By Chikaodiri Emmanuel
​The ancestors of Igboland were masterful philosophers. Long before modern constitutions were drafted, they established timeless socio-political boundaries through deep idioms. Among these, few proverbs carry as much authority, weight, and warning as:
​”Oshishi ejighi akuwa mba.” (No tree, no matter how massive, tall, or ancient, can ever stretch beyond its own forest to dictate what happens in another land.)
​In Igbo political philosophy, an Iroko tree represents a powerful personality, an accomplished figure, or a giant in public life. Yet, nature itself decrees that every forest produces its own Irokos. The mighty Iroko of Isiala Ngwa, Osisioma, or Bende cannot cross its territorial boundaries to dictate how the people of Aba la Ohazu should manage their own rightful inheritance.
1. The Arrogance of the Imported Okumfu “Iroko”
​For years, non-indigenous political figures have attempted to promote a false narrative: the idea that Aba North and Aba South lack indigenous sons and daughters even wives with the intellect, experience, or stature to hold federal legislative office.
​They boast about past accomplishments in their home constituencies or national cum international connections, using their personal size to try to overshadow our local political landscape. But our ancestors foresaw this exact situation when they declared that Oshishi ejighi akuwa mba.
​No matter how significant, tested, or proven an external okumfu politician claims to be, they remain an imported shade of opinion. Their roots are not in our soil, their ancestral obligations do not lie with our land, and their ultimate political loyalty will always belong elsewhere.
​2. Aba la Ohazu Have Their Own Irokos!
​To suggest that Aba la Ohazu must continually import okumfu political leadership is an insult to our heritage. Even to those supporting such an aberration. Aba is not a politically barren land, nor is it a sanctuary for displaced politicians seeking survival after losing relevance in their own home constituencies.
​Aba la Ohazu is blessed with giants of its own, intellectuals, seasoned administrators, career public servants, and men of impeccable character who were born, bred, and rooted in Enyimba City.
​Standing tall among these indigenous Irokos is Elder Justice Rowland Chimaobim Ajuzieogu:
a. ​Deeply Rooted: A true, verified son of Aba whose genealogy connects directly to the soil of our ancestors.
b. ​Proven Capacity: Decades of unblemished service across student unionism, civil service, global Christian ministry, and cultural leadership within Oha Ukwa Ngwa Congress and Ohanaeze Ndigbo Worldwide, Aba Union, etc.
c. ​Unyielding Integrity: A leader who needs no political camouflage because his legal standing, administrative depth, and moral record are fully intact.
d. The Time to Reclaim Our Forest Is Now
​Political representation is not merely about occupying a seat in Abuja; it is an expression of self-determination and autonomy. When a constituency repeatedly surrenders its mandate to outsiders, it surrenders its dignity, its political identity, and its future.
​The people of Aba North and Aba South Federal Constituency have suffered under the shade of external trees whose falling leaves yield no fruit for our local development and prosperity.
​To the Non-Indigenous Contenders:
Return to your primary constituencies and nurture your own forests.
​To Ndi Aba la Ohazu: The time has come to nurture, protect, and send our own home-grown Iroko to the House of Representatives.
​Power is never given; it is taken through collective resolve. Let us stand firm behind Elder Justice Rowland Chimaobim Ajuzieogu and declare with one voice: Aba la Ohazu will be governed by her own!
Aba North and Aba South House of Representatives belong to the children of the land.
​Emmanuel is Personal Assistant on Media & Strategic Communication to Elder Justice Rowland Ajuzieogu
