Obichinyelu

I recently watched US born Nigerian actress, Uzoamaka Aduba’s interview, and she said something every Igbo person needs to hear.

When young Uzoamaka Aduba wanted to change her name from “Uzoamaka to Zoe” because people found it difficult to pronounce it in her American school, her mother gave her a lesson that would stay with her for life.

Her mother said: “If they can learn to say Tchaikovsky, Michelangelo, and Dostoyevsky, they can learn to say Uzoamaka.”

This inspired her to carry that name proudly onto the world stage and became an Emmy winning actress amongst her numerous professional achievements.

There is a lesson here for us as Igbo people and Africans in general, our names, language, culture, and heritage are not burdens to hide. They are identities to embody & show off. The world will respect what we respect in ourselves.

Never abandon your roots to make others comfortable. Wear your heritage with confidence, preserve it with pride, and let your achievements give it even greater visibility.

A tree that forgets its roots cannot stand for long.

I expected to see Chaluoku among the pastors arraigned yesterday under the Anambra Homeland Security Law.

While I commend the Anambra State Government for not restricting its regulatory actions solely to Odinani practitioners, i noticed that the pastors arraigned were all from the Pentecostal denomination & also there's another troubling perception that certain individuals are either too connected, too influential, or somehow untouchable when it comes to prosecution.

The Anglican Church itself relieved Chaluoku of his pastoral duties indefinitely and publicly justified that decision on the grounds that he engaged in fraudulent activities that are not in Concord with genuine pastoral conduct. If such a serious action by his own church is considered credible enough to warrant suspension, then it should also attract the attention of the authorities responsible for sanitizing the religious space.

Justice and accountability must be applied consistently. A law that is enforced against some while others with similar allegations walk freely will inevitably raise questions about fairness and sincerity.

Until individuals like Chaluoku are subjected to the same scrutiny and legal process as those recently arraigned, i will continue to view these arrests as mere playing to the gallery rather than a genuine effort to rid Anambra of religious fraud and exploitation.

The fight against fake religious practices should not be selective. If the government is truly committed to cleaning up the system, then no one should be above investigation, regardless of status, influence, denomination, or connections.

In 2026, a Local Government chairman in Ebonyi State reportedly commissioned this borehole that requires people to manually pump it before water can flow, yet a grand opening ceremony and funfair were organized to celebrate it.

What makes it even more disappointing is that the money spent on the event logistics, feeding guests, transportation, publicity, and other ceremony expenses, could likely have gone a long way towards installing a solar-powered system that would provide easier and more reliable access to water for the community.

We are quick to accuse the federal government of marginalization and underdevelopment, but too often we overlook similar shortcomings from the representatives closest to us. Development is not measured by ribbon cutting ceremonies or photo opportunities, it is measured by the quality and sustainability of projects delivered to the people.

Charity begins at home. If we truly desire change, accountability must start from the grassroots. Our local leaders should be held to the same standards we demand from those at the top.

SETTLE OLD DEBTS BEFORE SEEKING NEW SPIRITUAL HELP

Before you ask me to link you to any Dibia for consultation for different reasons, make sure you have settled any old debt with a Dibia you previously engaged.

I often tell people that aside from teaching, personal practice, and Igbo cultural advocacy, I do not perform spiritual rituals for others. The most I can do is refer someone to a genuine Dibia whose specialty aligns with their needs.

But, a recent experience prompted me to make this post.

About a year ago, a man approached me seeking help. I referred him to who handled his case. The results were evident. His life improved, and he made significant progress in life.

However, i was unaware of this changes as i didn’t care to keep in touch with him. But, Recently, the same man returned to me.

This time, he was not seeking to express gratitude. Rather, he wanted me to connect him with an even stronger Dibia for another spiritual work because he had run into fresh problems.

As our conversation progressed, I discovered that he never properly settled with the previous Dibia whose work had benefited him immensely. Upon this discovery, i told him to go back and make proper settlement as he vows still have him in shackles.

That is not how Igo Mmuo works in Omenani Igbo.

Many people approach spirituality as if it is a supermarket where they can keep demanding more while ignoring previous commitments. It does not work that way. You do not enjoy the benefits of someone’s labour and then abandon your responsibilities when it is time to reciprocate.

In Omenani, before knocking on a new door, close the one you left behind properly.

One of the biggest mistakes a person can make is to assume that progress came solely from their own efforts while forgetting the people, sacrifices, and agreements that contributed to that success.

If you have benefited from the work of a Dibia, a teacher, a craftsman, a friend, or anyone else, do the right thing and honour your obligations. Not because you are afraid of consequences, but because it is the proper way of a responsible human being.

There is nothing immoral about leg chains, waist beads, locked hair, tribal markings, or tattoos.

Before colonial influence and Christianity reshaped our thinking, many of these were part of the identity, beauty, spirituality, and social expression of our Igbo ancestors.

Before we knew about tattoos, they were already doing Ichi for men & Uli for women.

Before what we know today as waist chains, they were already wearing Jigida, which was a symbol of femininity and maturity.

Locked hair existed among traditional spiritualists and warriors.

Body art and markings carried identity, and status. Once can notice an Ozo tittle holder by simply reading the marking on their faces.

These things were not seen as signs of irresponsibility or waywardness until foreign standards made us ashamed of our own culture.

Somehow, we began to see ourselves through foreign eyes. We abandoned many harmless parts of our identity just to appear civilized according to another people’s standards.

Beauty existed here long before Europeans arrived.

We stopped living for ourselves and started living for them. Maybe it’s time to reconnect with the parts of our culture we were taught to hate.

It is embarrassing enough that the Nigeria league had to use two separate trophy designs for the league finale, but what makes it worse is that the trophy itself doesn't have any link with Nigerian football heritage. It's a mass produced design seen across several leagues in Africa.

How difficult is it for a country like Nigeria to create a unique league trophy inspired by our own history, culture and identity? A trophy should should tell a story the moment people see it.

We are a country blessed with rich symbols, art, cultural heritage and football history that could inspire a world class design nobody else has. Instead, they recycle popular templates that make our league look unserious on the global stage.

With the amount budgeted yearly for the Ministry of Sports, Nigerians deserve better presentation, branding and planning than this.

Congratulations to Rangers International F.C The Nigerian Champion.

Nkea bu nke anyi 🐐

One thing I constantly correct people about is the misuse of the word “Fake” for products reproduced in Aba.

Call it Made in Aba, not Fake!

When products are reproduced in China, Turkey, Vietnam, or other Asian countries, the world does not automatically call them fake simply because the original design came from Europe or America. They are proudly recognized as products made in those countries.

Meanwhile, many Ndi Igbo intentionally devalue products made by their own people.

According to Italian manufacturing standards, an item can legally be recognized as “Made in Italy” if the final stage of production happens in Italy. Imagine sewing a cloth completely in Nigeria, then taking it to Italy just to add a zip or final finishing touch, that item can still enter the market as Italian made.

That is how seriously foreign societies protect, market, and glorify products associated with their homeland.

But here, many people proudly reject Aba made products while worshipping foreign labels, even when those foreign products are mass produced in factories outside Europe or through similar means I explained above.

Our Igbo red caps are currently produced in countries like China and the Czech Republic, yet many Ndi Nze and Ndi Ozo intentionally avoid the ones made in Aba.

If those countries suddenly stop production tomorrow, will ndi Nze/Ozo stop wearing red caps?

Italy became globally respected because they turned their local culture into international prestige.
How can we reject our own hands and still expect cultural respect from outsiders?

Pizza and Pasta became global symbols of Italy while still retaining their original identity and names. Italians did not rename Pizza to “European baked bread” to gain acceptance.

So why are we constantly renaming our dishes to fit foreign narratives?

Abacha is not “African Salad.”
Ofe Akwu is not “Banga Soup.”
Nkwu Enu is not “Palm Wine.”
Okpa is not “Beans Cake.”
Ukwa is not “Bread fruit”.
Onugbu is not “Bitter leaf soup”

A pizza is called same in Italy & Nigeria. Infact, the quest for the meaning of the name would make someone to end up researching about other Italian dishes.

In Nigeria here, we don’t rename yoruba & hausa dishes. We still call Amala, Ewedu, Kunu, kulikuli by their names. But very quick to call Onugbu bitterleaf soup.

Every time we rename our food for validation, we disconnect it from its history, identity, and cultural ownership.

Nobody can export their cultural identity by being ashamed of it.