IZZI CULTURE: A FEMINISTIC DEFENCE AND A CALL FOR REFORMATION ON ‘ADULTERY’.
By
Ikechukwu Peter Ovuoba a.k.a Onwa Izhi
In the spirit of epistemic honesty and humility, I stand no reserve but to spur to the limelight my inner purge about an aspect of my people’s culture. And so, I want to seize this golden opportunity to provoke my elders to an impersonal and reflective cum meditative thinking and consequently give a reply to this piece.
True it may seem (and true it is) that you are a man and she is a woman but sacrosanct it is that we are human beings having a common vis-à-vis an equal share in existence. And so, certified as it may and in the treasure of Izzi people and her culture (our culture), I must confess my enthrallment of it as we are known for our hospitality to the extent that we often seem to neglect the ethical code that reads: “Care about yourself while balancing the need of others”. By the way, it is not a discredit but a credit to us for being hospitable but I must tell my people never to slur over the doctrine that behooves that “virtue lies in the middle”.
Without much ado, a detailed analysis of my culture’s canon about adultery repeatedly makes me feel hurt and although I think of this doctrine as a good, it is more or less a misquoted value that misses the mark. To delve into the core issue of this piece, I will from the outset avow that the doctrine of adultery in my culture is practically lopsided such that it is disproportionately heavy on the side of women.
According to Merriam Webster’s Dictionary, adultery is a voluntary sexual intercourse between a married man and someone other than his wife or between a married woman and someone other than her husband. It is an act of infidelity or of unfaithfulness to one’s own spouse.
The causes of adultery may include: sex starvation, subject-object relationship during sex, loneliness, contempt, distancing oneself from the spouse, high or low libido, sex drive, temperament, discontent, coventry, poverty, dirtiness and the likes. For example, a man may engage in adultery because his wife has a low libido, while his is very high and vice versa. Also, when it is the man or the woman that wants to enjoy sex satisfactorily and not likely caring to see if the partner did have his or her fill of it, adultery may crop up. And finally, if any of the spouses is subjected to coventry or is sex starved, the same would amount and so on.
To curb the menace of adultery, first, there should be a subject-subject relationship during sex. Sex for spouses should be celebrated and complemented with foreplay, kisses, romance, praise and worship; testimonies, pleasurable and not a joy killer. Rev. Mrs. Madugba in her counseling calls sex a fellowship (a fellowship in the bedroom) that should not be done in hurry or in the dark and so; she enjoined that spouses should learn to put life in their sex life. Second, sex ability, sex drive, and libido capacity of spouse(s) should be discussed during engagement in order to be sure that you are going down the lane with your match. Third, do not sex starve your spouse, be contented and lastly, always look kept.
Having spotted light on the meaning, causes and remedy of adultery, it is the time to return to the belligerent issue of this piece.
In the cultural milieu of Izzi clan, the meaning of adultery stands in the affirmative with the English meaning of it.
The disparity lies in the interpretations given to the very act of adultery and the follow up punishment(s) accrued to it. It is the case that a married woman who engages in adultery be it for one or two situational exigencies will be choked in the act as she either confesses, or dies or becomes insane. If she confesses, she would be sent back to her people who will round her up with ropes and flog her mercilessly for leaving her matrimonial home to seek sexual satisfaction and after which sacrifices of purgation and cleansing would be made to appease the gods of Izzi land before she then returns to the husband as his wife. If she conceals it from the husband and prepares a dish for the husband, the husband will die. Ah, what a tradition!
More disheartening is the fact that some women deceitfully tell their husbands statements like: ‘My lovely husband, I was en route to fetch water from the village pond when I struck my foot against a stone and the jar of water fell off and broke.’ Or, ‘My husband, the bath soap you sent for fell off from my hand and dissects into two.’ Or, ‘My husband, I added too much salt unknowingly to the soup I prepared’ and so on. If the husband responds ‘It is okay my wife, no problem’, it is traditionally assumed that the wife has told the husband that she committed adultery and if after this the man eats the food cooked by the wife, he will give up the ghost.
The worst aspect of it is that the adulterous woman says such trick jokingly or in a way that the husband’s mind will not think anything ill of such statements as to the fact that the wife had committed adultery. They execute such tricks in their husband’s happy times. Of great concern herein is that amidst the deception, the man must die and Izzi land or the gods of the land never cares to know that the man was hoodwinked by the wife instead presumes that the man should know what the wife meant by the tricky tale.
In addendum, if the adulterous woman refuses to acknowledge her infidelity, Izzi land or the gods of the land will inflict one of the woman’s children (preferably the youngest child) with a severe illness with the intent of compelling the convicted woman to confess. If she further restrains the truth, the child inflicted with illness will die and continuously in this way till she confesses. Given the truth-value that due to her refusal to own up her infidel act two or three children of hers dies, Izzi land or the gods of the land will then struck the woman with madness or illness that would cause her, her life – a thing the gods would have done from the onset.
Furthermore, it is still yet the case that the Izzi land or the gods of the land would equally struck the woman with madness or illness that would engender her death when the man she committed adultery with follows her up with charm for the reason that he does not want the woman to mention his name as having committed adultery with her. In this scenario, the man that committed adultery with a woman in a heinous attempt to preclude the poor woman from mentioning his name casts a spell on her that only allows the woman to say that she committed adultery at the point of death and never mentioning the man’s name even till death.
On the contrary, when a married man commits adultery, Izzi land or the gods of the land never afflicts him with neither madness nor illness or neither is he spellbound to confess his adulterous act nor dies for the act. By a way of precision and to make it clara et distincta (clear and distinct), a married man commits adultery in my culture and goes scot-free whereas, a married woman commits the same adultery and is afflicted with illness or madness that leads her to the grave or had the only option of confessing publicly and as such, remedied by a series of punishments and sacrifices of purification.
All things being equal, it is these same men that go about luring into sex women that are already betrothed or married to another man as her husband aware of the aftermath effect of any silly act. Albeit this seeming injustice, the truth is that the very act of adultery has its two sides of the coin as women will always have their way into any man they want – married or not. Would it be the case that some married men entice married women other than their wives to sexual intercourse knowing the dictates of the tradition because they are exempted from the punishment(s)? Whatever may be anybody’s response, but, I do not think that any of such cognition is far from heaven but must in a way be in tune with the reality of why some men do this. Little less have I wondered than I do now about one of Thomas Hobbes’ famous dictums in his state of nature when he avers that ‘man is a wolf to his fellow man – homo homini lupi.’ No doubt men seem to be representing their egotistic proclivity in the expense of women under the umbrella of tradition. Indeed, this is an act of man’s inhumanity to man. If you must hear me well, it is not a call to erode our tradition but a quest for a rational traditional canon to a less rational one that do not uncloak stereotypes, presuppositions, prejudices, biases, and assumptions.
These men who do this to be genuine never wants another man to do the same thing to his own wife or wives (as it is the case that some of my people marry between the range of 1 to 20 wives and above). It is heart-pricking inadvertently that amidst the abundance of wives for some who marry many wives, some still indulge in adultery and suffers no repulsion for the act while, a married woman who did commit the same act is subjected to series of torments from the people and from the gods of the land.
Befuddled as I used to be when nursing a careful thought about the awry nature of this canon of adultery, I was left with an indelible imprint deep within me such that I began to imagine and ask myself whether this was actually supposed to be the case. Are this traditional dictates made to profit an aspect of the people – say, men, and reprobate another aspect of the same people – suffice it to say, women, under the auspices of one tradition? Why is the doctrine of adultery one dimensional or askew? Can there be a way out of this unmanning and demoralizing situation? These aforementioned concerns form the onus of this problematic doctrine of adultery.
Conscious of the materiality that it is a married man that pesters a betrothed or a married woman who is not his wife to sleep with him, why is it the case then that the man goes scot-free whereas the woman either confesses or dies or becomes insane? Since the two party(ies) – that is, the man and the woman, are in it altogether in the very act of adultery, is it not a miscarriage of justice (that is, an injustice meted out on women) by either the gods of the land or the elders of Izzi clan who signed to this canon? Why must the gods of the land struck with illness or kill an innocent child for the adultery of the mother? Why will the gods of the land kill a husband that was supposed to understand the wife’s trick as to mean that she had committed adultery? Why do gods thought it wise to kill a husband deceived by the wife? Why will the gods of the land think it proficient to kill a woman under a spell for committing adultery? Why will the gods not kill the man who committed adultery with another woman other than his wife and yet subjects her under a spell so that she will not mention his name? What a misdemeanor! A misplacement cum devaluation of values.
Whichever it is the tradition that formulates this canon of adultery in Izzi clan, I do not deem it fit to think of this dogma as meeting the benchmark of a value-laden tradition. Wheretofore, I think that it would not be out of place to revamp this doctrine of adultery in such a way that it spellbinds both the man and the woman that commits adultery. If I may bespeak my elders and the gods of the land to think of it, I stand to inquire: Between equal injustice and unequal justice, which will you sign up for? At the pick of it all, a married man and a married woman who commits adultery ought to be subject to the torments, punishments, purgation, purifications and cleansing ensuing from the people and the gods alike as it is only in this way will the answer to the question of deciding between equal injustice and unequal justice be proffered.
In addition, the killing of children who do not commit adultery for the sake of their mother’s adulterous act by the gods of the land is irrational and a-liturgical. Also, it amounts to absurdum rationis (absurd thinking) for the gods of the land to assume that confession by deceit is right. Before anything alive and rational, it is unanimously affirmed that any contract initiated on deceit holds no salt therefore, how would the gods of the land suppose that a man should decode when ‘adding too much salt to a soup’ imply committing adultery by his wife and the only consequence for the man is nothing but the death of the husband. If I may ask, was it the man that sent the wife to go and commit adultery? How can the man pay the price of her wife’s unfaithfulness with his own life? How can a child pay the price of her mother’s infidelity with his/her own life?
There is an urgent need to leave none of these questions unanswered and to answer them implies nothing other than a crucial call for a reformation of this canon of adultery for it did seem to be missing the mark.
To keep a head over heels on the need to modify the doctrine of adultery in Izzi land, I cast my vote to the following salient points, viz:
1. The canon of adultery in Izzi land is a good.
2. Both a man and a woman that commits adultery should be subject to the dictates of the canon.
3. Neither the child nor the man should die for the adultery committed by the wife reckoning their innocence.
4. The gods of the land ought to prevent an adulterous woman from being subjected to a spell by the man she committed adultery with because allowing that to happen implies the ablation of her ability to confess her infidelity. Being under a spell means being unconscious of the moment and so, how will you expect a woman who is bereaved of her consciousness to assume responsibility of her act? Even if she must be responsible for her act because she did it when she was conscious, why will you (the gods) leave the man she committed the adultery with who goes further to cast spell on her so that she will not confess or name him, to go free?
I know that my elders may ask: How will this reformation be possible? Some may kick against it because they are on the safer side but if you must seize a minute to hear the ever-unrevealed truth revealed do you know that some adulterous women tell their husbands of their adulterous act in a deceitful manner in retaliation. For them, why will it be only themselves (women) that are subject to the canon of adultery whereas men are free? This is not as easy to bear as it may seem for the men. To turn to the first concern of the possibility of the reformation, I must tell my elders that laws, customs, doctrines, and the likes are formed, but are subject to reformations and transformations as the need arise. So, it is not an aberration to opt in for a transformation of our canon on adultery because it is best for there to be an equal justice than it is to administer unequal justice or equal injustice. This is a clarion call for a revaluation of values and I know that the sons of the soil, the sons of light, the sons of truth and the sons of the rising sun will sign in for this transformation.
A further concern may be raised about how possible it would be to appease the gods to adopt the modification of adultery’s canon in Izzi land? But then, I recommend that it is a universal consensus that ‘vox populi, vox dei (the voice of the people is the voice of the gods) and also, we are not meant for gods but gods for us. By implication, the gods ought and must be in our service. They should in season and out of season sign up for the uplift of justice in our land. In this vein, what is due for gods should be accrued to gods and what is due to man should be accrued to man but of paramount importance is the call for equal justice and not apportioning an undue share of justice to some people and yet, little less or no justice to some other people who are indebted to a tradition.
To recapitulate the digest of this piece, I must recommend that men who will see to the actuality of this reformation must be men of valour, men of goodwill who are courageous, loving, self assertive, optimistic and are governed by a yearning spirit of enlightenment, dedication and are innovative; men who have overcome the zest of prejudices, egoism, assumptions, presuppositions, biases and stereotypes. Myself included, I implore and charge these men of unrelenting spirit to fight tit-a-tet for the promotion of truth, justice, growth, development and a more rational dogmas in Izzi land.
Long Live Izzi Nnodo Ekumenyi!
Long Live Ambassadors of Truth and Justice!
Ikechukwu Peter Ovuoba a.k.a Onwa Izhi
22nd July, 2019
By
Ikechukwu Peter Ovuoba a.k.a Onwa Izhi
In the spirit of epistemic honesty and humility, I stand no reserve but to spur to the limelight my inner purge about an aspect of my people’s culture. And so, I want to seize this golden opportunity to provoke my elders to an impersonal and reflective cum meditative thinking and consequently give a reply to this piece.
True it may seem (and true it is) that you are a man and she is a woman but sacrosanct it is that we are human beings having a common vis-à-vis an equal share in existence. And so, certified as it may and in the treasure of Izzi people and her culture (our culture), I must confess my enthrallment of it as we are known for our hospitality to the extent that we often seem to neglect the ethical code that reads: “Care about yourself while balancing the need of others”. By the way, it is not a discredit but a credit to us for being hospitable but I must tell my people never to slur over the doctrine that behooves that “virtue lies in the middle”.
Without much ado, a detailed analysis of my culture’s canon about adultery repeatedly makes me feel hurt and although I think of this doctrine as a good, it is more or less a misquoted value that misses the mark. To delve into the core issue of this piece, I will from the outset avow that the doctrine of adultery in my culture is practically lopsided such that it is disproportionately heavy on the side of women.
According to Merriam Webster’s Dictionary, adultery is a voluntary sexual intercourse between a married man and someone other than his wife or between a married woman and someone other than her husband. It is an act of infidelity or of unfaithfulness to one’s own spouse.
The causes of adultery may include: sex starvation, subject-object relationship during sex, loneliness, contempt, distancing oneself from the spouse, high or low libido, sex drive, temperament, discontent, coventry, poverty, dirtiness and the likes. For example, a man may engage in adultery because his wife has a low libido, while his is very high and vice versa. Also, when it is the man or the woman that wants to enjoy sex satisfactorily and not likely caring to see if the partner did have his or her fill of it, adultery may crop up. And finally, if any of the spouses is subjected to coventry or is sex starved, the same would amount and so on.
To curb the menace of adultery, first, there should be a subject-subject relationship during sex. Sex for spouses should be celebrated and complemented with foreplay, kisses, romance, praise and worship; testimonies, pleasurable and not a joy killer. Rev. Mrs. Madugba in her counseling calls sex a fellowship (a fellowship in the bedroom) that should not be done in hurry or in the dark and so; she enjoined that spouses should learn to put life in their sex life. Second, sex ability, sex drive, and libido capacity of spouse(s) should be discussed during engagement in order to be sure that you are going down the lane with your match. Third, do not sex starve your spouse, be contented and lastly, always look kept.
Having spotted light on the meaning, causes and remedy of adultery, it is the time to return to the belligerent issue of this piece.
In the cultural milieu of Izzi clan, the meaning of adultery stands in the affirmative with the English meaning of it.
The disparity lies in the interpretations given to the very act of adultery and the follow up punishment(s) accrued to it. It is the case that a married woman who engages in adultery be it for one or two situational exigencies will be choked in the act as she either confesses, or dies or becomes insane. If she confesses, she would be sent back to her people who will round her up with ropes and flog her mercilessly for leaving her matrimonial home to seek sexual satisfaction and after which sacrifices of purgation and cleansing would be made to appease the gods of Izzi land before she then returns to the husband as his wife. If she conceals it from the husband and prepares a dish for the husband, the husband will die. Ah, what a tradition!
More disheartening is the fact that some women deceitfully tell their husbands statements like: ‘My lovely husband, I was en route to fetch water from the village pond when I struck my foot against a stone and the jar of water fell off and broke.’ Or, ‘My husband, the bath soap you sent for fell off from my hand and dissects into two.’ Or, ‘My husband, I added too much salt unknowingly to the soup I prepared’ and so on. If the husband responds ‘It is okay my wife, no problem’, it is traditionally assumed that the wife has told the husband that she committed adultery and if after this the man eats the food cooked by the wife, he will give up the ghost.
The worst aspect of it is that the adulterous woman says such trick jokingly or in a way that the husband’s mind will not think anything ill of such statements as to the fact that the wife had committed adultery. They execute such tricks in their husband’s happy times. Of great concern herein is that amidst the deception, the man must die and Izzi land or the gods of the land never cares to know that the man was hoodwinked by the wife instead presumes that the man should know what the wife meant by the tricky tale.
In addendum, if the adulterous woman refuses to acknowledge her infidelity, Izzi land or the gods of the land will inflict one of the woman’s children (preferably the youngest child) with a severe illness with the intent of compelling the convicted woman to confess. If she further restrains the truth, the child inflicted with illness will die and continuously in this way till she confesses. Given the truth-value that due to her refusal to own up her infidel act two or three children of hers dies, Izzi land or the gods of the land will then struck the woman with madness or illness that would cause her, her life – a thing the gods would have done from the onset.
Furthermore, it is still yet the case that the Izzi land or the gods of the land would equally struck the woman with madness or illness that would engender her death when the man she committed adultery with follows her up with charm for the reason that he does not want the woman to mention his name as having committed adultery with her. In this scenario, the man that committed adultery with a woman in a heinous attempt to preclude the poor woman from mentioning his name casts a spell on her that only allows the woman to say that she committed adultery at the point of death and never mentioning the man’s name even till death.
On the contrary, when a married man commits adultery, Izzi land or the gods of the land never afflicts him with neither madness nor illness or neither is he spellbound to confess his adulterous act nor dies for the act. By a way of precision and to make it clara et distincta (clear and distinct), a married man commits adultery in my culture and goes scot-free whereas, a married woman commits the same adultery and is afflicted with illness or madness that leads her to the grave or had the only option of confessing publicly and as such, remedied by a series of punishments and sacrifices of purification.
All things being equal, it is these same men that go about luring into sex women that are already betrothed or married to another man as her husband aware of the aftermath effect of any silly act. Albeit this seeming injustice, the truth is that the very act of adultery has its two sides of the coin as women will always have their way into any man they want – married or not. Would it be the case that some married men entice married women other than their wives to sexual intercourse knowing the dictates of the tradition because they are exempted from the punishment(s)? Whatever may be anybody’s response, but, I do not think that any of such cognition is far from heaven but must in a way be in tune with the reality of why some men do this. Little less have I wondered than I do now about one of Thomas Hobbes’ famous dictums in his state of nature when he avers that ‘man is a wolf to his fellow man – homo homini lupi.’ No doubt men seem to be representing their egotistic proclivity in the expense of women under the umbrella of tradition. Indeed, this is an act of man’s inhumanity to man. If you must hear me well, it is not a call to erode our tradition but a quest for a rational traditional canon to a less rational one that do not uncloak stereotypes, presuppositions, prejudices, biases, and assumptions.
These men who do this to be genuine never wants another man to do the same thing to his own wife or wives (as it is the case that some of my people marry between the range of 1 to 20 wives and above). It is heart-pricking inadvertently that amidst the abundance of wives for some who marry many wives, some still indulge in adultery and suffers no repulsion for the act while, a married woman who did commit the same act is subjected to series of torments from the people and from the gods of the land.
Befuddled as I used to be when nursing a careful thought about the awry nature of this canon of adultery, I was left with an indelible imprint deep within me such that I began to imagine and ask myself whether this was actually supposed to be the case. Are this traditional dictates made to profit an aspect of the people – say, men, and reprobate another aspect of the same people – suffice it to say, women, under the auspices of one tradition? Why is the doctrine of adultery one dimensional or askew? Can there be a way out of this unmanning and demoralizing situation? These aforementioned concerns form the onus of this problematic doctrine of adultery.
Conscious of the materiality that it is a married man that pesters a betrothed or a married woman who is not his wife to sleep with him, why is it the case then that the man goes scot-free whereas the woman either confesses or dies or becomes insane? Since the two party(ies) – that is, the man and the woman, are in it altogether in the very act of adultery, is it not a miscarriage of justice (that is, an injustice meted out on women) by either the gods of the land or the elders of Izzi clan who signed to this canon? Why must the gods of the land struck with illness or kill an innocent child for the adultery of the mother? Why will the gods of the land kill a husband that was supposed to understand the wife’s trick as to mean that she had committed adultery? Why do gods thought it wise to kill a husband deceived by the wife? Why will the gods of the land think it proficient to kill a woman under a spell for committing adultery? Why will the gods not kill the man who committed adultery with another woman other than his wife and yet subjects her under a spell so that she will not mention his name? What a misdemeanor! A misplacement cum devaluation of values.
Whichever it is the tradition that formulates this canon of adultery in Izzi clan, I do not deem it fit to think of this dogma as meeting the benchmark of a value-laden tradition. Wheretofore, I think that it would not be out of place to revamp this doctrine of adultery in such a way that it spellbinds both the man and the woman that commits adultery. If I may bespeak my elders and the gods of the land to think of it, I stand to inquire: Between equal injustice and unequal justice, which will you sign up for? At the pick of it all, a married man and a married woman who commits adultery ought to be subject to the torments, punishments, purgation, purifications and cleansing ensuing from the people and the gods alike as it is only in this way will the answer to the question of deciding between equal injustice and unequal justice be proffered.
In addition, the killing of children who do not commit adultery for the sake of their mother’s adulterous act by the gods of the land is irrational and a-liturgical. Also, it amounts to absurdum rationis (absurd thinking) for the gods of the land to assume that confession by deceit is right. Before anything alive and rational, it is unanimously affirmed that any contract initiated on deceit holds no salt therefore, how would the gods of the land suppose that a man should decode when ‘adding too much salt to a soup’ imply committing adultery by his wife and the only consequence for the man is nothing but the death of the husband. If I may ask, was it the man that sent the wife to go and commit adultery? How can the man pay the price of her wife’s unfaithfulness with his own life? How can a child pay the price of her mother’s infidelity with his/her own life?
There is an urgent need to leave none of these questions unanswered and to answer them implies nothing other than a crucial call for a reformation of this canon of adultery for it did seem to be missing the mark.
To keep a head over heels on the need to modify the doctrine of adultery in Izzi land, I cast my vote to the following salient points, viz:
1. The canon of adultery in Izzi land is a good.
2. Both a man and a woman that commits adultery should be subject to the dictates of the canon.
3. Neither the child nor the man should die for the adultery committed by the wife reckoning their innocence.
4. The gods of the land ought to prevent an adulterous woman from being subjected to a spell by the man she committed adultery with because allowing that to happen implies the ablation of her ability to confess her infidelity. Being under a spell means being unconscious of the moment and so, how will you expect a woman who is bereaved of her consciousness to assume responsibility of her act? Even if she must be responsible for her act because she did it when she was conscious, why will you (the gods) leave the man she committed the adultery with who goes further to cast spell on her so that she will not confess or name him, to go free?
I know that my elders may ask: How will this reformation be possible? Some may kick against it because they are on the safer side but if you must seize a minute to hear the ever-unrevealed truth revealed do you know that some adulterous women tell their husbands of their adulterous act in a deceitful manner in retaliation. For them, why will it be only themselves (women) that are subject to the canon of adultery whereas men are free? This is not as easy to bear as it may seem for the men. To turn to the first concern of the possibility of the reformation, I must tell my elders that laws, customs, doctrines, and the likes are formed, but are subject to reformations and transformations as the need arise. So, it is not an aberration to opt in for a transformation of our canon on adultery because it is best for there to be an equal justice than it is to administer unequal justice or equal injustice. This is a clarion call for a revaluation of values and I know that the sons of the soil, the sons of light, the sons of truth and the sons of the rising sun will sign in for this transformation.
A further concern may be raised about how possible it would be to appease the gods to adopt the modification of adultery’s canon in Izzi land? But then, I recommend that it is a universal consensus that ‘vox populi, vox dei (the voice of the people is the voice of the gods) and also, we are not meant for gods but gods for us. By implication, the gods ought and must be in our service. They should in season and out of season sign up for the uplift of justice in our land. In this vein, what is due for gods should be accrued to gods and what is due to man should be accrued to man but of paramount importance is the call for equal justice and not apportioning an undue share of justice to some people and yet, little less or no justice to some other people who are indebted to a tradition.
To recapitulate the digest of this piece, I must recommend that men who will see to the actuality of this reformation must be men of valour, men of goodwill who are courageous, loving, self assertive, optimistic and are governed by a yearning spirit of enlightenment, dedication and are innovative; men who have overcome the zest of prejudices, egoism, assumptions, presuppositions, biases and stereotypes. Myself included, I implore and charge these men of unrelenting spirit to fight tit-a-tet for the promotion of truth, justice, growth, development and a more rational dogmas in Izzi land.
Long Live Izzi Nnodo Ekumenyi!
Long Live Ambassadors of Truth and Justice!
Ikechukwu Peter Ovuoba a.k.a Onwa Izhi
22nd July, 2019
Comments