The Dubious Seeks AbsolutionByPeter Opara
And his case is, you guessed it, DUBIOUS.
The latest blah, blah, blah – Between Ubanese Nwanganga and Peter Opara…” by Ubanese Nwanganga, a man who it must be said has made a mark on the Internet headlining his article with the name Peter Opara, is the second in which he sought to relay to the reading public how the Peter Opara stopped him from doing whatever it was he wanted to do for Ndiigbo, and the third time he has captioned his article with the name Peter Opara.
The first in his now peculiar mode of headlining his articles was his article – “To Peter Opara, my apologies”- soon following my detection of the aberration that he is in my article – Ubanese Nwanganga’s Dubious Agreement with Omo Omoruyi – which struck him, as the Igbo would say, like mess above ground that got the fly confused – Ahuru anyuru n’elu gbara ijiji ghari.
It has been two years and two months since, and Ubanese Nwanganga’s head is still spinning. I am sorry, but nothing makes the head of the dubious spin as bare-knuckle truth.
Now Ubanese Nwanganga is in search of absolution from Ndiigbo for his aberrant ways. What umuIgbo he has called upon to judge him, need to do, is look into Ubanese Nwanganga’s duplicity on all of Igbo concerns in Nigeria. They may need to first determine if he is Igbo, whence in Igbo land he hails, his and his family’s antecedents – with a specific period in mind – Biafra period.
Fact is, with all of Ubanese Nwanganga outings in cyberspace, while others focus on the aesthetics of his prose, yours truly needle at it to decode his stream of thought, his psyche relative to issues in his discourse; issues that are dear to the hearts and minds of conscious Igbo – majority Igbo, that is.
Ubanese Nwanganga has a pattern with which I am familiar – his thoroughly conflicted ways of dealing with Igbo issues, arguing exactly in the manner the Igbo antagonist – especially the Yoruba would – bashing every Igbo endeavor, even the very nature of the Igbo – doing the bidding of Igbo enemies, providing them ammunition with which to blast the Igbo and bearing nothing but grief for Ndiigbo.
Now, with pleas and entreaties, in search of absolution - Ubanese Nwanganga took on the mode of a chameleon, and worse. It is now Peter Opara that is lying and deceiving the Igbo. This is typical of the dubious - the devil-made-me-do-it psyche. Ubanese Nwanganga is now a two-year old, whose hands got caught in a cookie jar! And he snarls, Peter Opara made me do it.
It was Peter Opara that stopped him from showing the Igbo the way out of the hell that is Nigeria, even the way out of the Olusegun Obasanjo siege on Igbo land. He forgot that he agreed with “a bini boy”, his “guiding light” with whom he wanted Ndiigbo to also agree and to follow.
Listen to him, Ubanese Nwanganga - “In expecting his recent outburst I knew very well that he was not going to restrict himself to ideas and tell Ndiigbo the truth. He was going to tell blatant lies against me in an attempt to deceive”. He never pointed out where, when and how I lied, talk less deceive.
To agree or not to agree with Ubanese Nwanganga’s “bini boy” “guiding light” and the rest of his aberrant take on all things Igbo – cause, symbols and all were the genesis of this running joust, if you please.
Ubanese Nwanganga is the one known on the Internet with a record of duplicity relative to Igbo issues. He thinks he can cover his tracks by focusing on my piece - When the Dubious Preach Igbo Deliverance – my response to his – Ndiigbo Need Deliverance – as a piece of lie and deceit. I will say that if my take on him in that piece were lies, then they must be his lies, for they were his words in his articles that I used against him; he is the one engaged in deceit by straddling the fence on Igbo causes; I am the one who points out his dubiousness, and warns that his words should be taken with a grain of salt given his record.
Remember his words, his hollow words of no trust, no faith, no belief; his “perhaps”, “perhaps”, “perhaps” disposition regarding a cause he wants people to believe he fought for, only to mock and denigrate this time?
Is Biafra no longer a “blunder”, a “pet project” for an individual that is “fit for dust bin of history”? Is Chukwuemeka Odumegwu-Ojukwu’s feat at Aburi no more “mere Igbo chest beating”? What would you, Ubanese Nwanganga term your agreement with Omoruyi and your efforts to lure Ndiigbo to the man’s design of treachery that you now acknowledge fell flat on its face? If that is not deceit what is?
So often have I pointed out your duplicity, Ubanese Nwanganga, that about two years ago, I wrote about you reminding me of a refrain in one of my favorite artist Sting’s songs - “I saw a man of many faces, and I asked him, where is one?” What face are you wearing now that you are seeking absolution, and telling the Igbo world to accept you, that you are not a saboteur, that you are Igbo, Ubanese Nwaganga? But you cannot run from your record. Or you can run, but you cannot hide.
Ubanese Nwanganga is always making reference to my stance towards those whose “opinion” according to him, I do not share, the sort of names I call them and such. Damn right I call those that sabotage Igbo causes names; in fact no name is too dirty or too mean or uncivil for them. Is it “bastard”? Yes, some of them are bastards. Do you want proof?
And who are some of the people whose “opinion” I do not share? They include Skunk Osita Olisa, the Nupe man with Igbo name who wrote that Biafra was about oil; Thug Tunde Adenodi, who warned that he would seize Billions of Naira worth of Igbo property in Yoruba land if the Igbo does not shut up their mouth; Hatchet man Mohammed Haruna, the one who threatened the Igbo with stress and bloodshed for daring to think freedom…these are the people folks, whose “opinion” I do not share and of course the chief efulefu himself – Ubanese Nwanganga. Let the Igbo who shares Skunk Osita Olisa’s “opinion” for instance shoot forth. I can say here that I have a name ready made for that Igbo!
Every Igbo must understand that Igbo matter in Nigeria is outside of the realm of opinion. It is not a matter of opinion or on the basis of opinion that I or any concerned Igbo differ with any who think Igbo have it great in Nigeria, that Igbo have either justice or freedom or security in Nigeria
That is Igbo matters in Nigeria are matters of Freedom and Justice. Principles of Freedom and Justice are not adjudicated or arbitrated by opinion. There is either Freedom or there is no Freedom. There is either Justice or there is no Justice.
Am I, or any true Igbo for that matter to entertain any Igbo – indeed Igbo In Name Only -IINO who take the position that Ndiigbo have Justice and Freedom in Nigeria? In the same vein, am I, or any true Igbo to entertain any IINO who take the position that Biafra was about oil? Ndiigbo can only entertain the Igbo or IINO that take such fallacious positions in the village square, around an Iroko tree. Use your imagination.
Ubanese Nwanganga does not comprehend the issue of Freedom and Justice for the Igbo in Nigeria. He is totally into total Igbo integration in Nigeria! He is totally into the Igbo working harder to remedy Nigeria! I ask the man again, how better integrated in Nigeria could the Igbo be now than they were before their blood was laid waste in every part of Nigeria? How harder could the Igbo work now to better Nigeria than they did laying the groundwork for the independence of Nigeria and putting the place on a strong footing thereafter?
Ubanese Nwanganga knows nothing about Igbo security in Nigeria; Igbo security in Nigeria means nothing to him. If not why would he agree with Omoruyi and beyond that even deem him a “guiding light” for the Ndiigbo to follow into Obasanjo’s den or “nest of killers”.
Ubanese Nwangaga will not, does not, and never will understand. I wrote long ago that all of his intelligence and wisdom are useless to the security and well being of Ndiigbo in Nigeria. This should not be a surprise. Ubanese Nwanganga is not Igbo! The man agreed with Omoruyi, who agreed with the man who swore to ensure that Ndiigbo never rise again in Nigeria - the man Ubanese Nwanganga deem A-Okay for Ndiigbo – his cousin, his big brother – Aremu.
This man, Mr. Know-it-all, Apologist Extraordinaire -Ubanese Nwanganga believes Ndiigbo must forget about Biafra and conceal whatever they had or have to do with Biafra, in order for them to make a headway in Nigeria; he believes and has written that Odumegwu-Ojukwu should never show his face on any thing Igbo, so Nigerians that hate and fear the idea of Biafra may allow Ndiigbo to subsist in Nigeria; he believes Ndiigbo must deny their past, discard their past in order to make a headway in Nigeria, he believes that Ndiigbo should wear a badge of apology for the “blunder”, the “pet project” – Biafra. Ubanese Nwanganga must have advised and urged Orji Kalu’s apology for Biafra.
This duplicitous being now writes; read him – “ In my wildest imaginations, I am yet to discovered what any Igbo man stood to gain from the collapse of Biafra. If anything whatever such Igbo man stood to gain was no more than crumbs from the table of the north and the Yoruba”. Wow! What a dubious cover.
Will the real Ubanese Nwanganga, please stand up. The man is here today, there tomorrow, fidgeting right now, eyes squirming to the left and to the right. Does that remind any of a particular group in Nigeria? Boy! Tomorrow, he will write why the Igbo should be like the Cassamance, the Sudanese, the Tamil Tigers etc., to be better people; and he lounges into ogologo akuko – long story – to cover his second nature - duplicity.
Still in his latest tour, he could not as much as acknowledge that in the one before – Ndiigbo Need deliverance – wherein he veered off the supposed thrust of the article and began making wild references to yours truly and to Dike Di Ohanma, Eze Igbo Gbururu for no cause or reason – the fact that the man he deemed his “guiding light” Omoruyi was bad for the Igbo, even now that Omoruyi has shown what he is all along, a bigot and a tribalist; a grabber for money and for relevance. Even when I dealt with this point at some length in my article, it was only convenient for Ubanese Nwanganga to claim that I wrote to “lie and to deceive”.
How laughable is this man, Ubanese Nwanganga. Really. Me write to lie and deceive for what purpose? I do not know what Ubanese Nwanganga can accuse me of, but I do not lie, I do not deceive, I am not inconsistent and most importantly, I ain’t no hypocrite. Why do you think I have problem with you, Ubanese Nwanganga – Mr. Here today, there tomorrow?
Let me go back to a phrase I introduced earlier – conscious Igbo, and re-term it - “Igbo consciousness”. I use the phrase “Igbo Consciousness” with deep regard and credit to the beloved Enyi Biafra, the Akankang of Akwa Ibom, that rare specie of a man that is not made anymore – the peoples General, Phillip Effiong.
In his posthumously published book – The Biafra Story, General Effiong made reference to the “Igbo without Igbo Consciousness”. These types of Igbo, according to General Effiong often accused him of deceiving the Igbo and, I believe, along with that human dartboard, the other people’s General, Odumegwu-Ojukwu.
Ndiigbo and indeed peoples of other Nigerian nations hear and read the Igbo without “Igbo Consciousness” every now and then. I am responding to one with Igbo name – IINO now. They write and talk thus – “Ojukwu misleadership of Ibos”; “Ojukwu’s pet project” – (Biafra); “Ogbo oso”; “Traitor”; “Ojukwu embezzled Biafra money”; Ojukwu should have committed suicide”; “A new phenomenon – eze igbo gburugburu” etc etc. Odumegwu-Ojukwu to them is nothing but a dartboard at which they throw their sharp, pointed objects – abuse and insults in this instance.
One is not aware of the manner of darts - abuse and insults, I mean, that came General Effiong’s way, as the man was reticent in that regard. But just imagine, ezigbo umuiIgbo that any who deems himself or herself one of you, could have walked up to General Effiong and insulted him so. Would we not wish that that Igbo, Igbo so-called, rather, made such a move in Ariaria Market or Ochanja Market, so there and then, the people could deliver their verdict upon the chemically unbalanced, aberrant Igbo?
Following a reception for Odumegwu-Ojukwu not too long ago, a photographer who was present at my invitation, a West Indian gentleman, later informed me that a certain person had said to him that he does not like Odumegwu-Ojukwu. This person must have put across his message in a sterner fashion. According to the photographer, he asked the person the reason for his dislike of Odumegwu-Ojukwu. The person responded to him – the photographer that his brother died in the war. This person must have referred to the war in which he lost his brother as “Ojukwu’s war”, he might have said that Odumegwu-Ojukwu was responsible for his brother’s death.
“It was a war, maaan”, the photographer told me, he said to the person. “It was a war”. The photographer conveyed to me a measure of impatience with the person, who deemed someone else responsible for his brother’s death in a war. “How can you accuse the man of being responsible for your brother’s death in a war”, he wondered. We are not talking about the U.S. Iraq war.
Did not that son of Lucifer, Ubanese Nwanganga’s soul mate, Skunk Osita Olisa heap insults on Odumegwu-Ojukwu on account of the death of his grandfather? His grandfather that refused to vacate Onitsha, according to him, as Nigerian soldiers approached. They returned later to find the man’s skeletal remains. In the mind of this demented fellow, Osita Olisa, Odumegwu-Ojukwu killed his grandfather.
And that is it, Ndi bu ezigbo umuigbo, obughi umu ofeke, umu omekome, umu efulefu - what Odumegwu-Ojukwu encounters daily, with the likes of Ubanese Nwanganga and company.
Ubanese Nwanganga and company comprises of the aberrant, the conflicted, the efulefu, the Igbo In Name Only – IINO. Ubanese Nwanganga once feigned ignorance of the word – efulefu. The word was then explained to him – like a saboteur of the war days, he was lectured. I recall him being lectured thus, no need to take exception to the word - efulefu; “it is like a cap, if it fits, you wear it”. Knowing himself, Ubanese Nwanganga shut up his mouth, and slunk away.
I once wrote that Ubanese Nwangang is the most dangerous person with Igbo name that writes on the web. He is that green thing on a green grass. Take note readers, these references to Nwanganga are in print; they have been printed before this time, in my other articles. What could be unprintable about these references as they are in fact in print right now?
Yes, Ubanese Nwanganga who seeks absolution with hands that stinks to high heavens, claimed that I called him unprintable names. That is to reason that I spoke with him on the phone – it had to be. But I do not have the man’s phone number; even if I do, I would rather live in his favorite country, North Korea, as a captive of his friend, the loony leader of that country, than speak to Ubanese Nwanganga!
Every reference I have made to Ubanese Nwanganga, whether directly or indirectly are in print – in my articles. The man is suffering from dementia. Again, I do not have this man’s phone number, never spoke to him and would never speak with him. So Ubanese Nwangana what were these unprintable names that I called you? If I could learn of the names, and you deemed the words unprintable, I promise to affirm them and make them part of my next piece on you – that is have them printed.
A young Igbo lion – my reference to 20 – 40 year-old freedom hungry Igbo - resident in South Africa refers to Ubanese Nwaganga as efulefu. Ubanese Nwanganga might have chatted with this young lion and thought it was yours truly. It was the same young Igbo that Thug Adenodi told that Ndiigbo must shut their mouth and stop talking about Biafra, if they wish to be president of Nigeria. For this thug’s temerity, I called him a mad man, and he whined in the Internet just as Ubanese Nwanganga is now whining.
Ubanese Nwanganga informed readers that some of his relatives died in the Biafra war. Naturally, this curries one’s sympathy. I lost some relatives in the war, too. Ubanese Nwanganga relayed here too, as he did in his first ever piece on me – “To Peter Opara, “my apologies”, that he sustained bullet wound in his belly in the Calabar sector. I do not believe him? Not when I have assessed his age, and determined that he joined the army late, if at all he did; only when he could not dodge conscriptions any more, then he grudgingly joined the war for Ojukwu’s “pet project”, Ojukwu’s “Blunder”; or as his soul mate, Osita Olisa would say, the “Brain dead republic”.
Now, when Ubanese Nwanganga refers to Biafra as “Ojukwu’s pet project”, “Biafra, something to be consigned to the trash bins of history”, “blunder”, and Igbo dead, as “wasted lives”, what is one to make of him as a person, or his psyche as “nwafo” Igbo he wants us to believe he is? Where is the “Igbo consciousness” in any of the afore Ubanese Nwanganga’s references to a cause that is part and parcel of the soul of the Igbo? What could Ubanese Nwanganga have thought of General Effiong? Ubanese Nwanganga’s unbridled insults and abuse of the person of Odumegwu-Ojukwu is well documented.
Could not Ubanese Nwanganga easily be the man who do not like Odumegwu-Ojukwu because he is convinced Odumegwu-Ojukwu is responsible for the death of his relatives? Let the Igbo among those Ubanese Nwanganga is yelling out to come judge him and Peter Opara who believe Odumegwu-Ojukwu was responsible for the war dead, shoot forth.
The Internet was never a venue on which I wanted to write. In all honesty, I deemed it - the Internet beneath my time and the seriousness I attach to writing. Why waste my time, I thought. It was not until I encountered a totally warped article by one Igbo, a clearly imbecilic Igbo, that I took a first crack at the Internet. It was an ignoramus Igbo first, then a malicious Yoruba – either denigrating Odumegwu-Ojukwu or maligning Biafra. I believed that the Hausa/Fulani were not in on the denigrating and maligning exercise on things Igbo or at least they were quietly respectful of the Igbo – their feelings and all. Then came Mohammed Haruna, a Hausa/Fulani hatchet man, first discovered by Ogbunwezeh.
I read the same warped hatchet man advancing unbelievable excuses for the slaughter of the Igbo in the north in 1966-67, and now maligning the Igbo and threatening them with stress and bloodshed for daring to desire socio-political freedom from an evil barrel of a country; evil barrel cultured by Ibrahim Babangida, whose plan to return to power Mohammed Haruna supports.
I had long been aware that tribalists in Nigeria included the so-called intellectuals. But the shock I had was how deep ethnicism was exercised in the Internet, always slanted against one ethnic group - Igbo. A young lion tried his bit to make me aware that there was war on the Internet. It is not quite 3 years ago, but I did not know my way around the Internet then – even now.
Given the incessant abuse of the Igbo that I observed in the Internet, as Igbo myself, the option to keep quiet in the name of civility, diplomacy and such BS was totally out of the question. Only those individuals that have undergone the Chemical Process or Genetic Re-engineering to become what in Nigeria today is termed DE-TRIBALIZED have the option to keep mute while their heritage – causes and symbols were abused and “rubbished”. One pitiful, imbecilic Igbo once allowed that “not even at the pain of death” would he delve into tribal matters; this fellow, I read once, went on to fund or so this fellow claimed, a “research” into why there is ethnic strife in Nigeria! Fools come in different shades, and that includes the imbecile here referenced who thought he had a thing with Isaac Newton.
Still, only the Igbo whose senses are numb and again, just plain foolish Igbo could have missed Omoruyi’s an Edo man’s unwarranted attention on Igbo socio-political affairs; how he tried to label, castigate and undermine every Igbo efforts – especially that of the Igbo icon, Odumegwu-Ojukwu.
The battle line had been drawn, as far as I was concerned. It was war!
There and then I came on the Internet to write to argue and to inform those who malign Igbo causes, abuse Igbo symbols – animate and inanimate; to inform them, argue them, and regarding those with the least discernible maliciousness intent, argue them with the desire to cause them the most damage possible – intellectually and psychologically. It matters not to me if the one denigrating Igbo cause is Igbo, Hausa or Yoruba; indeed the one were better dead than alive if he or she were Igbo. I employ the words; phrases and discernible psyche of the malice monger to rope him up and then LYNCH him or her.
It is Literary Lynching with facts and truth of living history. It will be impossible for yours truly to engage malicious anti-Igbo writers without truth and facts at my fingertips, and with their very own words. Ubanese Nwanganga cannot go back in time and present a word or phrase of mine that were not wrapped around his own words and stated position and robustly expatiated upon to do him a deserved damage.
This is the reason for his “personal hurt”. He has not seen anything yet. His feeling only is hurting now; pray, he does not hang around Aba or Onitsha to yap in his dubious, all-knowing fashion.
Once, Igbo phobic and Ojuneurosis articles abounded in all of Nigerian websites. Again it was my desire to challenge such warped pieces that got me on the Internet - to respond in kind to those who would deliberately or through ignorance malign causes the Igbo hold dear to their heart. Yours truly is pleased to note today, that “Igbo phobia in cyberspace” – apology to my brother Frank Ogbunwezeh - has abated as many have been put out of commission. But saboteurs of yesteryears and their sympathizers are still around, bearing nothing but grief for the Igbo. Ubanese Nwanganga.
The jankara market professor Bolaji Aluko, once made reference to “Igbo Defense Brigade” that he thought existed in the Internet, that jumps literally on any that writes on the Igbo. Yours truly quickly corrected the jankara professor. It is Igbo Defense Division, I said to him, and yours truly is the Commander-In- Chief. Now Ubanese Nwanganga, if this is the Igbo leadership you claimed I seek, I say, right on. It is a war for freedom, for justice and for security – for those long denied this. F. Ogbunwezeh, G. Ndubueze, P.C. Eze – combatants generals of the Division, receive not a nickel to defend their august heritage. It is something they just have to do as Ezigbo UmuIgbo, umu nna ha muru.
By the way jankara professor Aluko knows exactly the origin of the reference to him, the facts, the circumstance and all. Those interested should read the epilogue in my article – A Thug In the Land of Lincoln. Aluko is a cyberspace chat room cockroach that deserves not a diddlysquat of respect. The man had gladly accepted my yet another reference to him as bolekaja professor.
As to Ubanese Nwanganga’s “last laugh” claim, all I can say is the man is a pitiful soul. He is the grasshopper called Praying Mantist; he claws about, looking for something to hold on to. I had in fact in one of my article -“Notes to Ubanese Nwanganga – the Man who Hates Odumegwu-Ojukwu more than he loves himself” - compared Ubanese Nwanganga to a lawyer that has no facts with which to argue that goes banging on the table. That is his style. Ubanese Nwanganga has nothing to do – he is a retired Nigerian bureaucrat – he sat down wherever he habits in South Africa, and carved up a classic blackmail against everything the Igbo hold dear – their cause – Freedom/Biafra; their symbol/icon Ikemba Odumegwu-Ojukwu – indeed all the most significant experience of Ndiigbo in the past 4 decades with Peter Opara on the headline.
At that particular time, his soul mate, his protégé skunk Osita Olisa had written in a chat room where he crawls about like a roach, that Ndiigbo went to war to control oil in the east. Knowing that Ubanese Nwanganga is related to Osita Olisa in soul, I forwarded Olisa’s statement to Ubanese Nwanganga, asking him to read the statement credited to his soul mate. Before this time, my article – Igbo President or Igbo Self-determination had been published, and in it, I made sure to damage Osita Olisa, I mean destroy him intellectually. I did my bit, then my brother Ogbunwezeh got him, Osita Olisa, vaporized – literally. He is now an underground roach, crawling about chat rooms – wherefrom he once relayed, I was informed, that yours truly wanted led in his head. I knew not what he meant. And talk about a psychotic. Here is a man Ubanese Nwanganga is quick to defend, a skunk.
To my note, Ubanese Nwanganga responded, saying, “leave me alone, I am resting”. Then he did not miss the opportunity, as usual, of dragging my family into my duel with him, just as he did my mother in his blackmail piece – Peter Opara – Ndiigbo are not North Koreans – wherein he told readers how his own mother goes naked in the market square and he cannot lose sight of Odumegwu-Ojukwu to cover his mother’s nudity. The man had just blackmailed Igbo cause and symbols, with my name as part of his caption. So I said to him in response, you are resting? No last laugh for you. So, I promised him. In the war front then, no vandal wounded or killed my brother and got away, if I could mark his position.
But resting Ubanese Nwanganga found time to craft pages upon pages of abuse and insults on causes and symbols that are a part of me and he expected me to leave him alone? He-gat-to-be-crazy! Well, readers, that is it for this pitiful soul and his claim – “Peter Opara trivializing Igbo issues”. This man needs a lot of rest. If he wrote no more, none shall miss him or his writing.
I dare Ubanese Nwanganga, if he is indeed not demented, to refer to any of my articles on the web that trivializes instead of holding intact, every inch of Igbo land and Igbo cause. Now, I feel a little ashamed defending myself against this present day Ifeajuna – Ubanese Nwanganga.
Ubanese Nwanganga is not an Igbo person. This I have written for the umpteenth time. I have given my theory of his origin – Igbo mother, Yoruba father – goes by mother’s maiden name. In a blind test on Igbo matters, a participant will always pick Ubanese Nwanganga’s position for the Yorubas’. Ubanese Nwanganga thinks and reasons like the Yoruba. Now there is nothing wrong with this, it is just that it is Yoruba reasoning, as against Igbo reasoning. “Never in history” says a Yoruba, “has a rebel ruled the country that he rebelled against”. “Never in history….” Once wrote Ubanese Nwanganga; “Ibos watch out in Yoruba land…” wrote Thug Tunde Adenodi; Ndiigbo are noisemakers in Lagos, wrote Ubanese Nwanganga…the list goes on and on. And does he ever stop telling whoever has ear to hear and eyes to read, how one of his floozy concubines trounced Odumegwu-Ojukwu in some election – a familiar Yoruba jazz that Ubanese Nwanganga never fails to hum every chance he gets.
As to Yoruba reasoning, there is hardly a Yoruba socio-political reasoning that is not anti-Igbo, that does not conflict with Igbo socio-political reasoning. Yoruba socio-political reasoning is always fashioned to sabotage, paralyze or eliminate the Igbo entirely. Only an efulefu, the imbecile, the disingenuous needs to be told this, even educated thus. For a slight reminder – Awolowo: Okirika and stockfish ban; Obasanjo: land use decree, abandoned property decree; Aguda: carves oil rich Igbo land into Rivers State; Abiola; “I can do without Ibos etc etc.
Ah, what of all the Igbo property/investments in Yoruba land, some will say. And I say to them, Yoruba land no be Nigeria? Did not the Yoruba fight Biafra to get the Igbo back into Nigeria? The Igbo is back! However, if the Yoruba dream of seizing Igbo property all over Yoruba land comes through, the affected Igbo have nobody but themselves to blame. As for the Edo, the Yoruba small cousin, one was quoted in the New York Times then saying – more Ibos needs to be killed for Nigeria to have peace. They did do their best to put their wishes to action – thanks to their Oba of the days before the war – Oba Akenzua(?), the father of the current Oba. Ubanese Nwanganga this is a plus for you in the judgment you seek.
The Yoruba has what they want in Aremu. With the Hausa/Fulani, Obasnajo became a two-pronged sword against the Igbo, his natural enemy on the one hand, and the Hausa/Fulani, his benefactors on the other. Khai, walahi, tolahi! This Yoruba man, sef. There you have it folks, the vaunted Yoruba sophistication that Ubanese Nwanganga chimes to no end.
Ubanese Nwanganga revealed some of his acquaintances and thus his influences. A key influence of his was Ken Saro Wiwa – “my good friend” he once referred to the man. That is okay. When I read that, I thought theirs was friendship made in heaven – they have a common target for mockery, ridicule and sarcasm- Ndiigbo. Wiwa was known to refer to Ndiigbo as RATS.
Wiwa, before his unfortunate death, in the hands of those to whom he fled to spite the Igbo and Biafra, lived his life pillorying the Igbo for no reason, other than that his Igbo classmates at Government College, Umuahia, taunted him for his size. Such was njakiri, the type Ubanese Nwanganga himself is expert.
Let any Igbo with a discerning reading ability get hold of the book “On a Darkl’n Plain” by Wiwa. In that book, hatred of the Igbo and their causes has no bounds. In that book, the word Biafra appeared in many chapters, written beginning with small letter b – biafra. Such was hate and mockery to the extreme – mockery, something with which Ubanese Nwanganga is at home.
In the book, the only Igbo person about whom Wiwa spoke favorably was a dead Igbo. With Ubanese Nwanganga himself, there is no mistaking the glee with which he refers to Biafra – the “blunder” the “pet project”, something to be consigned in the trashcan of history. As an Igbo, if he is, Ubanese Nwanganga was fortunate to have had Wiwa as a friend. Wiwa, had Igbo driver and may be Igbo cook; but his visceral dislike of the Igbo lasted as he lived.
Thug Adenodi used the same Wiwa’s book to support his denial of credit that was due none other than Odumegwu-Ojukwu, the man Ubanese Nwangaga hates.
Go read Ubanese Nwanganga’s “To Peter Opara, my apologies” and you will get a good feel of the scary being the man is. In that article, he is in the best of his second nature – sarcasm, and mockery at all and every Igbo experience in the past 3 to 4 decades. I never bothered to respond to that article, it was not worth it for I had made my point in mine that elicited the scarecrow of a man Ubanese Nwanganga is.
I am yet to read an article as nauseating as Ubanese Nwanganga’s on Igbo. I would have not a problem reading On A Darkiling Plain a second time, but to read work by a person with Igbo name, filled with mockery, scorn and sarcasm towards Igbo causes, symbols and experience, I could throw up. Let me say it here, I hate reading Ubanese Nwangnaga’s articles; it is just that I have to, just to know, as some would put it - where his head is at.
Old Nwanganga is an Njakiri man, a waajia, waajia man. Njakiri, as we know, is a form of mockery. Ubanese Nwanganga is well schooled in Njakiri. In this, he shares a thing or two with his friend and brother Thug Tunde Adenodi. They try always to mock or ridicule other people’s background, even when they do not know a thing about the one they try to ridicule. Ubanese Nwanganga calls me a Bull. That, I accept for I see red with Igbo efulefus, the conflicted and the forked tongued like him.
Just as Thug Adenodi wrote about “Zebrudaya” on his bit on me, Ubanese Nwanganga has written about me as iti boribo in two different articles of his. But what Ubanese Nwanganga has not asked himself is how this iti boribo beat him into a “siddon look” Egyptian Mummy, not once but twice on account of his out of step, out of wits, his duplicity, his dubiousness on all things Igbo.
This time, I had to write Ubansese Nwanganga personally, telling him how I was having problem fleeting through his long story and njakiri-laden article – Between Ubanese Nwanganga and Peter Opara. I promised him, however, that I shall read through it.
What with the moot and tortured analysis of Olusegun Obasanjo’s 419 elections, wherein he tried to explain away his dubious agreement with a natural Igbo antagonist; how he failed to see the handwriting on the wall, and asked Ndiigbo to embrace his “guiding light’s” rather Dark light’s strategy. Imagine that – Igbo to follow Edo man’s strategy. To hell, may be.
Odumegwu-Ojukwu had plans for Ndiigbo, but Ubanese Nwanganga preferred Edo man’s plan for Ndiigbo. Now, are not Edo and Yoruba in perpetual alliance – like oil and salt? Are not Edo perpetually loyal to Yoruba? Are not Edo and Yoruba one and the same? Who conceptualized the Igbo starvation policy and who implemented it? Anthony Enahoro conceived it and Obafemi Awolowo implemented it! What other proof is needed to establish that Ubanese Nwanganga is a Yoruba man? He wanted Ndiigbo to follow his Edo cousin to Aremu’s nest. Mind you, Omoruyi made himself clear, he was for Aremu, in the interest of his Edo people.
What with inanities spewed by this man like – “Peter Opara” wanting to be “Igbo leader”; “hero worshiping”….”questionable interest”? These are but plain puerilities streaming from a clearly tortured, and tired mind.
Then he calls me “a fraud” and could not take the reference beyond that; he advanced no proof and no basis for calling me a fraud. Ubanese Nwanganga, I ask you, have you ever met an upright person in your life?
He called me a “quack intellectual”, too. Na waa o for this man. He once referred to me as “one PhD man in America”, that shocked him into a hiatus. Now I am a “quack intellectual”. He had no reference, no proof or clarification on my quackery. I guess, I should quackery on; it is only an allegation by a proven dubious man that holds no water.
Ubanese Nwanganga in his fast debilitating mind continues to accuse me of trying to create any and everything under the sun in Igbo land; he accuses me of trying to create a dynasty in Alaigbo – Ojukwu Dynasty; he accuses me of trying to create hero worship in Alaigbo; he accuses me of trying to create socialism na Alaigbo..you name it.
On the first allegation, yours truly trying to create a dynasty in Alaigbo, the old thing will not acknowledge my education of him as to Odumegwu-Ojukwu’s antecedent in this regard.
How does one who bucked a dynasty in his youth 5 decades ago, acquiesce to same now goaded by a Peter Opara? This was my question to Ubanese Nwanganga long, long ago. Odumegwu-Ojukwu, left his sumptuous abode, put aside his sterling education for the position of a private in the illiterate colonial Nigerian army. His father wanted him to mind the family Million Pound Sterling store. Ojukwu thought better of public service in a country soon to be decolonized, than a family store. This is it readers. And so has Odumegwu-Ojukwu been the singular most genuine man of light and reason in Nigeria; and the sole genuine hero of his people to be found through out the length and breadth of the hellhole called Nigeria.
Regarding the on-going baloney in the name of dialogue in Nigeria, I wrote an article titled – Agarachaa must come back…to Aburi Accord – focusing on what a waste of time and energy it is, and how Odumegwu-Ojukwu had settled all issues to be discussed there 38 years ago.
In the words of the great man – Odumegwu-Ojukwu: “The whole concept which led to the Republic of Biafra was a sincere effort at repairing Nigeria to ensure peace. At Aburi, I proposed certain ideas and I am proud today that the whole leadership of Nigeria accepted my proposition at Aburi. If we had gone on from there, there would have been peace in Nigeria and progress would have been our patrimony”. This to Ubanese Nwanganga, should constitute a strong evidence of hero-worshipping by Peter Opara. Indeed, only because I worship truth.
Ubanese Nwanganga can’t think. In all of my chat on an about Odumegwu-Ojukwu, contrary to this demented man’s new lie, I have never said anything about Odumegwu-Ojukwu funding the Biafra endeavor. Nowhere have I ever written or spoken to this particular point. And I have written and spoken a lot about Odumegwu-Ojukwu. I have no information on this subject – whether Odumegwu-Ojukwu personally funded Biafra effort or not. That I do not know and I do not talk about what I do not know.
Though one knows a bit today about Western star powers that collected Dimes and Nickels to save Biafra – the Kennedys, Jimi Hendrix…many wealthy Americans who remained anonymous. One of Ubanese Nwanganga’s heroes, the one who soon after the war asked Nigerian authorities not to forget those of them who fought behind the scene..or something to that effect, also collected on behalf of Biafra all over America. He then used the money he collected to buy himself estates in America. Yeaa.
However, it is either that in his deluded mind, Ubanese Nwanganga thinks I phoned him and berated him on Odumegwu-Ojukwu funding Biafra effort, or he believes I wrote such somewhere – which should make it easy for him to refer readers to his evidence. But I know that even on this the Dubious has no proof, no evidence.
All said, is Odumgwu-Ojukwu’s sacrifice to Ndiigbo something to argue about? Only Ubanese Nwanganga is capable of putting a dubious spin on this. But that Igbo is yet unborn, that could match Odumegwu-Ojukwu’s sacrifice for Ndiigbo. Now Ubanese Nwanganga, if this is your example of Peter Opara’s hero worship, I plead guilty.
This should be enough for Ubanese Nwanganga’s tired, njakiri and falacy-laden piece in search of redemption and absolution. Upon reflection, my article on him, that mummified him and made it impossible for him to write without as much as oblique reference to me, and the man for whom he has a visceral dislike – Odunegwu-Ojukwu, is Ubanese Nwanganga’s Dubious Agreement with Omo Omoruyi. It is this article that caused Ubanese Nwanganga and the rest Igbo enemies that are his soul mates to send me 30 virus-laden mails.
Check this article out ladies and gentlemen. As long as Ubanese Nwanganga keeps his focus on Homosexuals in South Africa and the history of any and every part of the world, I have no problem with him. But as soon as he brings his corrupt and tainted mind on Igbo causes and symbols, there and then the Bull sees red and Ubanese Nwangaga will continue to hurt.
Finally, in yours truly, the good, the bad and the ugly awaits the dubious one, the chief efulefu – Ubanese Nwanganga – as he engages in his dubious tours.
Peter Opara is a communications consultant and author of Understanding the Nigerian Nation Tribes – Why they Boil.
March 8, 2005 |