THIS PAPER IS PRESENTED BY BARR. CHIGOZIE VICTOR EZEKIEL (LL.B (Hons), B.L) AT CHRISTIAN PENTECOSTAL MISSION INTERNATIONAL, OBINZE. THEME: KNOWING YOUR LEGAL RIGHTS AS A CHRISTIAN TOPIC: FUNDAMENTAL HUMAN RIGHTS IN NIGERIA. It is unfortunate that so many people in the name of being in God's presence and being Christians do not know their legal rights. They accept whatever the society pose on them, all in the name of humility. Humility is not stupidity. There are times when you should stand up for your rights. “Human Rights” has been defined as the “inalienable rights of people”. They are the legal entitlements which every citizen should enjoy without fear of the government or other fellow citizens. They are said to be the rights which cannot be said to have been given to man by man but are earned by man for being a human because they are necessary for his continuous happy existence with himself, his fellow man and for participation in a complex society (David Kaluge, Human Rights Abuse (2013). Some Nigerians are confused as to what rights they are entitled to as citizens and often confuse what their fundamental rights really are. For example, a while back, there was a general outcry against the increased subscription rates imposed by MultiChoice Nigeria for their DSTV viewing packages. Some aggrieved subscribers went as far as to say the increase in subscription rates was an abuse of their fundamental rights as citizens of Nigeria. Erorr…. In Nigeria, citizens enjoy many rights but the inalienable fundamental rights of citizens are statute-protected by the Constitution of the Federal Republic of Nigeria. Chapter IV of the Constitution lists out the basic Fundamental Human Rights enjoyed by citizens of the country. The Right to Watch Satellite Television is, unfortunately, not part of that list. The Fundamental Rights of Nigerians under Chapter IV of the Constitution are as follows: 1. The Right to Life (section 33) Under the Constitution, every person has a right to life and no one shall be intentionally deprived of his life. The Constitution, however, provides exceptions where violation of this Right is acceptable: 1. Where the taking of the life is in execution of a sentence of a court in respect of a criminal offence in which the person has been found guilty in Nigeria. 2. Where the loss of life is as a result of the use of such force as is reasonably necessary and in such circumstances as permitted by law: 3. for the defence of any person from unlawful violence or defence of property; 4. in order to make a lawful arrest or prevent the escape of a person lawfully detained; or for the purpose of suppressing a riot, insurrection or mutiny. Aside from the above circumstances, any violation of a person’s right to life is an abuse of that person’s fundamental rights and is usually found in torture and extra-judicial killings. For example, the activities of the terror group, Boko Haram, involving the rootless attacks and murder of civilians. 2. The Right to Dignity of Human Person (section 34) Every person is entitled to respect of his/her dignity. No person shall be subjected to torture or inhuman treatment, be held in slavery or servitude or be required to perform forced or compulsory labour. Examples of abuse and violation of this right can be found in modern day slavery and torture and brutality by law enforcement officers. An example of an abuse of this right can be found in 2013, when one Lawal Ganiyu, 50 years old, was arrested and tortured by the Police over an alleged fraud. As a result of the brutal treatment, he was comatose in a hospital for over a week. This act was a gross violation of his right to dignity of human person under the Nigerian Constitution. 3. Right to Personal Liberty (section 35) Under the Constitution, every person shall be entitled to his personal liberty and no person shall be deprived of this right except in special circumstances and in accordance with a procedure permitted by law. It is the right not to be subjected to imprisonment, arrest and other physical coercion in any manner that does not have legal justification. The right is the freedom to live as one chooses without too many restrictions or constraints from the government or its agencies. It also assures a person of the freedom to stay or move about at his own will, direction and time. This right has also been defined as freedom from bodily restraint and the right of the person to contract, to engage in any of the common occupations of life, to acquire useful knowledge, to marry to establish a home and bring up children, to worship God according to the dictates of his own conscience and generally enjoy those privileges recognized as being essential to the orderly pursuit of happiness. Example of violation of this right can be found in cases of unlawful arrest and detention by Nigeria’s law enforcement agencies. The National Human Rights Commission’s Prison Audit for the year 2012 released in May 2013, showed that out of 173 prisons audited in Nigeria, the number of Awaiting Trial Inmates stood at 35,889. One of the factors that result in the large number of Awaiting Trial Inmates in Nigerian Prisons is the practice of “Holding Charge” where the police charge an accused person usually before a magistrate who does not have jurisdiction to hear and determine the charge against the accused. The Magistrate makes an order for the accused person to be detained in a prison and for the case file to be transferred to the Director of Public Prosecution for advice. The police may fail to transfer the file to the DPP. If the file is transferred, the DPP may fail to proffer advice and formally charge the accused to the court that has jurisdiction or recommend his release. There have even been cases where the case file goes missing. All the while, the accused person is sitting in prison without formally being charged for any offence. The Nigerian Supreme Court has held that Holding Charge is unknown to Nigerian law and an accused person detained under it is entitled to be released on bail within a reasonable time before trial especially in non-capital offences. Unfortunately, despite this, the practice has persisted and there are currently people who have been in prison for months and even years for offences they have yet to be formally charged with. A restriction to the Right of Personal Liberty supported by law can be found in the Same Sex Marriage Prohibition Act of 2013, which prohibits marriage or civil unions between people of the same sex. 4. Right to Fair Hearing (36) The Constitution of the Federal Republic of Nigeria guarantees a person the right to fair hearing within a reasonable time by a court or other tribunal established by law in determination of his/her civil rights and obligations including a question or determination by or against any government or authority. The Constitution also provides that the court or tribunal shall be constituted in a manner as to secure its independence and impartiality in determining the said civil rights and obligations. The law goes on to provide that civil proceedings of the court or tribunal shall be held in public and where a person is charged with a criminal offence, he/she shall, unless the charge is withdrawn, also be entitled to fair hearing in public within a reasonable time by the court or tribunal and be presumed innocent until proven guilty. The Right to Fair Hearing is the cornerstone of justice. 5. Right to Private and Family Life 37 This guarantees and protects the right to the privacy of citizens, their homes, correspondence, telephone conversations and telegraphic communications. This right has been described as recognition of the saying that “a man’s home is his castle”. The right guarantees that security agencies should not tap ones phone lines or subject ones house to unwarranted searches or seizure of one’s property. However, there have been instances of violation of this right, particularly cases of police entering people’s homes in the course of arrest of a suspected criminal or investigation of criminal matters without obtaining the proper search warrants. 6. Right to Freedom of Thought, Conscience and Religion 38 The Constitution provides for secularity in Nigeria, guaranteeing the peoples entitlement to religious freedom including freedom to change religion or belief and manifest and propagate ones religion or belief in worship, teaching, practice and observance. The law also provides: 1. No person attending any place of education shall be required to receive religious instruction or to take part in any religious ceremony relating to a religion not his own. 2. No religious community or denomination shall be prevented from providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination. 3. Nothing in the provision of the Constitution shall entitle any person to form, take part in the activity or be a member of secret society. Despite the constitutional provision, however, there have been frequent reports of human rights abuses among cleric fundamentalists. Nigeria has witnessed many clashes between Christian and Muslim adherents over the years. 7. Right to Freedom of Expression at the Press 39 Every person shall be entitled to freedom of expression including freedom to hold opinions and to receive and impart ideas and information without interference. This right, unfortunately, has been used by some people to violate other people’s rights. It brings to mind the words of a great thinker: “Under tyranny, people seek liberty; under liberty, people seek tyranny.” Examples are cases of libel and slander, which is rampant in social media. Soft-sell magazines are also guilty of this violation as some magazines print rumours and unvalidated gossip about celebrities. 8. Right to Peaceful Assembly and Association 40 Every person shall be entitled to assemble freely and associate with other persons and form or belong to any political party, trade union or any other association for the protection of his interest. Disruption of peaceful anti-government rallies by police is a violation of this right to peaceful assembly. The violent disruption of the Occupy Nigeria mass protests against the removal of fuel subsidy in January 2012 by the police and armed personnel is an example of the violation and infringement of the right to peaceful assembly. It should be noted, however, that to hold a peaceful assembly, one must obtain the appropriate permit. The law on public meetings, the Public Order Act, vests the power to regulate public meetings, processions and rallies in any part of Nigeria in the governors of the respective states of the Federation. By virtue of the Act, the police cannot issue a license or permit any meeting or rally without the consent of the governor of the state. They also have no power to cancel any such public meeting or rally without the governor’s consent. 9. Right to Freedom of Movement 41 Every citizen of Nigeria is entitled to move freely throughout Nigeria and to reside in any part thereof and no citizen of Nigeria shall be expelled from Nigeria or refused entry or exit. The Constitution provides exceptions for the violation of this right: 1. Any law imposing restrictions on the residence or movement of any person who has committed a criminal offence in order to prevent him from leaving the country. 2. Any law providing for the removal of any person from Nigeria to another country to be tried outside Nigeria for any criminal offence or to undergo imprisonment outside Nigeria in execution of the sentence of a court of law in respect of a criminal offence he has been found guilty of provided that there is a reciprocal agreement between Nigeria and the other country. Another exception to this right are the environmental sanitation laws which restricts the movement of people before a certain time during the monthly environmental sanitation exercises. Apart from the above exceptions, any restriction on the movement of a person, such as kidnapping, is a violation of that person’s right. 10. Right to Freedom from Discrimination 42 Every citizen shall not be subjected to any form of discrimination, disability or deprivation by reason of to his/her community, ethnic group, place of origin, circumstances of birth, sex, religion or political opinion. 11. Right to Acquire and Own Immovable Property anywhere in Nigeria 43 Every citizen of Nigeria shall have the right to acquire and own immovable property anywhere in Nigeria. Apart from the above listed Fundamental Rights, there many other rights that citizens are entitled to. But it must be stressed that although these rights are there to protect a person’s interest, they should not be used to violate other people’s rights. LEGAL REMEDY AVAILABLE TO A WRONGED PARTY QUESTIONS Where then does one person’s right end and another person’s right begin? WHAT ARE THE EXCEPTION TO HUMAN RIGHTS IN NIGERIA Barr. Chigozie Ezekiel 08034997413

ARONDIZUOGU Arondizuogu is a group of sprawling communities with the largest area located in the land obtained from Umualaoma town (formerly Isiokpu). Some believe that this land was obtained by begging, trickery, guerrilla warfare and open massacre of people from Umualaoma. However, this is a matter of perspective. Arondizuogu is in Imo State of Nigeria. Most of the wars were stopped by one powerful charismatic Patriarch of the host community (Isokpu) by the name Ezerioha Udensi of Obiokwara, Obinihu, Umualaoma(Isuokpu). Ezerioha has subsequently organised peaceful allocation or donation of land by different villages and towns close to Arondizuogu after cleverly discovering that Arondizuogu people cannot go back to Aro Chukwu. Arondizuogu communities are spread out into three local government areas: Ideato North, Okigwe and Onuimo according to the various indigenous villages were the lands were obtained through the same means. History Arondizuogu was founded by the use of force by Mazi Izuogu Mgbokpo and Chief Iheme in the mid-18th century. Izuogu Mgbokpo was a charismatic slave merchant who came from Arochukwu to Awka in search of slaves. He was usually harbored by a friend from Umualaoma where he slept when going in search of slaves and with his goods (slaves. Iheme, himself, was his Chief Servant and he came from Isi-Akpu Nise , in Awka . .Iheme and his master Izuogu used all the arsenals at their disposal including the slaves, juju, guns and the equipments for securing slaves which they sold to the European slave merchants Arondizuogu people refer to themselves as "Izuogu na Iheme". Early in the 19th century, Mazi Okoli Idozuka was an immigrant from Isi-Akpu Nise to Arondizuogu. As a great slave warrior, he expanded Arondizuogu's boundaries. He later changed his name to Okoro Idozuka, an Aro equivalent of his former name. He was a wealthy ruthless and almost conscienceless slave trader like Izuogu Mgbokpo but was also a great leader. Nwankwo Okoro was the first son of Okoro Idozuka. At the age of 21 he joined his father in the slave trade. * [1] By collecting slaves and war-captives he was able to build a very large family. When the British came, they made him a Warrant Chief because they believed he could subdue any body and collect the tax they desperately needed for they them. Until this day, Arondizuogu is the biggest former Aro colony and a land of immigrants settling mainly on the rich land. Historical sites Some Places of Interest in Arondizuogu include Mazi Mbonu Ojike Cottage (Village home of Nigeria's late "BOYCOTT KING”), Mazi Mbonu Ojike at Ndiakeme Uno; Uno Ogologo (a safe house built in 1887 for hiding children during the slave trade era); The Stone Palace (a storey building cast in stone erected by late Chief Green Mbadiwe, West Africa’s first millionaire for his father,Umualaoma Nkwo Ochie (old Nkwo). Mbadiwe Odum at Ndianiche Uno); Ngeze (legendary stream at Ndiakeme Uno); Ogbuti Ezumezu (exotic visitor’s chamber of Ikeji music maestro Pericoma Okoye at Ndiogbuonyeoma Ofe Imo; LN Motel Plaza, Home Diamond Hotel (luxury hospitality rendezvous at Ndiawa); National High School, Arondizuogu (pioneer model school built by community effort and commissioned in 1951 at Ndiakeme Uno); Iheme Memorial Secondary School (second model school built by community effort and commissioned 1951 at Ndianiche Uno); Palace of The People (legendary country home of grandiloquent Nigerian politician, Dr. K.O. Mbadiwe at Ndianiche Uno commissioned by late Prime minister, Alhaji Tafawa Balewa in 1965); Upiti (expansive rice fields at Akeme Ohiauchu); Obi Omenuko, homestead of Igwegbe Odum ( Omenuko ), the hero of Pita Nwana’s book; Ngene Okwe (natural spring at Ndiawa). Obi Ezerioha in Obiokwara, Obinihu (Agbualla) Umualaoma where the agreement for Ndi izuogu live many local governments in Imo State. Although they have almost the same dialect with the group of Igbos in Anambra state, apart from Ndi Uche (descendants of the first son of Izuogu)that still retain a slightly different language as they live at the border to protect other members of the clan. Their language was slightly affected by their neighbours.It is very remarkable of Arondizuogu to be the only community that inhabits three local government areas apart from Mbaise. The local Government they inhabit include Okigwe, Ideato North and Onuimo. The literature of Arondizuogu will never be complete until the erroneous rift between NdiUche and NdiAwa is recorded.This no doubt was a contraption by some individuals to distort history and cause chaos.Late Chief Edwin Imo ll of NdiAwa in a memorandum submitted to the Imo State Government inquiry Panel for the recognition of traditional rulers claimed that Uche Izuogu was disinherited by Mazi Izuogu. That action he asserted made Awa Izuogu to become the first son. Eze Jonas Ekemezie Uche of NdiUche in a similar memorandum presented to the Imo State Government Panel on Chieftaincy disputes claims that Uche Izuogu as the senior son of Mazi Izuogu succeeded his father when he died; and that Uche Izuogu performed the funeral rites and the; Ikwa Icha” ceremony which involved presented of gifts to the Aro community and his maternal home (Asaga). Whatever may be the arguments for and against claims and counter claims, what seems most tenable is that the late Eze Aro the eldest living descendant of Oke Nnachi, Mazi Kanu Oji as the custodian of Aro culture and tradition, sought for and obtained permission from Imo State Government to ameliorate the situation by settling the dispute. For three consecutive times, representatives of Uche Izuogu and Awa Izuogu were invited and for three times Awa’s representatives failed to show up arguing that there is a limit to Arochukwu’s interference in the internal matters of Arondizuogu or any other Aro community. Uche’s representatives honoured all the invitation. The Eze Aro - Mazi Kanu Oji; Eze Ibom Isii – Mazi Okereke Nwosu and Eze Agwu - Mazi S.U. Okorafor submitted a documented ruling for and on behalf of Eze Aro cabinet during the enquiry for the installation of traditional rulers and creation of autonomous communities (IMSN NO 43 Vol. 6 1981) which stated inter alia: (i) That UCHE was the first son of Late Mazi Izuogu Obunukpo Akuma Nnachi in Amankwu village in Arochukwu (item No. 6) (ii) That by Aro custom, the first son of a man is his successor. Mr Jonas Ekemezie Uche from Ndiuche Royal family is the right person to look after the house of Izuogu as he was selected by the Uche Royal Family. (Item No. 7). (iii) That Awa was Mazi Izuogu’s second son by another woman. Anybody from Awa’s family can only rule Arondizuogu if and only when there are no males in the royal family of Uche Izuogu (item No. 8) (iv) ……There is nothing whatsoever to deny Mazi Uche and his descendants their birthright in the royal house of late Mazi Izuogu Obunukpo Akuma Nnachi. (Item No. 9) see appendix ….. Present at the meeting where the above decisions were taken were Mazi Oji Ezuma who as at that time was the eldest Arondizuogu man living at Arochukwu and incidentally a member of Ndiawa family. Mazi Okereke Izuogu was also present. Arondizuogu is made up of 20 Towns and 10 – Uno Umulolo Aro-Okigwe – Uno Uwakonye) Imo) Imo Aro-okigwe) – Uno Amuro Okigwe Akaeme ohiauchu (edit by Anyaogu Nnamdi Chikodili Thompson) uno Obinetiti Aro-okigwe Imoko – Uno Akaputa Ocha Ama Igbo Amuro Akwu – Ejezie – Adimoha – Anyake – Okigwe – Umulolo – Umulolo – Uno Obinetiti Uwakonye Ezeana Ogbuda, Ikpenyi Ogene – Uno Imo Umulolo – Umulolo – Uno Imo – Uno Uche Umudike Achara Umuedi Orji – Uno Uchu Okoli Nduka Ugwaku Okigwe) – Uno Imo – Uno Fada Festivals Arondizuogu day Instituted in 1948, ‘Arondizuogu Day’ which is an annual end-of year convention of people of Arondizuogu descent resident in Nigeria and the Diaspora. It is a day set aside to celebrate achievements, review challenges, and generally keep the flag of patriotism flying in the community. For the culture – loving people of Arondizuogu, the day is a special annual homecoming which they celebrate with much aplomb comparable only to their popular Ikeji Festival which is touted to be “the greatest carnival of masks and masquerades in Africa”. Ikeji Ikeji cultural festival of Arondizuogu in Imo State is a popular festival that brings the Igbo speaking community around the world together. Its origin dates back to over five centuries and it is acclaimed as the biggest pan-Igbo cultural community festival with strong heritage, international recognition and is witnessed by thousands of people on a yearly basis. It is arguably the biggest cultural festival in Igboland. In contemporary times, each passing year has witnessed an increase in grandeur, display, dance, sophistication and an all inclusive participation of all Arondizuogu people and friends. The festival is marked with colourful display of different masquerades such as Ogionu, Mgbadike, Nwaaburuja and Ozoebune; prestigiously parading across the market square to the admiration of the public. The essence of the festival, which ranks among the best surviving traditional ceremonies of the Arondizuogu people, is to celebrate the harvest of the first yams. It serves to unify and foster ties among Aro people who are spread across the entire Igbo speaking states and part of Cross River state. It appeals to the entire Igbo speaking peoples both at home and in the Diaspora. Ikeji is a four-day festival of propitiation, thanksgiving and feasting which is held annually in March or April. Reckoned with the Igbo calendar, these four days correspond to one Igbo week of four market days (Eke, Oye/Orie, Afo and Nkwo). Each of these days has a special significance and represents one of the several dimensions of Ikeji – a festival renowned for sumptuous feasting, fascinating masquerades, pulsating rhythms, and colourful performances. Traditional musical instruments used to accompany the masquerades are ekwe (wooden slit drum) of various sizes, ogene (metal gong), bells, maracas and oja (wooden flutes). The flutist is a very important element in the ikeji festival. He deftly communicates with the masquerades - weaving soulful melodies and blending esoteric messages into the intoxicating rhythm of the drums. Another interesting aspect of ikeji is the raconteur known as ima mbem - an imaginative tale delivered with a musical cadence that only the initiated can sometimes understand or comprehend. The importance of the flutist during Ikeji festival is very vital, for he communicates things hidden from the ordinary eyes to the masquerades, combined with soulful melodies, steps and gestures, “blending esoteric messages into the intoxicating rhythm of the drums” to the admiration of the crowd. During Ikeji festival,ON THE LAST DAY, a ram is usually tied to a pole at a popular market square with a single thread.Somebody with the strongest protection from any juju of whatever type is expected to leisurely walk to the ram amids heavy attempt with juju from other people to knock him down, maim him or kill him.Only the brave can participate in, while the NOT SO BRAVE will either abstain from or remain with the crowd as spectators. Only the brave can stand forward from the crowd, one after another and approach the tree with a view to untying the ram. However, each contender will be attacked by forces which are beyond the scope of this article to explain, with a view to stopping him reaching the ram. If overwhelmed, he will beat a retreat back to his starting point. Until eventually, the bravest among the masquerades participating in the competition for that year’s festival, after overcoming all odds, will reach the ram and untie it and take it, to a thunderous applause by the spectators. This will be followed by visits to his house by fellow kinsmen with food and wine for elevating the status of his village. Each year this is used to commemorate the person in Arondizuogu and neighbouring towns with the strongest juju or voodoo power. Arondizuogu Patriotic Union Arondizuogu Patriotic Union (APU) is the umbrella organisation of all Arondizuogu communities in Nigeria and the Diaspora. Established in 1932 in Aba, APU is one of the earliest and most enduring organs of community development set up by an Igbo clan in colonial Nigeria. The youngmen of Arondizuogu who laid the foundation for APU left their homes for the first time in the 1920s and early 1930s to seek a better life in the emerging urban centres of colonial Nigeria. They found themselves in social, economic and political environments different from the life they knew at home. Refusing to be intimated or alienated, they held on to that deep feeling of love for the community with which they grew up. They assembled at Aba on October 8, 1932 to aggregate ideas on how best to convey the concomitants of modern development with which they were surrounded in the city (such as wide roads, schools, hospitals, post offices, portable water, electricity, court rooms, etc.)to their village community. References http://frasouzu.com/Issues%20and%20Papers/Ambience.htm cf. Asouzu, Innocent I. (2004), The Method and Principles of Complementary in and beyond African Philosophy, Calabar University Press; Asouzu, Innocent I. (2005), The Method and Principles of Complementary Reflection in and beyond African Philosophy, Lit Publishers, Münster, 2005. "Complementary Reflection, African Philosophy and General Issues in Philosophy" . Retrieved 2009-11-29. [ dead link ] ( Okoronkwo Chikezie (2005)"Footsteps of the elephant:A dossier on Arodizuogu" Janefred publications Owerri, Nigeria Okoronkwo Chikezie (2016)"The Aro people of Arondizuogu" Centre Publishers Lagos, Nigeria Uche Ohia (2007), Patriotism and Community Development: A History of Arondizuogu Patriotic Union (APU), Silverduck Services Ltd, Aba, Owerri, Abuja Mazi Obi Okoli (2011) The Lost Igbo Treasure, London UK: Arondizuogu Patriotic Union UK book Comrade V.I.Nwafor (AKA) Attorney, Nwa Ndiawa, based in South Africa. 'CEO of Attorney Solution & Proxy Pty - South Africa' {The Political Attorney) former secretary of (UBA- South Africa Chapter) the United Brothers of Arondizuogu - South Africa.(The son of Late Chief Boniface O. Nwafor), (AKA)Mazi Bob. 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History of Arondizuogu Arondizuogu was founded by the use of force by Mazi Izuogu Mgbokpo and Chief Iheme in the mid-18th century. Izuogu Mgbokpo was a charismatic slave merchant who came from Arochukwu to Awka in search of slaves. He was usually harbored by a friend from Umualaoma where he slept when going in search of slaves and with his goods (slaves. Iheme, himself, was his Chief Servant and he came from Isi-Akpu Nise , in Awka . .Iheme and his master Izuogu used all the arsenals at their disposal including the slaves, juju, guns and the equipments for securing slaves which they sold to the European slave merchants Arondizuogu people refer to themselves as "Izuogu na Iheme". Early in the 19th century, Mazi Okoli Idozuka was an immigrant from Isi-Akpu Nise to Arondizuogu. As a great slave warrior, he expanded Arondizuogu's boundaries. He later changed his name to Okoro Idozuka, an Aro equivalent of his former name. He was a wealthy ruthless and almost conscienceless slave trader like Izuogu Mgbokpo but was also a great leader. Nwankwo Okoro was the first son of Okoro Idozuka. At the age of 21 he joined his father in the slave trade. By collecting slaves and war-captives he was able to build a very large family. When the British came, they made him a Warrant Chief because they believed he could subdue any body and collect the tax they desperately needed for they them. Until this day, Arondizuogu is the biggest former Aro colony and a land of immigrants settling mainly on the rich land. Historical sites in Arondizuogu Some Places of Interest in Arondizuogu include Mazi Mbonu Ojike Cottage (Village home of Nigeria's late "BOYCOTT KING”), Mazi Mbonu Ojike at Ndiakeme Uno; Uno Ogologo (a safe house built in 1887 for hiding children during the slave trade era); The Stone Palace (a storey building cast in stone erected by late Chief Green Mbadiwe, West Africa’s first millionaire for his father,Umualaoma Nkwo Ochie (old Nkwo). Mbadiwe Odum at Ndianiche Uno); Ngeze (legendary stream at Ndiakeme Uno); Ogbuti Ezumezu (exotic visitor’s chamber of Ikeji music maestro Pericoma Okoye at Ndiogbuonyeoma Ofe Imo; LN Motel Plaza, Home Diamond Hotel (luxury hospitality rendezvous at Ndiawa); National High School, Arondizuogu (pioneer model school built by community effort and commissioned in 1951 at Ndiakeme Uno); Iheme Memorial Secondary School (second model school built by community effort and commissioned 1951 at Ndianiche Uno); Palace of The People (legendary country home of grandiloquent Nigerian politician, Dr. K.O. Mbadiwe at Ndianiche Uno commissioned by late Prime minister, Alhaji Tafawa Balewa in 1965); Upiti (expansive rice fields at Akeme Ohiauchu); Obi Omenuko, homestead of Igwegbe Odum ( Omenuko ), the hero of Pita Nwana’s book; Ngene Okwe (natural spring at Ndiawa). Obi Ezerioha in Obiokwara, Obinihu (Agbualla) Umualaoma where the agreement for Ndi izuogu live many local governments in Imo State. Although they have almost the same dialect with the group of Igbos in Anambra state, apart from Ndi Uche (descendants of the first son of Izuogu)that still retain a slightly different language as they live at the border to protect other members of the clan. Their language was slightly affected by their neighbours.It is very remarkable of Arondizuogu to be the only community that inhabits three local government areas apart from Mbaise. The local Government they inhabit include Okigwe, Ideato North and Onuimo. The literature of Arondizuogu will never be complete until the erroneous rift between NdiUche and NdiAwa is recorded.This no doubt was a contraption by some individuals to distort history and cause chaos.Late Chief Edwin Imo ll of NdiAwa in a memorandum submitted to the Imo State Government inquiry Panel for the recognition of traditional rulers claimed that Uche Izuogu was disinherited by Mazi Izuogu. That action he asserted made Awa Izuogu to become the first son. Eze Jonas Ekemezie Uche of NdiUche in a similar memorandum presented to the Imo State Government Panel on Chieftaincy disputes claims that Uche Izuogu as the senior son of Mazi Izuogu succeeded his father when he died; and that Uche Izuogu performed the funeral rites and the; Ikwa Icha” ceremony which involved presented of gifts to the Aro community and his maternal home (Asaga). Whatever may be the arguments for and against claims and counter claims, what seems most tenable is that the late Eze Aro the eldest living descendant of Oke Nnachi, Mazi Kanu Oji as the custodian of Aro culture and tradition, sought for and obtained permission from Imo State Government to ameliorate the situation by settling the dispute. For three consecutive times, representatives of Uche Izuogu and Awa Izuogu were invited and for three times Awa’s representatives failed to show up arguing that there is a limit to Arochukwu’s interference in the internal matters of Arondizuogu or any other Aro community. Uche’s representatives honoured all the invitation. The Eze Aro - Mazi Kanu Oji; Eze Ibom Isii – Mazi Okereke Nwosu and Eze Agwu - Mazi S.U. Okorafor submitted a documented ruling for and on behalf of Eze Aro cabinet during the enquiry for the installation of traditional rulers and creation of autonomous communities (IMSN NO 43 Vol. 6 1981) which stated inter alia: (i) That UCHE was the first son of Late Mazi Izuogu Obunukpo Akuma Nnachi in Amankwu village in Arochukwu (item No. 6) (ii) That by Aro custom, the first son of a man is his successor. Mr Jonas Ekemezie Uche from Ndiuche Royal family is the right person to look after the house of Izuogu as he was selected by the Uche Royal Family. (Item No. 7). (iii) That Awa was Mazi Izuogu’s second son by another woman. Anybody from Awa’s family can only rule Arondizuogu if and only when there are no males in the royal family of Uche Izuogu (item No. 8) (iv) ……There is nothing whatsoever to deny Mazi Uche and his descendants their birthright in the royal house of late Mazi Izuogu Obunukpo Akuma Nnachi. (Item No. 9) see appendix ….. Present at the meeting where the above decisions were taken were Mazi Oji Ezuma who as at that time was the eldest Arondizuogu man living at Arochukwu and incidentally a member of Ndiawa family. Mazi Okereke Izuogu was also present.

"This photo won the award for best photo of the decade and led the photographer into depression. The Cheetahs chased a mother deer and her 2 fawns (baby deers), the mother could've easily outrun Cheetahs but instead she offered herself to Cheetahs so that her kids can manage to run to safety. In the picture she is seen looking at her babies running safely as she is about to get torn into pieces... #Mother" ~ Capt. Aditya Singh Director Indian Institute of Management. Do you know how many times your mother did this for you?

Pericoma Legendary singer and Masquerade, Ichie Mezuo Okoye, Arusi Makaja 1 of Arondizuogu, popularly known as Pericoma is dead. He passed away at exactly 4:30am Thursday morning, 16th February, 2017 in a hospital in Okigwe, after a brief illness. He is survived by wives, children and many grandchildren. From Ndi-Ogbuonyeoma in Arondizuogu, Okigwe LGA, Imo State, late Pericoma was famous for his traditional dance group and music. He is always remembered by the story of the day he was on his way to Onitsha, where, he was waylaid by transport workers (Agberos) who demanded for his tax receipts. He ignored them and they lifted him on their shoulders en-route their office. He charmed them and refused to come down from their shoulders for hours until they pleaded and made sacrifices to his deity. That singular act instilled fears in the heart of all Agberos operating at Upper Iweka, thereby curtailing their excesses.

PERICOMA,THE MUSIC LEGEND IS DEAD. Ichie Pericoma Nwa Okoye, Arusi Makaja 1 of Igboland. He is famous for his traditional dance group and Music. From Ndi-Ogbuonyeoma in Arondizuogu, Okigwe LGA, Imo State, South East Nigeria. He is survived by wives, Children and Grand children. He is referred to as the most popular Arondizuogu man in the country before his demise. He passed on at exactly 4:30am Thursday day morning, 16th February, 2017 in a hospital in Okigwe, sources say he was sick couldn't make it.

ARO'S traditional prime minister goes home, mazi Pericoma is late. What a Great loss indeed to Ndi ARO & Ndigbo in particular. May his son rest in the bosom of our Lord. Amen.