The Movement of Biafrans In Nigeria (MOBIN) has appealed to youths across Baifra land to end the wanton destruction of property and brigandage ongoing in the country.
MOBIN in a terse statement noted that Nigerians and Biafrans alike should channel their energies towards a more proactive engagements with the authorities, instead of subjecting the entire population to untold hardship.
MOBIN also frowned at the numerous killings that have been witnessed by citizens in the hands of security operatives, especially the ones perpetrated by SARS policemen.
It condemned the killing of protesters in Lagos, but added that unless restraint is exercised, Biafrans and Nigerians will soon begin to turn against each other, without really harming the political class who are responsible for the sufferings in the country.
MOBIN appealed to the youths to listen to the voice of reason, leave the streets, and get ready to engage the authorities, using legal and diplomatic methods.
“Our voices have been heard loud and clear. At no time have we ever come out united like this in the history of this cluntry. But let’s not completely destroy what we have built ourselves. What we are destroying were built by individuals, through sweat and hard work.
“We have presented the Restructuring documents to the National Assembly, and they must attend to it. It is the Biafran Ideology. Restructure Nigeria now to Regional Autonomy. Every Region to govern itself and develop at its own pace. Every Region to have its own Police. We have told them that we must restructure and save Nigeria now otherwise Nigeria will disintegrate into oblivion”, it ended.
The umbrella body of Biafrans in politics, Movement of Biafrans in Nigeria has stated that although they are fighting a bitter war for the purpose of Biafra’s freedom from Nigeria, they are battling with different kinds of weapon from the ones usually deployed for war. It said that in place of the gun AK47, its deploying Biafrans with their PVCs to ensure that core Biafrans win the elections and take control of government in the state.
MOBIN, while revealing its plans to go into Anambra 2021 elections, said it will be re-inaugurating its chapters in all local governments of the state, beginning with Dunukofia Local Government Area, and then moving into the other LGs of the state.
In her message to MOBIN MEDIA on the development, Rita Anigbogu who is the Director General of the political organization said;
“We want to gather the Biafrans especially those who believe that although they are Biafra indigenes, they are also Nigeria citizens. Those who say that as long as they are still in Nigeria that they will participate in everything happening in Nigeria till Biafra eventually regain its lost sovereignty after the 1969-70 war.
“We are different, we are reinaugurating to start getting our PVC together. Our PVC is our own AK47 and we will use it to decide who will go for us as long as the politics of Anambra is concerned. At the expiration of the reinauguration, we can authoritatively tell you how many MOBIN members that we have in Anambra state and whether we can drive home our insistence of deciding who goes to Agu Awka as the governor and those who will be in the House of Assembly.
“We are beginning to ease out of a pandemic lockdown. Life and it’s existence will not be terminated with the pandemic and so the political activities. The reinauguration is not only special but important to us because our enemies are not resting and we will not rest. We want to get our tact together, we want to be ready at all time knowing that Anambra election is almost with us. We will guide and guard ourselves with our facemasks, observe the social distancing and our hand sanitizers will be handy with us.
“In Anambra 2021 election, our people will witness the Biafra spirit. The multitude of Biafrans that will participate in the next year’s election will out number that of 2017. We have the message and we have the content. Long live Biafra, God bless Biafra, forward ever, backward never.”
Deputy director of Radio Biafra, Mr Uche Mefor has said that his group, headed by Nnamdi Kanu will participate in Nigerian politics. This is directly contrary to the earlier position of the group which has been in place since 2017.
Recall that Nnamdi Kanu had shortly after being freed from prison, started a premeditated attack on the political arm of the Biafran struggle, Movement of Biafrans in Nigeria (MOBIN).
While MOBIN canvassed to have Biafrans in Nigerian politics, to run for offices and take over political control of the Biafran territory, Kanu’s IPOB labeled MOBIN betrayers and even directed his foots soldiers to attack MOBIN directors and officers campaigning for political struggle in Nigeria.
Kanu on two different occasions in 2017, haf accepted that the MOBIN methodology was better and owned up by agreeing that his group will be involved in the Anambra 2017 governorship polls.
One meeting was organized by Ala Igbo Development Foundation (ADF), in Enugu, while the second was organized by the Supreme Council of Elders of the Indigenous People of Biafra, and hosted by late Dr Dozie Ikedife.
Jungle Journalist Media Ltd in an exclusive report then, observed that strangely, Kanu after granting press interview that he has agreed for elections to hold, quickly denied it, making claims that he never accepted the political option.
However in a very recent online discussion panel, monitored by MOBIN MEDIA, Uche Mefor was quoted to have said that IPOB would now begin to participate in politics, and using the exact words of MOBIN, is quoted to have said that they want to take ‘control of the Biafran territory politically’.
His words “IPOB is doing everything humanely possible to make sure we go back to the original stage whence we started. We are trying to identify who are our brothers, who are our sisters, who are our neighbors. This is something Nigeria has carefully through their agents over the years destroyed and put confusion into us. But we are not going to allow that confusion to be sustained…
“There is the third one which is effective government. We must have a government we call the government of Biafra. The indigenous people of Biafra should be in control of decision making in Biafraland. Whether we like it or not. The reason why we decided and meticulously deviate from the temptation of going into Nigerian politics is because if we do that, we will be destroyed forever. They set a trap for us. The system is corrupt, the system is not working ad you can see, your vote des not count, they buy off votes, even the supreme Court of Nigeria is now at the centre of deciding elections.
“Your so-called PVC does not count. We refuse to be driven into darkness but we are not going to allow ourselves to be on that particular mindset for a long time. Nigerian political system is a very devilish one, they Apply gutter methodology.
“They are telling us, ‘let them be talking while we are taking decision about what is going on in their own land. This we have studied, and going forward, we are going to descend on every evil legislation in Biafraland and destroy it, and the people of Biafra will take over the control of their territory.
“If they apply gutter methodology, we will also apply gutter methodology. In order to take over what belongs to us. We are going to use their system and work against them. If they want to be destroyed, we will help them to destroy it.
“We are not going to back away from the civil disobedience method. At the same time, we are not going to leave the political offices especially those in Biafraland. I am talking about Biafran territory. The policies. The political decisions been taken must be a reflection of the wishes of the people of Biafra.
“We have the capacity, we have the number, we are telling them ahead of time”, he stated.
There has been claims and counter-claims about the origin of the Indigenous People of Biafra, with stories flying about regarding this.
Some say it is the brainchild of Nnamdi Kanu, while the Chairman of the Governing Council of the Customary Government of Biafra, Barrister Emeka Emekesiri is also said to be the real brain behind the project.
In yet other instances, proponents of Biafra are of the opinion that it doesn’t matter who founded the Movement since the original goal is being achieved through it.
However, Barrister Emeka Emekesiri discussed extensively with the Editor-in-Chief of Jungle Journalist Media Ltd on the social media, where he spoke on his full Biafran project, why he undertook this lofty project, and at what level it is at the moment.
He also narrates how the Indigenous People of Biafra came to he, the roles Kanu played at the beginning, and how he (Nnamdi Kanu) hijacked and derailed the comprehensive Biafran project.
He also explains why the Kanu move disrupted the project of the Vision Bearer, and what has been done to set the project back on course.
Barrister Emeka Emekesiri, the Vision Bearer of the Legal Methodology of Self-determination of Biafra. The project, which began in 2004,gave birth to the Indigenous People of Biafra, Bilie Human Rights Initiative, Customary Government of Indigenous People of Biafra, Elders Council of the Indigenous People of Biafra and Movement of Biafrans in Nigeria.
Sir, we would like to know you and your works in the struggle for the independence of Biafra.
My name is Emeka John Chigozie Emekesiri. I am a Barrister & Solicitor, Estate Surveyor & Valuer, Management Consultant and a Missionary Pastor. I am from Okwara Unegbu Village, Amucha, Imo State, Nigeria. My hometown, Amucha, is presently in the Njaba Local Government Area in Orlu Senatorial District. We are called Ndi Orlu or Ndi Uzo Ulo. I think this is enough introduction, or perhaps, I may also add that my maternal home is Okwudor. I am an Igbo man and proud to be an Igbo man.
Yes, you have made a good introduction but we would like to know about your works in the struggle for the independence of Biafra.
Oh, it’s a long story. It started in 2004 when the Federal Government arrested Ralph Uwazuruike of the MASSOB group, Asari Dokubo of the Niger Delta Volunteer Force and Dr Gani Adams and Dr Frederick Fasehun of the OPC of the Yoruba group. I was then the Spokesman of the Igbo Lawyers Forum with my Law Chambers in Port Harcourt and Aba. It was because of the Sit-At-Home Order which Ralph Uwazuruike issued in August 2004 that crippled Nigeria for a whole day. All the Igbo people obeyed him and closed down their businesses and shops in all parts of Nigeria. It was a terrible experience for Nigeria. It was the first of its kind. Everywhere was paralysed. At that time, some Igbo people were saying that it was the turn of the Igbo Nation to produce a Nigerian President while Ralph Uwazuruike and his group were insisting on having an independent Biafran nation. The TELL Magazine posed a question in one of its publications, “Biafra or Presidency- What do Igbos Want?” This question threw a challenge to me and I started conducting a research to write a book on that issue. The title of the book is “Biafra or Nigerian Presidency- What the Ibos Want”. I started that book in 2004 and completed it in 2011 and published in 2012.
The Government said that that Ralph Uwazuruike, Asari Dokubo and Gani Adams were troubling the country and must be caged. Apart from Ralph Uwazuruike who declared that his method was non-violent and non-exodus, the others were violent in their mode of agitation and waged war with the Federal Government with serious casualties on both sides. In fact, their acts were treasonable. But do you know what happened?
President Obasanjo released the OPC boys and left office. President Umaru Yar Adua came to power and released Asari Dokubo and gave amnesty to the Niger Delta Militants so that he could have access to the oil in the Niger Delta. Oddly enough, he left Ralph Uwazuruike in prison, the person who was not violent, the person who did not carry any gun. I became very angry as a human rights lawyer and could not sleep well over the injustice. I interpreted it as an insult to the Igbo Nation. The Government released the militants from other ethnic nationalities who committed treasonable offences but left a non-violent person in prison because he is an Igbo man.
So, did you join MASSOB to fight for Ralph Uwazuruike?
No, I did not join MASSOB but what I did was to move a Motion in the Igbo Lawyers Assembly, for Igbo Lawyers and the whole Igbo Nation to commence a legal battle against the Federal Government of Nigeria on the issue of injustice meted to Ralph Uwazuruike and the right to self-determination which he was championing. By that Motion, Igbo Lawyers would take over the case and fight with the Federal Government from national to international courts until justice prevailed on the issue of Biafra. The Igbo Lawyers Forum instructed me to travel to Abuja and meet with Chief Dr Chimezie Ikeazor, Oboli Obosi, Senior Advocate of Nigeria, who would lead in the legal battle.
How far did the case go?
When I went to Abuja and made enquiries, I was informed that Ralph Uwazuruike was detained at the Keffi Prison in Nasarawa State. Then I travelled to Keffi. When he was told that Igbo Lawyers had sent a delegation to show solidarity and ask for his release, he came out and embraced me with joy, and said that this was the first time that the Igbo Nation had come to identify with him. He said that ever since he was held in detention, only two Igbo men who were his personal friends came to visit him. He mentioned their names as Uche Onyeaguocha and Ziggy. I told him that the Igbo Nation did not forsake him but wanted to assess the situation and know his real intention; that at the moment we had come to release him from prison and then go into serious legal battle with the Nigerian Government on the issue of the right to self-determination. He told me that he had a lawyer friend called Festus Keyamo who had filed an application for his bail. I assured him that Mr Keyamo would continue to act as his lawyer in presenting our legal argument in court but that Chief Dr Chimezie Ikeazor, SAN, would be the Lead Counsel and Senior Consultant in the matter.
We appeared in the Federal High Court Abuja on Monday 16th July 2007 before Justice Binta Nyako for Uwazuruike’s release. It was an opportunity the Igbo learned men had been waiting for to join issues with the Nigerian Government and re-open all other cases of injustice and discrimination against the Igbo people. The continued detention of Uwazuruike whose agitation was non-violent while the unrepentant violent activists from the Yoruba and Ijaw tribes had been released was sufficient evidence of discrimination and insult against the Igbo Nation for which the Igbo Lawyers arose to defend and protect the honour and integrity of the Igbo Nation.
The Judge granted an adjournment for two weeks and directed us to file the necessary papers since we had just entered into the matter. However, as we were preparing to file the necessary documents and for me to return to the East, Ralph Uwazuruike and his co-accused MASSOB members sent a letter to us and forwarded a copy to the court asking us not to appear in court again to represent them! We were embarrassed. Before their letter arrived, Chief Ikeazor had given me a letter to take to Dr Dozie Ikedife who was the then President-General of Ohanaeze Ndigbo to assemble the Igbo Intelligentsia for the legal battle for self-determination. We could not understand why Uwazuruike should dump and shun Igbo Lawyers at the time the Judge was expecting us in court. However, Uwazuruike told me that he wanted Festus Keyamo of the South-South to be in charge in order to avoid the usual accusation that the Ibos were dominating the struggle. Therefore, we could not appear in court on the next adjourned date and he continued his case as a personal matter. Nevertheless, we went back to the drawing board to repackage the case between Biafra and Nigeria. Shortly, afterwards, I relocated to the United Kingdom and continued with my works.
How then did you continue with the Biafra Struggle since Ralph Uwazuruike did not want the Igbo Lawyers to take over the case?
I told you that I had started writing a book on the issue of Biafra from 2004 on the right to self-determination. I found that Article 20 of the Nigerian Law known as the African Charter on Human and Peoples Rights (Ratification and Enforcement) Act, Cap 10, Laws of the Federation of Nigeria, 1990, provided for the right to self-determination. It provides that all peoples shall have the unquestionable and inaliable right to self-determination. While I was writing the book, the United Nations in Septemebr 2007 promulgated the international law known as the UN Declaration on the Rights of Indigenous Peoples which provided in Article 3 that Indigenous Peoples shall have the right to self-determination. It was similar to the provisions in the Nigerian Law but the difference is that the United Nations law used the term “Indigenous Peoples” while the Nigerian Law used the term “All Peoples”. I made some researches about the Indigenous Peoples and found that they are the original owners of the land who were not consumed by wars and not assimilated into other tribes in the nation-state where they live. So, I decided to describe the remnants of the Biafrans who were not consumed by the war and not assimilated into other tribes as INDIGENOUS PEOPLE OF BIAFRA. Considering that Indigenous People of Biafra is a non-legal entity which could only sue or be sued in a representative capacity, I registered a human rights organization in Nigeria called Bilie Human Rights Initiative to sue Nigeria on behalf of Indigenous People of Biafra.
I gathered some of the willing and fearless Elders of Biafraland together and constituted them into a governing council under Customary Law known as Council of Elders of Indigenous People of Biafra of which His Royal Majesty, the Hon Justice Eze Ozobu, was the Chairman while Dr Dozie Ikedife was the Deputy Chairman. Col Joe Achuzia was the Secretary-General.
Our government is known as the Customary Government of Indigenous People of Biafra. We set up the Office of Indigenous People of Biafra at 90 Wetheral Road, Owerri, in the accommodation provided by Engr Amadi, who we made the President of the human rights organization for a term of five years. This was how the whole Movement of Indigenous People of Biafra started. These founding fathers have died but they transferred powers to us. In fact, Dr Ikedife invited me and told me that he was about to depart from this world. He gave me his last instructions of what to do after his departure and signed the Deed Poll of Customary Governance 72 hours before he died. I will never disobey the instructions of the founding fathers.
You keep saying that you founded Indigenous People of Biafra. How did you do this and why did you leave it for Nnamdi Kanu?
It is wrong to say “I founded Indigenous People of Biafra”. The people had existed from time immemorial. You can say that I coined the name, INDIGENOUS PEOPLE OF BIAFRA, and created the Movement of INDIGENOUS PEOPLE OF BIAFRA. In 2013, Dr Dozie Ikedife abbreviated the name to IPOB. It is the name for all Biafrans. It is the name of a nation, not a cult group that initiates its members with some fetish rituals in a shrine called Ibini Ukpabi in Arochukwu. If you read my book, you will notice that I described myself as the Solicitor for Indigenous People of Biafra. This is the capacity by which I appeared in Court for the Biafrans in 2012. If you read Page 161 of my book, you will see where I stated that here is a new Biafra now but it is not sovereign. The new Biafra consists of the remnants of the ancestors of Biafraland who I have described as INDIGENOUS PEOPLE OF BIAFRA not consumed by the war and not assimilated by other tribes.
Nnamdi Kanu was not there when we created the body known as INDIGENOUS PEOPLE OF BIAFRA under Section 40 of the Constitution of the Federal Republic of Nigeria and the governing council known as the Supreme Council of Indigenous People of Biafra. If he was there, he would have brought his father to join the Elders. His father was not among the Council of Elders. He came from MASSOB and joined us. I trusted him. It was my fault to trust somebody I had not tested. He was in charge of our Media Department. I gave him a copy of my book and all the documents I had obtained from the British Authorities with which I filed the case between Biafra and Nigeria. I wanted him to have adequate knowledge and information about the Movement of Indigenous People of Biafra so that he would understand our vision and mission.
After you set up the whole structure of the Movement of Indigenous People of Biafra with the Elders, why did you leave it for Nnamdi Kanu?
I did not leave it for Nnamdi Kanu. I advised that everybody should operate in his own department and area of professional competence. I was in charge of the Legal Department. Nnamdi was in charge of the Media Department. The Elders were in charge of the government and administration of the Movement. The Elders had the power to discipline us or correct us if we erred. I was the Legal Adviser for the Council of Elders. Engr Amadi was in charge of the human rights organization which was representing the Biafrans in Court. There was division of labour. So, I did not leave it for Nnamdi Kanu. I left the government and administration of the Movement in the hands of the Council of Elders.
In our first meeting at Owerri where I shared the vision to all the Elders and new Biafran activists who had joined us, the Elders asked me about the person who should act as their spokesman for the struggle while they played the role of advisory and disciplinary council. I suggested that Barr Debe Odumegwu Ojukwu should lead the struggle. They were surprised that I did not make myself the leader. Debe Odumegwu Ojukwu accepted to lead. After the meeting, one of the lawyers exclaimed that he had not seen a person like me who would start a Movement of this magnitude and appoint another person to lead. I told him that Debe Odumegwu Ojukwu had more experience and higher social status than I had, and a name more recognised in the whole world than mine. There was no time we decided that the person in our Media Department should be the leader of the Movement of Indigenous People of Biafra. Nnamdi Kanu did not even meet His Lordship, His Royal Majesty, the Honourable Justice Eze Ozobu, Chairman of the Supreme Council of Elders, in all his life. Our Chairman did not set his eyes on Nnamdi Kanu until his death.
How then did Nnamdi Kanu become the leader of Indigenous People of Biafra?
It was a terrible and ugly story to tell. Nnamdi was performing well initially in the Media Department. He was among the delegates we sent to represent us in a meeting with the Australian Government. He performed well initially until the devil possessed him. Suddenly, he used the Radio and announced that he had dissolved the Supreme Council of Elders of Indigenous People of Biafra and become the founder and leader of the Movement. He took our name that has been in Court and registered it in the Companies House in London called Indigenous People of Biafra Limited. He started calling our Elders unprintable names such as saboteurs, traitors, and agents of the Nigerian Government. In his broadcasts and face book publications, he threatened to kill our Elders and Igbo leaders who had different opinions from his on the issue of self-determination. The attacks he unleashed on us were too much to bear.
He started attacking our human rights organization which he called Bilie Animal Rights. He brainwashed the youths and took them away from us. His followers threatened to assassinate us through his incitements. He used the Radio and destroyed everything we built. On 12 May 2014, the Supreme Council of Elders of Indigenous People of Biafra ostracised him by a Public Notice and Disclaimer signed by Dr Dozie Ikedife. I understand that when he came out from detention, he went to Dr Ikedife to ask for forgiveness.
Unfortunately, he did not obey the instructions given to him by the Elders but continued in his stubbornness, abuses, insults and disobedience to constituted authorities. In recent times, he commanded his followers to beat up Senator Ike Ekweremmadu and stone Chief Nnia Nwodo to death.
What is the present status of Indigenous People of Biafra as defined by you?
The original movement of Indigenous People of Biafra is still on course. Nnamdi Kanu’s faction of IPOB has been proscribed by the Nigerian Government. It was declared a terrorist organization by the Order of the Federal High Court in Nigeria and gazetted. We run the Customary Government of Indigenous People of Biafra using three dimensional strategies in our legal methodology which include the judicial process, political process and diplomatic process. Our Customary Government is not proscribed and cannot be proscribed. You must proscribe the Sharia Government before you can proscribe the Customary Government.
We are in Court with Nigeria. We are engaged in politics using our political movement called Movement of Biafrans in Nigeria (MOBIN). We are engaged in international diplomacy. We have appointed some Customary Government Envoys and Administrators in some foreign countries. We are running our Customary Government in Eastern Nigeria just like the Sharia Government is run in Northern Nigeria. We operate within the Nigerian Legal System. We have said that we are Nigerians by citizenship but Biafrans by indigenous identity. We believe in the law and politics of Nigeria but we play the politics for the benefit of Biafra. Right now, we are preparing for the Anambra State Election next year and the general elections in 2023 if the world remains till then.
What is you plan, if any, for achieving Biafra?
We carried out the Feasibility and Viability Studies of the Biafran Project and discovered that the project could only be achieved in three phases. The first phase is the Awareness Creation Phase which has been achieved by the pioneers who started the Biafra Struggle. The second phase is the Regional Autonomy which we are pushing for at the moment. We are working with Ohanaeze Ndigbo and the other Ethnic groups seeking for the restructuring of Nigeria into Autonomous Regional Governments. The third phase is outright independence which will be facilitated by the Regional Parliament. It is the Regional Parliament that can pass the bill into law for the people of the Region to vote in a referendum and decide whether to remain in Nigeria or pull out entirely as an outright independent nation just like Scotland is doing now.
For now, we want the restructuring of Nigeria into six autonomous self-governing regions so that every region will govern itself, develop at its own pace and pay the agreed percentage tax to the Federal Government. From our researches and studies, we can confirm that this is the only solution that can bring peace and save Nigeria from violent disintegration.
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MOBIN wants to put hardcore Biafran activists in power in the whole of Biafraland to control our territory. MOBIN wants its members to contest for all South East Elective positions in future.
The IPOB Customary Government of Biafra has broken its silence regarding the ongoing media war between the different camps of the Biafran struggle.
Jungle Journalist Media Limited gathered that the Customary Government is established under the guidance of the Supreme Council of Elders of the Indigenous People of Biafra, and runs a Customary Government on behalf of Biafran indigenes in Nigeria.
The Statement which is signed by the Vision Bearer of the original IPOB, Barrister Emeka Emekesiri is reproduced here in full:
“We have noted the ongoing social media war and attacks between various factions in the Biafra Struggle who are not under the Customary Government of Indigenous People of Biafra. There have been accusations and counter accusations among those factions touching upon some issues of criminal responsibilities and civil liabilities.
“We condemn these unhealthy rivalries among the factions. Unfortunately, we are unable to help in making peace among them because they are not subjects of the Customary Government Administration under the supervision of the Elders of Biafraland.
“Consequently, we hereby advise, instruct and direct all the indigenes of Biafra under the Customary Government of Indigenous People of Biafra to refrain from making any comments whether for or against any of the warring factions. You are advised to be focused on our VISION and MISSION without any distractions.
“Please ensure that you attend the Town Hall Meetings of the Customary Government of Indigenous People of Biafra wherever you reside and participate fully in their activities. Other information shall be given to you at the Meeting.
“The Customary Government has given approval for the Biafrans who live abroad or outside their States of Origin to put their names in the Registers of their States of Origin as well as their States of Residence. The Biafrans who believe in politics are advised to contact the MOBIN Directors in their Secretariat on +2347068031176, +2348181830307, +2348032620750, +2348036853927 +2348035798085 or +2348063641413 for assistance.
“If you need any further information on the activities of the Customary Government of Indigenous People of Biafra, you can send your questions by email to firstname.lastname@example.org and we shall get back to you. Please be guided accordingly.
Signed: Emeka Emekesiri, Esq. For: The Customary Government of Indigenous People of Biafra
Since 2017, the Movement of Biafrans in Nigeria (MOBIN) has been preaching political participation for Pro-Biafran activists who before now, have only been asking to be given a Biafran Republic.
The organisation, unlike other ones, says its working in consonance with the laws and tenets of the Nigerian government.
Founded by foremost civil rights lawyer and preacher, Barrister Emeka Emekesiri, MOBIN has long become an authoritative voice in the Biafran struggle, through politics.
In this interview with MOBIN MEDIA , Director General of the Movement, Comrade Rita Anigbogu explains why it was founded, and what it stands for.
The name MOBIN has been coming up every now and then as a Biafran group. Is there a history to this noble organisation?
First of all, MOBIN is a movement of all the Biafrans in Nigeria, described as Indigenous People of Biafra in in a lawsuit against the Nigerian state, where Biafrans demanded for both political and economic emancipation of Biafraland.
The suit was instituted in 2013 (No FHC/OW/CS/192/2013; now Suit No FHC/EN/103/2019 on appeal in the Court of Appeal as Case No CA/E/96/2020).
MOBIN was founded by the Vision Bearer of the legal method of self-determination for Biafrans, in the person of Barrister Emeka Emekesiri, Solicitor for the original Indigenous People of Biafra.
The Barrister proved to the Nigerian Government that what Biafrans lost after the war was their sovereignty and not their indigenous identity as a people.
He argued in the Federal High Court that the greatest mistake that Nigeria made was to have spared the Biafrans alive and that if Nigeria had annihilated Biafra just as Rome annihilated Carthage, there would not have been any remnants to seek for the restoration of their ancient country. But since Nigeria failed to annihilate the Biafrans, the law protects the remnants of the Biafrans to rise up again as an independent nation.
He was the one who coined the name “Indigenous People of Biafra” to describe the remnants of the Biafrans who were not consumed in the war.
MOBIN on its part, is the political movement that powers and runs the Customary Government of Indigenous People of Biafra by the use of Town Hall Meetings in organizing the Biafrans in Nigeria and in all parts of the world.
When you say that indigenous people are remnants of war, am not sure our readers understand what you mean. Could you please throw more light on this?
The remnants I mean are Indigenous People of Biafra inhabiting the three contiguous regions of the South East, parts of the South-South and parts of the Middle Belt of Nigeria. This is the only definition we have in the Court records in the Nigerian Judiciary. This remains the definition of Indigenous People of Biafra and their geographical habitation as given by the Solicitor for Indigenous People of Biafra until Nigeria proves otherwise.
You have been mentioning the Indigenous People of Biafra. Surely you don’t mean IPOB of Nnamdi Kanu?
The acronym for the Biafran people is IPOB as given by the Deputy Chairman of the Supreme Council of Elders of Indigenous People of Biafra, Dr Dozie Ikedife, in 2013. It is the identity of the nation of Biafra. This is the nation that is in Court with Nigeria. It is not the same thing as the limited liability company called Indigenous People of Biafra Limited registered by somebody in the UK.
The Vision Bearer proved in Court that we are Biafrans by indigenous identity but Nigerians by citizenship which was forced upon us against our will. We are still Nigerians using the Nigerian Currency, Nigerian Passport, Nigerian Driving License, etc, until we gain independence. Therefore, let nobody deceive you by saying that he is not a Nigerian citizen and yet using the Nigerian Passport and Nigerian Driving License. We are Biafrans living in Nigeria until we gain independence from Nigeria. We must be obedient to the rule of law. We are protected by both national and international laws regarding our right to self-determination.
What makes MOBIN stand out as a pro-Biafran organisation?
MOBIN is a home-based movement for political and economic emancipation of Biafraland. As you can see, its name identifies us as Biafrans in Nigeria.
On the political front, it has been observed that since after the war, Biafraland has been put into political and economic slavery through the laws and policies made by the Nigerian Government. Our opponents have engaged in the politics of enslavement by which the Northern and Western political godfathers impose their errand boys on us. Therefore, for the political emancipation of Biafraland, MOBIN in 2017 entered into an alliance with the United Progressive Party (UPP) to ensure that stooges and efulefus were not planted in our midst by the Northern and Western Oligarchy to rule over us in Biafraland. Unfortunately, the UPP Party betrayed us and we pulled out from the alliance because we cannot betray the Biafran cause. We have re-strategized for the politics of Biafra, grooming the Biafran politicians to run for political offices.
Biafrans must become deeply involved in Nigerian politics to make their agitation work. You can describe MOBIN as a political watchman.
True Biafrans must be elected to rule in Biafraland. MOBIN believes in the rule of law, politics and diplomacy to achieve self-determination.
The Movement of Biafrans in Nigeria (MOBIN) is happy to identify with Ohaneze Ndigbo on its coming South East Summit on Restructuring.
With this Summit which seeks a redesigning of the country’s political structure, Ohaneze leadership under Chief Nnia Nwodo is set to carve it’s name in the sands of time.
MOBIN believes that Politics, Restructuring, Regional Government, Diplomacy and Economic Emancipation of our geographical region are alternative methods on our path to Biafra.
MOBIN is a human rights political movement of the Biafrans anchored on Freedom of Speech where everybody can express his or her political opinion without being tagged a saboteur.
The Biafran Freedom Movement has entered into the hands of intellectuals and elder statesmen, and MOBIN is gathering together the Biafra Intelligentsia to take the Biafra Struggle to the final level through political struggle.
The decision of Ohaneze Ndigbo, as the apex sociocultural organisation of the Igbo people is timely, and very laudable, as Ndi Igbo usually have been at the forefront of the agitation for a better political design of the country.
MOBIN, since it’s formation, has been working for the political and economic independence of our territory from external controls.
We have been employing diplomacy and negotiations, which is why we commend Ohaneze Ndigbo for launching this Summit where we can jaw-jaw instead of war-war on the best path to a better structured Nigeria.
We strongly believe that the Summit would yield desired results.
Finally, MOBIN is wishing Ndi Igbo successful deliberation, as Chief Nwodo’s Ohaneze hosts the Restructuring Summit.
Signed, Eberechukwu Anigbogu
Director General (MOBIN)
The state of political awareness in the South East today is embarrassing, unbelievable and unpardonable. For a people that held the torch of anti-colonial struggles, resulting in the independence of Nigeria without military confrontation, this situation should be of concern to any right thinking Igbo man or woman who truly sucked his or her mother’s breast.
Ndigbo have slipped into what Barr Chudi Offodile calls ‘political insularity’, a situation wherein political consideration for Ndigbo has become carelessly and insignificantly a play-thing by politicians from other nationalities in NIGERIA.
The traders and business men/women that were the political rallying point in the days of Z. C. Obi and the Igbo State Union, have slipped into political oblivion. They do not register to vote, they do not take part in party politics, they do not participate in political mobilization and on the day of election, even those who registered to vote either stay at home to watch television or use the day to clean their houses. In the evening of the election day (and sometimes while the election is on), these politically ignorant people would be found at beer parlours and pepper soup joints shouting ‘ojebego!’ (concerning a particular candidate ‘he is on his way to victory’). Yet, they did not vote!
A German philosopher, Betolt Becht once said that ‘the worst illiterate is the political illiterate’. What this political illiteracy is doing to NDIGBO is negatively unquantifiable. NDIGBO have surrendered their political space willingly and ignorantly to her 10th eleven, to charlatans, parasites and predators who play agency roles for powers and forces outside Igbo land.
Lack of political education and participation, this enthronement of apathy in participation and surrender of our political space to political jobbers, have resulted in grave economic predicament and uncertainty for our people who are now faced with endless display of impunity and disregard for all known conventional rules of political engagement and existence.
Our desire for self determination has not helped in this context. Some politically ignorant people, who forget momentarily that they are still in Nigeria, even discourage Ndigbo from political participation. These neophytes have succeeded in convincing the politically illiterate to buy this falsehood, this fraudulent display of zeal without knowledge.
We must reject, refuse, and renounce this calculated attempts to make Ndigbo politically insignificant. The need to politically educate our people is important, necessary and urgent. Any more day that we spend in this condition takes us backwards. The churches where our people have gone to hide, take refuge or seek succor from bad governance, must arise to play a big role in this regard.
They must organise programs targeted at political education for the congregation. The churches need to stop this heavenly focused and earthly useless experience which their parishioners go through.
After all, it will take a political decision to even decide whether the churches should or should not open their doors for worship.
Unfortunately the worst commentary of this political ignorance is coming from the most unbelievable of quarters: the academia. Lecturers that should educate the young ones on their civic responsibilities are not rising up to that challenge. Painfully, this is also as a result of their own political ignorance. No one can give what he doesn’t have. No one is truly educated who does not know civics. Going to the class to teach Biology, Mathematics, History, Agriculture, Literature in English or any other discipline for that matter without imparting political knowledge will not help the South East.
Political education, especially in our tertiary institutions, should not be left for those in political science alone.
Town unions, community based organisations as well as none governmental organisations must engage in this project and program of political education.
We must remember, Harold Lassewell’s definition of politics as ‘who gets what, when, how?’ and unless we get the right people to give the ‘who’, the ‘what’ they should get, then the ‘how’ is very likely to be compromised. Politics is the core of our existence in the society, it is where our life is circumscribed. If we want a better South East, we must get the political platform right.
Education is expensive but it is still cheaper than both ignorance and illiteracy.
Eberechukwu Anigbogu is the Director General, Movement of Biafrans In Nigeria (MOBIN) and coordinator of the South-East Political Summit)