Ozodi Osuji Ph.D

Ozodi Osuji Ph.D

Ozodi Thomas Osuji is from Imo State, Nigeria. He obtained his PhD from UCLA. He taught at a couple of Universities and decided to go back to school and study psychology. Thereafter, he worked in the mental health field and was the Executive Director of two mental health agencies. He subsequently left the mental health environment with the goal of being less influenced by others perspectives, so as to be able to think for himself and synthesize Western, Asian and African perspectives on phenomena. Dr Osuji’s goal is to provide us with a unique perspective, one that is not strictly Western or African but a synthesis of both. Dr Osuji teaches, writes and consults on leadership, management, politics, psychology and religions. Dr Osuji is married and has three children; he lives at Anchorage, Alaska, USA.

He can be reached at: ozodiosuji@gmail.com (907) 310-8176

Saturday, 23 September 2017 08:24

A proposed constitution of Alaigbo






Ozodi Thomas Osuji




   In 1492, Christopher Columbus led the Spanish to discover the Americas. In 1500 the Portuguese landed at Brazil. The Pope gave the Americas to Spain and Portugal. Thus, the new world became the playground of Spain and Portugal.  Spain was the greatest power in Europe.  In 1517 Martin Luther began the Protestant Revolution in Germany. Henry VIII of England converted to Protestantism in 1532. Spain tried to win England back to Catholicism and the Pope; he sent his Amada to go defeat England and in 1588 the English defeated the Armada. Thereafter, England developed its sea power and began coming to North America. Walter Raleigh tried settling English men at Roanoke, Virginia in 1588 and that did not take. Francis Drake harassed the Spanish on the high seas. In 1607 AD the English finally managed to make a permanent settlement in North America.


       In 1607AD English folks settled at Jamestown, Virginia hence started the first British colony in North America. In 1619 the first African slaves, probably Igbos, were brought to Jamestown. The United States of America separated from Great Britain in 1776. The people wrote a first constitution called Articles of Confederation. In time it became apparent that the articles of confederation were not working well so a constitutional conference was called to improve the articles. Before coming to the conference, a young Virginian called James Madison drafted what to him seems to be the ideal constitution of the United States of America. He showed the draft to his fellow Virginia delegates and they accepted it; it was particularly salient that the hero of the American war of independence, George Washington approved the draft. When delegates from the thirteen states met at Philadelphia on September 1787, Mr. Madison immediately tabled his draft constitution. Since the delegates from the other twelve states did not come with prepared drafts, Madison’s draft became the basis of their discussion. New Jersey scrambled to provide an alternative plan. The Virginia and New Jersey plans were the basis of discussions and the resultant constitution of the United States is essentially a mixture of those two plans. 


      The constitution of the United States is about fourteen pages long, small enough for Americans to carry a copy of it in their pockets and memorize it. No constitution should be more than twenty pages long. Constitutional law is the overarching law of the land; there are subordinate laws to it that can go into great details.


      This summer, Nnamdi Kanu talked about taking Igbos out of Nigeria. I wrote and asked him what his agenda for Igbos are; I asked what his blue print is and what are his ideas on how his proposed country ought to be organized? Neither he nor his disciples responded to me. I am guessing that they probably believed that if they won the fight that somehow what to do would materialize out of thin air.


       In the real world there is no magic so things do not appear from thin air; before you embark on a journey you ought to know where you are going to and what you are going to do when you get there. That is, you ought to have your goals, objectives and ways to accomplish those goals and objectives. You ought to have your blueprint of what you are trying to accomplish and the people and capital, money, you are going to need to accomplish your task. Leaders and managers do these things.


     A leader must tell the people what he wants to do for them and how he plans to do it. So, I asked: suppose Kanu and his followers were to have their wishes gratified what would the constitution of Alaigbo look like?  I decided to come up with a proposed draft of what the constitution of Alaigbo should look like. Obviously, one person does not write the law of the land for the people; the people, or their representatives, do so for themselves.


       I hope that my proposed draft constitution of Alaigbo provides Igbos with a basis for discussion on how their land ought to be ruled.


     In a different paper I provided ideas on the ideal structure of Alaigbo. That paper and this one complete my contribution to the discussion on how to deal with the Igbo problem.
























     We, Igbo people, in order to rule ourselves properly, making sure that justice is done to all Igbos, have peace in Igboland and have the ability to prepare for our common defense and promote the welfare of all Igbos, establish this Constitution as the Supreme law of Alaigbo.
















Section 1.




The power to make laws for all Alaigbo is invested in the Legislative Council of Alaigbo (LCA). The Legislative Council of Alaigbo, also known as Parliament, shall consist of one chamber (unicameral). The members of the Legislative Council of Alaigbo shall be called National Councilors; each councilor shall be called National Councilor (NC).




Section 2.




The Legislative Council of Alaigbo shall be composed of 100 members. The members are to be elected every five years. Men and women are permitted to run for membership in the Legislative Council of Alaigbo.




Alaigbo shall be divided into 100 electoral districts (constituencies); each constituency shall have approximate number of people in it as others.  The number of persons in a constituency shall be determined from a national census conducted every ten years. After each census, Alaigbo shall be divided into 100 constituencies, each containing about the same number of persons.




To compete to become a member of the Legislative Council of Alaigbo an individual must be a citizen of Alaigbo and must be, at least, thirty-five years old. Such individual must have completed his formal education, which includes graduation from a university or technical vocational college and has worked for, at least, ten years. Such individuals must have established proven means of supporting themselves and must not come to LCA to make a living; he or she comes to the LCA to serve the public.




Members of the Legislative Council of Alaigbo shall be paid the same wages as the top ranking person in each of the ministries of the civil service of Alaigbo. The salaries of civil servants are to be determined not by the LCA but by an Independent Civil Service Commission.




After each election, the party with the largest seats in the Legislative Council of Alaigbo forms the executive branch of government.  If there is no party with a clear majority, the two top parties shall enter into a coalition and form the executive branch of government.




The leader of the party with the most seats in the council becomes the Prime Minister and selects ministers from the leadership of his party present in the Council.




The cabinet is not to exceed twenty two persons. The Prime Minister and his cabinet must all be members of the council and regularly participate at council hearings.




 Every week the prime minister gives a written and oral report to the whole council as to what is going on with his government (Prime Minsters Time); he must be available for members to ask him questions and he answers their questions.




 Every week each minister gives a report to the council as to what is going on in his ministry. Each of these reports may not exceed an hour of talking.




Section 3.




The Legislative Council of Alaigbo shall draft and approve an annual budget delineating revenue and expenditure of the national government of Alaigbo. Except in times of emergencies, such as war and natural catastrophes, the annual budget must be balanced; that is, the government must not spend more than it receives in revenue; no deficit spending.




Revenue for operating the national government shall come from Taxes levied on all Adult Igbos above the age of twenty two (that is, those who have completed their formal education and now have jobs).




Each individual must pay 20% of his annual income in flat tax.  Businesses and corporations must pay 20% of their annual profits in taxes.




The government can establish sales taxes on non-food materials not to exceed 10%. Other means of generating revenue, such as value added taxes and licensing fees has to be explored but the taxes enumerated here are constitutional taxes and must be paid so that the government of Alaigbo has funds to conduct its business.




Public funds, such as those generated from the people’s taxes, must be spent as stipulated by the budget and annually explained (through audits of each government department).




 Any member of  the Legislative Council of Alaigbo or any civil or military servant of Alaigbo or anyone else working in a capacity paid for by Alaigbo who miss-appropriates (steals) even a penny of public funds must be judged a criminal and sentenced to either life time in prison or shot to death in a public square (the convicted criminal chooses whether he wants death by firing squad or life in prison; life in prison does not mean that the public would feed that person for doing nothing; each prisoner must be used as labor hand in projects that the government deems needing their labor).




Section 4.




The Legislative Council of Alaigbo shall, at the beginning of every council, that is, after each five yearly elections, choose its officers.




 The officers shall include a Speaker of the House, chairpersons for the various committees of the council (there must be a committee supervising each ministry) and other officers deemed necessary for the operation of the council.




Section 5.




The process of making law shall include the following: a member of the council introduces a Bill he wants to be considered for legislation.  The Speaker sends the Bill to the appropriate committee. The committee holds a public hearing on it. The committee (not to exceed 13) votes on it. If passed the Bill goes to the whole council. The Speaker schedules it for house debate and amendments. After exhaustion of debate a vote is had on the Bill. If the majority of members, 51 members, approve the Bill it goes to the nominal president to sign it into law. 




When a Bill is signed by the president it becomes part of the statutory law of the land. It must therefore be enforced throughout the land. Pertinent ministries and law enforcement agencies, such as the Justice Department, the police and courts are responsible for enforcing the laws passed by the Legislative Council of Alaigbo.




Section 6.




The Legislative Council of Alaigbo shall meet in a House designated as its chamber. The Council House must be located at the capital and heartland of Alaigbo, which is Owerri.  However, respective committees of the Council may choose to temporarily conduct their meetings in any city in the land.




The Legislative Council of Alaigbo meets for six months of the year, from January to June. The annual budget and laws are passed and members go home to resume their normal careers. In case of emergency the Prime Minister may recall members for urgent meeting.




Section 7.




The Legislative Council of Alaigbo shall establish a National Elections Commission.  The commission conducts all elections in Alaigbo.  The Chairperson of the commission must certify the result of each election and must do so under oath; if it turns out that the result was forged he or she must be shot to dead or sent to life time imprisonment.




The first meeting of the legislative Council of Alaigbo, after elections, is devoted to swearing in the members of the council by the Chief Justice of Alaigbo.




 Members of the council swear allegiance to the constitution and agree to abide by it or leave government. Those who do not abide by the constitution are subject to immediate expulsion from the LCA and should their conduct be criminal they would be handed over to the police and the judicial system for trial.




Section 8.




Any and all Bills for raising revenues must be publicly examined by the Appropriations (Finance) committee and voted on and if approved it is sent to the whole council for debate, voting and approval.




Section 9.




The Legislative Council of Alaigbo is the only authorized agency of government to levy and collect taxes on the people and businesses in Alaigbo. The Council has the power to determine Import Duties and Excise duties. 




The council is the only body authorized to borrow and spend money on behalf of the people of Alaigbo.




 The council shall maintain and pay for police forces and military to defend Alaigbo, from both domestic and foreign enemies.




Section 10.




The Legislative Council of Alaigbo must annually appropriate and spend money to provide all children in Alaigbo with publicly paid education. Publicly paid education includes: two years of Kindergarten (age 3-5), six years of elementary schooling (ages 6-12); six years of secondary schooling (age 12-18); four years of university education (age 18-22), four years of vocational-technical education (age 18-22); four years of graduate school education (age 22-26). At the end of four years of graduate schooling the public ceases paying fees for any student in school. Students must take their comprehensive (doctoral)) examination and thereafter leave school, go secure jobs and write their dissertations when they want to do so. Professional studentship is discouraged and must not be paid for by the tax payers.




Upon completing their education all young people must pay back to society that supported them for free; all young people must serve three years in the armed services of the land. This service must conclude before age thirty two. In the event of war all young persons, men and women, between ages 18-38 are conscripted into the armed forces to defend the land.




Kindergarten, elementary and secondary schooling are mandatory for all children.  University education is for the top 33% of secondary school graduates (as ascertained by their grades at school and performance on entrance examination to universities).




Those students who could not make it to university, that is, 67% of secondary school graduates must go to vocational technical schools (two years in classroom instruction and two years on the job training).  Ten percent of the top university graduates may go to graduate schools.




Private schools and or Church schools at all levels are permitted and encouraged; however, their standards must be the same as public schools. Their teachers must undergo the same teacher training education required of public school teachers and pass the examination necessary for licensing them as teachers. Teachers, at K-12, must have a bachelor’s degree in the area they plan to teach, such as biology, chemistry, physics, mathematics, history, government, economics, geography, geology, English language and so on and an additional one year in a teacher education college and therefore take the teacher licensing examination. University teachers must have either the PhD or DSC (doctor of philosophy or doctor of science).




Section 11.




The Legislative Council of Alaigbo must annually appropriate funds to provide all citizens in the nation with a single payer health insurance. Health insurance and education are rights of citizens.




Section 12.




The Legislative Council of Alaigbo, in addition to providing the citizens with education and health insurance, may, from time to time, choose to fund other services for the people. However, the people must be encouraged to fend and shift for themselves and not rely on the government to support them.




The people must be encouraged to seek work in the private section (free enterprise) and only a few encouraged to work in the public sector (government). It is private businesses that generate employment not government.




Government’s function is to supervise the mixed and regulated economy of Alaigbo but not to become a large employer of the people.




 A mixed capitalist and socialist economy is the preferred political economy of Alaigbo.




Section 13.




The Legislative Council of Alaigbo, through its executive leaders, shall negotiate and enter into treaties with other states, countries and international organizations.




Section 14.




The Prime Minister and his cabinet shall nominate ambassadors to other states for the approval of the Legislative Council of Alaigbo’s approval. As in all other appointments the criteria for such appointments is demonstrated expertise in what the individual is being hired to do for Alaigbo.




Section 15.




When the prime minister or any minister or judge is deemed unable to perform his or her functions, the Legislative Council of Alaigbo seeks the opinions of three medical professionals on the matter. If all three agree that as a result of medical and or psychiatric incapacity the public official is unable to perform his function he or she shall be temporarily removed from office and a deputy performs the function until such a time that a similar number of professionals ascertain that the said public official is able to perform his or her function and at which point they return to their jobs.




Section 16.




Any citizen interested in public offices, elected or appointed, must undergo physical, medical and psychiatric examinations and be found physically and mentally healthy to perform the jobs he or she is seeking to be hired for.




 In the case of mental health issues, a psychiatrist and a psychologist certified in the county where the individual wants to work or get elected for office must examine him or her and agree that he is minimally mentally healthy.




For the purposes of mental health considerations, personality disorders are not defined as mental disorders. Mental disorders are defined as those mental impairments that manifest in the individual having hallucinations and bizarre delusions, such as in schizophrenia, mania and delusion disorder.




Section 17.




The President




There shall be a President of Alaigbo.  His role is to act as the head of state of Alaigbo. His function is strictly ceremonial and not political.




The Prime Minister heads the government and is in charge of the day to day activities of the government. The president performs such functions as receiving foreign dignitaries and representing the state where heads of states gather.




The President signs legislation into law but has no veto power. He is selected from the ranks of retired highly accomplished citizens, such as retired military generals (a chairperson of the military joint chiefs), accomplished scientists or business men. He is recommended to the Legislative Council by the Prime Minister and serves for one term of ten years.




Section 18.




Political Parties




Political parties are intrinsic part of modern democracies.  Political parties exist to articulate the aspirations of those they represent. People have different beliefs as to how their society ought to be governed. Political parties represent these different approaches to governance. 




Generally, there are three approaches to economics: capitalist, socialist and mixed capitalist and socialist economies. Ideally, there ought to be three political parties each representing one of these economic ideologies. 




Political ideologies such as liberalism, conservatism, fascism, corporatism etc. can be subsumed in the three economic ideologies. 




Under no circumstances should political parties form to be avenue for narcissistic individuals to seek public attention and adoration. Politics and public life is for those who want to do something useful for society not for those who are seeking prestige from public offices.




People feel like they are nothing; they feel like they have no intrinsic existential worth. They then try to mask, cover their sense of nothingness by seeking social worth, prestige, political power and titles and wealth. If they had worth they would not seek titles and social prestige. So people ought to be left to go on seeking their titles for it gives them false worth and they need those; without them they feel worthless and may become depressed and even commit suicide. Nevertheless, people should go into public services to serve the people not to go seek and get from the people.




Section 19.




Interest Groups




Interest groups exist to represent the interests of those who believe that they have similar interests; they organize to influence the policy makers in their polity (politicians). Modern democracies are characterized by interest group activities; they must be encouraged but powerful interest groups should not be allowed to buy those making public policies. 




To avoid the capture of policy makers by interest groups and their lobbyists, elections to the Legislative Council and other elected offices are to be publicly financed.






Section 20.




Political Recruitment




Political recruitment is the process whereby political parties recruit their candidates for public offices. Generally, some persons show leadership abilities and political parties snatch them up, train and run them for public offices. 




Every effort must be made to recruit for leadership positions only those capable of being above board.  The slightest evidence of corruption is a disqualifier for elected and public officials.




Section 21.




The Legislative council of Alaigbo is the only body in the land authorized to have a standing military and to conduct the state’s foreign affairs.




Section 22.




Economic policies are shared by the various levels of governance in the land; that is, by state, county and cities.




The national government is authorized to have a central bank and to mint and print the monetary currencies of the land and generally engage in monetary and fiscal policies aimed at producing a growing and vibrant economy.




Alaigbo must aim to be the most industrialized and manufacturing economy in the world.




 Alaigbo’s schools must be second to none in the world. Students from all over the world will prefer to come to do their studies in Alaigbo.












Executive Powers:




Section 1.




Executive power shall be vested in the Prime Minister and his cabinet. The Prime minister and his cabinet are members of the Legislative Council of Alaigbo and must have been elected from the approved constituencies in the land. They hold office for as long as they are members of the Council and their party is the majority party (the Prime Minister may select persons from the opposition party into his cabinet; this is necessary to form parties of national unity). As with other members of the LCA the Prime Minister and his cabinet must be citizens of Alaigbo and must be above age thirty five. Each of them must have demonstrated expertise in doing something other than politics.




Section 2.




The Prime Minister shall be the commander in chief of the army, navy, air force, marines, national guards and police and other armed forces of the nation. Whereas members of the military are recruited and promoted on merit the top positions (generals) must be approved by the prime minister.




 The Prime minster hires and fires top military officers. He or she appoints the chair persons of the various branches of the military (with the approval of the entire Council).




Section 3.




The Prime Minister, upon consultation with his cabinet, makes decision to go to war with another country. He may declare war on a country but must obtain the approval of the Legislative Council of Alaigbo within ninety days or the council stops funding such wars.




Section 4.




The Prime Minister, upon advice from his Department of Justice, can offer pardon for those found guilty of crimes.




Section 5.




The Prime minister shall annually give the Legislative Council of Alaigbo a comprehensive two hours Report on the state of the nation and propose policies for the coming year. The Report must be nationally televised.




Section 6.




The Legislative Council of Alaigbo has the power to remove the Prime Minister or any of his ministers found to have breached this constitution or engaged in corruption and other felonies.












The Judiciary:




Section 1.




The Supreme Court, Appeals courts and District courts are responsible for interpreting and adjudicating the constitution of Alaigbo. 




Section  2.




Alaigbo shall have three layers of courts in the land.  At the top is the Supreme Court. The Supreme Court is to be composed of thirteen justices, one of whom is the Chief Justice. Below the Supreme Court are the appeals courts (Alaigbo is divided into five appellate areas, each comprised of twenty counties, at which cases can be appealed to from lower district courts in the area). Below appeals courts are district courts. There shall be one district court in each of the 100 counties in Alaigbo.




Members of the judiciary must be lawyers.  The members of the District court and the appeals courts are recruited on merit; that is, judges are hired by taking and passing examinations. Members of the Supreme Court have to make political judgements and therefore must be elected by the people. However, prospective Supreme Court Justices must have worked as lower courts judges where they obtained and maintained their jobs on merit.




 For election purposes, Alaigbo is divided into thirteen Supreme Court electoral districts and each member of the Supreme Court is elect from one of those districts.




Members of the Supreme Court are elected for twenty years; twenty years is the maximum amount of time a justice can be on the Supreme Court.




The retirement age for all judges and civil servants is age seventy.




Section 3.




The Justice department determines the wages of judges at all levels of the judicial system. The wages of judges and other judicial officers shall be equivalent to what other top civil servants are paid. The salaries of members of the Supreme Court are not to exceed the salaries of the leaders of civilian ministries (permanent secretaries).




Section 4.




All criminal trials are to be done by jury (of no more than twelve men and women selected from the area the crime was committed).  Civil suits can be tried by single judges (three or more judges hear appealed cases at the appellate courts).




Section 5.




In case of treason against Alaigbo the trial must be by judge and jury. Treason is defined as making war against the state, aiding and abating enemies of the state, and generally seeking the overthrow of elected governments of the state.










Counties and their powers:




Section 1.




Alaigbo shall be divided into 100 counties. The counties act as local governments.  Each county shall have a thirteen member county council. The county councilors are elected for five years (with four term limit; that is, to serve no more than twenty years).




The county council shall have a county executive selected from the thirteen members; the executive shall be in charge of supervising the various county departments (roads, police, fire service, sewage, utilities, health and so on).




 Each of the county departments is run by a professional manager supervising those working in the department.  The director of each department reports to the county Executive (who has the power to hire and fire him).




The county council passes the county’s annual budget. The budget specifies revenue and expenditure. The budget must balance; there must be no deficit spending.




Counties raise revenue from property taxes, sales taxes and licensing and fees and other means approved by the law.




Section 2.




Each county has towns and cities. Each town or city shall have a town/city council of eleven members. The members of the council are elected for five year terms and have four terms limit.




The city council elects one of them as the city or town mayor. The Mayor acts as the chief executive officer of the city, and supervises the various departments that work for the town, city (water, roads, electricity, sewage, health, fire, police and soon).




Section 3.




Each county shall have a county court.  Each city shall have a city court.  County and city officers of the law are called magistrates.




Each county shall have a police department. Each city shall have a police department. City, county and state police officers are trained at the same police training schools of Alaigbo; this maintains same police standards in the land.




Each county shall have a jail, where convicts serve jail terms not to exceed one year. For longer sentences convicts serve their time at state prisons.




Counties, cities and the state are co-responsible for developing and maintaining the infrastructure of the land: building roads, bridges, seaports, airports, schools, hospitals etc.










All debts incurred on behalf of Alaigbo before and after this constitution is adopted is the obligation of the people hence government of Alaigbo to pay it off.










Civil liberties:




The government shall not abrogate the following civil liberties. The people have inherent rights given to them by nature to free speech, assemble, religion, and press.




The people have inherent rights to protect themselves from other people and from oppressive governments and, as such, can carry reasonable arms on their persons and in their homes.




The people have inherent rights to buy and own private property.




The people have inherent rights not to be unduly searched and arrested by agents of the state, such as police. A warrant from a judge must be obtained before a citizen can be searched.




In criminal trials a citizen has right to be represented by a competent attorney and if he is unable to pay for one, the state shall appoint and pay for one for him.




The people have the right for fair trial.




Excessive bails, bonds that the individual is unable to pay shall not be used as a mechanism for taking away people’s rights not to be incarcerated without due process of law followed.




Punishments (jails, prisons and fines) must be commensurate with the crime.




Individuals have the right to sue the state for errors done to them.




Individuals above age eighteen have a right to consume alcohol and drugs.  However, since alcohol and drugs do impair judgments employers have a right to refuse employment to persons who take alcohol and or drugs.












Marriage shall be between a man and a woman; both must have attained age twenty two and have completed their formal education (defined as completing undergraduate education at a university or completing a vocational-technical college). 




Each married couple is allowed two children. Couples who for some reasons cannot have their own children are encouraged to adopt children and raise them as theirs.




An adult having sex with under age persons, pedophilia, is punished by up to twenty years in prison. Under age is defined as anyone under age sixteen.




Any so-called sexual encounter by members of the same gender or between human beings and animals are punishable with twenty years imprisonment.










Neither the national government nor county and city governments may engage in gerrymandering constituencies to favor certain parties at elections. Apportionment, that is, drawing constituency boundaries after each national census, is to be done by the Independent National Election Commission. Apportionments must be done with objective standards that are applied uniformly throughout the land.












This constitution, written at a constitutional conference, is to be ratified by submitting it to the people of voting age.  Voting age is 18. It must be approved by a simple majority of the voters.










The Legislative Council of Alaigbo, upon the passing of two thirds votes, can propose amendments to this constitution.  Two thirds of the 100 counties must pass the proposed amendment within a five year period at which point the amendment is added to the constitution.  This constitution can also be amended should the Legislative Council call for a constitutional conference. The resolution of the conference must be submitted to the entire people to vote on it and a simple yes or no vote is required for approval or rejection; more yes passes the amendment.






Draft Completed by Ozodi Thomas Osuji, PhD (University of California)


On September 23, 2017


(907) 310-8176

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Thursday, 21 September 2017 22:28

The ideal political structure for Alaigbo

Fidelis Ekeimo, Eze Paschal, Ikechukwu Vin Ugochukwu, Maiwada Sanusi and others, here is the piece on my conception of how Alaigbo ought to be organized that I promised to send to you folks.  I sent it to you via Messenger and also posted it at Facebook. I look forward to hearing your feedback on it. Thereafter, I will redraft it and forward it to those in a position to decide the fate of Igbos in the coming struggle to restructure Nigeria or dissolve it.  Ozodiobi




Ozodi Thomas Osuji


       If you examine societies with successful political systems what you invariably see is that their political structure was not imposed on them from the outside but is something that internally evolved to suit the people’s political behaviors.  Such political structures invariably evolved over time and adapted to the peoples changing patterns of behaviors.

       The English unitary and parliamentary system of governance grew from English political development and apparently suits the English character. It really cannot be transposed to another polity unless it shares English history and culture; even then that polity has to make slight adjustments to it to suit their different circumstances, as they did in Canada, Australia and New Zealand.

      The French presidential cum parliamentary democracy is an adaptation to not only French history and political culture but particularly to what has been going on in France since the 1789 revolution that  overthrew the French monarchy. 

       The German political system reflects Germany’s long history of having fractured centers of governance (many dukedoms and principalities) before its 1870 unification by Otto Von Bismarck. 

       The Russians have had little or no history of democracy; their history was one of having a strong leader, the Tsar telling the people what to do. It is no wonder that contemporary Russia is ruled by a strong man. Vladimir Putin is probably as powerful as the past Tsars of Russia. Apparently, for historical reasons, Russia’s political culture demands that a strong man be at the helm of Russia’s polity.

     The United States of America began as a group of English colonialists in British North America; the colonialists chaffed under British rule and desired self-rule.  They overthrew English rule in 1776 and embarked on self-rule. The political system they initiated apparently suited their almost two hundred year’s history in North America plus, of course, their carry over British history and culture.  The federal system of government that the founding fathers of the United States of America eventually established (they initially tried confederation) suited the American character as well as the exigencies of the vast territory they acquired in North America.

      With the above thesis that successful political systems are adaptation to their environments in mind we have to ask: what is the Igbo character and environment and what political structure best suits Igbos?




     Igbos are individualistic in behavior patterns. They did not have a history of having kings and aristocrats ruling them. Each Igbo person operates as an independent entity and fends for his survival without reference to external others.

      Historically, each Igbo town or village ruled itself. Adult males gathered and acted as the legislative, executive and judicial branches of government. The entire group, called Oha, made the laws; the entire group implemented the laws made by the Oha Assembly. The entire group adjudicated issues arising from non-conformance to the rules made by Oha.  While it may be necessary to set up small committees to make suggestions to the Oha Assembly, by and large, the entire group met and ruled themselves.




       Before their encounter with Europeans, Igbos essentially had a subsistence economy. People had small farms on which they produced just about enough food for their respective family’s sustenance and a small fraction was either battered or sold. People took their small agricultural surpluses to their town’s market and sold them to those who sold what they needed, such as clothes, knives, pots and building materials.

       Igbo economy did not develop to pure capitalist system. Capitalism, as we know it, evolved in Europe; in 1776 the Scottish philosopher, Adam Smith, in his now world famous book, The Wealth of Nations, provided a philosophy and rationale for the capitalist economic system. He made persuasive argument that the free enterprise system is a more efficient distributor of goods and services than the then prevailing mercantile economic system in Western Europe.

        Throughout human history, people have always exchanged good and services, either through battering or money, but what we now call the Free Enterprise system is a modern phenomenon; it is less than three hundred years old in the West and less than a hundred years old in Alaigbo.

     Contemporary Igbos, however, grasped unto the free enterprise economy and casual observers may be forgiven if they concluded that Igbos have been practicing capitalism for centuries. It is yet to be ascertained whether capitalism is the best economy for Igbos?

       Igbos define themselves as republican; by that they understand a political economy where each person fends for his self and the government does nothing for the individual. However, they will be first to demand that the government to do this or that for them; by and large, many Igbos are unwilling to pay taxes to generate the revenue with which government does what they demand that it does; it is as if they expect the government to pluck money from thin air and use it to perform services for them!




       What we can say for certain is that Igbos have a self-help philosophy; each of them struggles to make it on his own. He works hard and generally achieves what he and his family members need to survive on.

      Unfortunately, the typical Igbo seldom thinks in terms of what is good for all Igbos; he thinks in terms of what is good for him and, may be, what is good for his family and village.  Asked to pay taxes and money generated with which government provides public goods for the collectivity he seeks ways to avoid doing so.

       Igbos do not like paying taxes; paying taxes is an alien phenomenon for Igbos. They rebel against paying taxes, such as the 1929 Aba women’s riots. Here, Igbo women went on a war path when the British colonial administration tried to initiate some sort of taxation with which to run the colonial administration. 

       Paying taxes is seldom liked by human beings but in long standing and well organized societies people have been gradually socialized to accept paying taxes and in so doing generate revenue with which their governments are funded. 

      Over time, there is no doubt that Igbos, too, will be socialized to internalize the necessity of paying taxes; they will eventually embrace the logic of paying taxes; however, in the present, Igbos have antiparty to paying taxes.

      Igbos antiparty to paying taxes is largely because they did not pay taxes in the past; they had small village governments that did not require large funds to run them. The entirety of the people did what they needed to do and did not have to hire professionals to do work for them; for example, the villagers gathered to construct and or maintain their village roads but did not have to hire and pay professionals to build and maintain their roads.




      Before the advent of the British in Alaigbo in the mid nineteenth century, there was no such thing as Igbo wide government. Anthropologists categorize Igbos as a stateless people; that is, a people that did not evolve nation-wide government.  Each Igbo village pretty much ruled itself.

      It was the British that placed all Igbos under one political system (Eastern Nigeria and Nigeria). The British exposed Igbos to a political structure with a centralized point that made decisions that affected all Igbos.

      The British gave Igbos their first political framework that is not rooted in the village but that encompasses all Igbos in one political structure.

      Because of their original fractured political system where just about every Igbo village ruled itself, larger political systems are strange to Igbos; Igbos have not learned to effectively operate within large political frameworks.

     This lack largely accounts for Igbos tendency to be losers in Nigerian politics; Hausas, Yorubas, Edos, Fulanis etc. before the advent of the British had large political frameworks; they had kings and other institutions found in feudal political systems; more importantly, they had learned to operate within large polities and learned and accepted the necessary reality of obeying those in political power over them.

       Igbos seldom obey those in political power; each of them wants to be on his own boss and do his own thing. Every Igbo is a chief in his own eyes!

      Igbos are not yet used to obeying centralized authorities and those manning those authorities’ means of effecting their rule, bureaucrats.

       The Igbo does not do well in large bureaucratic organizations. He generally does well when he does things alone. He wants to be his own boss.

       In the economic sphere, the Igbo are at his best in sole enterprise type business; he finds it difficult to form partnerships and or corporations. Igbos thus lose out from receiving the known advantages of corporate forms of governments; they receive the disadvantages of sole proprietorships, business that tend to die out with the death of their founders and do not have access to large capital with which to undertake large business ventures.

        Just as he does not do well in large governmental systems and their bureaucracies he does not do well in large corporate bureaucracies. Those Nigerians who have had experience with larger political structures with bureaucracies tend to do better than Igbos in Nigerians bureaucracies, governmental or corporate. Yorubas, Edos and Hausas general are savvier in engaging in bureaucratic politics than Igbos are.




      At present the typical Igbo does not identify with all of Alaigbo; he tends to identify with his clan. Many writers have pointed out that it was actually the colonial administration and its creation of Nigeria that gave Igbos a sense of nationhood. Igbos spread to all over nascent Nigeria and in their new abodes heard other persons speaking Igbo as opposed to the local language of the people in whose land they lived at.  They thus realized that they are different from the local people.

      Moreover, Igbos were treated uniformly by non-Igbos and that gave them a sense of solidarity and oneness.

      In Northern Nigeria Igbos were sometimes maltreated by the local population; that led Igbos to developing a feeling of persecution and, more germane to our present discourse, led Igbos  to form a sense of being a people apart from other ethnic groups in Nigeria.

       Igbo people have clans; each clan has an identifiable dialect of the Igbo language.  There are many Igbo clans but the most familiar ones are Owerri, Onitsha, Asaba, Agbor,  Anambra, Wawa, Enugu, Ikwerre, Nkwerre, Orlu, Okigwe, Umuahia, Bende, Ohafia, Ngwa, Mbaise and so on.  People from other clans may or may not understand the Igbo spoken by a person from a different clan.

       For example, an Owerri person does not necessarily understand an Umuahia person or Ikwerri person. Regardless of their clans’ dialects most Igbos understand Owerri dialect for Owerri is the most central Igbo dialect.  Owerri is the heart land of Alaigbo.




      Igbos lack shared history of operating as a political unit hence do not derive a sense of oneness and unity from common historical experiences. What identifies Igbos more than any other factor is their common language.




      Regardless of their location, astonishingly, all Igbos have the same culture, with minor sectional differences. For example, all Igbos have four market days in the Igbo four days of the week: Nkwo, Orie, Eke and Afor. 

       Considering the fact that until the nineteenth century many Igbos did not know about other Igbos it is really amazing that all Igbos share the same culture. Perhaps, in the distant past all Igbos lived in one town and from there spread to wherever they are today? This subject needs to be examined some more but is hardly the subject of our present preoccupation.

       Anambra Igbos tend to be good at trading; Owerri Igbos tend to be good at working within bureaucracies.

      As Max Weber reminds us, there is such a thing as the bureaucratic personality, as opposed to the mercantile personality and the political personality.




       As pointed out above, Igbos did not evolve into a unified polity with Igbo wide political structure, as is the case with, say, the British. 

      We thus have to use pure thinking and observation to decide what would seem the best political structure for Igbos; we cannot go to history to help us decide that question for us. Talking about history, Igbos did not have written history.

       Igbos did not develop writing (the Efik, Igbos neighbors to the south, had an incipient form of writing called Nsibidi and this, apparently, somewhat diffused into those parts of Alaigbo close to the Efiks?).

       For our present purposes, we can safely assert that Igbos did not have writing and, therefore, did not write their history down on paper. Since it is not written down on paper we cannot go and read it and ascertain what is Igbo history or not.

      Much of what we know for sure about Igbos dates to the nineteenth century when Christian missionaries established mission schools in Alaigbo and began teaching Igbos how to read and write.

      Secondary schools were not built in Alaigbo until the 1920s. The first university in Alaigbo was built in the late 1950s.

      Simply put, Alaigbo is new to history writing and scholarship in general. Whatever we call Igbo history is inferred from the Igbo culture of today and from the scant written information left by European slave buyers, missionaries and in the twentieth century material written by British officials (the British established Southern Nigeria Protectorate in 1900).




       Geographical size plays a role in the type of political structure that exists in a human polity. Igbo land is very small, geographically.

      From one end of Alaigbo to the other, North and South, West and East the distance seldom exceeds 150 miles. From Igwe Ocha (renamed Port Harcourt by Lord Lugard in 1912) to Agbor in present Delta State is no more than 150 miles; from Arochukwu in the south to Nnsuka in the north is less than 150 miles.

      Simply put, Igbo land is a small place.  A person can drive around Alaigbo in a single day!

     Given its small size and cultural unity it is obvious that Alaigbo is not suited for federal structure of government.

      Federations tend to be suited for large geographical expanses, such as the USA, India and Brazil or where different nationalities occupy a political unit (such as the situation in small Switzerland, a country with three distinct nationalities: French, German and Italian, hence a confederal political structure seems called for it).

      Given Alaigbo’s small area and cultural affinity the type of polity that best suits Igbos would seem to be a unitary polity; the type of government best suited to Igbos would seem to be parliamentary democracy.




     All things considered, the ideal polity for Alaigbo is unitary, with parliamentary democracy. The Parliament would be at the Igbo capital, Owerri (Owerri is the heartland of Alaigbo); the Parliament should be elected from all over Alaigbo. 

       Alaigbo should be divided into counties (which may also be called districts or local government areas).  Alaigbo is small and, as such, probably does not need more than 100 counties. 

      If population is used as criterion for determining electoral districts for the central parliament then Alaigbo should be divided into about 100 electoral districts (constituencies), each electing a person to the central Parliament.




      Given the small size of Alaigbo it does not need more than one hundred law makers at the center. The parliament should be unicameral. Here, legislators gather and make laws that affect the entire nation. A second house of legislation is simply superfluous and is a waste of the tax payers’ money.

      The legislators are to be elected for five years; to avoid producing professional politicians, there must be term limits; there should be four terms limit for electoral offices (that is, each legislator is to serve no more than twenty years).

      Igbo land is too small to separate executive from legislative roles. Moreover, it is too costly to operate presidential systems. Thus, Parliament ought to have both legislative and executive powers.

       As in the British House of Commons, after each election, the party with the largest seats (out of the 100 seats) forms the government; it selects ministers, not to exceed twenty two ministers, in its cabinet. The government is led by a Prime minister or as in Canadian provinces is simply called Premier. 

     Whereas democracy allows any group of individuals to form political parties and through them articulate the aspirations of persons of like-minded political ideology but the fact is that in Alaigbo people are prone to excesses of pride, vanity and narcissism. Many of Igbos will form political parties not to champion any political or economic ideology but as a means to serve their egos desire for attention, as mechanism for growing personality cults.

      Therefore, it may be necessary to limit the number of political parties to only three, those representing the salient economic approaches in the modern polity: capitalist, socialist and mixed economic parties.

      The judiciary is to be independent of the legislative and executive branches of government. The judiciary is to be headed by a Supreme Court of no more than thirteen justices, one of whom is the Chief Justice.

      The justices are to be elected by the people for a ten years term, serving no more than two terms; that is, twenty years maximum time on the highest bench in the land.  The Supreme Court supervises appellate and district courts.

       The judges in the county and town courts are to be elected (from a pool of qualified lawyers). They, too, are elected for ten years and could serve a maximum of two terms or twenty years.

       Legislators are to be part time. In the USA, generally, state legislatures are in session for no more than six months during the year (generally, from January to April).  They meet and pass the annual or biannual budget and make laws and then go back home to carry on with their individual careers. They are paid very minimally to make it unattractive for those whose motivation for public service is money.

      The typical legislator should not make more than the permanent secretary of a ministry makes; cabinet members may make that salary and half; the prime minster may make twice what a typical permanent secretary makes.

      The central government has to have a police force, a force necessary for enforcing the laws made by the legislative, executive and judicial branches of government.

       Counties are to have elected county councils of no more than thirteen persons; each councilor serving five year terms and with four terms limits maximum.  As at the central level the county council acts as the legislative and executive branches of government. Professional managers manage each county department (ministry) and county councilors supervise them.

       Each county should have its own county court with county judges (the number of judges as needed by the case load in the county).  Each county should have a county police.

      Towns/cities are to have town councils of no more than thirteen members; they are elected for five years with four terms limit; as at the county level, the councilors make laws (ordinances) and execute them through town departments (performing what typical  town  governments perform, such as departments of roads, sewage, electricity and water, public health and so on).




       In terms of political economy, Alaigbo does not need to reinvent the wheel. Clearly, the options available to most polities are capitalism, socialism or a mixture of both.

      Experience shows that most things are best done by the private sector but there are certain things that must be done collectively. Thus, the ideal political economy is a mixed economy, a mixture of capitalism and socialism. 

      The public must provide all children with publicly paid education, from kindergarten to university and technical, vocational colleges (paid with tax dollars).

      The public must provide the people with publicly paid health insurance and provide the people with a few other things; beyond those the economy is probably best left in private hands.

        A judicious mixture of capitalism and socialism is just the only rational economic option available to most human polities at this time in human evolution.




     The government and people of Alaigbo must embark on developing the land, modernizing it, industrializing it and bringing it to the levels of developed and industrialized economies. This can be done if the public and business cooperate (Japan and China practice corporatism, here, the business sector and public sector work in cahoots in developing the economy).

      With single minded devotion there is no reason why in a generation (33 years) Alaigbo should not be operating at the level of China.




      People desire governments that serve them well. Governments must be paid for. Generally, the way modern polities pay for their governments are through taxes.

     In many third world countries, such as Nigeria governments derive most of their revenues from whatever natural resources there is a great market (demand) for, such as Gold, Diamond, Iron, Uranium, Copper, Zinc, and Petroleum and so on. These resources are exhaustible and no rational government can afford to solely rely on them as perpetual means of funding its operations. Thus, whereas it is useful to talk about revenue from natural resources we are best served if we limit this discourse to traditional means of funding governments, taxes.

       There are many forms of taxes; the major ones are individual taxes, corporate or business taxes and sales taxes, Value added Taxes (and licensing fees).

       Individual income taxes are generally effected either through progressive taxation, where the individual’s rate of tax is dependent on his annual income, or through flat taxes.

       Russia taxes its people through 17% flat tax. Russia derives a lot of revenue from oil so it can afford such a low rate of taxes.

     Ideally, Alaigbo should have 20% flat tax paid on each individual’s annual income. There should be 20% tax on corporate profits and about 10% sales tax on non-food goods and services.




      Educating the child is now an obligation and a right of every child. Any society that does not educate its children is simply not going to produce the type of workers it needs to compete in the global economy.

      The public must pay for all levels of education: two years of kindergarten (age three to five), six years of elementary schooling (age six to twelve), six years of secondary schooling (age twelve to eighteen), four years of university (age eighteen to twenty two) and for those who cannot benefit from university four years of technical-vocational schooling (two years in classes and two years on the job...like the German vocational training system).

      All children must be in school through age twenty two. Graduate schooling is for the talented ten percent of the population, the best and brightest. Graduate school should be four years, after which students take the doctoral examination and leave and go get jobs and write their doctoral dissertations in the future.




      At present corruption is part of the culture of Alaigbo and its neighbors. Corruption exists where illicit money exchanges hands before things are done, such as bribing government officials before they do their jobs.

      Regardless of the form it takes, corruption can be stamped out in a hurry. Line anyone who steals government funds against a wall and shoot him to death.

      People are afraid of death so kill some of them to strike the fear of death into the minds of the rest of them.

       Kill anyone caught stealing, taking bribes and generally punish anyone who does not do things by the book and in a generation the word corruption would no longer be in Igbos vocabulary.

     Unless Igbos get rid of corruption from their land obviously no economic development would take place in Alaigbo.




      The political structure sketched in this paper does not recommend whether Igbos should be in Nigeria or separate from Nigeria. The paper simply states what seems the ideal way to govern Igbos.

       Clearly, Igbos can be in Nigeria or outside Nigeria but regardless of where they are they must have a suitable political structure and political culture that governs the land well. There must be political parties, interest groups and the usual ways of having governments and influencing governments.

      Political recruitment must strive to have only persons of probity in government. There are too many corrupt crooks in the land and these must be scrupulously weeded out of arenas where decisions that affect all the people are made.

     Finally, needless to say that one person does not determine  a people’s political constitution; the entirety of the people do so; however, the individual has a right to submit his views on how his people’s polity ought to be structured and then leave it to all the people to decide what structure they settle on.

       In this paper I have submitted what to me seems the best way to structure and govern Alaigbo. Igbos should make of it what they like.


Ozodi Thomas Osuji, PhD (University of California)

September 21, 2017

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(907) 310-8176



Ozodi Thomas Osuji


      The idealist, in childhood, rejected his problematic body and ego and used his thinking and imagination to come up with an ideal alternative self. By age six he has already posited an ideal self.

       The self is conceptual; each of us uses his inherited biological constitution and social experience to construct his self-concept, aka personality. (See George Kelly, 1955, Personality as a personal construct. New York: Norton.)

     The ideal self has ideal standards of behaviors. (See Karen Horney, 1950, Neurosis and Human Growth. New York: Norton; also see Alfred Adler, 1987, The Neurotic Constitution. New York: Norton.)

      Thereafter, he struggles to become his imaginary ideal self. Because the real cannot be ideal there is a difference in his real self and his ideal self; as it were, he has a split self: real versus ideal self.

      Anticipating not becoming his ideal self, especially in social settings he feels fear; fear of failure and anxiety is always part of his psychological and biological make up.

      Whenever a person rejects his real self and tries to become an alternative ideal self he must experience anxiety. The idealist has free floating anxiety.

     Alfred Adler and Karen Horney called the idealist a neurotic; I will stay clear of psychoanalytic terms and simply describe the idealistic personality as it is.

      The idealist uses the standards of his ideal self to compare his real self and other people’s real selves and, of course, finds the real self not good enough. He is, therefore, always criticizing his self and other people’s real selves relative to the imaginary ideal standards of the ideal self.

       The idealist is a critical person; he is always an unhappy person; he makes other people unhappy by comparing them to imaginary ideal states that do not exist in the world of matter, space and time.

      Idealistic fathers compare themselves, their wives and children to ideal selves and ideal standards of behaviors and find them not good enough and criticize them ad infinitum.

     The children of idealists grow tired of not been accepted as they are; many of them rebel and leave home wanting nothing to do with their critical fathers.

    During my teenage years I got tired of always hearing my father criticize me. I asked: what exactly does he want? At school I was an A student and almost always at the top of my classes so what else does he want? I was never good enough relative to his imaginary ideal standard. Therefore, I sought to reduce the anxiety he generated in me by leaving home and never to come back to his presence.

      As soon as I was done with secondary school I left for the USA and said goodbye to the man and did not miss his presence; I did not really ever go back to see him (his presence made me anxious and I did not want to be anxious).

     My father was brilliant; his IQ was, at least, 140; his personality was obsessive-compulsive. The Obsessive-compulsive personality rejects his real self and wants to become an imaginary ideal self; he is full of anxiety; he is perfectionistic and is always law abiding; he admires those in political power and does not respect those he considers as weak and poor. (See The American Psychiatric Association, 2013. Diagnostic and Statistical Manual, fifth Edition. Washington: American Psychiatric Press.) Many of our brilliant university professors are Obsessive-compulsive in their personality structure. Genius has its cost!

     Brilliant men often produce rebellious children. They make life difficult for their children and those leave them for good.  Nobody wants to be continually exposed to anxiety making situation by being constantly criticized. Children want to be accepted in an unconditionally positive manner. (See Carl Rogers 1947. Client Centered Therapy. London, Conan.)

  For our present purposes, some people, due to inherited biological issues (such as weak body, or pained and stressed body, as was the case in my father) reject their bodies and real selves and want to become idealized selves and use the standards of the ideal self to judge the real self and make life difficult for themselves and those around them.

       The solution to this problem is for idealists to stop doing what they are doing and simply accept themselves as they are and all people as they are and stop criticizing themselves and other people with false ideal standards of self and behavior.

      Here is the deal: don’t ever criticize you and people. Bite your tongue and lips instead of criticizing people; people hate you if you criticize them and want to kill you for doing so.

   You did not create people so it is not up to you to tell them how to be, good or bad; it is not for you to judge people as bad; if they want to be bad they have the freedom to be so, provided that they do not hurt other people; if they hurt other people it becomes a social issue and at that point we have to stop them.

   There is a bunch of wild Africans called Igbos; they are mostly neurotic; they reject their African selves, posit idealized selves that they associate with superiority (they see Jews as a superior people and want to be Jews so as to be superior, instead of been the Africans whom they see as inferior).

     Neurotic Igbos use the standards of their wished for ideal selves to compare other Nigerians and find them not good enough and disrespect them.

      Igbos identify with their idealized self; thinking that it is who they are, and from its standpoint, they criticize other Nigerians, put them down.

       Of course Igbos are not their imaginary ideal selves; the ideal self is a wished for self, a magical self, a fantasy (if believed one becomes deluded, psychotic).

       Igbos are terribly unsophisticated people; they verbally abuse Nigerians; as it were, they have death wish and are asking Nigerians to smack them down, even kill them.

      People do kill those who insult them but Igbos refuse to learn this fundamental lesson of our lives. They keep behaving like wild savages by always putting folks down.

      The Nigerians they put down want to kill them and intermittently kill them. Neurotic Igbos need to stop identifying with imaginary superior selves and accept their real selves and accept other people’s real selves.

      The real self is always imperfect; people have to have the courage to accept and respect their imperfect real selves and stop wishing for chimeric perfect, ideal selves.


Ozodi Thomas Osuji

September 20, 2017





Eze Paschal:




Ozodi Thomas Osuji


     Our conversation, yesterday, on the fact that the biblical Jesus was an ego and, as such, was prone to fear and anger got me thinking. In the bible whenever he heard that his enemies, Jews of various stripes, such as Pharisees and Sadducees, were looking for him, were trying to arrest him or attack him he disappeared; he went into hiding. When the coast is clear he reappeared and continued with his preaching.  

      This behavior meant that he was prone to fear; if a person is prone to fear he is in ego state, for ego is the separated self that identifies with body and knows that body can be harmed and destroyed; fear is a mechanism alerting him to danger and urging him to take protective measures to survive in body.

       Jesus showed anger in the temple when he flogged the merchants doing trading in the temple, his father’s house. Flogging people is an act of anger; anger is always an act of the ego.

     The angry person feels frustrated and vents his anger at those he perceives to have disappointed him.  Only the ego, the false self has mundane goals that can be frustrated, not attained hence feels angry at those it perceives as obstacles to his goal attainment. 

      There is no doubt that the biblical Jesus was prone to fear and anger. However, when he decided to die to the ego he overcame his fear and anger and boldly walked to the Jews and Romans to crucify him.  When he felt that his job as an ego was done and it was time for him to return to his Christ state, light form, he accepted death and was no longer afraid of death.




      Yesterday, September 19, 2017, I watched the proceedings of the United Nations at New York; the various heeds of states came to give their annual same old, same old tired speeches on how to make the old world a better place.

      What fascinated me is the level of security provided to these heads of states. When the American head of state, President Trump came there was practically a battalion of security folks with guns protecting him.

      A man who needs protection is in fear. A man in fear is in ego. Thus, the President of the United States is an ego and lives in fear. Despite all his nuclear weapons and other means for destroying the world he is really another fearful human being.  If a terrorist were to make a move on his life his security folks would whisk him off.

      If there is nuclear bomb threat to Washington DC they will take the President to an underground shelter in a mountain in West Virginia where he is supposed to ride out any nuclear attack on the United States. He would probably be underground for several months until the nuclear fallout dissipates.

      Politicians live in ego and fear and are protected by police and military.  Indeed, all of society is a mechanism for protecting people.

        People form societies because they live in egos and are afraid and use society (other people) and governments (police, military, and courts, prisons) to protect them. That is to say that society is based on ego and fear. Thomas Hobbes made this point in his seminal book, Leviathan.

        If people did not have egos and did not live in fear they would not have any need to live in society or have governments and military armed to the teeth to protect them.


      Human beings operate in teams. They go about in teams of two, three and four and so on. They do so to protect themselves.  One person can be easily overcome but in a team they can fight back and protect themselves.

      As long as people live in bodies and in separated egos they will be aware that other people and things can harm and or destroy their bodies and egos so they must live in fear.

       It is simply unrealistic to expect those living in bodies and egos not to live in fear.




      Only those who live in light forms that cannot be hurt and destroyed can afford to not live in fear. The Christ self is in light form and therefore is eternal and cannot be hurt or destroyed and does not live in fear (those in light forms transit to the formless world of light, heaven but do not die).

      Neurotic writers like Professor Helen Schucman (she was neurotic because she lived with excessive fear and anxiety and sought ego ideal) who wrote A course in miracles projected unto Jesus, the human being,  the attributes of Christ.

       Christ is fearless for he is in light body but Jesus was in body and could be hurt or killed hence lived in fear. But when he decided to return to light form he accepted death of his body and became fearless.

      The point is that Dr. Helen Schucman mixed levels of being; she mixed our level of being where folks are in ego and material body hence live in fear and the world of light forms where people are in purified light bodies and do not live in fear. 

      The problem with her book and other channeled books is that they write poems and not facts. As Karen Horney pointed out (Neurosis and Human Growth) neurotics reject their real selves, their bodies and egos and seek idealized selves (better bodies and better egos).

       Neurotic Helen projected her idealized self to what she called Jesus. As pointed out above, Jesus the man was not ideal at all; he was prone to fear and anger and indeed he was arrogant and partial; he did not see Jews and non-Jews as equal (see his absolutely disgraceful treatment of the Syrophonician woman).

       It was Paul who took the gospel to non-Jews, not Jesus; Jesus said that he came for Jews, not for all human beings.

     However, these neurotic writers on God, such as Helen, are on the right path. My job is to translate their poetry to prose. That is what I have actually done; I have reinterpreted A course in miracles poetry into the language of reason and science.

       I know for sure that all of us in bodies of matter have bodies of light (aka Christ selves) and ultimately have formless selves that are particles of light in the wave of light folks call God.

       God is a wave of light; each of us is a particle of light in that wave of light; that wave of light begins and ends nowhere.

       As quantum mechanics has shown us, particle and wave are one; they are not separated but can act as the one we (observers) want it to act for us. Light can behave as particle or as wave depending on what we want to do with it.




   Spiritual light is consciousness. Light/consciousness is our real self; that real self is eternal, permanent and changeless.

       That eternal self sleeps and manifests as us in body of matter and in body of matter must feel fear for body can be destroyed; it simultaneously manifests in body of light and in it is fearless for light is eternal. Finally, the eternal self is formless light/consciousness; here we know ourselves as one with all selves.




      As is well known, Jesus taught his followers to forgive one another; how many times should they forgive? He said infinite times. We know as a matter of fact that in our world practically all people do not forgive those who wronged them. The question is how come so-called Christians do not do what their master and savior asked them to do, forgive all those who wronged them.

      The answer is because if you forgive a murderer he can still murder you.  Forgiveness does not prevent evil persons from engaging in evil.  If you forgive a thief or rapist all you did was give him permission to keep on stealing and or raping other people.

       Obviously, the world cannot allow that to happen. In our world we do not forgive. If you kill you ought to be killed; if you rape you ought to be imprisoned; if you steal you ought to be imprisoned.  That is, we must punish anti-social people. We have to do so to protect prosocial people.

       We thus behave contrary to what Jesus asked his followers to do.   What I want to clarify is what Jesus meant by forgiveness. If you want to forgive people you are perfectly free to do so. But if you do so it means that you have given the person you forgave the right to do what he did to you. If a person wants to murder you and you forgive him he will still murder you but upon your seeming physical death you will stop returning to our world of dense matter and thereafter live in the world of light forms. This is what Jesus did: he forgave those who crucified him in our world of dense matter and now lives in the world of light forms; he is not going to return to our world anymore. 

      The point is that to forgive is to exit from our world. If and when you want to leave our world then forgive those who harmed you but until then kill those who want to kill you.

     If you kill antisocial criminals you would feel safe here on earth but you will remain on earth until you are world weary and want to leave the earth and at that point you forgive criminals, for you accept that the world is a dream and that what is done in it has not been done, no one can actually harm your real self, although they can do so to your ego and body in the dream of separation.

     The point is that to forgive is to leave our world and go and stay in the world of light forms; if you want to stay in our world forgiveness is a nonsensical philosophy and cannot be practiced.

     What can be done in our world is for you to love you and love all people but punish those who harm you. 

      Bearing grievances and punishing those who wronged us is what keeps our world going. Forgiveness negates our world.

     I found it necessary to make this clarification because some naïve writers on God give folks the impression that we ought to forgive all people; no, if you forgive Muslim jihadists, given that they are bent on world domination and converting all people to their religion they will either kill you or convert you to Islam; therefore, if you do not want to be converted to Islam you should not forgive Muslim terrorists; you should cut off their heads.

     A course in miracles gave folks the impression that Jesus is asking them to forgive all wrong doers. What it did not tell the readers is the consequences of blanket forgiveness for all evil. Yes, one must forgive evil but one must know that forgiveness does not change evil persons; one forgives them to awaken from the dream of separation but those who still want to dream, and they have a right to do so, cannot forgive evil persons, unless they desire chaos and anarchy in their world and want to live in insecurity.

      A society that gives people some security requires punishment for evil not forgiveness for evil.

      Finally, there is no doubt that Jesus walked his talk; he forgave those who crucified him:  “father, forgive them for they know what they are doing”. Yet, he appeared to contradict his self. In his preachment about what would happen to those who did not believe in God, the destruction of Jerusalem, which came to be when Romans in 70A destroyed Jerusalem, he justified punishment for sinners. If he believed in forgiveness why have sinners destroyed?




     My dear thinker, Paschal, I know that you understand what I said here. However, the average human being, black or white, may not understand what I said here.

      Most Africans, Nigerians and Igbos are too spiritually dense and therefore cannot understand abstract metaphysics. Thus, I do not expect them to understand what I wrote here; as far as they are concerned I wasted my time. I leave them to be where they are at in space and time.

      In every millennium, perhaps, a couple human beings understand the nature of God.  Those who do so, called teachers of God, have the obligation to try to help those who do not to understand that at root all human beings are of God hence they should love each other.




      Brother Joshua Ben Joseph likes to speak in wooly language; his talk lacks clarity. My function is to re-present his convoluted talks in simple prose.

      I often feel like slapping his mouth for the way he talks makes things difficult for folks to understand. He would laugh and tell me that suppose he has clarity what would be left for me to do? He left the job of clarifying his confusing parables in language that everybody can understand to his junior brother.

      I get it and forgive him.


Ozodi Thomas Osuji

September 20, 2017









Ozodi Thomas Osuji



      The poor old ego has been flogged to death; people have written tons of literature about what an awful thing the ego is.

      Yet, as long as we remain in this world of space, time and matter we shall have separated ego selves, for the ego is the individual’s adaptation to the universe of space, time and matter.

      Clearly, each separated self seeks its self-interests for its primary goal is to survive. It wishes for the survival of other people, especially its family members but its primary goal is its personal survival. This is the way it is; it is the nature of our world.

      Given its self-centered nature and the problems it causes us, men of goodwill want the ego to disappear and for it to be replaced by non-ego self. Religions talk about how to transcend the ego and reach egoless state.

      But what is non ego self? Non- ego self means having no separated self. If there is no separated self then there will be no world of space, time and matter, no separated world. Therefore, the wish for non-ego self is impossible of accomplishment in our world of space, time and matter.

       People can only have no egos when they leave our world and return to the unified self and its unified mind, aka heaven.

      In heaven you don’t see our world of separated selves and its space, time and matter (that heaven is inside us).

      Since, at present, people are in the separated world all they can really do is use their separated selves to love each other.

      Please do not ask people to love other people and not love themselves for that is stupid; how can a person love other persons and not love his self? You cannot give to other people what you have not first given to you. To love other people you must love yourself. 

       What is doable in this world is to love one’s self and love other people, to transform the ego to an ego of love.

     Talk of eliminating the ego is impossible of attainment for as long as we live in this world.  We can only have unified self and unified mind in heaven.




      Where is heaven? Heaven is inside us; it is our real home; our real self (unified self) and real home (unified consciousness) is already inside us; we are always inside heaven; we are always our real self, unified self.  While as it, unified self with its unified mind, and in heaven (unified consciousness) we dream our world of separated selves and separated world.

     Our world of separated selves, space and time is literally a dream world; it is not real.  We can choose to have happy dreams and use our egos to love other egos in bodies.

      When we use our egos to love other egos in bodies and thereafter die we transit to living in the world of light forms, a world that still looks like our world but everything in it is made of pure light. 

      The world of light forms, aka gate of heaven, is still a dream world; it is not our real home and the light formed self is not our real self.

     Our real self is formless; it is pure light; each of us is a particle of that wave of spiritual light; wave and particle are one.

    Let me emphasize that all three worlds: the world of dense matter, our present world of separated selves, space and time, the world of light forms and the unified world are all inside us. 

       These three worlds are not places outside us; they are states of our mind. Right now you can, while still in our world of separated selves, shift your perception and see you in the world of light forms; and while there deny forms and know yourself to be in the world of formless unified self with its unified mind (aka unified consciousness).

     You do not have to die before you experience the world of light forms or formless heaven; you can simply change your mind, change your consciousness and be in the world you want to be.

     If you are dying to ask me if I have experienced the three worlds, the answer is yes; if you ask me to prove them to you, well, if you had to ask that question you are at the lowest level of spiritual evolution and even if I stood on my head and tried to explain what transcends our world of separation to you, you would not understand it.

      Just do you a favor, will you? Overlook our world and love all people and you will see our world transformed into the world of light forms; while there, reject all forms and you will experience formless light (unified consciousness, heaven).

       Death is an illusion that seems real to those in our world but the fact is that there is no such thing as birth and death; no one lives in body and therefore no one dies; living in ego and body is living in a dream and what happens in a dream has not happened; when you are in the dream it seems like people are born, age and die but when you awaken from it you know that you were not born in body, never lived on earth and did not die; you were just dreaming that you are in body and in an imaginary place called planet earth.

       I am going too far for most people. Just do yourself a favor and accept that you are at present identified with the ego and that other people are identified with egos; thereafter use your ego to love you and other egos and obtain relative peace and happiness; there is even more relative peace in the world of light forms but perfect peace and joy exists only in heaven.

     See if you can understand what I said here. If you do and live accordingly you will live in peace and joy, in bliss. 




      Although in this essay I am not focused on Igbos, let me just observe that Igbos are pure egos; they are unmitigated egotists; they live to gratify their egos; to make money and with that money live like peacocks; they masquerade around as very important egos; they are narcissistic beyond belief. As it were, they are at a lower order of being; they are primeval man. Obviously, they need to learn to transform their egos to egos of love; they have to use their egos to love other egos and  in so doing bring about a semblance of civilization in their present chaotic and anarchic world where each person looks only after his interest  and does not care for other people’s welfare and somehow believe that they can have peace; no, if you do not care for other people’s well-being and become rich they will steal from you; they will kidnap you and hold you hostage for monetary ransom, as they do in present Igbo land. Care for other people if you want your life protected by other people, do not care and you live in Thomas Hobbes’s state of nature where all live in insecurity and life is nasty, brutish and short.

Ozodi Thomas Osuji

September 18, 2017





Sunday, 17 September 2017 17:38

Nnamdi Kanu ojukwued his followers!


Ozodiobi Osuji

Western military tradition requires a defeated general to stand tall, chin out, look straight and walk to his conqueror and hand to him his instrument of command (sward) and take the consequences the conqueror intends to meet out to him, which may include imprisonment or death.  In this light, during the American civil war (1860-1865) when General Grant  defeated General Robert E Lee, Lee mounted his horse, dressed in his full general's uniform and rode off to hand in his sward to Grant. Lee accepted his fate; he did not run away!

Emeka Ojukwu led Igbos at war for three years (1967-1970). When, in January, 1970, General Olusegun Obasanjo defeated him at Owerri instead of dressing in his supposed general's uniform and go surrender to his conqueror and take whatever consequences the victor deemed necessary for him he ran away!

Ojukwu abandoned his troops, troops he had told that Nigerians were coming to kill; the man abandoned his followers to be killed by Nigerians!

He ran to the Ivory Coast and, as if nothing happened, as if he had not led over a million persons to their death, he immediately shacked up with a new wench and was gallivanting with her all over the place.

In other words, the death of his soldiers and his fellow Igbos meant nothing to Ojukwu. In military language he is a coward.

In Britain or the USA they would have repatriated Ojukwu from his safe haven and court martialed him and shot him to death.

In Igbo land, instead of treating the coward as he deserved, he was seen as an all-conquering hero. Igbos always stand the truth on its head. They always define terms to suit their amazing disregard for the truth.

I redefine the term cowardice with the word ojukwu; henceforth, I will use the term ojukwu as a verb, as indicative of cowardly act, as running away from danger to one's life.

Ojukwu could have immortalized his name for Igbos and became their eternal hero if he had stayed and had his self-arrested by Obasanjo. He would have set a new tradition for Igbos to behave like courageous folks who fight and die for their people.

If you recall, for four hundred years (1500-1900) all Igbos did was capture and sell their people to white men, make them slaves in the Americas, hence they are eternal cowards.

Courageous people protect their people and not sell them into slavery.  Well, Ojukwu turned tail and ran; he lived to make the familiar Igbo noise of Igbos phantom invincibility.

Apparently, our tough talking boy, Nnamdi Kanu, the supreme military commander of IPOB has ojukwued his followers; the man turned tail and ran away! His followers were left to take whatever is coming to them by the Nigerian army. Some of them have been killed.

Now, suppose that when the Nigerian army came to Kanu's father's house and banged at the gate (as shown by a video making the rounds at YouTube) and Nnamdi Kanu dressed up in a militants attire and came out to meet them, stood tall and boldly asked them what they wanted, what do you think that they would have done to him? They would probably have arrested him.

They would not have beaten or killed him for the whole operation was caught on tape; the world would have seen them doing so and that would have damaged the image of the Nigerian army. At any rate, if they killed him they would have made him a martyr of the Biafran cause!

So, they arrest him and take him back to jail. He would have looked like a hero to his people; all of us understand that the Nigerian military assets arrayed against him were such that he had no chance of fighting back so surrendering made sense.

Running away and going into hiding? That makes Kanu a lily-livered coward. He was not a true leader, after all.

In January 1966, before the military struck in the first ever military coupe in Nigeria, Nnamdi Azikiwe suddenly became sick and went to London for medical checkup. I suspect that he probably knew that something was in the air and ran away to go protect his self from been killed as his prime minister and others were killed.


Here is a question that Igbos must answer: are Igbos eternal cowards? Is it the case that all they know how to do is talk tough and verbally abuse folks but when the going gets tough they run away?

At Nigerian Internet forums they verbally put people down and generally abuse whoever does not kowtow to their infantile understanding of politics. Some of them do so with their real names hidden. They present themselves as the Igbo Mandela in drag. Raise your voice at them and they panic, pee in their pants and run away; they run to go live to see another day to verbally abuse people.

So, are Igbos born cowards?

After Azikiwe, Ojukwu and Kanu would anyone ever see an Igbo as a courageous leader? Would rational persons not dismiss them as weaklings but not real men?

When will Igbo leaders stand up and hold their ground and not run away; when will these motor mouths take bullets for their people?

When will these traders who all they know how to do is seeking ways to make chomp change ever stand their grounds and fight to death instead of giving folks the impression that they are men when, in fact, they are not men?

Igbos truly are a trip, I tell you.


Of course, I over generalized; I deliberately stereotyped Igbos as cowards. However, if you disagree with me then show me the exception to the rule; show me Igbos who stood their grounds and died for their people; don't just remind me that in logic there are always exceptions to every general rule.

In my opinion, Igbos should be left to be the traders they are; they should go seek ways to make money and live the self-centered existence of traders and not venture into military and political affairs.

Aristotle (see his Politics) correctly differentiated the psychology of traders and military men. He said that traders are motivated by self-interests and, as such, are cowards whereas military men are motivated by public interests and are willing to die for their people hence are courageous; he said that only those who have martial spirit should be allowed to participate in politics.

Plato (see his Republic) recommended a severe training regime that all boys must go through to select society's philosopher kings; one of the requirements is military training and standing their grounds in the face of enemy fire.

Given Igbos, time and time again, demonstrated cowardice, political leadership is probably not for them?

Ozodiobi Osuji

September 17, 2017


Chinazor Onianwah:

You might find this piece interesting; in fact, I wrote it this morning with you in mind. In my assessment, you are intensely religious and a just man but you also appreciate the stupidity of religion hence struggle to limit your behavior to what science can prove to be true. Your struggle is my struggle. Ozodiobi


Ozodi Thomas Osuji

As I survey the human landscape and behold those who talk about religion and or spirituality, generally what I see are those who are not fully engaged with the world as it is in the here and now.

The objective world is impersonal and tough; the world does not give us what we need to survive with; we must work for our survival; we ask for a father figure, god, to help us survive in our precarious world; we are vulnerable and could use help in surviving in this dog eat dog world; we are motivated to escape from our tough, impersonal world and flee into a suiting but probably non-existent heaven (?).

Science, technology and business deal with the objective world.  Science tries to understand the world as it is; technology uses the understanding of science to construct contraptions that enable people to adapt to the objective world; business provides people with the means to live in the world as it is. Science, technology and business are here and now things; they are not escapist from the phenomenal world.

To the contrary, if you look at those who are into religion and spirituality what you see are people who ignore the world as it is and talk about other worldly matters that seem  not to have relevance to this world.

Those into spirituality talk about Eastern concepts like chakras in the body, kundalini energy, crystals healing power, spirit guides and channeled books (that do not actually explain the phenomenal world but talk in global, poetic terms).

Spirituality does not seem relevant to coping with the world as it is. The question is this: is spirituality mere wishful thinking, a result of our desire to overcome death and live forever and ever when there is no evidence of life after death?

Is spirituality motivated by fear of death; is spirituality mere magical effort to overcome death? Alternatively, is the existence of spirits self-evident, is it true, is it something we must do; must we seek understanding of spirits and God because they are inherent part of who we are?

I hate to believe that the search for spirits is escape from the impersonal ugly world we live in.  My empirical observation shows me that those who talk about spirits do not seem to do anything to improve our extant world.

Consider Helen Schuman and her A course in miracles crew; none of them lifted a finger to improve our present world; they lived in the critical 1960s and 1970s America where folks were fighting for civil rights but they did not lift a finger to help in that fight for social justice; instead, they stayed on the sidelines talking about what Jesus said or did not say.

Listen, to me, what Jesus said is useless if it does not contribute to social justice in the here and now world.

I am writing this little essay because of my perception of members of my Osuji kindred. Most of them live in Nigeria, some in the West. They are Igbos.

Nnamdi Kanu and his IPOB have been running around agitating for Biafra but no Osuji has joined his struggle for Biafra.

You may like or hate Mr. Kanu but there is one thing that you cannot say about him: you cannot say that he is not a true leader.

The man is a leader. A leader sees a problem and tries to solve it, and does so the best way he knows how. How he goes about solving it, in hindsight, may not be the best way to do so but he did try to solve the problem he perceived.

A leader does not sit idly doing nothing while problems fester.  A leader articulates a goal, what must be done, his vision, his idea of how to solve his perceived problem. He does not leave it at merely positing goals, he tries to actualize his goals; dreamers' merely posit goals and objectives but do not invest energy and time trying to realize them.

Leaders are dreamers who also are doers. Thus, instead of merely talking about goals and objectives, a leader actually organizes people and seeks resources with which to accomplish his goals.

Mr. Kanu saw a problem; as he sees it Igbos are marginalized in Nigeria. Nigeria appears to be the fiefdom of Fulanis and their servants, Hausas. He defined the solution as Igbos leaving Nigeria and having their own sovereign country that he called Biafra. He mobilized Igbos, mostly semi educated Igbo youth, and sought material resources (he was all over North America soliciting money for his cause) with which to accomplish his objective.

The man does what leaders do and in my definition is a leader. I know a thing or two about leadership. I have written books and articles on leadership and been a leader; albeit within the circumscribed milieu of governmental agencies (I have been the executive director of a couple government agencies and thus used men and material to accomplish organizational goals).

Mr. Nnamdi Kanu is a leader. We must give him credit for that fact.  We may disagree with his goals and means for achieving those goals but we cannot say that he is not a leader. (Since I also wear an academic hat, I have no doubt that many professors of political science, sociology and psychology will do studies on the "Kanu phenomenon"; tons of scholarly articles and books will be written on the man! As they say, leaders do things but scholars write and teach about them!)

My present preoccupation is my perception of my kinfolk. None of them is lifting a finger to either help fight Mr.Kanu's war or vigorously oppose him. I would have loved for some of them to have joined his bandwagon or if they did not like what he was doing stood up and opposed him. What I do not like is their do nothingness!

To the best of my knowledge all the adult Osuji folk went to universities.  They are generally very bright. I doubt that there is an Osuji whose IQ is not, at least, above average (IQ of 120 and above; superior IQ is 132 and above; you need above average IQ to go to graduate school and become a professional such as medical doctor or engineer). We have some Osuji's with superior intelligence at America's top universities such as Stanford, Columbia, University of California and top research institutions such as the Center for Disease Control. We have medical doctors, engineers, professors and researchers in our extended family.  But none of these people lifts a finger to fight the necessary fight for Igbos welfare.

Nor do they fight to solve Nigerian and Africans problems. In the USA where  over twenty of them live all they do is complete their education  and obtain a cushy job,  make a  decent living but do not lift a finger to fight our African American wars.

So, a white police officer beats up a black American teenager for just been black and black folks go demonstrate, I do my own type of fighting, go to the police station and complain and write about discrimination.

I look at my fellow Osujis and see that they do not seem to mind how our African Americans are treated by white racists.

I say to me:  what is the matter with these folks, how come they do not fight for social justice?  I try to explain their withdrawal from the wars we must fight to improve our world.

I think that these people escaped into the wooly world of religion and that prevents them from lifting their fingers to do actual fighting for justice in the here and now world.  They go to church and read their bible. They are intensely religious folks. They quote the bible and use it to tell you what God said or did not say.

Here is the deal:  I suspect that these people are using religion to escape from the painful realities of this world. I wish that they could put the damn bible aside and right now, today, go to Saint Louis (as we speak black folks are demonstrating there) and join our black American siblings to fight the latest white outrage, the acquittal of a white police officer who deliberately said that he was going to kill him a nigger and did exactly that.

My question is this: are we using religion to avoid dealing with the issues of our contemporary world. I myself, while I do not belong to any organized religion, study religion and spirituality; am I escaping from our ugly world?

Should I leave religion and spirituality alone and simply deal with our world as it is? But a part of me keeps telling me that there is something beyond matter in our lives. So I struggle to understand whatever that metaphysical aspect of us is.

In trying to understand spirit I find my energy sapped, not used to deal with the here and now world's issues.

The effort to understand spirit is time consuming; just think of the years I spent studying Hinduism, Buddhism, Zen, Taoism, Gnosticism and, of course, my inherited Christianity. God, one can waste all of one's energy trying to figure out if God exists or not.

So, why not just give up the idea of God and live in the here and now reality? Somehow, it is difficult for me to embrace atheism and become a materialist. I keep suspecting that there is something more than matter in my life.

I am actually not afraid of death; if upon death oblivion awaits me so much the better; who wants to live in another suffering filled world?

My question is this: is religion a mere escape from the ugly realities of this world. What do you think?

Ozodi Thomas Osuji, PhD (University of California)

September 16, 2017


Dr. Osuji plans to transform his center for mind science into a full-fledged institute for the study of the relationship of body, mind and spirit; a university that offers academic degrees. If you have discretional income and want to contribute to this endeavor we could use donation from you. Our current goal is to raise $100 million dollars. Please contribute to this endeavor. For inquiry call (907) 310-8176. Thank you.


Ozodiobi Osuji

Nnamdi Kanu clearly violated the conditions for his release from jail.  From what I know about these things what needed to be done was to send the police to go pick him up and return him to jail.  A few dozen policemen, particularly those trained in what in the USA are called SWAT methods, could have gone to his house and in less than fifteen minutes apprehended him and returned him to the jail.

In a well-organized society you cannot be allowed to flaunt the conditions of your probation or parole. If you do then you might as well not have been given those conditions.

You make laws for them to be obeyed; if you do not enforce laws then you might as well not make them.

Nnamdi Kanu signed a legal contract to live by the conditions given to him when he was released from detention. If he had believed that the conditions were too stringent he should not have agreed to them.

Regardless of their stringency provided that he agreed to them he had to abide by them or he had violated the conditions of his probation and lawfully could be returned to jail.

And why hasn't the judge/court at Abuja ruled that he be returned to jail, anyway?  Such matters are supposed to take only an hour or so to be accomplished: you give the judge evidence that he violated his probation conditions, and there is evidence galore that he did, and she would sign off on it and he would be picked up and returned to jail.

So why was there delay in a judge signing the request to revoke his release from jail? I get it. The whole thing was probably a charade to jinn up riots in the East and uses that opportunity to teach Igbos some lessons on the nature of governments, on who has power and must be obeyed in the Nigerian polity, Buhari or Kanu.

Kanu and his group were becoming law unto themselves; they were setting up their own government with its apparatuses for coercion. They created Biafra Security Services and Biafra National Guard and gave them uniform (and armed them with bottles and sticks). Poor and unemployed kids were misled into thinking that they are a match for soldiers trained in the art of killing people with AK 49s and supporting armored vehicles.

We have seen this show before; Ojukwu armed his toy soldiers with ancient mark four rifles from before the twentieth century; his agents apparently bought those archaic guns at flea markets from all over the USA and he expected to use them to fight and win a modern war against a Nigerian army with modern weapons.

Wars are won with the best weapons available at the time they are fought.  But that is not the issue at stake here (if you are interested in war, perhaps, you can begin your education on that subject by reading Von Clausewitz's On War).

The question that stimulated my mind was why Nigeria had to go try to deal with Nnamdi Kanu with a whole army.

Why was it necessary to use an army to go after a boy that a platoon of policemen could apprehend with ease .You do not try to kill a fly with a tank; you use a fly swatter.

So why send the Nigerian Army to Abiah state just because one deluded boy who fancied his self his people's savior was holed up in his father's house talking tough.  Why?

I could not get it until this morning when I read at Premium Times that the Nigerian Army has declared IPOB a terrorist organization. A spark went on in my head saying:  so, that is why they did it!

They went into Abia state and paraded their armor around knowing that they would provoke the IPOB boys worshiping Kanu to pick a fight with them. They shot rifles into the air and may even have killed some people in Aba and Umuahia.

(Many of the pictures, shown at Facebook and other social media, of what they did in those two towns could be photo shopped.  In the age of Trumpian fake news who knows what is true anymore?)

Well, IPOB took the bait and made some gragra with the soldiers; the soldiers had some scuffle with them.

As a result of the apparent attacks on the Nigerian army they declared IPOB a terrorist organization.  If any organized group within a sovereign state challenges the elected government, or its military agents, of that state it can be lawfully declared an insurgent group (freedom fighters or terrorists).

When you declare a group insurgents trying to overthrow the legitimate government you can go after them and decapitate them.

This is probably what the British handlers of Buhari told him to do: provoke the amateurish Kanu toy soldiers into throwing stones and bottles at the Nigerian army, an army supposedly going about their legal business of conducting maneuvers on how to protect the country (dubbed, Egwu Eke, Python dance), and then declare them terrorists and use that as a cover to decapitate them.

I now get why there seemed overkill of military presence in Abia, why a motorized military formation was used to swat flies.

Who said that Buhari is not smart?  (By the way he will be at New York next week to address the UN.)

Everything Igbos do the Hausa- Fulani listen to those who are masters on how to control people, John Bull, Englishmen, and checkmate them.

Igbos are known for tough talking but lacking in tactical and strategical thinking. More importantly, Igbos assume that talking tough scares people. Actually, when you talk tough, especially if you insult people the people you verbally abuse feel angry and come after you and try to kill you to show you that you are nothing.

Human beings are proud. If you put them down you have attacked them psychologically; they feel psychological pain and have their pride pricked; they experience a need to assuage the assault on their vanity.

People feel narcissistic injury when you insult them and to rehabilitate their deflated ego will take you down; this is lesson 101 in human nature and human behavior.

Men kill other men for putting them down than for other reasons; in fact, most wars are fought for this ego prestige reasons (you learn this in introduction to International Relations class).

Igbos disregard the reality of human tendency to feel slighted and fight to rehabilitate their egos and keep on insulting people, right, left and center. In doing so, Igbos consciously or unconsciously, ask to be smacked down, even killed! We must consider death wish in Igbos (what Sigmund Freud called Thanatos).

Reasonable people quickly learn that human beings are vain and try not to say or do anything that would prick their vanity so as to not get attacked by them. To the contrary, Igbos have penchant for saying degrading things about people.

Rational persons always strive to respect other people; people do not like it if you disrespect them and, in fact, people seldom forgive you if you did not respect their human dignity.

Contrary to this reality everywhere you find Igbos they make a sport of insulting people! It is like they see themselves as invincible and nobody can kill them.

Kanu called Nigeria the zoo and called Hausas, Yorubas and other Nigerians unprintable names; name calling may have made him feel neurotically powerful but now look who is on the run! The degraded have come to show him that they can kill him.

I do not know if Igbos are daft; if they have the capacity to learn they must henceforth desist from calling people degrading names; if they feel an urge to depreciate folks they must bite their lips and walk away. Just do not call a human being derogatory name.

The Igbos who abused me at Nigerian Internet forums probably thought that they were cowing me! Poor fools!  My initial response was anger and in anger I felt a need to take them down; that is, correct, kill them. But on second thought I realized that they are ill-informed riffraff and do not know what they are doing.  So, I decided to do the next best thing: learn from their primitive behavior.

If you want to go to war with folks study them. Know their strength and weaknesses. Befriend them and be close to them and learn about them so that you can plan ways to fight them; above all, you must take your enemy seriously and respect him. Sun Tzu said this in his famous book, The Art of War.

Igbos do not respect their supposed enemy, Hausas; and Hausas have won all their conflicts with Igbos!

The Chinese practice Sun Tzu; they smile at the West and are gradually taking over the West. White men  humiliated the Chinese during the nineteenth century when they divided China among themselves; the British even forced China to allow British traders to sell opium to the Chinese, addict them to drugs, and, worse, took Hong Kong away from China; the Chinese have a score to settle with the white man; they are gently and quietly doing to the West what the West did to them: taking it over; they are also taking over most of the raw materials in Africa, yet they appear gentle and weak; they do not raise their voices at you. Buddha and Confucius taught them how to manage their anger and behave gently while screwing you!

But you see Igbos who have absolutely no power shouting at you as if when push comes to shove they have the ability to defeat you.

Given Igbos self-evident smarts, if they are tactful and diplomatic there is no doubt that they would accomplish a lot in life. As it is, Igbos specialize in making enemies and breeding conflicts for themselves, mostly because they put folks down.

Apparently, they do it in neurotic effort to feel superior to those they insult and compensate for their underlying sense of inferiority.

You find Igbos, such as Nebu Adiele, who probably did not even go to secondary school (while claiming that he is an attorney...attorneys do not insult people...the law is designed to engender respect for people not to disrespect them, so he is not a lawyer) come to Nigerian Internet forums to verbally abuse Nigerians with doctorate degrees. He chooses such persons to insult. Apparently, in insulting the well-educated the illiterate Mbaise boy convinces himself that he is their equal if not better. Instead of trying to learn from first rate brains such as Bolaji Aluko, Joseph Igietseme and  others he felt as if he is superior to them and wrote nonsense and in his mind and in the mind of his fellow hillbillies is now their superior. He should have put his time to good use by learning from these masters but as an Igbo he apparently believed that making noise is being powerful.

Kanu and his strange bunch made noise about the Nigerian state and the Nigerian State has checkmated them!

Like the naïve fools, they are, they are now asking the UN to come and save them! Really?  Assuming that the UN even knows about their existence it would take, at least, six months for it to get the necessary votes and money to fund a peace keeping operation in Eastern Nigeria.

Peace keeping is funded differently from regular UN operations (budget). The Security Council asks the rich members to pony up the cost of the specific peace keeping mission and if they are willing to do so it is a go but if not the crisis/war is left to fester and people are killed.

As we speak Indonesians are massacring black Papua New Guineans and the world has not intervened to save them!

Most UN peace keeping funds come from the US and a few other wealthy countries. African countries hardly pay their regular levies to run the UN's day to day operations; most of them owe arears to the UN...how much does Nigeria owe the UN in past dues...this is a task for you to find out if you are a student of international relations, international law and international organizations?

Why didn't the Biafrans ask ECOWAS and AU to come protect them? Why ask the UN and the racist Donald Trump to come protect them?

It is probably because they do not believe that their fellow Africans can protect them and because they do not have a clue about international politics. They think that noise making regarding someone persecuting them would persuade rational countries who operate on the basis of national interests to come protect them.

How much would it cost the USA to send troops to Eastern Nigeria to protect Igbos, say, for one year?

The US has $20 trillion dollars debt and is expected to run billions of dollars in deficit this year; so where are they supposed to get the money with which to come protect Africans?

Trump is so uneducated that he probably does not know where Nigeria is on the world map and does not care for Africans. If given free reign he probably would like to enslave Africans but Igbos don't know it and see him as their savior!

I am digressing and must return to my theme. My point here is that I now understand why the Nigerian state did not just go pick up Kanu but instead sent in their army and took their time playing cat and mouse game with the IPOB leader.

They probably wanted to provoke attack on them and use it as ruse to declare IPOB a terrorist group. Now seen as a terrorist group they will go after them, smoke them out from hiding and kill them.

Confused Biafrans will probably tell us that the Nigerian state has no constitutional right to declare IPOB a terrorist organization. Really? Who should do so for Nigeria?

The terrorist government in Washington, the racist government that exists to incarcerate black folks should sit in judgement over Nigerians? Igbos naiveté on political matters actually makes me cry!

Buhari has won round one. But his victory could be pyric; winning a battle is not the same thing as winning a war.

Buhari must try to solve the problems that led to the creation of Kanu. Igbos have some legitimate grievances against the Nigerian state. Those grievances must be addressed.

I have made it known how I believe that Nigeria ought to be restructured. I made submissions to the 2005 and 2014 supposed conferences to restructure Nigeria so my views are on record; the Nigerian government acknowledged my submissions, how I think that Nigeria needs to be structured.

For a starter, all of Alaigbo must become one state, from Igwe Ocha to Agbo; this is non-negotiable. Igbos must rule themselves and develop at their pace.  Left to their devices they will make tremendous economic headway (they need a lot of learning on governance, leadership and politics).

Nigeria is holding Igbos down.  Not rectifying this problem, sweeping it under the rug will not make it go away. After Kanu is long gone will be other Igbo insurgents.

(By the way, where is Kanu? Has he Ojukwued on us? That is, like Emeka Ojukwu, has Nnamdi Kanu run away, escaped to London, after all he has British passport and can easily sneak back into England; indeed the British government may even have helped him to do so! And after such cowardly act his followers would see him as a courageous person, as they saw the coward called Ojukwu when he abandoned his troops to their fate and fled to the Ivory Coast.  Ojukwu ran away from his troops and instead of hanging him on the nearest tree many Igbos called him their hero, a hero my foot.)

I end by saying: let us give it up for Buhari and his handlers. They have won another round in their battle with Igbos.  May be during the next round they may not win? Who knows?

Let us get on with the work of restructuring Nigeria and governing it as well as we could. Enough corruption already!


I think that I understand the game Buhari is playing; however, that does not mean that I approve his killing unemployed Igbo kids.  He should not have done that; as I pointed out above there are many ways to extricate Kanu and return him to jail without killing suffering Igbo kids.

What abandoned Igbo kids ask for is employment; they probably thought that Kanu was going to give them employment via his rag tagged army.

Buhari please start providing Nigerian kids with jobs or get the hell out of office. Over 90% of Nigerian youths are unemployed and, may be, over, 50% of Nigerian adults are unemployed. What exactly is your job as the president of Nigeria, if I may ask?


Ozodiobi Osuji

September 15, 2017

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Ozodiobi Osuji

Anyone with eyes to see can easily see that the typical Igbo desire to feel superior to other people. Generally, he sees his actual self in body as not good enough, rejects it and uses his imagination to construct an alternative ideal self that he wants to seem superior to other selves.

Once he posits his compensatory superior self he pursues it. In pursuit of that false, neurotic (deluded) self he appears to accomplish much in life (not really for what really matters are love and that is not part of his pursuits).

The Igbo is like a projectile and someone shot him off of a canon towards a target:  seek a superior self with allied material accomplishments.

In pursuit of his wished for ideal, superior self the Igbo compares his self to other people, and if he sees those as not driven by his obsessive-compulsive force hence accept themselves as they are without much ambition, he has no respect for them.

Igbos see their Nigerian neighbors as not ambitious and as not as accomplishing as they are and feel superior to them and have no respect for them.

Igbos do the same to their fellow Igbos; that is, look down on those Igbos they consider not highly achieving. An example is what they did to me. At some point I evaluated the rat race and decided to seek only what is congruent with my real self. Some idiot Igbos appreciating that I do not talk about my neurotic accomplishments...because those mean nothing to me...began seeing me as they see Nigerians,  inferior.

I am inferior to whom, Igbos? I had the doctorate degree and was a professor before age thirty and I am inferior to a bunch of country bunkums?

The salient point is that the Igbo feels superior to those he fancies that he is more accomplishing than. He does not know it but his behavior is neurotic and deluded.

The Igbo is like the white racist who looks at black people and sees that they do not have much going for them and feels superior to them.

Listen, any moment that you feel superior to another human being, white or black, man or woman, child or adult, Yoruba, Hausa or Igbo at that moment you are insane!  This is literal not figurative.

Your diagnosis is delusion disorder. Delusion disorder, aka paranoia is a partial psychosis. In full blown psychosis there is both delusion and hallucination in one or more of the five senses (as in schizophrenia and mania).

The superior feeling, arrogant Igbo is deluded but because he is not hearing voices (auditory hallucination) or seeing what is not there (visual hallucination) he does not know that he meets the criterion for psychosis!


A bunch of poor Igbos manage to find their way to the USA and other Western countries. Generally, they attended crummy universities and have bachelors or masters' degree. Thereafter, it enters into their heads that they are superior to other Nigerians.  They embark on a regime of insulting Nigerians. They put Nigerians down. They use the most god awful language in describing Nigerians, such as call Hausas Nnama (cattle) and call Yorubas Ngbati and Owanbe (lazy folks who exist to have good times and party). Everything that comes out of their mouths is insulting for Nigerians.

During most of my stay in the USA I had little or nothing to do with Igbos. The trajectory of my life was different from theirs. I was born at Lagos and had a multiethnic upbringing so I do not look at people as Igbos do.  I came to the USA from secondary school when I was still a boy. I went to school straight and obtained the doctorate degree and began teaching at one of the California state universities. Thereafter, I quit exploring who I am.

Like a typical Igbo I was driven by desire to succeed hence identified with a neurotic ideal self and experienced anxiety from trying to be who I am not;  to reduce that anxiety I had to live from my real self.

For whatever reasons, I lived mostly with white folks. My orientation to life thus is white middle class; therefore, I find it rather unpleasant to be around Igbos who are operating from their Igbo culture...my culture is scientific culture, not this or that particularistic culture.

I am not a cultural relativist who believes that all cultures are equally good; to me only cultures that embrace the scientific method are good; I do not accept the nonsense of multiculturalism; I accept one universal scientific culture.

In 2005 I joined some Nigerian Internet forums and encountered Igbos. Everything they write is abusive of Nigerians. They assumed their superiority to Nigerians. They have no respect for Nigerians.

Igbos and their superiority complex reminded me of white racists who have no respect for black folks because they assume that they are superior to black folks.

No human being is superior to other human beings. White folks are not superior to black folks; Igbos are not superior to other Nigerians; you may have more education and or material things but that does not make you superior to any human being.

If in doubt of this truth see Donald Trump, the President of the USA. He is a billionaire and occupies the most powerful office in the world. Would you say that he is superior to a nine year old boy in the third grade at elementary school? The man is a total idiot. This proves that money and power does not make you better than other people.

Igbos seeming attainment of Western education and possession of some chomp change (Yorubas are more educated than them and have more money than them) does not make them superior to any one else. Many Hausas refused to buy into the Western Weltanschauung; they do not seek Western things like mad men, as Igbos do. They look towards the Muslim world for symbols of worth.

I saw Igbos verbally abusing Nigerians, right, left and center. I was shocked. I tried to tell Igbos that we are all the same and coequal and, as such, should respect each other.  They did not listen to me.

Many Igbo Internet warriors began seeing me as they see Nigerians, as nothing. They subjected me to vicious derogatory name-calling. They have called me all the names they call Nigerians.

For our present purposes, they talked about separating from Nigeria; they called themselves Biafrans. I tried to tell them a little bit about the nature of sovereignty and the nation-state.

A sovereign country has control over a certain territory; it is recognized by international law to have police and military powers and use those to defend its territorial integrity.

A country can define attack on its territory as coming from external enemies and fight them or from internal agitators and also fight them.

I noted that since the Nigerian army is stationed all over Nigeria, including Alaigbo they can define agitation for Biafra as an attack on the sovereignty of Nigeria  and respond with defense (killing Igbos).

If the Hausa-Fulani controlled government of Nigeria wishes it, it can shut down social media and prevent foreign journalists from going to Alaigbo and engage in ethnic cleansing. They can do it and get away with it.  The Hutus did it to the Tutsis in Rwanda in 1994.

As for the international community intervening on behalf of Igbos, well, you must be a fool if you have not learned that white folks see Africans as unintelligent and really do not take them seriously. If Africans killed Africans in Africa who cares?

Let us say that some liberal bleeding hearts brings the killing to the attention of the United Nations.  It goes to the General Assembly.  The GA may schedule the issue for a hearing; the schedule may be on a date several months in the future!

In the meantime, Hausas would have massacred many Igbos.  The GA does not have police powers and if it deems something as needing police action refers it to the UN Security Council. They may schedule it for debate. Any of the five permanent members: Britain, France, USA, Russia and China, can veto any resolution of the Security Council.

Britain invented Nigeria and Nigeria is its handiwork; Nigeria is Britain's African crown Jewel; it is not about to let Nigeria splinter into tribal fiefdoms.

All things being constant, Britain will veto most resolutions supporting Biafra.  Perhaps, it agrees to send peace keepers to Nigeria but that would still be under the umbrella of Nigeria's unity.

White folks do not like to send their children to go die for black folks, so the peace keepers will be mostly Pakistanis, Indians and Africans; the majority of those would be Muslims.

You know where the allegiance of these Muslims will be? It will be with Muslim Northern Nigeria! So, peace keeping in Eastern Nigeria would amount to what the peace keepers did to the Democratic Republic of the Congo; there, they raped both boys and girls.

Yes, UN soldiers raped ten year old African children in the Congo. That is what Igbos would get in lieu of help from the International community!


A Nigerian school dropout called Nnamdi Kanu lived at London; he mostly mooched off his several girlfriends; eventually he got a gig at a radio station; he transformed his talk to talking about Nigeria. He called Nigeria the zoo and other pejorative names.  In time, he felt powerful and was canvassing for military weapons to go "destroy Nigeria" (his words).

Two years ago he visited Nigeria and the authorities picked him up and incarcerated him.  On April 25. 2017 they gave him conditional release from jail to go seek medical treatment.

Outside jail he became a superstar for unemployed Igbos looking for a messiah, a savior to give them jobs. Those people kind of see him as god and literally worship him. They prostrate on the ground for him (he could do what some African pastors do, walk on their backs!); the man, in his fantasy, has become god (perhaps, he has quietly slid into psychosis; psychotics often see themselves as god or a very powerful person, such as Napoleon or Hitler!).

Kanu was all over Alaigbo talking to large crowds of Igbos who adore him (one of his jail release conditions is for him not to address a group comprising of over ten people).

The man apparently formed what he called Biafra Security Services (and gave them uniform) and Biafra National Guard. That is, he not only violated his jail release conditions but now has formed an army to fight the Nigerian state.

Once he did that all gloves were off. The Nigerian state sent its military to Igbo land and has effectively reoccupied it as they did during the Nigerian civil war.

If Kanu's militants act out Nigeria would probably declare martial law in Alaigbo. They would implement a stringent curfew.

Under the cloak of darkness one can see a new round of pogrom. Hausas have no love lost for Igbos and if given the opportunity would probably engage in genocide to wipe out pesky Igbos (Igbos refused to become Muslims and insult them, left and right).   I am afraid that some kind of ethnic cleansing is afoot in Alaigbo!

As the Nigerian state begins the process of trying to reassert control over what was rapidly degenerating to chaos and anarchy (there, criminals run wild stealing, and kidnaping people and holding them hostage until ransom money is paid them) they will probably kill many Igbos.

Moreover, they will disrupt economic activities in Alaigbo. Igbo traders would lose billions of dollars.


My question is this: where are those diaspora Biafrans who were encouraging unemployed Igbo youth to insult Nigerians, right, left and center?

Shit has hit the fan and folks are about to learn that the idea of nation-state includes the right to be the legitimate possessor of powers of coercion in a human polity; and that power includes the ability to round people up and incarcerate them.

In the USA, despite its noise making about fairness and rule of law, judges exist to clamp black kids into jails and prisons; police exist to apprehend black kids for minor crimes and have their racist courts put them in prisons where their homosexual white prison guards rape them. There is no justice in the USA or anywhere else in the world.

So, what are the Biafran Internet warriors going to do as their kinfolks are "settled" in Nigeria, keep quiet, as they are currently doing?

Talk is cheap, you know. It is when bullets fly that we know who are men or boys. If the Internet warriors are real soldiers they would go to Alaigbo and go fight the Nigerian army and get their loud talking mouths slapped shut. They have made enough noise about their phantom powers; it is now time for them to demonstrate their powers.


Igbos have to learn about the nature of politics. In politics 101 you learn to respect all people for anyone who so desires it can pump bullets into your arrogant head and kill you.

A protective God does not exist so no god would protect you. Did god protect the estimated six million Jews killed by deluded Hitler and his Nazis, or the fifty million people the little, inferior feeling corporal from Austria, in pursuit of compensatory sense of superiority, killed?

Igbos must learn to respect all Nigerians and stop fancying themselves as supermen; they have no real power, not even a little bit of it (Stalin said: show me your tank battalions then we can talk about your power). Igbos power is imaginary and delusional.

Real power inheres in love and respect for all human beings. Respect all people if you want them to respect you.


Biafrans are clamoring for referendum. Their goal is obvious. They believe that if given the opportunity to vote that they would vote to secede from Nigeria. If that is the case why would Nigeria allow them to do so?

Please give me one good political and economic reason why Nigeria would allow the East, where most of its oil revenue comes from, to leave Nigeria.

Nigerian leaders got to be idiots to allow referendum and the departure of Eastern Nigeria from Nigeria.

Countries do not allow areas where they derive most of their resources to leave them. Russia allowed the breakup of the USSR but retained in the Russian federation areas where oil is produced. Today, Russia is using that oil to blackmail its former vassal states such as the Ukraine. Russia uses oil to get some of the former Republics in the USSR to kowtow to the lordship of Russia.

The point is that democracy is not a sentimental idea; it is rooted in real politics; in terms of political realism, Nigerians are not going to buy into the quaint, romantic notion of democracy that says all people have a right to opt out of their countries.

Nigeria is not going to allow the goose that lays its golden eggs, Niger Delta, to leave the federation. That is simply not going to happen; Igbos must stop such infantile wishes. They are actually being hysterical in their behaviors!

Igbos must stop appealing to people's feelings while shrouding their intension to destroy Nigeria with the shibboleth of democracy allowing them to have referendum.

Despite talk of peaceful referendum in Scotland, has Scotland actually separated from Britain and has Catalonia actually separated from Spain, and how do you know that if citizens there voted yes that they would allow them to leave. Only an idiot British leader would allow Scotland to leave, a country that took his ancestors almost a thousand years to conquer and unify with in 1707; nor would Spain allow Catalonia to leave given the struggle by the reconquestors to take Spain back from the Muslim Arabs.

Where in the world is ideal democracy at work, anyway? Is there democracy in the USA? Thirty five US states are controlled by Republicans; those states are passing laws to disenfranchise African Americans by requiring them to show Government issued IDs to be able to vote. Many African Americans are illiterate and or felons and cannot have government issued IDs.

Trump's desire to build a wall at the US-Mexico border is to prevent Mexicans from coming to the USA and breeding like rats and eventually taking over this Anglo-Saxon country.

Democracy is beautiful idea that cannot exist in pure form in our ugly world. Did I say beautiful idea? Conservatives believe that the ill-informed masses should not be allowed to vote for they do not know what is good for them!

Igbos must not pretend that they do not know what political reality is; they must stop their disingenuous call for referendum to let them go.

I suspect that contrary to Kanu's optimistic belief in the referendum that many more Igbos would vote to remain in Nigeria than leave it! Emeka Ojukwu thought that he was popular in Alaigbo and ran for office and only a few Igbos voted for him!

In sum, where are the diaspora Igbos, the Biafra Internet warriors fighting the Biafra war on the information super high way. Are they going to run to Nigeria and go fight the war they have been calling for or are they going to be missing in action?

Ozodiobi Osuji

September 13, 2017


PS: The Biafran Internet warriors know who they are. They should go die with those kids that in their narcissistic arrogance they mislead to fight for Biafra. Are these folks cowardly motor mouths that upon the first rifle shot run into underground burrows to go hide and live to see another day to make their noise in?

From Ozodi Osuji's Daily Journal:


We see the past if we look with physical light. Physical light travels at the speed of 186, 000 miles per second. At that speed we can see the moon (250, 000 miles away) in a little over a second, the sun in about nine minutes (that is how long it takes light to reach us from the sun, which is 93 million miles away...the sun we see now is how it was nine minutes ago...some of the stars we see is how they were billions of years ago when their light left; in fact, many of them are already exploded and are no longer in existence!).

You see the guy in front of you the way he was a moment ago when light hit his body and sent his image to your eyes to see him but you do not see him immediately, in the present.

We see the past, religionists tell us; they presuppose that we see with physical light thus limiting ourselves to the speed of light that shows us what we see as it was when light hit it, take a picture of it and sped off with it.

Entangled particles communicate instantaneously, with no time interval between them. That is, they do not recognize space, time and matter, which physical light does.

In God people see and experience things always in the present, for there is no space, time and matter between them. There is no past and future in God for past and future can only exist where there is space, time and matter.

Why am I saying all these things? It is because it is my chosen function to say so; religion is usually written in metaphors, in poetic language that few understand; I choose to recast it in the language of everyday living, in simple prose.

I write in simple language that even elementary school children can understand. Even though, if I choose to, I can write in the language of my profession but most of the time I choose to write in common prose so as to have all be able to read and understand what I write. What is the use of communication if ones language is wooly, convoluted and hifalutin and no one understands it?


The ego gives one fear, anger, sadness and other negative affects; the ego retards learning things and hinders making friends; the egoistic person is lonely and does not have friends.

A Nigerian paranoid egotist called Nebu Adiele comes to the public square to insult people; his ego correctly tells him that those he insults could shoot and kill him and put him out of his miserable existence, a pointless life dedicated to verbally abusing people. To keep his useless life seemingly alive he writes with a false name; nobody knows who he is. That is, to be an ego he sentences his meaningless self to anonymity and loneliness. He lives a pathetic, desperate existence. The egotist always lives a pathetic life. The gift of the ego is fear and loneliness.

Can someone please tell me one positive attribute of the ego other than the false sense of importance and power it gives its owner, a false power that the person must constantly defend; the false must be defended to seem real; that which must be defended to seem real is not real; the real needs no defense to be real; if one is truly powerful one would not have to defend that power!

The egotist is not important or powerful by merely assuming to be so. The ego is useless and must be let go, all of it; do not keep even a little of it for to do so is to feel pain.  The ego only gives us pain.

People do not realize how light and simple life is when one lives without the ego and its pretensions of grandiose power and importance.

Since I stopped thinking and behaving from the ego my life feels literally like light.


If a person is not doing anything that is socially useful to other people and just exists like an animal that is not living; in such instances death does one favor and kills one.

My friend Mike  was living to gratify his ego's desire to seem important and would not go socialize with people or help people in one way or another; it was better that he died.

My uncle Adolphus and my cousin Innocent were not living for causes greater than their puny egos and died. Upon leaving secondary school and was going to the USA both of them gave me about three hundred dollars each. I did not know that they meant it as a loan, for a few months later they asked me to give them back their money. I was shocked but complied. A few years later both died. In my opinion, they deserved to die because if they could not give a studious boy some freaking chomp change and not ask him to pay it back to them they were not living socially serving lives and therefore death was a mercy for both of them (and come to think of it, my father brought both of them to Lagos and they lived with us; my mother fed them until father got them jobs and they finally moved out of our house; what an ungrateful bunch they were!).


A course in miracles says that if you change your mind, that is, now use it to love other sons of God in bodies and forgive them their wrongs towards you that your body would be physically healthy. Come to think about it I have not really taken any medication since age nineteen.  The book says that you live in a healthy body and use that body to love other people and when you are done doing what you came to do you lay your body down and die; that is, move on to the world of light forms.

I found it necessary to clarify this question because some religious folks engage in magical thinking and believe that their bodies would not die. Your body will eventually die; however, if you live from love you can occasionally see you in your light body; in that light body you transcend the limitations of space, time and matter (mere wish to be somewhere can take you to it... teleportation and other so-called miracles).

As long as you live in body made of dense matter that body will die (120 years is the limit that the human body can live).

If you live in the light form you will not die. Why? It is because God, via his Holy Spirit created the body in light forms and what God created does not die.  The light formed self will be gently translated into spirit, heaven (heaven is the place of formless light selves).

What God made does not die but what the son of God made to hide from God, ego and body, must die for the wages of sin, separation, is death.

The ego and its body were designed to enable us to hide from God and therefore is a means of separation; separation is wat Christians call sin.

The wages of sin is death. The ego and body must die for they were designed to sin with, to separate with. Even Jesus, the most advanced teacher of God... he totally let go of his ego and lived from the Holy Spirit directed part of his mind... had to die.

As long as Jesus lived in body and ego he had to die. He was crucified and died. What resurrected was his light body, not his dense body. He went to his apostles in his light form and showed it to them. His old body died.

How do I know this to be true?  It is because I am a teacher of God and know these things. At any rate, I do talk to the old boy; my explanations are as good as his.



As long as you are in this world you have already manifested in body and ego and have a human personality, healthy or disordered personality. You think in a certain manner, a manner made necessary by your specific bodily constitution and social experiences.

All you can now do is choose not to respond to things from the perspective of your old personality, the ego you formed in childhood; you can now overlook your ego and personality and look at the world from love.

In every situation you find yourself in you pause and ask the Holy Spirit, that is, love, to show you how to respond to it.

Before you do anything you pause and evaluate how your ego would see it and how love/the Holy Spirit would see it and you choose to respond to it as you believe that love would do.

The Holy Spirit sees things from the perspective of what is good for all of us; therefore, you decide to do  what is good for all of us, not just what is good for your ego.

If you so choose to live, that is, to be directed by love, metaphorically called the Holy Spirit, you will still have your ego, body and personality but you ignore them and what they ask you to do (I still have my  warrior ego that does not tolerate command from any one).

If a person does wrong to you, for example, your ego asks you to bear grievances and get even with him but the Holy Spirit asks you to forgive him and relate to him from love; you choose to relate to him from love and in so doing know peace and joy (if you choose revenge you have chosen conflict and war, hence know no peace and joy).

Whenever you decide with love you feel loved, light and happy and peaceful; you feel carried along by cool breezes and life becomes effortless for you.


If you firmly and convincingly say to you that you are not your ego and body and mostly allow the Holy Spirit to speak and act through you, occasionally you would experience Holy Instant. Here, you do not see your body and the physical world; instead, you see the world of light forms or even experience formless oneness with God.

But you do not stay in the Holy Instant, aka mystical union of God and his son, Samadhi, Nirvana, Satori,  for too long or else your body would die; you must therefore return to your body and keep on living as a person in body until you finally die (death is not what happens to us against our wishes; each of us chooses when he will die and the manner he will die; nothing happens to us accidentally; everything that happens to one is according to one's script; one dies when one's life mission is accomplished and one has nothing more to live for).

If one lives a loving and forgiving life one lives peacefully and happily doing what one has aptitude for, enjoys doing and doing it effortlessly.

For example, I get up in the morning, usually around 5 AM, write a 3-5 pages metaphysical essay, such as this one, then go to school and teach secular subjects; students would not know that I have a private life dedicated to God. I do these things rather effortlessly. I do not struggle for anything. If I need money somehow it comes to me. A loving life has its benefits.

When my function is performed, when I am done doing what I came to the world to do, give the world a new metaphysics, one that combines science and meta-science, I die and transit to the world of light forms, a world I already have many friends at (including my brother Joshua Ben Joseph...Thomas was his literal brother 2000 years ago...even then Joshua spoke in parables while Thomas, the brain of the family, talked in clear prose; Thomas is here to clarify what Joshua said in his annoying indecipherable language).

Ozodi Thomas Osuji

September 10, 2017


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