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Before Ajumbe Mends The Fence Of Owerri And Okigwe Zone…

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Vitalis Ajumbe

Before Ajumbe Mends The Fence Of Owerri And Okigwe Zone…

By: Ambrose Nwaogwugwu, April 08, 2024.

From the tones of newspaper headlines attributed to Chief Orikeze Vitalis Ajumbe in recent days, it seems like the Ikeduru born political contractor is out to sell out the Owerri Zone agenda again, for a few pittance.

I read a newspaper headline attributed to the Beaton Studio CEO where he was quoted as saying that only those glamoring for zoning are people who are not fit or competent enough to contest for election.

My first reaction before I searched for the entire story to read, which led me to an article with the title ‘Mending Fences And Faces The Panacea For Imo Chatter Of Equity’ published some weeks ago, precisely on the 18th day of March, was to scream — Is he out to sell us off again?

Arguing that zoning breeds mediocrity is only a clandestine ploy by the Ikeduru born political contractor to pass off some alibis to set the stage for his usual game of grand betrayal of the Owerri Zone agenda as ennounciated by the #PeoplesGovernor Hope Uzodimma for power rotation to Owerri Zone come 2027.

Arguing that charter of equity or zoning breeds incompetence or mediocrity is to say the least, uncharitable.

Our constitution, because of our peculiar diversity and discrepancies in numerical strengths, have to even design equitable distribution of our offices via the federal character provision where all components of the federation will be given a sense of belonging and this ought to be replicated in states like Imo where there are numerical imbalances.

Because I was involved:

In the political build up of the 2023 governorship election in the state. I served as the head of the state governorship campaign council on New Media and I spearheaded our party’s governorship campaigns on the New/Social Media

We traversed the nooks and crannies of the state selling the campaign manifesto of our then governorship candidate to our people and one of those manifestos was the political arrangement endorsed by the Imo State Council of elders which voted that power should rotate to Owerri Zone after the completion of the 2nd term of the #PeoplesGovernor Hope Uzodimma in 2027.

The elders of the state came to this conclusion because since the return of democracy in 1999, Owerri Zone has never become the governor of the state before.

The #PeoplesGovernor as a respecter of the elders of our state conceded to this, infact, the Governor at different fora vowed to not only implement the charter of equity as propounded by the elders of the State but will appropriate it to implement it with all the instrumentalities of the state government and power at his disposal.

We took this message to our people; both in the diaspora and at home including those at the grassroots and they bought into it, wholeheartedly.

Election came, because of the resounding performances of our then candidate in the last 3 years+ in addition to the preposition of the smooth state backed transfer of power to Owerri Zone, our people voted overwhelmingly for our party and our candidate. Something that has never happened in the state before happened and we won in all the local government areas of the state.

That was the highest vote of confidence on our performing governor and his policies including the promulgation and adoption of charter of equity which he had pledged to implement with state resources and instruments of power.

Ever since this political arrangements have been sealed, you will see enemies within who believe every election year to sell out the Owerri Zone agenda raising their ugly heads trying to cause issues where there should be none.

One of such people are the likes of Chief Ajumbe who is spreading everywhere— bad bloods, creating instigations against the proposed charter of equity all in a cunning bid to launch dereliction campaigns against the interest of Owerri Zone.

Another of his cohort is Chief Willie Amadi — this one unreasonably tries to provoke Orlu against Owerri Zone interests all in their selfish desires to sell out Owerri Zone agenda sealed by the decisions of Imo council of elders by creating fake OPOCA and all the other shenanigans (this will be a topic for another day).

We shall continue to write to expose their shenanigans so that posterity will not pass a terrible judgement of complicity on us.

Chief Ajumbe hypocritically posed in his releases as someone trying to mend fences while in actuality, he is only working for his stomach to distract Owerri Zone agenda so he can continue his political Judas Iscariotism with his intending political clients from Okigwe zone.

If truly that Chief Ajumbe means well or selfless but not selfish in his latest political marauding, why is his mending fences not proposing realistic pathways to the Owerri Zone agenda which is thru the unalloyed supports to the incumbent Governor who has already had a political understanding to transfer power to us?

You are mischievously proposing a working initiative between Owerri and Okigwe zone while you totally forgot that beyond political razzmatazz, Orlu Zone is superior, politically.

Facts are sacred as opinions are free!

The maxim that Orlu Wu Eze is not just a statement of convenience but a statement of fact! Nwaogwugwu is a realist and not one of those who deceive themselves with euphemism in their ultimate state of utopian fantasies. They have the numbers and we don’t!

We must do away with prematuris idealism and face the political realities as a people and that reality is that Owerri or Okigwe zone cannot become governor without the substantial inputs from Orlu Zone.

We must face the reality.

Good a thing you acknowledged the mathematical lopsidedness in your article with the numbers and those are the facts that matters.

How then are you going to be proposing mending fences between Owerri and Okigwe zone while totally ignoring Orlu Zone’s contribution?

Are you not setting up the Owerri Zone agenda for ultimate political massacre?

I see anyone proposing of doing away with Orlu Zone either as naive, ignorant or out to do a yoo man’s job against the Owerri Zone agenda.

While I do not think that Chief Ajumbe is naive nor ignorant, I must strongly suspect that he is out as usual to do the yoo Man’s job against the Owerri Zone agenda.

On theory and on paper, you can become governor without Orlu Zone but in practice, you are only engaging in deep slumbering and such a dreamer must wake up and stop slumbering before it’s too late.

No reasonable Owerri Zone man or woman who genuinely want power rotation to come to our zone in 2027 and not encouraging mending fences with Orlu Zone.

How can you mend fences between Owerri and Okigwe zone while you are in the court fighting Orlu Zone and tomorrow, you want to become the governor either from Owerri or Okigwe zone, is such a person not a joker?

Genuine fence mending is through consolidation of our strong base which lies in the already existing arrangements held by our elders and in respect of that, those genuinely interested must stop fighting Orlu in the court if they so desire their support tomorrow.

So, before Chief Ajumbe start fence mending between Owerri and Okigwe Zone, he must first start mending fences from Orlu Zone.

Ambrose Nwaogwugwu is an Owerri Zone Stakeholder, he wrote from Aboh Mbaise.

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Benita Enwonwu in the 1970s: Model, Actress, and Daughter of Ben Enwonwu

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This photograph of Benita Enwonwu from the 1970s recalls a familiar face from Nigerian popular culture of that era. She was widely known as a model and actress, and is especially remembered for her appearance in Joy Soap advertisements, which made her one of the recognisable media personalities of the period.

Benita was also notable for her family background. She was the daughter of Ben Enwonwu, one of Nigeria’s most celebrated modern artists and sculptors. Ben Enwonwu’s career placed him among the leading figures in twentieth-century African art, so Benita’s public image carried an added layer of cultural significance, linking Nigerian advertising, performance, and elite artistic heritage.
While she is often remembered today through nostalgic references to the Joy Soap ad of the 1970s, available reliable public documentation on her wider filmography and career is limited. Because of that, it is safest to describe her as a popular model and screen personality associated with Nigerian advertising culture of the 1970s, rather than overstate details that are not strongly verified.
What makes the image especially interesting is that it reflects a period when print advertising, television commercials, and glamour photography were becoming more influential in shaping urban popular culture in Nigeria. Figures like Benita Enwonwu helped define the aspirational, stylish image of that period.

background

Ben Enwonwu is well documented as a major Nigerian artist, and auction-house and museum records confirm his international reputation and family legacy. Publicly accessible records also support the broad identification of Benita Enwonwu as his daughter, though detailed independent archival coverage of her own career appears limited.

Source note

The immediate source you gave is Benita Enwonwu’s Twitter page, which may be useful as a primary-source attribution for the photo itself, but I could not independently verify that page directly from accessible archival sources in this search.

References

Ben Enwonwu Foundation / related institutional material on Ben Enwonwu’s legacy.

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Aliko was only 20 years old when he founded his company, Dangote Group. In 2011, he became the first nongovernmental figure to receive the distinction of the Grand Commander of the Order of the Niger (GCON), Nigeria’s second highest honour.

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Born April 10, 1957, in Kano, northern Nigeria, Aliko Dangote has come to symbolize the transformative power of enterprise on the African continent. With a commercial instinct honed from youth and a formidable vision for self-reliance, Nigeria’s richest man has redefined industrial ambition in Africa.

In 1977, a young Dangote embarked on his entrepreneurial journey by establishing the Dangote Group, initially a modest trading firm dealing in imported commodities such as sugar, salt, and foodstuffs. As the business grew rapidly, he recognised the limitations of import dependency and set his sights on industrial production.

By 1981, he had launched Dangote Nigeria Limited and Blue Star Services, expanding his operations to include the importation of rice, steel, and aluminium products—a clear indication of his growing appetite for scale and influence. But it was in cement that his greatest impact would soon be felt.

Responding to the ever-increasing demand for building materials in Nigeria and across West Africa, Dangote founded Dangote Cement, positioning it to rival foreign giants such as Lafarge, the French multinational known at the time for dominating African markets through imports. With strategic foresight and substantial investment in local production, Dangote not only outpaced competitors but helped reposition Nigeria as a net exporter of cement.

By 2023, Dangote Cement had become a cornerstone of African infrastructure, generating approximately $3.7 billion in revenue, while Dangote Sugar rose to be one of the largest sugar producers in both Nigeria and the continent at large.

His entrepreneurial achievements are matched by his influence on public policy and national development. In 2011, President Goodluck Jonathan appointed Dangote to the Economic Management Team, recognising his pivotal role in shaping Nigeria’s industrial trajectory. That same year, Jonathan conferred on him the Grand Commander of the Order of the Niger (GCON)—the country’s second highest national honour.

A household name not just in Nigeria but across Africa, Dangote’s reach extends beyond business. In 2014, he was listed among Time magazine’s 100 most influential people in the world, a testament to his international stature. As of March 2025, Forbes estimates his personal fortune at $23.8 billion, making him the wealthiest Black person in the world.

Yet for all the headlines, Dangote’s legacy rests not merely in wealth, but in impact—in industries built, jobs created, and a continent nudged steadily toward economic self-sufficiency. With his flagship Dangote Refinery poised to revolutionise the energy landscape of West Africa, his vision continues to unfold—bold, pragmatic, and unmistakably African.

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Fela Anikulapo Kuti Meets Icons of Art and Music in New York – 1986

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When Afrobeat intersected with 1980s New York’s vibrant art scene

In 1986, Nigerian Afrobeat pioneer Fela Anikulapo Kuti traveled to New York, a global epicentre of music, fashion, and contemporary art. During this trip, he was photographed alongside three towering figures of the city’s cultural scene: Keith Haring, the revolutionary pop artist; Jean-Michel Basquiat, the celebrated neo-expressionist painter; and Grace Jones, the avant-garde singer, model, and performer.

A Convergence of Art, Music, and Activism

Fela Kuti, already a legend in Africa, was known for blending traditional Yoruba rhythms, jazz, funk, and highlife to create Afrobeat, a genre that carried sharp political commentary and a call for African liberation. By the mid-1980s, Fela had achieved international recognition not just as a musician but also as a cultural and political icon.

New York during this period was a magnet for creativity. Downtown Manhattan’s clubs, galleries, and lofts were vibrant meeting points for emerging artists, musicians, and activists. Keith Haring was transforming public spaces with his bold graffiti-inspired imagery that celebrated social activism and community engagement.

Jean-Michel Basquiat, rising from the SAMO graffiti project, was redefining contemporary painting with references to African diasporic history, jazz, and street culture. Grace Jones, with her fearless performances and striking fashion, blurred the lines between music, visual art, and theatricality.
The photograph of Fela with Haring, Basquiat, and Jones embodies a cross-cultural dialogue: African Afrobeat meeting New York’s avant-garde art scene. The collaboration of ideas, energy, and rebellion against social norms created a powerful synergy that celebrated creative freedom and social critique.

Fela’s Impact and Resonance

Fela’s presence in New York in the 1980s extended his influence beyond African music:

Cultural Ambassador: He introduced the global audience to Afrobeat rhythms and political narratives about Nigerian governance and African unity.

Political Voice: Fela used music as activism, critiquing dictatorship, corruption, and inequality, which resonated with New York artists tackling social injustice in their mediums.

Artistic Exchange: His meetings with Haring and Basquiat symbolize the blending of visual and musical arts, showing how African rhythms inspired and were inspired by contemporary Western art.

The Icons of 1980s New York

Keith Haring (1958–1990): His art addressed AIDS awareness, apartheid, and social inequities through a distinctive graffiti style.

Jean-Michel Basquiat (1960–1988): Known for paintings that combined text, imagery, and social commentary, often highlighting African heritage and identity.

Grace Jones (b. 1948): A music and fashion trailblazer, known for her theatrical performances, gender-bending style, and influence on New Wave and disco music.

A Symbolic Moment

The photograph is more than a casual gathering—it is a representation of global cultural exchange. Here was a Nigerian musician whose voice challenged power structures, standing with avant-garde artists who were also pushing boundaries in their respective fields. It highlights how African cultural expression influenced and was celebrated internationally.
This moment also reflects the 1980s as a period of experimentation, cross-pollination, and dialogue among music, fashion, and visual art, creating enduring legacies that continue to inspire generations.

Source:

Veal, Michael. Fela: The Life and Times of an African Musical Icon.

Haring, Keith. Keith Haring Journals.

Basquiat, Jean-Michel. The Radiant Child: The Life of Jean-Michel Basquiat.

Personal archives and historical photographs of Fela Kuti in New York, 1986.

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