APGA Gets Back Registration Certificate

Chief Chikwas Okorie, former chairman of The All Progressive Grand Alliance (APGA)

From Onyebuchi Ezigbo in Abuja

The All Progressive Grand Alliance (APGA) has gotten back its registration certificate which was withheld by its former chairman, Chief Chikwas Okorie.

The party’s National Chairman, Chief Victor Umeh, who spoke to newsmen shortly after getting back the party’s certificate of registration from the Independent National Electoral Commission (INEC), also said Okorie is seeking to cause confusion by adopting United Progressive Grand Alliance (UPGA) for his new party. He said UPGA was the original name of APGA.

On the sudden decision by Okorie to return APGA’s registration certificate, Umeh said contrary to the former chairman’s claim that he returned the document of his own volition, there was nothing left for him to do under the circumstance since APGA was already making moves to use the police to recover it.

“I feel extremely happy today that the distraction in APGA has ended. First, APGA which has been in the news for the past eight years for being engulfed in an intractable leadership dispute has now put that to an end. It has been a very long journey at the courts. And I must express my happiness that it has now come to a sweet end, “he said.

Umeh recalled how Okorie after being expelled from the party for anti-party activities decided to withhold the party’s certificate of registration and to engage the leadership in a prolonged legal tussle which he finally lost.

He said with the end of the leadership crisis, APGA will now focus more on re-building its structures which was affected by the tussle over the years.

FG, Boko Haram talk senseless –Oritsejafor ....Insists Christians must defend selves

Monday, March 26, 2012

Pastor Ayo Oritsejafor

President of the Christian Association of Nigeria (CAN), Pastor Ayo Oritsejafor has described the ongoing move by the Federal Government to dialogue with the dreaded Boko Haram Islamist group as senseless and uncalled for. This is just as he maintained his initial stand that Nigerian Christians should defend themselves against further attacks.
Oritsejafor said there was no reason whatsoever for any reasonable government led either by a Muslim or Christian to engage a group trying to impose an Islamic government on the country in talks.

Speaking at the 46th Annual Convention of the United Church of Christ in Nigeria, held in Kaduna yesterday, the number one Christian in Nigeria queried: “Who is Boko Haram? Again, is there really Boko Haram? There are about 26 different jihadist and Islamist groups. It is you the media that group them together and call them Boko Haram.”
According to him, “I don’t even know who they are but my point is this, it depends on what you are trying to negotiate or dialogue with them for. Will you discuss with somebody who is saying Nigeria must become a Muslim or an Islamic nation?”
He therefore stated categorically that, “I don’t think any sensible government, whether the president is a Muslim or a Christian, will want to sit down and discuss such thing because it is greatest instrument of disunity that this country will ever experience. How do you discuss that? So, I don’t see any basis for such discussion in the first place.”
On his earlier controversial directive that Christians should henceforth defend themselves against any attack, the CAN president maintained that defending oneself was a law of God.

“I seat back and wondered when I said to Christians, ‘defend yourself, protect yourself.’ It is part of the laws of God. If you pursue an animal to a point the animal will turn around and pursue you. If you want to go into a man’s house and you said you want to kill him, if he just says kill me, that is called suicide and if you commit suicide you will go to hell. You are supposed to protect yourself and that is what we are saying. Don’t retaliate; just protect yourself.
“Nigerians sometimes, not all of us, but many of us are hypocrites. We pretend too much. How can a man be injured and you are saying he is inciting violence and violence is being done to him and yet you are saying he is the one inciting violence. It doesn’t make sense.

“When you see Christians coming out talking tough, it is the pains. Look, let us be honest, they are the people who are suffering most in this thing. That is why you see them talking and expressing themselves because of the pains they feel. It is not because they don’t want love, one Nigeria.
“I believe we must work together. So we are willing but I believe in progressive dialogue where we sit and set bench mark, we set goals we want to achieve through our dialogue and through that we can begin to achieve something. I think it will work well for us if we do that and then all Nigerians must expose evil doers in our midst.

“My appeal to Nigerians is that, you must not harbour people who are criminals, killers in the name of religion, saying he is part of my religion. It is criminal, these are killers, murderers. These are people who have no regard for God, who go to house of worship and throw bombs. They have no regard for human life,” Oritsejafor stressed.
He, however, expressed optimism that Nigerians wiould be wise enough to begin to identify “these people, expose them, allow them to be taken out,” urging, “don’t be afraid, God will keep you but we must expose them, not as Christians or Muslims, but as Nigerians.”

Obi Seeks Support on Erosion Projects

Governor Peter Obi

Governor Peter Obi of Anambra State has appealed to the World Bank to fast track work on erosion sites in the South-east  region of the country in the interest of the people of the states, who are the ultimate beneficiaries. He made this appeal yesterday, during a meeting between him and the World Bank team led by its Country Director, Marie Francaise Marie-Nelly.

Obi, who  was accompanied to the meeting by the State Commissioner  for  Planning, (whose office oversees the relationship with International agencies), Prof. Stella Okunna and the Permanent Secretary in charge of Abuja office, Dr. Beatrice Okonkwo, said he remained grateful to President Goodluck Jonathan for going beyond promises to actual tackling of the menace  through the Federal Government and international organisations in collaboration with the governments of the South-east geo-political zones.

He described the region as the worst erosion ravaged area in the sub Saharan Africa, saying he was optimistic that the intervention by the World Bank would go a long way in ensuring eco stability.

In implementing so many erosion work in the zone, Obi who said time was of essence, canvassed for a situation whereby money for the projects would move directly from the World Bank to the contractors since, according to him, passing through governments  would end up creating what he called “road blocks” that would affect the implementation of the projects.

Speaking during the meeting, the Senior Environmental Specialist at the World Bank, Dr. Amos Abu, said they were usually delighted to have the governor among them due to his uncommon passion for things that would benefit his people.

He recalled how the President, following the representation made by the South-east Governors under the leadership of Obi, approached the World Bank for categorical assistance to control the menace of erosion in the region.

He said as a result, the World Bank set up a strong team working with the federal and state governments of the zone, adding that the team was at the appraisal level that would soon see to the implementation stage.

In a related development, Mr. Alain Gaugris, a statistician with the world bank commended Anambra State for being the first state that came up with Statistics Master Plan for the State; while the Sector Head, African Region, Mrs. Idah Pswarayi Riddihough, announced a $1 million grant for Onitsha to develop its own Urban Storm water master plan from Climate Change funds.

She said it was in recognition of Obi’s concern for the environment, assuring the governor that she would personally ensure that the projects went on to the satisfaction of all the parties concerned.

At Last, Okorie Gives up Fight over AGPA Leadership

National Chairman of APGA, Chief Victor Umeh.

        

Barely a week after the burial of the founder of the All Progressives Grand Alliance (APGA), Dim Chukwuemeka Odumegwu Ojukwu, the protracted leadership tussle which had plagued the party may have come to an abrupt end following the eventual surrender of Chief Chekwas Okorie, who had insisted he was the founding leader of the party. 

He had prolonged leadership tussle with the present National Chairman of the party, Chief Victor Umeh.

To put a seal on his resolve to end the crisis, Okorie yesterday wrote to the Independent National Electoral Commission (INEC) surrendering the original Certificate of Registration of APGA which he seized since June 24, 2002 when the party was registered.

In a letter dated March 7th and addressed to INEC's Director, Political Party Monitoring and Liaison, the former National Chairman of APGA said he and his associates had resolved on their own volition to halt further leadership dispute in APGA and discontinue all legal actions to that effect.

“In view of the fact that I and my associates have resolved on our volition to halt further leadership dispute in APGA and discontinue all legal actions to that effect, I feel obligated as a responsible and law abiding Nigerian citizen, to return with this letter the original certificate of registration of the All Progressives Grand Alliance to your commission as the issuing authority," he said.

Okorie, who had engaged in a chain of legal battle to reclaim his leadership of APGA in the past three years, said he had decided to abandon the fight and to chat a new course that would help promote and deepen democracy in the country.

“I, Chief Chekwas Okorie being the founder of the All Progressives Grand Alliance, (Section 18 (1) of the APGA Constitution registered with the Commission refers) have been in possession of the original Certificate of Registration of the party since 24th of June, 2002 when the party was registered.

“Having taken this action, I and my associates shall in good conscience, seek without delay, other lawful possibilities of continuing our quest to promote and contribute pragmatically to the deepening of democratic practice, principles and ethos in our dear country,” he said.

The quest for who controls the party at the national level not only took a toll on the political fortune of the party, it almost spelt its doom. The tussle turned out to be one of the most prolonged leadership crisis in recent times, having lasted almost a decade. The party was founded in 2002.

Both parties in the political feud had worn themselves thin in the court with rounds of litigations and counter litigations.

This resulted in the tearing down the line, the party structure in most of the states. There were standing rival factions with each group pledging loyalty to either Umeh or Okorie. And this adversely affected party cohesion understandably.

With court injunctions and accusations literally flying for years, the party was literally disabled in its operations. The Umeh-led faction had been accused, for instance of “crass incompetence”, embezzlement of funds, turning the party to a fiefdom etc.

Too many times, votes of no confidence were passed on leaders of both factions and their executives. Too many times, one faction was suspended by the other, while quoting “favourable” sections of the party’s constitution. 

In October 2010, the Umeh-led faction had announced the dissolution of all state chapters of the party, and set up interim management committees. It only worsened the intraparty crisis of the party.

But the Okorie-led faction kept hitting a brick wall in the courts. The attempt, for instance, to use the court to compel INEC to recognise and deal with his own faction, as resolved in the party’s convention in September 2009, failed several times.

Not even the requested order of mandamus to order a review of the leave granted the party could grow the fortune of the Okorie-led faction. The final resolution of the crisis is expected to thus boost its political fortunes in coming electoral contests.

Debating with God

Today's Scripture:  Exodus 4   1And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee. 2And the LORD said unto him, What is that in thine hand? And he said, A rod. 3And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. 6And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 8And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 9And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land. 10And Moses said unto the LORD, O my LORD, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 11And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? 12Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. 13And he said, O my LORD, send, I pray thee, by the hand of him whom thou wilt send. 14And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 15And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 16And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 17And thou shalt take this rod in thine hand, wherewith thou shalt do signs. 18And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. 19And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. 20And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. 21And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 22And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: 23And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. 24And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. 25Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26So he let him go: then she said, A bloody husband thou art, because of the circumcision. 27And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. 28And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him. 29And Moses and Aaron went and gathered together all the elders of the children of Israel: 30And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. 31And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.

What is the Meaning of this Text?      od gives Moses power to work miracles. (1-9) Moses is loth to be sent, Aaron is to assist him. (10-17) Moses leaves Midian, God's message to Pharaoh. (18-23) God's displeasure against Moses, Aaron meets him, The people believe them. (24-31) Verses 1-9: Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now employed to deliver God's messages to men, need not the power to work miracles: their character and their doctrines are to be tried by that word of God to which they appeal. These miracles especially referred to the miracles of the Lord Jesus Christ. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body. Verses 10-17: Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail. Verses 18-23: After God had appeared in the bush, he often spake to Moses. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites; and now God, in the way of righteous judgment, hardens his heart against the teaching of the miracles, and the terror of the plagues. But whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. He must demand a discharge for Israel, Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. As men deal with God's people, let them expect so to be dealt with.

How can We Apply this Scripture to our Lives?

      
 

Our story of Moses continues today as we apply today's text to our lives. Today God continues to give to instruction to Moses but in verses 1-10 Moses give God excuses of how he cant do what he is telling him even though God is showing him miracles with the rod and with his hand. Moses continues to make excuses which leads to verse 14 where God gets angry with Moses. In making application it reminds me of times when God tells me to do something and I complain and tell God, "I can't" He reminds me of the miracles He has done in my life and I still tend to make excuses. I am sure the Lord gets angry at me too after reflecting on today's text. Moses stopped debating with God when he saw God's anger and I too should stop debating with God and simply do what he says. How about you? Do you debate with God? If we do it does make God angry. Let us learn from todays text and stop debating with God and simply do what He says. 

MAP OF NIGERIA

ANAMBRA TOURIST CENTERS

IKENGA VIRGIN FOREST


This is the only known virgin forest in Nigeria. It is a thick forest reserve, till date it has neither been cultivated nor its trees cut.  It is a typical rainforest composed of tall evergreens, climbers and thick shrubs reputed to be the home of many species of animals that have gone extinct in other parts of the country.  At the centre of the forest is a communal shrine presided over by a high priest who protects and ensures that the sanctity of the forest is never compromised.

 

OMASHI-IYI CAVE – AKPU


This cave is also the shrine of Omashi-Iyi, the oracle of Akpu believed to offer protection to its people and adherents. Within the cave itself are hundreds of sacred bats that have inhabited it since the origin of the cave, centuries ago. As is always the case with caves, this one contains compartments, crevices and a very long tunnel about 1km long. Approaching the cave, there is a stream; semi-circular in form, which borders the cave and forms a pool at its entrance, this stream is hooded by trees and bamboos, a natural setting for a cave or a hiding place.

The cave is in the custody of the chief priest of Omashi-Iyi who offers a yearly sacrifice at the entrance of the cave to appease the gods of the land, to solicit for its blessings and to predict the future on behalf of the people. The cave is a wonder as one experiences the sheer thrill watching the colony of beautifully coloured bats flying all over its entrance.

                                                                                                                        ODO RIVER – OMOGHO


This river is located at the heart of Iwolo village in Omogho community in Orumba North Local Government Area of Anambra state. It is the source of the famous Obutu Lake.  The legendary story of this migrate river’s origin is very interesting. It was revealed that the river has not always been in its present site but only appeared in 1930 as most people who witnessed its emergence in its present location are still alive today.

According to history, the 18^th century wicked rulers of Omogho extended their dubious activities to Ududonka deity of Nanka in Oruumba North Local Government Area. After their deaths, the Ududonka retaliated and the wonderful Odo River surfaced from nowhere, directing its course to the residences of all those past wicked rulers, destroying everything in its path with a great flood, believed to have been a means of spiritual cleansing of the land of the past atrocities by its rulers.

 In the year 1930 stories say that Onu Nwambogu an indigene of Iwolo village, Omogho saw a stranger in the evening of that fateful day, making inquiries about the residences of the past rulers of the town. But on a second thoughts, he turned to ask the man why he is asking for the directions to a place which had been destroyed by the great deluge and has been overgrown by weeds, but saw him no more. That night, it rained heavily with lightening and great thunderstorm, the magnitude of which had never been witnessed in the community before.

In the morning it was observed that the farmlands had been flooded. Tracing the course of the flood, it was observed that it followed exactly the direction Onu Nwambogu had pointed out to the strange man the previous day. On consulting the oracle, it was established that the strange man was ‘odo’ river, disguised in form of a man. Diviners revealed that the stranger was a cleansing spirit who came to purge the town of the abominations committed by the past generation.  One month later, there was another rain storm and a flood split the Odo River into four different units, one of them being the Obutu Lake.  The Odo River changes course yearly, taking a different direction each time.  The water is brownish and undrinkable but the local people access clean water by digging holes at the bank of the river which collects fresh drinkable water. There is a natural sand beach at the river which is attractive for tourism, sightseeing and investment by the hospitality industry.

OBUTU LAKE – OMOGHO
This is an offshoot of the Odo River, covering a large 10 hectares of land.  People come here all year round for fishing and excursions.  During the rainy season, it covers a larger area of land. The water of this lake is considered an antidote by locals. When fetched at midnight and without being observed, the water has power to cure a person of ailments and poisoning. The lake provides water for irrigation of abundant rice and vegetable farms during the dry season. It is also a reservoir of fishes and a delight to local fishermen who ply their trade along its bank. In the rainy season when the lake overflows its banks, the fishes are easily caught. The beauty of the lake lies in its clear crystal nature and as a natural fish pond, its sand beach provides a serene environment for relaxation.There are no harmful animals in the lake.  Students from far places come to the lake for excursions and picnics. It is attractive for tourism, rowing, swimming, leisure and recreation.  There was an attempt in the past by the Odo River to flood the lake but this was foiled by a sand dune on its path towards the lake.  It however succeeded in dumping a large quantity of sand into the far end of the lake, making it a bit shallower than the near end.

ECONOMIC IMPORTANCE
Omogho community where the Obutu Lake is found is pre-dominantly farmers. Among crops grown in the community include rice, cassava, and yam vegetable. Obutu Lake provides favourable environment for rice and vegetable cultivation during the rainy season. The Lake is a breeding ground for various fishes and amazingly does not harbour dangerous reptiles. Fish harvesting is done all the year round. During the rainy season, the lake occasionally overflows its banks depositing large quantities of fish on the way which are easily caught along the shallow portion of the Lake.
The Lake is clean all year round and its water serves domestic purposes; it serves as recreational site as people from Omogho and environs converge there swimming and paddling canoes particularly during the heat period of the dry season.
The strategic location of the Lake makes it a tourist delight, hence the visit by Students and researchers who throng the site all year round.

CULTURAL IMPORTANCE
The Lake is located at Agueke/Iwollo villages at the heart of Omogho community. There are motorable earth roads leading to the site and it is possible to drive up to its bank. The Lake also serve religious functions, it is sacred water believed to have cleansing properties for ailments and poisons of various kind. If water is fetched after midnight without seeing or meeting anybody on the way, such water is strongly believed to possess power to neutralise poison and could be used in healing any form of sickness. From the history of the Lake till date, there has not been any recorded incident of drowning.

                                                                                                  IYIOCHA LAKE AMAOKPALA TOWN
This is a long and still lake at the outskirts of the town.  The far end of the lake is in Oko town where the Federal Polytechnic is located.  The lake is as quiet as the Dead Sea and no aquatic life has been recorded in it.  The mystery behind the lake is that till date no case of drowning of an indigene of the community has been recorded. Mrs. Rose Ezeh, wife of the present Town Union Chairman once fell into the lake and it was about one hour later that rescuers were able to reach her.  Clearly expecting the worst, the locals were however mystified to discover that she had not taken in one single gulp of water.  As soon as she was rescued, she woke up and went home.

The story has it that students of the Polytechnic were at one time, dumping refuse into the lake. But on the night of 3^rd September, 2004, between midnight and 2.00am in the morning, there was a continual gushing sound and by morning, the locals discovered that the lake had completely drained out from its near end, an act believed to be a reaction of the water spirit over the dumping refuse into the lake.  It took several months for the waters to return and when it did, it was discovered that the lake had changed its course and mysteriously re-routed it through  Amaokpala town.

UKU CAVE AND SPRING – URUEZE VILLAGE, EKWULUMILI
This is a natural stone cave at the outskirts of the town that was also an oracle of Urueze village.  Within the cave, there are tamed lions and pythons that do not harm the innocent.  To determine the guilt or innocence of an accused person, the suspect is brought before the cave and the guilty person is immediately devoured by the lions whereas an innocent man is ignored by the same lions.  This location is a must-see for every visitor to Anambra State.  It is likely one of the few places where live lions can still be observed in their natural habitat.

EKWULUMILI BOTANICAL/ HERBAL GARDEN
The site for the proposed Federal Government Botanical Garden in Eastern Nigeria is near a small stream in Ekwulumili, Aguata Local Government Area of Anambra State.  A secluded grove of bamboo and shrubs, it is a natural setting for a garden; its purpose is to serve the alternative medicine needs of the people.  Rare herbs and endangered species of plants are nurtured in this garden.The site is about 1 kilometer in diametre. This garden can be appreciated by the fact that it is surrounded by clear stream water that keeps evergreen all through the year. It is also a major tourist location in Anambra state.

 

 

                                                                                                                                       OKPU ANA NATURAL SPRING (UKPOR)
This spring whose source is unknown simply gushes out of a large boulder embedded in a cliff and is regarded as the purest waters to be found anywhere. To access the waters, one has to descend virtually into the bowels of the earth by means of steps constructed by the people for that purpose. The people of Ukpor are very proud of the mystery spring, as they lead tourists to its banks and encourage them to take a drink. The spring forms a stream at the bottom, which has a beautiful bet of white clay, giving it an entirely surreal atmosphere.
The quiet and serene environment of the spring is conducive for camping and picnicking or simply for a quiet time of meditation.





 

DIKE’S ANCIENT WAR TOWER (UKPOR)
Any person referred to as ‘Dike’ in Igbo land is a great man and must have performed an extraordinary feat to deserve the title. In times past, it was used for great warriors who had shown exceptional bravery at war. Dike Madueke, who lived and died in Ukpor before 1700, falls under this category. He is reputed as the greatest warrior in Ukpor land. He led the people to many wars, perfecting a strategy that enabled the people defeat their enemies all around. The early European adventurers who came to Ukpor met such stiff resistance from the local soldiers that they had to retreat for re-enforcement before they were able to subdue the people.

It was said that in the process of perfecting his war strategies, Dike Madueke erected in his family compound which still stand today, a twenty-foot tall multi-purpose pyramid tower that aided the people to thwart the plans of their enemies. The interior of the tower has three decks, spy holes all around it and with the aid of ladder people climb from one deck to another. a sentry is constantly posted on top of the deck from where he observes the surrounding are and reports the movement of soldiers from every direction. The middle rung is reserved for sharp-shooters armed with Dane guns and darts. The height gives them the advantage of reach over enemy soldiers.

The ground floor of the tower is the most spacious and acts as a refuge for women and children, considered the most vulnerable in war times. While the men fight, they ensure their loved ones are protected from attack. Dike’s tower has recently been reduced in height to enable maintenance and preservation of this important historical monument. It has survived years of weathering due to special indigenous architectural skill that went into its construction, which according to the people has been lost, years ago. The walls, hedging the Madueke family compound are as old as the tower itself and still stand as strong as ever. One cannot claim to have seen the ingenuity of the Igbo people during the early years without a visit to Dike’s tower at Ukpor town in Nnewi South Local Government Area of Anambra State.