Columns
Ihedioha’s Vindictiveness, My Late Mother’s Murder And My Eternal Problem With Ihedioha. By: Ambrose Nwaogwugwu, April 23, 2024.
I think this is the right time for me to tell my own side of the story as Ambrose Nwaogwugwu, the former Director General of Imo PDP New Media and whom some of you ignorantly refer to the boy whom Ihedioha made.
For over three (3) years now, I deliberately refused to tell my own side of the stories as I left many of the commentators to keep guessing.
Like I have always told close people around me that I will tell my own part of the story in my unpublished book which is yet to be published but I will I leave that to tell this stories in this piece while more elaborate details would be provided in the said unpublished book.
I feel very emotional right now as I type down this piece because of today’s events where Ihedioha himself has abandoned the same PDP like I did and all the venons of this world was unleashed on me.
Some time in February 2021, I dumped the PDP and joined the ruling party APC and that was the beginning of my problems.
Before I did, my then honorable member representing my state Constituency of Aboh Mbaise at Imo State House of Assembly Hon. Eddy Edward Obinna was the very first set of people who dumped the PDP in 2020 as the #PeoplesGovernor Hope Uzodimma was sworn in on January 14, 2020.
We dumped the PDP just like Ihedioha just did because the party could no longer protect our interests.
I told people close to me that I was never going to attack the PDP or Ihedioha for anything but what did I get in return?
Ihedioha thru his media hirelings unleashed a worst media campaigns never seen before against our reputation and persons.
Ihedioha sowed hate against me and had a well funded malicious indoctrination of our people of Mbaise and sold a dummy to our people that our political decisions were made against the entire Mbaise nation.
Few hours after I released my first post on Ihedioha today, the first person to call me was Hon. Eddy Obinna and as we dissected the recent political happenings regarding Ihedioha dumping of the PDP, we were both moved to tears as we recalled that this was exactly what we did that our brother sold a dummy to our people where they called for our heads.
Since after that call was the determination to put up this article to at least tell my own part of the story.
I had no personal problem with Ihedioha whatsoever but only because I dumped the PDP, he raised malicious campaigns against me rallying up the Mbaise sentiments that my personal political decision was against the Mbaise nation.
Ihedioha and his people made it to look like we commited a sacrilege against our people.
They made it look like we commited an unpardonable sin against the Mbaise nation just because we left the PDP to seek for better political opportunities elsewhere.
The hate campaigns was roundly funded as the only thing remaining was for the entire Mbaise Nation to come out and banish us for life only because we dumped PDP.
For many years, Ihedioha indoctrinated our people to see anything outside the PDP as a taboo.
They made it look like any one who is not of the PDP persuasion is seen as an outcast thereby denying our people the privileges of dividends of the ruling party.
For 8 uninterrupted years of Governor Rochas Okorocha, Ihedioha had Mbaise nation on locked down with the PDP against the ruling party as at then and for the whole 8 years, Mbaise nation suffered untold deprivation and that was why some of us said no, we have suffered for too long playing opposition with nothing to show for it, now is the time we must play politics of the centre and reunite with the ruling party but we were marked out by Ihedioha and his goons for hate and diabolic destruction.
I have received uncountable tags and mentions from different people on the social media proposing that I deserve apologies from Ihedioha and his goons if at the end of the day, they could dump PDP this way.
For over three years, I have been fighting a war of attrition against the lies sold to our people by Ihedioha.
And I have become emotionally down because I can no longer hold back my tears reading all these letters of resignation flying everywhere.
So if Ihedioha of all people could dump PDP like this, why were we persecuted by Ihedioha by sowing seeds of discords with our people?
For more than three years, Ihedioha’s hate campaigns against me before my brothers and sisters in Mbaise have deprived me of so many things, including some marital relationships because I have been out casted by Ihedioha’s hate campaigns against me before our people.
Those hate campaigns was spread consciously everywhere, among every facet of our Mbaise nationhood that pitched people who ordinarily I have done nothing against picking quarrells against me thus marking me out to be ostracised and done worst things against including the hate campaigns that extended to my family which caused the death of my mother. (I will provide full details of this in my book; and by then, the litigation would have been concluded by the court).
Ihedioha’s hate campaigns against me set me up for destruction and caused to be seen as public enemy of my own people only because I dumped the PDP.
Then tell me why I should be happy with such a man?
Some people are even insinuating that he may be coming to APC to join us and I have commented elsewhere that nothing will ever make me to be in the same political position with Ihedioha; should Ihedioha join APC today, I will promptly resign my membership of the party and go where I will oppose him.
This is beyond politics for me.
Ihedioha took the games of politics to a diabolical dimension and sort of occutism that those who were not of the same party with him were considered actual enemies, and not just that it would be his own personal enemies but he sold the hatred on a community scale and commercial level where he caused the entire community to hate you and see you as their enemy whilst it was only Ihedioha’s personal battles.
Ihedioha’s political life wire deserves extinction, as we pray that may such a malady ever befall Mbaise again.
Columns
Benita Enwonwu in the 1970s: Model, Actress, and Daughter of Ben Enwonwu
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.
Columns
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.
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.
Columns
Fela Anikulapo Kuti Meets Icons of Art and Music in New York – 1986
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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