Orji Uzor Kalu deliver speech to the British House of Common (WHO ARE THE IGBOs)

Honourable Members of the House, Ladies and Gentlemen

WHO ARE THE IGBO

I will not detain you with genealogical or anthropological exercise here let it be sufficient for me to just say this about the origins of the Igbo: serious studies based on verifiable evidence indicate that the Igbo have lived in Igbo land for almost as long as man has lived on earth.

The archaeological finds at Ugwuele in Okigwe provide a meaningful evidence of human activities in the theatre of Igbo civilization more than two hundred and fifty thousand years ago. Evidence of manmade tools like axe, pottery and carved stones dug up at the present culture for scores of millennia.

My people are known as the Igbo and our language is Igbo.

Igbo people constitute one of the three largest ethnic groups in Nigeria- what Nigeria historians have come to term the tribal tripod. The other two are the Yoruba and the Hausa / Fulani.

The primary Igbo states in Nigeria are Anambra, Abia, Imo, Ebonyi and Enugu (if justice and equity reigned there should have been 6 or 7, instead of 5 States). Due to their mobility, the Igbo constitute between 25%- 60% of the population in some other Nigerian state such as Delta, Rivers, Lagos, Kano, Cross River, Kaduna, AkwaIbom and Plateau, to mention  but a few.

Although my people mainly and primarily inhabit the south-eastern  part of Nigerian, they have, however spread, like ants in the savannah, to every nook and cranny of Nigeria, Africa and the globe  - Thriving, building and enriching themselves, their environment and others in all facts of life as they do so.

The veteran American diplomat, Henry Kissinger, hit the nail on the head when he aptly observed that: “The Igbo’s are the wandering Jews of West Africa…… gifted, aggressive Westernized; at best envied and resented, but mostly despised by the mass of their neighbours in the Federation.” Henry Kissinger, MEMORANDUM FOR THE PRESIDENT Tuesday 28^{th [}Foreign Relations, 1969-1976, VOLUME E-5 Documents on Africa, 1969-1972]

Igbo and the Proverbial Rainfall

Permit me at this point in invoke an ancient African idiom which has its roots in igbo wisdom onyenaamaghiebebidoromawayaagaghiamaebekwusiri (He who does not recognise the point at which the rain began to beat him would not recognise when the rain cease to fall altogether).

For Igbo people in Nigeria, the rainfall ensued I the early 19^th century when the British first explored the lower Niger (I will put aside for today’s purposes, the preceding hellfire that was black Africa slavery and the Igbo’s share of hell in it).

The rain began to beat in January 1914 when Lord Fredrick Lugard completed the amalgamation of the northern and southern protectorates into colonial Nigeria and became its first Governor General. The Igbo did not have a say as to whether they desired to become part of such a contraption or not.

The clouds lifted ever so briefly and the Igbo enjoyed a brief sunshine in Nigeria in the decade before and a few years after independence. Having embraced Christianity and western education with enthusiasm, they quickly rose to hold sway in the federal civil service, military, academia, commerce and industry – the Jews of west Africa were on the march, toiling, sweating and swinging upwards, to the envy and hatred of their compatriots.

The Igbo in Nigeria became quickly drenched in that awesome rain by way of separates episodes of pogrom: The Jos massacre in 1945, the Kano massacre in 1953 and the September 29, 1966 massacre in which tens of thousands of Igbo men, women and children were slaughtered. This last event led directly to the civil war of 1967- 1970, which in turn resulted in mass starvation and deliberate anti- Igbo genocide.

And the rain has not abated. The bloody rain has continued to beat the Igbo people, resulting in organized anti Igbo massacre in Kano in 1980, Maiduguri in 1982, Yola in 1984 Gombe in 1985, Kaduna in 1986, Funtua in 1993, Kano in 1994, Damboa in 2000 and the Apo 6 massacre in 2005.

The ongoing nihilistic slaughter of the Igbo people by an extremist militant group known as Boko Haram is yet to be documented. But there can be no question that a disproportionate percentage of the thousands of victims, dead or maimed or permanently impoverished, are made up of Igbo people.

The foregoing non-exhaustive examples occurred in Northern Nigeria. They also represent occasions when Igbo people had been massacred by northern Nigeria Muslims who had been provoked not by any direct misconduct by the Denmark by some European artist or because Allah’s name had been taken in vain Los Angeles by an American satirist.

The Coup That Condemned Us All

On 15^th January 1966, a few young Nigeria army officers led by an igbo Officer, Major Chukwuma Kaduna Nzeogwu, carried out Nigeria first Coup d’etat. This resulted in the deaths of Sir Ahmadu Bello, the Sardauna of Sokoto, a prominent northern Nigeria the Fulani ethnic stock and the Prime Minister, Sir TafawaBalewa also a northern Nigeria Fulani.

Although the coup was foiled primarily by another Igbo man, Nigeria’s first Major – General in the Colonial Army, General Johnson AguiyiIronsi, never the less, the believe prevailed in northern Nigeria that Hausa Leaders were singled out for elimination by Igbo people who had a grand design for political dominance.

This situation gave rise to a retaliatory pogrom in which tens of thousands of Igbo people were murdered in northern Nigeria. This led to the mass flight back to Eastern Region of as many as two million Igbo people.

It is conceded that the execution of the coup in question resulted in unintended consequences. The ethnic composition of the of the putchists, the ethnic origin of the individuals killed, as well  as the eventual assumption of power by Gen. Ironsi, himself an Igbo man created the erroneous impression that the coup was an ethnic- biased putsch organized mostly by Igbo officers in furtherance of Igbo hegemonic agenda

However, I must insist that the coup was purely a military affair and that the civilian Igbo population knew nothing about it and had absolutely nothing to do with it.

Gen. Ironsi himself was not part of either the planning or the execution of the coup. Once the coup plotters lost control of events, General Ironsi was invited to take office as the military Head of State by the circumstance of his position as the highest ranking military officer and the General Officer Commanding the Nigerian Army at that time.

There was neither a grand civilian conspiracy to overthrow a Northern – controlled government nor to impose a unitary system of government, the phantom charges for which the Igbo people have paid and continue to pay a terrible price in Nigeria Today.

It must also be noted that there have been several military coups in Nigeria since January 15 1966 and yet the ethnic perpetrators of such coups were not subjected to mass slaughter or wanton destruction of their property and places of worships.

But above all on July 29, 1966 the northern officer corps themselves executed a retaliatory counter- coup in which the Head of State, General AguiyiIronsi, was killed and over 300 military officers and men of Igbo origin were massacred. Why didn’t matter simply end there?

Eventually the crisis reached its peak in May 1967 with the secession of the Igbo-dominated Eastern Region from Nigeria. The Republic of Biafra was declared and it was headed by the British Public school an Oxford- educated Colonel ChukwuemekaOdumegu- Ojukwu.

The secession quickly led to a civil war after talks between former army colleagues, Yakubu Gowon and Ojukwu and the Aburi peace collapsed.

The Republic of Biafra lasted only until January 1970 after a campaign of starvation by the Nigerian Army with the support of Egypt, Sudan and the United Kingdom led to a decisive victory for the Nigerian side.

NEGATIVE DISCRIMINATION BY LAW

The Igbo in Nigeria have become the receptacle of anger, hatred, envy and frustration oozing out of their fellow compatriots. But this is on the level of the transaction between private citizens. How about the place of the Igbo in respect of the manner in which public affairs are conducted by the Nigeria federal Government and its agencies?

The simple answer is that the rain has continued to beat the Igbo. To demonstrate this i have composed a narrow but blunt table below:

Zones	North West	North East	North Central	South West	South South	South East
# OF STATE	7	6	6	6	6	6
# Of Local Govt. Constituencies	186	112	115	138	123	95
# Of Federal Constituencies	92	48	49	71	55	43
# Senatorial Districts	21	18	18	18	18	15

The above table does not represent an opinion or a hypothesis. It represent the blatant reality of the third rate status forced upon the Igbo in the political space in Nigeria.

We, the Igbo have striven but thus far failed to persuade the Nigerian establishment about the hurt and humiliation and deprivation that come the idea that we as a people are legally condemned to third rate status in our own country, as amply demonstration by the above table.

The implications of this calculated fraud against my people are so Massive and go entirely untold: unequal allocation of resources, unequal voice at the federal executive council,  unequal representation at the national assembly (the gravest of all), unequal juridical participation in the administration of justice in the federation, unequal participation in the federal civil service and adjunct bodies, unequal representation in the armed forces and paramilitary organisations, unequal representation in the diplomatic corps ensuring incapacity in showcasing the Igbo culture as part of a pan Nigerian culture in our foreign missions and embassies, fewer primary, secondary, and higher education opportunities for our children, et cetera, et cetera, et cetera.

The structural disparities are constitutionally entrenched (please see the constitution of the federal republic of Nigerian 1999), thus their grave implications for Ndigbo are beyond the primary questions of inequity and marginalization.

The histories of nations are replete with evidence of existential threat to any group whose marginalization is made a subject matter of constitutional enshrinement.

With unequal voice in the federal executive council, in the national assembly, on the federal judicial benches and a vast array of other fora in which the Igbo suffer sub-parity representation, the strength of the advocacy of our problems and priorities is thus diminished. Little wonder, then, that the south-east zone, the area inhabited by the Igbo, still manifests the physical characteristics of a conquered and occupied land, 43ars after the civil war.

Quite apart from the psychological assault it represents for Igbo people, the practical issues of unequal representation and unequal allocation of resources are calculated to retard the development of our region and our people. The massive difference which the resources and human empowerment that we are denied might have made in our society is something that calls not just for a sober reflection but a gritty resolve to bring about their speedy resolution. The Igbo tenacity, drive and relentless optimism to pursue life’s enduring dreams of family, faith and success and to overcome life’s challenges will see them through. But the world must listen to them whenever they cry out. For every for they have long suffered and endured in silence, as the rain continues to beat them.

Njiko Igbo

Distinguished ladies and gentlemen, before I give a full introduction of its nature and purpose, another blunt table will demonstrate why Njiko Igbo was brought into existence

1.      NORTH CENTRAL -             17 YEARS 11 MONTHS 20 DAYS 2.      NORTH WEST-                    13 YEARS 11 MONTHS 10 DAYS 3.      SOUTH WEST-                     11 YEARS 10 MONTHS 8 DAYS 4.      NORTH EAST -           5 YEARS 3 MONTHS 15 MONTHS 5.      SOUTH SOUTH-                    5 YEARS 23 DAYS (by29/05/15) 6.      SOUTH EAST-                        6 MONTHS 13 DAYS

MUSLIMS  =  28 YEARS, 14 DAYS (as at 2010)

CHRISTIANS = 26 YEARS, 5 MONTHS, 15 DAYS (by 29/05/2015)

A citizen of Igbo extraction has occupied the presidency or premiership or head of government of Nigeria for just 6 months and 13 days in the nearly 53 years of Nigerian independence. Again, this is a historical fact and not a conjecture.

The presidency of the Nigerian nation has not eluded the Igbo by accident or by an act of divinity but by human design; and it is through human pressure that we can attain it.

Njiko Igbo is the catalyst and conduit for our collective action. We trust that you recognise as we do, that power concedes nothing without a demand.

Chief EmekaAnyaoku, former secretary general of the common wealth, in a paper entitled Ndigbo: an integral part of the Nigerian project, says the main aim of the Nigerian project ‘’….. is to develop and sustain a nation in which all the constituent parts and citizens are able to pursue their self-fulfilment, and to enjoy as high quality of life as possible; a nation that will be a source of pride to its citizens, to Africa and to peoples of African descendants all over the world.’’ It is in the spirit that we, have, therefore decided to set up Njiko Igbo (Igbo unity), which is a movement dedicated to changing the power formula in Nigeria in other to obtain justice and fairness for all Nigerians. As chief Anyaoku further said, ‘’ there are so many Igbo names in the pantheon of our country’s pioneer educationists, professionals in medicine, law, engineering, journalism, and in private business’’ so, why then cant an Igbo man or woman become president of Nigeria?

Njiko Igbo is an organisation dedicated to the struggle for the ascent of a citizen of Igbo extraction to the presidency of the federal republic of Nigeria in 2015.

We are fully committed to the security and peace of our nation, and to the comradeship of a common justice and equality for all Nigerians.

We are neither supportive of nor opposed to any political party or the aspirations of any individual politician. Our primary mission is to enlighten and mobilise the Igbo population, both home and in the diaspora, to stand firm and united in the pursuit of our collective goal. Our secondary duty is to connect with and persuade the rest of the Nigerian population about the justice of our cause.

Njiko Igbo is waging this struggle precisely because there is an irrefutable evidence of blatant anti-Igbo bias in the manner in which the political architecture of this federation is constructed.

Gross injustice is the ultimate outcome of that deliberate discrimination. And every man or woman possessed of conscience has a duty to take a moral stand against injustice whenever and wherever it is manifest. This expression of conscience forms the tradition of the deepest value we share as a people.

The impulse to demand justice and the instinctive revolt against injustice constitute the most essential ingredients of humanity. If we recognize this philosophical essence of what truly defines our sentient nature, then we must accept that this struggle is not only inevitable but mandatory.

Our strategic operations are two-pronged: (a) an intensive drive to build and foster a united front at home and, (b) an energetic national mobilization campaign to marshal public opinion and secure the solidarity and support of a majority of Nigerians.

Our methods will be conciliatory, unaggressive, solicitous and flexible but without being amenable to the old easy compromises and defensiveness that reinforced prejudicial assumptions about us as a people. We shall seek to accomplish our mission in a manner and style deferential to elders, respectful of the sensibilities of other tribal groups and faiths, attentive to criticism and open to disputations.

We are embarked on a big and noble dream borne out of the necessities of our history and the imperatives of our justice, equity and fair play. While our history is a proud, large, and significant imprint in Nigeria, the reality of our contemporary existence has been rendered small by the politics of the Nigerian republic. This time calls for self-assertion and Igbo people must rise and answer the challenges with one voice.

We are not pursuing the orthodox argument connected with the zoning of the presidency. This is, instead, a struggle for justice and equality of opportunity through the instrumentalities of persuasion, mobilization, projection of a creative vision for a stronger and a successful federation.

No one should be in any doubt that the political struggles and strife raging in this country today, and which will rage for at least another generation, represent the struggle to assert group identity and legitimacy, expressed through the mechanics of politics. Igbo people can ill-afford to take a passive stance in the maelstrom.

Conclusion

Former president-general of OhanaezeNdigbo, the apex Igbo socio-cultural group, chief Ralph Uwuchue says of the Igbo, in a paper entitled Igbo are nation builders;’

‘’to the Nigerian project, the Igbo have given a great deal yesterday, are still doing so today, and have a lot more in store for a much greater tomorrow.’’

It is time for the bloody rain to stop. Igbo people are already drenched and soaked to the point of suffocation. It not only in the best interest of the Igbo but also in the best interest of the Nigerian people for the sun to rise and shine in us all.

Permit me to use this opportunity to appeal to the British government through this distinguished gathering to increase funding for special projects that benefit the underprivileged in Nigeria and Africa in general. The proposed legislation to reduce aid for health, education and infrastructure, amongst others, while committing more funds to war areas such as Mali with the provision of arms and ammunition will be counterproductive both in the immediate and medium term. Nigeria needs increased funding to meet our development challenges, the biggest of which is achieving the millennium development goals (MDGs). This intervention will bridge the gap between the rich and poor countries, thereby making the world a better place for all of us and our children.

I thank you for listening.