As the search for a successor for Chief Odumegwu Ojukwu  intensifies, LAWRENCE AMAKU writes on the underlining factors.

The demise of Chief Chukwuemeka Odumegwu Ojukwu on November 26, 2011, has thrown up a debate over succession in Igbo non-political and non-religious leadership.

He had for decades been a rallying point for the Igbo. Until his death, he stood firmly for the interest of Ndigbo in Eastern part of Nigeria, a region he once governed as a military administrator. His tenure  was highlighted by the failed secession bid for the region which came to be known as Biafra in the late 60s. In recognition of his agitation, Ojukwu earned several titles, including Dim, Ikemba Ikediora and Eze-Igbo Gburugburu.

Perhaps, the only political figure that rivalled Ojukwu’s political prowess in Igboland was the Owelle of Onitsha, late Dr. Nnamdi Azikiwe. Both men were arguably, the greatest political figures to have come from the zone. While extolling the virtues of the ex-Biafran warlord, President Goodluck Jonathan had noted in his tribute:

“Chief Ojukwu lived a most fulfilled life and has in his passing on, left behind a record of very notable contributions to the evolution of modern Nigeria which will assure his place in the history of the country.” He also acknowledged his contribution to the unity of the Igbo and nation building.

“Chief Ojukwu’s immense love for his people, justice, equity and fairness which forced him into the leading role he played in the Nigerian Civil War as well as his commitment to reconciliation and the full integration of his people into a united and progressive Nigeria in the aftermath of the war, will ensure that he is remembered forever as one of great personalities of this time who stood out easily as a brave, courageous, fearless, erudite and charismatic leader,” he stated.

Despite coming from a privileged background, his father being a renowned merchant in Zungeru, Niger State, he elected to enlist in the Nigerian Army after graduating from the university stiffly against his father’s wish, thereby making him the second Nigerian graduate to do so. His father had opted for him joining the civil service which he considered a more illustrious career than the military.

He first exercised political might while in the military when he was made the Governor of the Eastern Region following the 1966 military coup. He later led the Igbo into the civil war, after declaring the region as the Republic of Biafra.

Most of his admirers say the history of Nigeria is not complete without any mention of Ojukwu. No matter how much he might have been vilified for the role he played in the civil war (1967-70), those who understood his true intentions at that time knew that his desire to have the region secede was not driven by a lust for political leadership/power but the need to create a new lease of life for his people so as to carve out a new political space for them.

As a very sound intellectual, Ojukwu’s words were muse for his teeming supporters and people. The manner he articulated his ideas and policies in his fluid British accent, which he acquired during his schooling in the Queen’s country, with a tone of authority, made everyone stand in awe of him. He remained a national figure until his death, in spite of controversies surrounding his allegiance or loyalty to the country, specifically, his refusal to apologise to the country for his unsuccessful bid to dismember it even after being granted pardon by former President Shehu Shagari in 1984, following his 13 years in exile. To prove his relevance in the political space, nay in the South East, he became the rallying point for the All Progressive Grand Alliance (APGA), during the Fourth Republic which today is waxing stronger in the region and controls Imo and Anambra states. He also tried his mettle at the national level when he ran for President in 2003 and came fourth.

Since founding the Movement for Actualisation of the Sovereign State of Biafra (MASSOB), Chief Ralph Uwazurike has been confronting the Federal Government and security agencies who see his cause and the activities of MASSOB as treasonable as well as a threat to the unity and sovereignty of the country. On several occasions, he was arrested by security agencies, charged and detained for leading insurrections in the East.

Those clamouring for Uwazurike as possible Igbo leader believe that even Ojukwu while alive ordained him as his successor. It is assumed in some quarters that Ojukwu tacitly approved of his activities and MASSOB. This suspicion, it is recalled, accounted for Ojukwu’s invitation by the police for interrogation over the incessant clash between MASSOB members.

This notion was given credence by the recent gesture made by a group of traditional rulers, led Eze Obidiegwu Onyesoh, Nriewelani II, who is the custodian of the Eze-Igbo title when they paid a visit to Uwazurike in his country home, Okwe, Imo State. Onyesoh made the position of the traditional rulers known to newsmen when he described the “emergence” of Uwazurike as the paramount Igbo leader as divine and not influenced by any pecuniary consideration. He singled out Uwazurike’s bid for the actualisation of Biafra and political neutrality as his major credentials saying:

“Uwazurike leading Igbo youths in the struggle for the actualization of Biafra without resorting to arms is an indication that he can be ‘Eze-Igbo’ and moreso, his non- political affiliation will ensure an unbiased leadership position, which is what has been missing in Igbo land. He had dutifully and humbly served the late Ojukwu to merit the position. All we are appealing for is massive support for him to succeed.”

However, for some Igbo, the candidature of Uwazurike as the successor for an ethnic group that is still nursing the wounds of the 30-month civil war and still being viewed with suspicion by other ethnic groups in the country, may not be apt for the title and the enormous responsibilities that come with it. Those who are averse to Uwazurike’s candidature would regard the leadership of Igbo by him as a backward step in the march towards the integration of the race in the political fabric of the country, which Ojukwu after the civil war worked for, considering Uwazurike’s hardline stance on the issue of Igbo nationhood and sovereignty.

Perhaps, it is a propitious time for the apologists and sympathisers of the secessionist agenda of the Uwazurike-led MASSOB to push forward their case hinging their argument on the increasing carnage on the Igbo in the North by the Boko Haram sect and similar attacks suffered in the recent past.

There are also indications that Ndigbo may be rooting for a candidate who, in addition to pushing for the Igbo agenda, has the overall interest of the country in mind. A hint on this development was given recently by a cleric, Reverend Father Evans Offor, who called on the former governor of Abia State, Dr. Orji-Uzor Kalu, to step into Ojukwu’s shoes shortly after he was decorated the patron of the Enugu Rangers International Supporters Club. He said this after berating the South-east governors and Igbo leaders for allegedly treating the killing of the Igbo in the North with levity and for refusing to take a decisive action on incidents he said has been going on since the 60s.

Other personalites have also been bandied as likely candidates for the title. Prominent among them are Emeka Anyaoku, Dr. Alex Ekwueme, Senator Uche Chukwumerije, Secretary to the Government of the Federation (SGF), Anyim Pius Anyim; Deputy Senate President,Ike Ekweremadu; Senator Ken Nnamani,  Major General Ike Nwachukwu (retd), Rear Admiral Commode, Ebitu Ukiwe  and Commodore Ndubuisi Kanu. Observers also tip renowned constitutional lawyer, Professor  Ben Nwabueze, though age appears not to be on his side, given the challenges of the Igbo leader. Many also consider another big name, Professor Anya O Anya, for the Igbo leadership in view of his experience, pedigree and contacts.

However, in a recent interview with The News, Dr. Junaid Muhammad, a prominent member of the Second Republic House of Representatives, and founding member of the defunct Peoples Redemption Party (PRP) opined that for any Igbo man to fit into Ojukwu’s shoes it would mean going “through the tragedy of a tribal mutiny and a tragic civil war.” He noted further that it would be undesirable for any Igbo man to think of occupying Ojukwu’s shoes considering the sad memories of the civil war:  “Nobody would like to see over a million people dead just to prove who can wear Ojukwu’s shoes. There have been a number of self-serving accounts of the civil war by some of the participants out of the East. My view over the past 30 years is that most of these accounts are lies; and they do no justice to the participants in that tragedy. Now, let me be emphatic, I don’t understand what nonsense people are talking about somebody wearing Ojukwu’s shoes. What shoes?” he queried.