According to Vanguard, The election of Mazi John Azuta-Mbata as the 13th President of Ohanaeze Ndigbo has sparked a wave of commendation and, at the same time, stirred some controversy. The primary source of contention comes from certain quarters questioning the Igbo identity of the Ikwerre people. However, the truth remains that the Ikwerre are undeniably Igbo, and this fact should never be subject to debate.
At the heart of these concerns lies the strategic significance of Igweocha—now called Port Harcourt—as Nigeria’s resource capital. Since the civil war, the federal government has pursued a deliberate policy to detach Port Harcourt from its original place within the East Central State. This strategy aimed to isolate and weaken the Igbo, restricting their territorial and economic expansion. The ultimate goal was to create a “crab-in-the-bucket” scenario—one where the Igbo were confined and unable to rise collectively. As former President Muhammadu Buhari later described it, the Igbo were to be reduced to a “dot.”
This policy of fragmentation was largely motivated by control over oil. The Ikwerre Igbo suffered greatly during the war and, in an effort to survive the post-war repression, some chose to distance themselves from their Igbo heritage. However, many remained steadfast in their identity, understanding that denying one’s lineage, culture, and ancestors is akin to self-cursing—what the Igbo traditionally refer to as “Osu.”
Historical and anthropological evidence strongly supports the Igbo origins of Ikwerre. The presence of significant Igbo spiritual and cultural sites, such as the revered Ojukwu Shrine in Diobu, contradicts any claims that Ikwerre are not Igbo. Moreover, prominent Ikwerre figures such as Obi Wali, the Nwuches, and the Wonodis stood their ground in asserting their Igbo identity. Now, John Azuta-Mbata joins this distinguished list of those who remain unwavering in their heritage.
While the identity crisis among the Ikwerre has been a subject of contention, this phenomenon is not exclusive to them. Even within the core Igbo heartland, there exist those who, due to political and economic calculations, hesitate to fully embrace their heritage. The issue gained further prominence when former Rivers State Governor, now a minister in the federal government, Ezenwo Wike, publicly declared that he and the Ikwerre people are not Igbo. But if Wike is not Igbo, why does he bear the name Ezenwo Wike?
Nevertheless, it is his prerogative to define himself as he wishes. However, as history has shown, identity is not dictated by political convenience. A significant number of Ikwerre people still identify as Igbo, and when the time comes, they may demand that Wike stay out of Igbo affairs.
Wike reportedly once questioned the benefits of being Igbo in Nigeria, a “frightfully relevant question.” The answer, however, may soon become clear when the Igbo population in Rivers State, with its substantial economic and demographic strength, organizes politically. When that happens, Wike and those like him may find themselves politically irrelevant in Igweocha.
This moment in history demands strategic partnerships. The importance of Rivers and Bayelsa states to the Igbo cannot be overstated. Alliances with figures like Governor Siminalayi Fubara could be instrumental in reshaping the political landscape. As an Onye Igbo (Igbo person), one cannot ignore the deep pride that comes with being Igbo. The resilience and industrious nature of the Igbo are divinely bestowed. The Igbo transform wherever they settle—turning barren lands into economic hubs.
In contrast, history has shown that when the Igbo leave a place, that land stagnates. Nigeria itself is a testament to this reality. Those who fought to keep the Igbo within Nigeria understood that without them, the nation would lose its lifeblood. The Igbo have demonstrated unparalleled ingenuity, even under duress. During the war, they built refineries, developed weapons, discovered a cholera vaccine, and turned makeshift airports in Uga and Uli into lifelines under siege. They raised an army and held off a globally armed Nigerian military for three years.
Every Igbo child carries this spirit of resilience. The world should not be deceived by what is visible of IPOB today. While their cause is just, their methods are flawed. True Igbo action comes from collective consensus. Until the Igbo reach a unified decision, no one can claim to act on their behalf.
This is the lesson from Achebe’s Things Fall Apart: When Okonkwo took matters into his own hands and beheaded the white man’s messenger, the people of Umuofia did not rally behind him. Instead, they asked, "But who sent him?"
If the Igbo decide to act, the difference will be clear. But for now, they honor the post-war covenant of peace: "No victor, no vanquished." Since 1970, the Igbo have chosen to forge economic success over conflict, a philosophy encapsulated in their saying, “Agbasia oso, agua mile”—after the race, we will count the miles.
However, the Igbo are not solely focused on Nigeria. A greater vision is unfolding—one that looks toward West Africa as a broader frontier for Igbo influence. The dream of an integrated West African republic, akin to the 19th-century vision of the Aro Confederacy, remains alive. Those who believe they are reducing the Igbo to a mere “dot” are mistaken. What they have done is liberate the Igbo to think beyond Nigeria.
This is not a new aspiration. As far back as 1947, Dr. Nnamdi Azikiwe articulated the Igbo mission: to liberate Africa. The Igbo understand their historical duty. They know this cannot be achieved alone but in partnership with other Africans who seek justice, stability, and prosperity.
In due time, the Igbo will govern Nigeria again. And when they do, their experience of resilience and justice will shape a new nation. The stolen wealth of Nigeria will be reclaimed and returned to its people. The Igbo have long memories, and history is never forgotten. Those who engineer the persecution of the Igbo today should remember: tomorrow is pregnant.
For now, the Igbo remain invested in Nigeria, using it as a stepping stone toward a greater goal. The nation will eventually be rebuilt, and Igbo ingenuity will be at the heart of that transformation.
As the Igbo say, “Igbo wu oke mba”—the Igbo are a formidable people.
And as for Wike? He is but a fleeting moment in history, an insignificant ripple in the grand narrative of the Igbo. An upstart bumpkin from Igirita. His memory will soon fade.