From: Ben Nwaochei
Date: August 7, 2010 6:55:25 AM PDT
To: AniomaUSAGroup <aniomausagroup@yahoo.com>
Subject: Re: Commentary on AWEC

Thank you for this brief summary. I agree wholeheartedly with the views of the Senator on the demand for Anioma State. If we do not have unity among the component parts of the proposed state, it will not stand the test of time nor will it be viable. Some of the components will begin to agitate for their own state immediately it is created. Forging unity among the Anioma people is the first project for the leaders. If we are united, there may be no need for opting out of the current state structure. to unite our people is a task that must be done! All of us have a part to play. God bless.

Ben Nwaochei

Commentary on AWEC[/color]

The Anioma World Economic Congress (AWEC) has now come and gone. There were several challenges along the way but with all your help we finally fulfilled our constitutional requirement to hold a convention every two years (even) on the first weekend of July.

There was a lot of time and planning that went into the organization of the convention. I traveled to Nigeria with Mr. Joseph Onyejose, the chairman of the planning committee at our own expense to meet with and invite several of the stakeholders in the body politic of Anioma as well as notable business personalities. It was not possible to meet with all the personalities due to the time constraint on us and the usual difficulty normally encountered trying to track people down in Nigeria.

We did our best and distributed well over one hundred invitation cards and almost all of the recipients, including some royal fathers, promised to attend the convention. We then got back to the United States and planned accordingly for the occasion with the expectation that most of these honored invitees will show up. To our greatest disappointment, most of them did not attend the AWEC.

If you have ever attended an event here in the USA held by our neighbors to the east of the Niger, or even those organized by other ethnic groups within our Delta State, you will be amazed at the noticeable difference in the number of their leaders and captains of industry from Nigeria that attend these events, no matter where it is held and no matter what the entrance fee is. These leaders understand the need to connect with those in diaspora and use these occasions to give themselves and their agenda greater exposure.

We thank our Distinguished Senator Osakwe, Hon. Chinedu Mekoma (Aniocha South), Councilman William Okwudishu of Okpanam, Chief Andrew Ogoh, Isagba of Ezi, and Osi Okocha a candidate for the state house of Representatives from Aniocha North for journeying all the way from Nigeria to support, honor and grace AWEC.
We also thank the Chairman Izuka Okolo (Oshimili South LGA), Hon. Victor Ochei and Chief Emmanuel Mbulu (Canada) could not be with us at AWEC but expressed their well wishes and supported us financially. Locally, Dr. & Mrs. Lawrence Ogbechie (California), Chief Ken Iwelumo, and a host of others, were in attendance and supported us with their presence and donated handsomely.

Senator Patrick Osakwe obviously turned out to be the surprise of the event. He was charming and willing to present alternative ideas to popular views held by most Anioma people. For the record, the senator clearly stated that he is not opposed to and has never been opposed to the creation of an Anioma state. He challenged Aniomas to broaden our horizon and tackle the endemic problem of lack of a strong Anioma identity. According to him, we clamor for a state because we have always felt marginalized in whatever entity we find ourselves in. The reason we feel this way is because we do not feel strong enough or united enough to demand and take what we want including our own state. It is therefore very important that we are seen to be strong and united so that others will begin to take notice, listen and accede to our demands including the demand for our own state.

Politics is a game of numbers and perceptions. If you are perceived to be weak, you will only get lip service, but if you are seen to be strong, you can demand for and get what you want. He pointed to the perceived unity of other ethnic groups in Delta State as well as the strong support their organizations in Diaspora receive from their leaders in Nigeria. It is because of this unity that enables them stand up to the state government and claim what they ask for including the position of executive governor. Apart from Senator Patrick Osakwe, which of our top leaders can we rely on to show up when called on to visit us in diaspora?

The senator urged his Ndokwa people in diaspora to be more active in the politics of Anioma and lamented the fact that only a few of them were present at AWEC. He stressed that if we were united with every Aniocha, Ndokwa, Oshimili and Ika person strongly identifying as Aniomas, it will be an unstoppable combination. The capital is already in Anioma land and the end result is that we will someday get our state and anyone who feels aggrieved can pull away to form their own state. The bottom line is that we should also channel strong efforts towards unity and generating a strong Anioma identity. With a strong identity, state creation will be more coordinated and strongly tackled which will prevent the perpetual run around we have been experiencing from the Federal Government as far back as the 1950s. He also pointed out that in Nigeria, all things are possible with executive power and that is why another focus of Anioma people should be coming together to secure the position of governor.

The election of the national executive officers was conducted during the morning session of the convention on Saturday, July 3, 2010 and all the officers were returned unopposed as follows: Mr. Uche Honnah (National President), Mrs. Greg Odiaka (National Vice President), Ms. Chichi Daniel (Executive Secretary), Mr. Victor Kwentua (Financial Secretary), Mr. Andrew Mordi (Treasurer) and Mr. John Chuka (Social Secretary).

The next Anioma National Convention will be held during the first week of July of 2012 in a yet to be determined location. We will do the selection as stipulated in our constitution by bid and we hope to continuously improve on each convention.

The participants during the day session of the convention came up with the items listed below and urged the national executives to work towards those goals:
• Work with Anioma politicians at home to secure the governorship position for Anioma because that is the surest way of bringing economic development to our area.
• Hold our Anioma politicians accountable by constantly reminding them that they represent the people and not themselves.
• Form a committee to establish stronger links with our leaders at home with the ultimate objective of coordinating and establishing a strong Anioma identity.
• Agitate and work with leaders at home to lobby for basic infrastructure such as roads, light and water.
• Works towards improved education for our youth
The convention came to an end with the gala night dinner and fundraiser.

By Uche Honnah
National President-Anioma Association USA, Inc.

2010 Anioma World Economic Congress. By John Chuka
http://www.johnchuka.com/2010/07/anio ... -usa-inc-2010-anioma.html

All motorways and airways originating from major corners of the world inhabited by Anioma indigenes lead to Herndon, Virginia, USA as Anioma, friends, and well-wishers convened at the invitation of Anioma Association USA, Incorporated, in fulfillment of the constitutional mandate to host a biannual convention during the first week of July.

Anioma Association USA, Incorporated, otherwise known as Anioma National, is the apex Anioma organization in Diaspora duly registered in the United States of America as a legal entity, with twelve Member Chapters and still counting. It all started with the establishment of a parochial organization in the Washington DC Area to unite and cater to the needs of the Anioma sub communities in that locality. The success of the parochial organization, known today as the Washington DC Member Chapter of Anioma National, inadvertently exposed the need for an umbrella organization to achieve the same purpose as the parochial organization, but with focus directed at the Greater Anioma community in Diaspora.

The noble idea to establish Anioma National came to fruition with the adoption of its original constitution on 26 May 1997. Since inception, Anioma National has produced four different Administrations under the respective able and willing leaderships of Dr. Kunirum Osia (1997 – 2002), Dr. Emeka Ikpeazu (2002 – 2006), Dr. Osadebe Anam (2006 – 2008), and Mr. Uche Honnah (2008 – Present.)
The 2010 Anioma National Convention, dubbed Anioma World Economic Congress (AWEC) with the theme, Harnessing Resources for our Future, is another milestone in the struggle to unite Anioma people and its communities in the United States. AWEC, which is clearly the very first of its magnitude, is a huge success in ways more than one.

Many sons and daughters of Anioma were invited from home and abroad. Some of the invited dignitaries from home particularly, were unable to make it as a result of travel constraints, but they mandated proxies to deliver their messages and packages of support and goodwill. Those that made it from different corners of the world participated robustly. Various strata of Anioma leadership in the public sector were remarkably represented at AWEC: Anioma Councillorship, Anioma Chairmanship, and Anioma Senatorial District Leadership. Anioma Community Organizers, Anioma NGO’s, and Anioma Bankers were equally represented.

AWEC kicked off with a Welcome Reception on Friday night being the 2nd day of July 2010. Despite the fact that the conventioneers were tired from their trips, they were so pumped up that they turned out in droves for the welcome reception. The anticipated attendance capacity was so overwhelmingly exceeded that some of the conventioneers stood against the walls, while some others stood outside the reception hall. The evening provided the opportunity for the various Member Chapter Presidents to deliver a State of Chapter Address. It also allowed the National Financial Secretary, Mr. Victor Kwentua to deliver a Power Point Presentation of the association’s Financial Account Overview. The rest of the evening culminated in Anioma sons and daughters meeting and catching up with one another. It was indeed pleasant to see the sons and daughters of the most diverse Nigerian community, geographically linked together and culturally bonded together, exchange pleasantries!

The convention went into auto pilot the following morning being Saturday the 3rd day of July 2010, as AWEC convened ready to dissect the State of Anioma Economy. Coordinated by Mr. Greg Odiaka, the National Vice President, Mr. John Chuka, the National Assistant Secretary, and Mr. Austin Ikechukwu, the Financial Secretary of Dallas Fort Worth Member Chapter, AWEC was able to define the State of Anioma Economy, identify major impediments militating against Anioma Economy, and most importantly, proffer solutions.

The Congress implicitly reached a consensus that the State of Anioma Economy was deplorable. Some of the highlighted impediments as identified by the Congress include, but are not limited to Lack of Infrastructure such as Energy and Road Network, Lack of Proper Education of Anioma Youth, Corruption, and Unemployment. As a solution to the problem, the Congress agreed that the public and private sectors must be actively involved to ameliorate the deplorable State of Anioma Economy.

The Congress pointed out that no proffered solutions will come to fruition without the involvement of a committed Executive Arm of the State Government. It was suggested that such a committed Executive Arm of the State Government could only become a reality if the Governor was from Anioma. The Congress reasoned further that the emergence of a Governor from Anioma without the creation of Anioma State would be almost impossible.

At this juncture, The AWEC Guest of Honor, Senator Patrick Osakwe, took the stage to establish a controversial position, stating that Anioma people waste precious time seeking the creation of Anioma State, which in his view, was already in existence. He reasoned that for the simple fact that the State Capital of an existing Nigerian State called Delta State is located in an integral part of the Greater Anioma community, Asaba, Delta State belongs to Anioma people, without a doubt. He emphatically assures the Congress that it is a reality, which nobody can change, no matter how much they try.

The Senator proposes that those who do not want to be part of the existing Delta State should be fighting for their own state as opposed to the true beneficiaries of the State, Anioma people, fighting for a new State. As a solution to the deplorable State of Anioma Economy, Senator Osakwe proposed that Anioma people channel their effort towards the establishment of Anioma Identity, which in his opinion would deliver the Executive Arm of the Delta State Government to Anioma people. His implicit assumption here is that a Governor of Delta State from Anioma would be committed to the general development of Anioma communities. Although a few conventioneers disagreed with the distinguished three-time Senator, he received a standing ovation from the Congress.

Another highpoint of the morning session was the 2010 Elections of Anioma National Executives in accordance with the constitutional mandate to any out-going National Administration. With a minor adjustment, the incumbent President, Mr. Honnah and his fellow commendable Executives returned unopposed for a second term in office. The minor adjustment stems from the fact that the Assistant Secretary, Mr. John Chuka, chose to run for the office of the Social Secretary, which was vacated by Mr. Greg Chiazor.

Unlike every other member of the National Executive Committee, Mr. Chuka did not have the privilege to be elected as the National Assistant Secretary. Rather, he was appointed. Mr. Chuka joined the Dallas/Fort Worth (DFW) Member Chapter of Anioma National about two years ago. Immediately after his mandatory six-month probation period, Mr. Chuka volunteered to fill the vacant office of the General Secretary in his parochial chapter. In no time, Mr. Chuka established his determination, ability, and willingness to serve his community; and the news spread across the country. Getting to know about Mr. Chuka and his skill set, Pres. Honnah saw an opportunity to fill the vacant office of the National Assistant Secretary. As he was not willing to wait until the next elections, Pres. Honnah requested the nomination of Mr. Chuka for the office of the National Assistant Secretary by his Member Chapter President, pres. Peter Irabor, and ultimately presented the nomination to the Governing Council for ratification.

On the premise that, with the exception of Mr. Chuka, every member of the new Administration who returned unopposed has had the opportunity to address the Congress in the past, Mr. Chuka was exclusively called upon to address the Congress. Although he announced he was going to address the Congress in Anioma Language, he delivered his speech in English Language for the most part. Mr. Chuka expressed his gratitude for being afforded the opportunity to serve his community and promised to bring to bear, his skills, knowledge, and experience, serving his community.

The Congress wined down mandating Anioma National to, among other things, etch its footprint on the political landscape of Delta State. Right from inception, Anioma National had always avoided getting involved in politics back home arguing that the association is and should remain a non-political organization. Given the new mandate it’s anybody’s guess that the association has no recourse other than to gradually transform into a pressure group poised to influence government policies in Delta State without actually being politically involved. Anioma National was also mandated to forge a more united front amongst Anioma people and Anioma-related organizations in the United States so as to ensure a bigger and more successful convention in 2012.

The convention peaked and plateaued with the Fundraiser/Gala Night Dinner slated for Saturday night. The occasion was chaired by the Distinguished Senator, Mr. Patrick Osakwe. Other Anioma dignitaries at the High Table include, but are not limited to Chief Ken Iwelunmor, the Alibo of Onitcha Ugbo, Dr. Oliver Osadebe Anam, Former President, Anioma National, Current President, Conference of Igbo State in Americas, Mr. Uche Honnah, President, Anioma National, Hon. Mekomah, Chairman, Oshimilli North Local Government, and Engr. Osi Okotcha, Potential Candidate, Delta State House of Assembly. Funds were raised, food and beverages were served, Anioma sons and daughters danced and made pictures to commemorate the event.

By John Chuka
Sunday, July 25, 2010
http://www.johnchuka.com/2010/07/anio ... -usa-inc-2010-anioma.html

Martin, Olisemeke Samuel Wadei
1875 to 1976, Baptist
Nigeria

Olisemeke was born in Ogboli village, Issele-Uku in the present day Delta State in 1875. According to tradition, a name given at birth can continue to determine the destiny of the person. When he was born, his parents named him Olisemeke, which mean "God has done great," thereby showing that they were grateful to God for doing good work in the family. By choosing such a name the parents were compelled to remember God's favor towards the family in terms of protection, preservation of life, favorable weather, abundant harvest, and good health. Indeed one could say the name pushed young Olisemeke towards success because God favors those who are always grateful to him.

Nwadei loved his son Olisemeke and took him to town and village meetings and taught him the customs of the people. Olisemeke followed in his father's footsteps and became a good farmer. He was the first among his mates to climb palm trees with a rope to harvest palm nut bunches. His father died at a very old age and gave him his blessing.

One day Olisemeke felt compelled to leave his town. So he got up very early one morning while the moon was still up, journeyed to Asaba, now the capital of Delta State, and crossed the Niger river by canoe to Onitsha, the commercial town of present Anambra State. There, as he going up a hill along the bank of the river he met a woman called Umeadi who was struggling to carry her pot of water up the hill. Filled with pity, he helped her carry the pot to her house. When Umeadi noticed that Olisemeke was not heading in any definite direction, she decided to help him, out of gratitude. She let him to stay in her house and enrolled him in a Catholic primary school. Later Olisemeke left school and ran away from her house because his teacher beat him for fighting with his classmates all the time. So, for a short period, he took a job with a palm kernel dealer who was also a carpenter.

Afterwards Olisemeke worked for a river boatman named Tom Lewis. They first journeyed to Lokoja, the capital of present day Kogi State. Using Onitsha as their base, they traveled to many distant places along the Niger river. One day, Tom Lewis pushed Olisemeke into the river for disobeying his wife. God saved Olisemeke from drowning because his hand caught onto a rope. After that ordeal Olisemeke sought the first opportunity to quit. He hid in a cave in Lokoja so that Tom Lewis would leave without him. Later he was told that the cave was a hiding place for hyenas.

Once free of Tom Lewis, he decided to stay with a Nupe woman (a tribe from northern Nigeria). One day, in the streets of Lokoja, Olisemeke helped a steward carry a heavy load. The steward's master was a white man and a major in the colonial army. At this point, Olisemeke became friends with the white man who later took him on as his "boy" (helper/servant).

A short time later in the streets of Lokoja, Olisemeke approached another white man, a missionary stationed along the banks of the Benue river and asked to be appointed his steward. The missionary agreed because Olisemeke said that he had once served a white man who was a major. The journey to the mission house lasted four days. There, boys freed by the government from the Kakanda slave ship lived with the missionary.

At the mission house, Olisemeke was told that his master's name was Rev. A. E. Martin. The freed slaves taught Olisemeke the Hausa language, as well as how to swim and paddle a canoe. Rev. Martin, Olisemeke, and an interpreter embarked on missionary journeys that lasted for months.

At the mission station, Olisemeke formed the habit of praying just like the prophet Daniel, except that he prayed under a tree. Olisemeke's most earnest request was that God enable him to return so he might help his people.

One day as Olisemeke was praying he had a vision. He accepted Jesus Christ as his personal savior and the Holy Spirit came upon him. Rev. Martin heard the good news. The interpreter advised Olisemeke to be patient because he thought that the reverend had something in store for him.

Rev. Martin decided to take Olisemeke to America. So he, his wife, and Olisemeke took a boat to Onitsha and down to Burutu, on the coast. There they took a steamship to Liverpool-a three month trip-and then a better and faster steamship to New York in America. They stayed in New York for four days and then took a train to Aberline, Rev. Martin's hometown in the state of Kansas.

In Kansas Rev. Martin paid Olisemeke's boarding and tuition fees so he could attend school. After six months Rev. Martin left to continue his evangelistic work in East Africa. When the school year ended, Olisemeke took summer jobs and worked as a janitor to save money for college. Thanks to his hard work he was able to attend Washburn College in Kansas State where he majored in cabinet making. He was also a good soccer player.

Olisemeke then studied at a military academy and rose to the rank of captain. Afterwards he attended the University of Chicago and later transferred to Moody Bible Institute to study theology.

In 1910, Rev. Fishbank baptized Olisemeke at Topeka Baptist Church giving him the name Samuel Wadei Martin. His father's name (Nwadei) was pronounced Wadei because Americans were unable to pronounce the "nwa" sound. As a result, Olisemeke's last name was changed to Martin because it was understood that he had been adopted by Rev. Martin.

Olisemeke was ordained in 1918. In 1919 he was called to be the associate pastor at Pilgrim Baptist Church in Chicago. But in 1921 many in the church wept when Olisemeke announced his intention to return to Nigeria.

Olisemeke boarded a steamship in New York which made a stop in Liverpool before reaching Lagos on December 21, 1921. Since there were no roads between Lagos and Issele-Uku, his hometown in the present day Delta State, Olisemeke traveled by steamship to Port Harcourt in what is today Rivers State. He took the train to Aba in Abia State where he hired a car to take him to Onitsha. He crossed the Niger river by boat to get to Asaba where he hired a car for his trip to Issele-Uku.

When he arrived, Olisemeke stayed at the Native Court because it was the best building in town. People who came to the courthouse did not recognize him. One elderly man who did recognize him had to pour sand on him to confirm that he was not a ghost because everyone thought he had died.

At his request, the Issele Uku elders in the council showed Olisemeke the place where the mission had first been established. They gave him the land because it had been set apart as a forbidden part of the bush where the Obi's disobedient wives were killed, offenders were beheaded, and people suffering from bad sicknesses were left to die. The elders thought it would be hard for Olisemeke to penetrate because the jungle was filled with evil spirits, dead men's bones, gigantic trees, and wild beasts.

In 1922 work started on the parcel of land. First Olisemeke's hut was built, with a parlor and a living room measuring fourteen by twelve feet, walls of elephant grass stems, and a thatched roof. Red mud was used to construct the platform which served as seats. Olisemeke's bed was made of bamboo with banana leaves and bahama grass spread on top and covered with a mat to form the mattress.

Olisemeke used his gun to protect the compound from the wild animals which often came in from the surrounding jungle. His water came from a pond dug in the compound. In order to purify the water from the pond, it was mixed with red earth and stirred to make the dirt settle at the bottom of the container.

The first school was built with materials similar to those used for Olisemeke's hut. The school admitted boys of all sizes and ages. The grown up boys tied a native loincloth round their waists, whereas the younger ones were naked. Some wore necklaces, beads, armlets, charms, and many odd decorations for protection against harmful spirits and diseases like chicken pox and measles

The school staff included Akpdo, Nwdibei and Nwaobi Ezianshi of Agwachime, and Ogbeofu. Diokpa Chukwuedo Nwashunne was usually sent to Benin City to buy slates and pencils. Initially, every teaching demonstration was done on the ground until Olisemeke was able to buy a blackboard and chalk at Onitsha across the Niger river. The school officially opened on April 22, 1922.

Olisemeke faced a lot of opposition in the course of his mission work. For instance, Rev. Father Burr of the Roman Catholic Church banned his members from participating in the reception after Olisemeke's wedding, saying that anyone who flouted his orders would surely go to hell. He made many attempts to undermine Olisemeke's efforts to establish the Baptist Mission at Issele Uku but as the local people considered Olisemeke a son of the soil, they refused to collaborate.

When the people agreed to donate an annual sum of fifty pounds to the Baptist mission established by Olisemeke, Father Burr announced that Catholics would not take part. He also pressured the District Officer to approve the establishment of the mission on the sole condition that the payment of school fees and school attendance be voluntary. For him, the establishment of the mission was a threat to the growth of catholicism at Issele-Uku.

When Olisemeke married Miss Leticia at C.M.S. Onicha Olona in 1924, Rev. Nweje led the ceremony. Leticia was source of joy and comfort, as well as a good companion for Olisemeke. She formed the Women's Missionary Union in 1924. In addition to teaching the women choruses, music, and dances, Leticia also taught them how to read the Bible in Ibo. Under her leadership they built commercial buildings so that the proceeds could be utilized for evangelization and growth.

Olisemeke expanded the mission by establishing other primary schools outside Issele-Uke. The other towns where he founded schools--going from the earliest to the most recent ones--were Aba/Adonte, Issele-Mkpitimr, Agbor town, Ekpon, Oligie, Ogwashi-Uku, Umuede, Illah, Ute Alohen, Obir, Idumujie Ugboko, Obamkpa, Ubulu-Uku, Asaba, Aninwalo, Idumuogwokhae, Idumuogo, Boji Biji Agbor, Ake, Ottah Ozarre, Alisimie, Owa Alegwe, Owa Oyibu, Issele-Azagba, and Ewohimi. Students who graduated from Issele-Uku were sent out as pioneer teachers to these new schools. They combined teaching with evangelism. School fees were the major source of the revenue for each school.

As a result of the success of the first school, Olisemeke saw the need for an institution where the high school graduates could have access to higher education. Consequently, Olisemeke started a program which he named "extension classes." After that, Olisemeke traveled to the U.S.A and spent six months there renewing acquaintances and collecting donations for the work of the mission. While he was gone, Leticia gathered the students from the extension classes to clear the site for the future Teachers' Training College.

Olisemeke returned with a Jeep and gifts from the foreign mission board of Pilgrim Baptist Church, Chicago, and his friends in the U.S.A. The same year, one two-story building was set up. In 1948 the students of the extension class were transferred there to form the first year class of the Teachers' Training College.

In 1950, the college was officially opened. Dr. C. C. Adams, the secretary of the Foreign Mission Board of the National Baptist Convention sent Rev. J. A. Washington, his former assistant secretant, to be the college's first president. Dr. Adams paid a personal visit to Issele-Uku in 1947 and returned to the States with a good report on Rev. Washington's work at the mission. This was, of course, essential to the continued support of the undertaking. Indeed, money and materials for expansion of the work started to pour in from every corner of the U.S.A.

Olisemeke was a man of vision and foresight. In his vision, high school graduates were not all obligated to become teachers. In 1955 a class in the Teachers' Training College was used to start the grammar school at Issele-Uku. In 1957, the school was approved and the students moved to their permanent site, with Mr. E. O. Ojuma as the first principal. In 1959, another grammar school was opened at Ewohimi with Olisemeke as the first principal. Olisemeke also established a technical college at Issele-Uku, Ofagbe.

The Pilgrim Baptist Cathedral was built between 1954 and 1958. Measuring three hundred feet long, forty feet wide, and fifty feet high, it could hold five thousand worshippers. The total cost--about thirty thousand pounds-was contributed by local church members.

In 1963, Olisemeke and Leticia left for the United States to raise funds for a hospital building project. Dr. Nnamdi Azikiwe, the former governor general of Nigeria, and Chief Fetus Okotie Ebih, a former federal minister of finance in the 1960s, gave Olisemeke and his wife letters of recommendation to stress the need for the hospital. Olisemeke and Leticia returned with a handsome amount of money and materials. Dr. Adams sent one hundred beds, one hundred mattresses, medicine, and instruments.

On October 3, 1964, the cornerstone of the hospital was laid by Chief Dennis Osadebe, the former premier of the mid-western region of Nigeria (present day Edo and Delta States). Dr. Yates became the first medical doctor in charge before Dr. Charles Adams returned from U.S.A. to take over from him.

Over the course of his life, Olisemeke had to confront many disappointments. Olisemeke was repeatedly taken to court and forced to surrender all the land he had acquired from the community for the establishment of schools, hospitals, and other endeavors meant to serve humanity.

Olisemeke sent many people to be educated in America so that they could return and use their training at the mission. They returned with enviable qualifications but later surprised him by leaving the mission. Many people who benefited from Olisemeke's university scholarships in Nigeria also showed the same attitudes of ingratitude.

In 1972, after the Nigeria-Biafra war (1967-1970) and after the government forcefully took over the schools in the country, Olisemeke handed over the schools and colleges he had founded without asking for compensation.

Queen Elizabeth of England awarded Olisemeke the Order of the British Empire (OBE) The Federal Republic of Nigeria awarded him the Order of the Niger (OON). A hall has been named after him at the University of Ibadan. The University of Nigeria, Nsukka, awarded Olisemeke an honorary doctorate degree.

Olisemeke died on February 22, 1976 at the age of 101, having enjoyed God's promise which says, "With long life, I will satisfy him and show him my salvation." (Psalm 91:16)

Kemdirim O. Protus
--------------------------------------------------------------------------------
Sources:
Martin, S. W. Autobiography of the Rev. Samuel Wadei Martin. Founder and President of the Pilgrim Baptist Mission of Nigeria, Inc. Mid-Western Nigeria: Hendrickson Publishers, 1966.
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This article, received in 2005, was researched and written by Dr. Kemdirim O. Protus, a senior lecturer in the Department of Religious and Cultural Studies at the University of Port Harcourt, a DACB Participating Institution. Dr. Kemdirim Protus is also the DACB Regional Coordinator for Nigeria.

http://www.dacb.org/stories/nigeria/martin_olisemeke.html

The Origins and Preservations of the names of the Anioma Communities - by Emeka Esogbue

The Anioma are a group comprising of towns and communities in the true sense of what we have of the Yoruba, Hausa, Fulani, Itsekiri, Urhobo and any other group in Nigeria with a pan socio-cultural organization called Izuanioma although other several smaller groups such as Oganihuanioma, onuanioma etc also exists. In the political front there is now what is known as Anioma Political Forum (APF) now established to serve as a political rallying point for the people.

Although, the Igbo language is intelligible to the entire people of Anioma, not all Anioma are Igbo just as not Igbo are Anioma. The mythology, tradition and folklore of the people from every part of the region in a clear-cut manner historically recount the origins of the various communities as preserved by the people. It therefore amounts to failure, misleading notion and disingenuousness for people outside the region, relying on distorted and vague accounts to tell the people their history. This is because the people know their history better.

The origin of the Anioma are mainly derived from the Igbo of South East and Iduu (Benin) and other smaller ethnic-groups such as Nupe none of these major ethnic-groups can wholly lay claim to being historical birthplace of the people of Anioma for such will definitely and insincerely amount to assimilating their entire history and brings to fore attempt to rewrite the history of the people. Okpanam was founded by Okpam from Utchi, and are considered relatives of Ogwashi from Nri in Anambra State.

The particular communities of the present Anioma region that trace their origin to the Igbo are the Ibusa (Igbo-Uzo) whose ancestors are from Nri (Nshi in the dialect of the people) and Isu. The Ibusa community represents the very first of the Igbo migration out the Igbo known society to the western part of the River Niger. We know that several Ezechime migrants from Benin also settled in Ibusa. Others are Ogwashi-Uku from Nri and Benin. Ewulu was founded by a man from Anam in present Anambra State. Ndoni migrated from Okehi, a place lying close to Owerri. The Akwukwu are from Nri. Isheagu people migrated from Awka. Illah from Nri, Igala and Obior. Owar Nri and Benin. Obomkpa from Nri and Benin. Ute-Okpu from Nri, Benin and Ora in Edo State.

The Ejeme Unor people are known to be fraternal of Ibusa just as Utchi are fraternal relatives of Ogwashi who are largely from Nri. Umukwata are also fraternal relatives of Abbi. The Obomkpa people share origins with Nri and Benin linking them to the Ezechime migrants. Ute-Okpu origin is divided between Nri, Benin and Ora in present Edo state. The Abbi originated from a place called Achalla in Awka, Anambra State. Asaba was was founded by people from Nteje later joined by other people from Igala. The Ogbeowele still maintain that that they originated from Oba in Anambra State.

Those communitities that trace their origins to Benin are Agbor founded by Ogungunagbon, who migrated from Benin. He was later joined by other settlers who left Benin for one reason or the other and other Anioma communities mainly from Mbiri, Ute-Okpu etc. Umunede was founded by Ede from Benin; Ukwu-Oba was founded by Ukwu who migrated from Benin. Abavo was founded by migrants from Abavo. Interestingly, the community that today exists as Okwe was founded by a group of people stationed from benin by the Oba of Benin to act as a check against the invading powers of the Igala. Onicha-Ugbo was founded by the Onicha, the first son of Ezechime. Issele-Uku was originally founded by a group from Nri but records suggest that the community was later re-founded by Oligbo the last son of Ezecheme such was the case in Ogbowele. Oligbo is a well known name till today within the communities of Anioma, thus one of the most commonly borne names in Ibusa. This true origin of the name suggests the relationship between the original founders of Ibusa and the Ezechime migrants that later settled in Ibusa. Ogbowele is also a quarter prominently lying in Ibusa. It is another gathers another point of relationship between the Ibusa and Ezechime. Further researches will dig and precisely exhume the relationships in existence.

Ebedei located in Kwale was founded by Edei. Egbudu-Aka was founded by two brothers from Benin. Aboh was founded by Esume from Benin. Idumuje-Unor is a community founded by Diayi, one of Ezechime migrants from Benin. Ogume and Akarai are originally from Benin. Mbiri started as a settlement founded by Arai, a man from Benin but within a century later, Mbiri had been filled with other migrants from Igbodo and Ubulu-Ukwu. Onitsha-Mmili (Anambra State) was founded by Ezechime, a migrant from Benin. The Obiaruku people are of Umuebu. Ejeme-Aniogor migrated from Ejeme-Unor just as Issele-Mkpitime are from Issele-Uku. Issele-Azagba are equally from Issele-Uku. The Umunede community was founded by migrants from Abraka. Igbuku was originally by Afor group of people later joined by the Ijaw from Ondoni in Bayelsa state and Ellu people of Isoko in present Delta State.

From the above, it is clear that the Anioma people cannot lay claim to dropping from the sky neither do the people claim to have emerged from nothing rather the various communities that now make up the region which today enjoy a single destiny owe their origins to nearby communities chiefly Igbo, Benin and Igala. As the region can be geographically accessed, it strategically stands between the Igbo and Benin regions, and having enjoyed numerous relationships from both major ethnic-groups have become influenced by them which can be seen today socially and otherwise. It is for this reason that the Anioma is often described as one of the most highly contiguous regions in Nigeria not only adjacent to the Igbo and Benin but also Igala, Urhobo, Itsekiri, Ijaw, Isoko etc.

Interestingly, the origins of the people of Anioma have been preserved in form of the names they bear, which is a major significance in the historical value of the people. The Ibusa people traditionally refer to themselves as “Igbo-Uzo-Isu”, Ogwashi-Uku is often traditionally referred to “Ogwasi-Odaigbo” which memorably defines and preserves Odaigbo as the chief founder of the community. Okpanam in the dialect of the Anioma people is called “Okpanam-Ora-Utchi” identifying “Utchi” as the founder of the town. Asaba is known as “Ahaba-Ujom” and so on. That is the beauty of the preservation of the history of the origin of the people through names.

Emeka Esogbue hails from Ibusa, Delta State, Nigeria.

Culled from: http://afgen.com/anioma_communities.html