warrant chief and king, became a man and assumed otherwise male roles, including marrying wives for herself and her brothers. Ahebi who was appointed a Native Court member in 1930, was reputed for her spiritual prowess, and popularly called “Agamega” or “Female Leopard.”
However, when she attempted to assume full manhood by introducing her own masquerade, a deed performed only by men fully initiated into the masquerade cult, she met serious resistance from which she never recovered. For fear that her society may not accord her a befitting burial, Ahebi performed her own funeral in her life time. When she eventually died in 1948, she had a very quiet send-off. Notwithstanding, she became deified as a goddess in her mother’s hometown, and is remembered in many Enugu-Ezike songs and parables.
(source: The Female King of Colonial Nigeria: Ahebi Ugbabe
by Nwando Achebe)