
News
Sit-at-home: A War of Poverty Invented to Destroy the Igbos and their Economy
By Hyginus Banko Okibe, Ph.D.
In recent times, Governor Peter Ndubuisi Mbah has been making concerted efforts to rationalize the ban/cancellation of sit-at-home, to reinvent Enugu State’s economy and save many households from the pending adversity, which the worsening economic conditions in Nigeria have begun to manifest in harsh policies of the government. These efforts are marks of goal-oriented and selfless leadership.
Some people seem not to appreciate these visionary leadership efforts for lack of knowledge of what Enugu people have lost and continue to lose to sit-at-home. Many lives have been lost, economic gains drained and social lives stabbed. No sensible people can continue with this journey and hope to be regarded as responsible and poised to build the future of the next generation for posterity.
Mass poverty is fast eclipsing Igbos and blind people pretend the looming danger. Igbos are sinking, Enugu state was malfunctioning but is now being rescued to start a new life. Enugu is the center of the Igbo nation and the amalgam of Igbo success and failure. Known as a civil service state, Governor Peter Mbah has vowed to transform Enugu into an economic hub in Southeast Nigeria.
Sit-at-home is tantamount to sit-on-poverty, and Igbos are not destined to sit-at-home, with the corollary, sit-on-poverty. Let us open this discourse with a few interrogations. These questions are in themselves the reason Enugu should shun sit-at-home and forge ahead with life at this trying moment.

Why has the command of the destruction of Igbo people and her economy based in places outside of Igboland? Why is sit-at-home applicable to only Igbos in Igboland and not all Igbos in every part of the world? What is wrong with the present Igbo generation that no longer attaches meaning to Igbo traditions and values?
The foregoing questions open an insight into other contradictions in the problems of the Igbo people. It becomes important to know or ask: Who are now the enemies of Igbos that have refreshed this previously abhorred fall of Igbo industry and economy? Again, who is now killing, and maiming Igbos, and how or where does the sense of destroying Igbo’s common heritage come from?
In a diverse entity where fingers of enmity, oppression, and marginalization are pointing in many directions, who do Igbos accuse of bringing Igbo to its knees? Not long ago, Igbos poured out venom on Asari Dokubo for masterminding the killings in Igboland. But I could not see anyone who also accused him of being responsible for the sit-at-home in Igboland and the destruction of the Igbo economy.
It is a time Igbos realize that they are the architect of their woes in Nigeria and there is none they can run to, to anchor the struggle for self-defence in a war declared against its self-interest for its self-destruction. This realization will halt the misplaced blame game and refocus Igbo energy on righting their wrongs, and the time to do this is now.
Every life has a purpose and how each life is lived makes meaning. Destiny is a journey in progress and not an effort in retardation. Destiny is either divine or man-made. Either way, it hinges on choice and not imposed. This is why God gave man the freedom to choose the way he lives his life. But this choice is individualistic and not collective except where it is collectively accepted as a binding fate.
Several forces interact to shape the life and existence of man in his environment. These forces can be positive or negative. The one that overrides the other in a rivalry to assert control over human thought formation, belief system, and action dominates the human space. This is the logic of life and existence.
Every human community has an origin. Each set of groups possesses certain distinguishing attributes and shares biological factors that keep the genealogy of their forebears, values, and legacies continually rekindled. This is the fulcrum of identity symbols and communion with one another in the course of shared life.
The aspirations and instincts of each group to be exceptional in their environment and manifest their potential for success in different circumstances are well-established knowledge. A study of such people is a navigation voyage in which the takeoff and the landing are warped in mixed tepid in the archives.
For this similar reasons, Frantz Fanon began his philosophical narrative and metaphysical reasoning about a man and his craving with a dictum, “Every generation must out of relative obscurity, discover its mission, betray it or fulfill it”. What consists of these missions that can be discovered, betrayed, or fulfilled? This is an investigation that should preoccupy our attention and curiosity.
On the surface, there is no serious alarm in the assertion of a mission statement by Fanon but to the great thinkers, the emphasis aptly encapsulates the matrix of living and dying for a purpose. The purpose is mutually inclusive and it is found in the communion of people who are bound together by history, traditions, and shared existential affliction.
The people of the Igbo nation fit into this metaphorically dicey conjecture, which replicates the stylish description of a group that lost its sense of mission and direction. As a group once visited by the hatred that the human species encounter in the journey of life, the Igbo group is neither conscious of their history nor interested in mending their mindset to reflect the realities of their lives and where they live.
In a significant way, the likes of Frantz Fanon would be amazed at how this presumptive summation of emptiness in Igbo new ways of life now portrays Igbo situations in present-day Nigeria where the initial efforts to fulfill its mission have suddenly turned into self-sabotage by unguarded rivalries among the separatist agitators, which targeted the destruction of Igbo self-esteem and survival.
From its inception, Igbos are industrious people, who traverse the universe in search of wealth, to lift their families, relatives, and community members out of poverty and squalor. By so doing, Igbos detest laziness and would mock anyone who takes the vocation leading to poverty. For the Igbos, poverty is a curse that hard work and perseverance could break and the curse is broken in several instances.
Igbos are united in morals and financial support to help one another choose the part of an occupation that would enable the person to cater to their family. Those who live on borrowed food perish in destitution and are branded good-for-nothing fellows. This explains why begging was initially taboo in Igboland, though the culture has changed tremendously.
The Igbo people who seem to fail in their handiwork, trade, and career services outside Igboland easily come back to their roots to begin a new life with some level of assistance from relatives and family members. Thus, integration into the community and local economy is usually flexible enough to accommodate anyone who shows interest in kick-starting a new occupation.
In Igboland too, idleness is visibly loathed and not welcomed when every other person works and none largely depends on the other. The rule of all hands on deck nourished the pride of an Igboman as one who fends for himself and his family and is not a liability to society. Loafers are watched for criminal tendencies and none is shielded when they violate public peace or become threats to public security.
When wealth, no matter the size, is evenly distributed, (Umunna Nwezuo Aku) it boosts peaceful coexistence and also preserves unity and love among a group of people. The Igbo people are no exception and it lends credence to the Igbo industry and stupendous enterprises in wealth creation.
Igbo brothers and sisters who are outside Igboland are usually cemented by the values of (Onye Aghana Nwanneya) being your brothers or sisters’ keepers and the well-being of Igbos at home is usually a priority. Bringing or repatriating wealth home (Aku Ruo Uno) is the pride of every successful Igbo business person, including others who succeed in their careers.
Jointly, developing villages and coming back to Igboland is always a burning desire that every Igbo person nurses, irrespective of his/her location and the travelling cost implications. Nobody could foretell that a time shall come when the Igbos in diaspora would be the sponsor of the crisis in Igboland.
Years back, Igboland and its economy were booming and the progressive transformation compensated Igbos for the great losses in the civil war when everything owned by the Igbos was destroyed and Igbos were stripped naked economically and emotionally. The spirit of success, even where failure was obvious, possessed Igbos and they thrived and flourished in splendour.
The later collapse of the Igbo industry, economy, peace, unity, and love, were symbols of the civil war devastations. It crushed everything in Igboland to a state of despondency. The crumbling of the Igbo economy mirrored the tacit conspiracy and envious prompting of the enemies. It was irresistible and the frenzy was tormenting and intoxicating to tame. This has remained in the domain of history.
But after the fall of Igbos, the survivors swore not to allow the repeat of such carnage in their history. This resolve made Igbos begin the journey of climbing the ladder of economic life afresh, with renewed hope, determination, and confidence. This progress saw the Igbos migrating to all parts of the world.
The first ambition expressed by the Igbo people was to reverse their pitiable post-war material conditions in Nigeria and secondly, to clamp down on the envious posturing of their once-labelled enemies, who are not Igbos and who hate any development in Igboland with passion.
Sit-at-home germinated like a promising good tree, and people celebrated its initial rapid growth until it started to bear evil fruits. Those who watered and fertilized the tree as an action plan to coerce the federal government to do their bidding are now wondering if they ever bargained for such repulsive fallout from the original plan. But a wrong plan does not result in good action, and every bad action has a negative repercussion.
The sensible and even the acclaimed daft in Igboland are now confirming that the sit-at-home policy gathered momentum on a misleading wrong notion and has proven to be defeatist in every way. The question is: What are Igbos sitting at home to achieve? IPOB fanatics will quickly respond, to facilitate the prompt and unconditional release of MNK.
In my wildest imagination, none of the patrons of sit-at-home is reasonable to ask another crucial question: Which government in Igboland keeps MNK in its custody, or who in Igboland is happy that a freedom fighter like MNK is suffering for daring to tell the world that Igbos are refugees in their own country? Distributing the pain of an injury inflicted on one person does not cure the main injury.
Not addressing these issues are the wrong reasons why Igbos left the knife that should be blamed for their collective slaughter to turn back and heap the blames on themselves. The same enemy whom the arrow of Igbos first targeted have since gone into jubilation when they saw that the religious Igbos who invoke Holy Ghost Fire to consume their enemies have begun to be consumed by the same burning fire without firefighters to quench the inferno. What a fate!
One thing that has kept the present Igbos in an awkward economic and political situation is that some learned people easily convert to an illiterate class when matters that needed skills and knowledge beckon. Otherwise, the Igbo people would have known that sit-at-home is like the blockade policy that the Nigerian government enforced to cripple Biafra during the civil war.
In that policy lay the obstruction of the supply of weapons and food to Biafra at the peak of the civil war. It brought about forceful disarmament, hunger, malnourishment, diseases, and all manner of afflictions to the Igbo people. This is part of the reason MNK and his predecessors in the struggle for Biafra could not contemplate returning Igbos to another Egypt, worse than the one they seek to gain their freedom.
Any memory of the federal government’s mass murder of Igbos, which engineered the economic destruction policy that the sit-at-home has resembled, will cause the older Igbos who witnessed the civil war to be in a sober mood. It will cause something to begin to remind them that the Nigerian government was right in introducing a policy that caused more than a million deaths of Igbo children if Igbos can bring such oppression and genocide upon themselves.
Where are our senses as a people? When does self-destruction become a weapon of warfare against enemies? What strength do people whose economy is lying prostate and in comatose conditions have to fight for freedom? How do people seek to erect animal farm camps, where might will become right and still think that the empire is habitable? It is not, and that is the unmistakable answer to our inanity.
Who is thinking right to caution that Igbos in the diaspora should cease to fund and promote sit-at-home? When Igbos lose the substance of life and the essence of living, they also lose their stake in a proposed ruined society that emits only deadly smells of despair, confusion, and frustration. After all, what is Biafra without the Biafrans and what is life without a sustainable means of livelihood?
We must shun sit-at-home, return to business and promote our prosperity. Mazi Kanu will be released, and sit-at-home is not part of the bond. A stitch in time saves nine.
Faith
Awka Anglican Diocese Rejects Ibezim’s Suspension, Threatens to Leave Church of Nigeria
…Insists Archbishop remains in office, warns against interference by Ezeofor
By Tony Edike
The Diocesan Board of the Diocese of Awka, Anglican Communion, has rejected the six-month compulsory leave imposed on the Archbishop of the Province of the Niger and Bishop of Awka Diocese, Most Rev. Alexander Chibuzo Ibezim, by the Primate of the Church of Nigeria, Most Rev. Henry C. Ndukuba.
The board also rejected the appointment of Bishop Samuel C. Ezeofor as Supervising Bishop of Awka Diocese and Coordinating Bishop of the Province of the Niger, describing the decisions as unlawful, unjustified and contrary to the church’s governing provisions.
The resolutions were contained in a communiqué issued after an emergency meeting of the Diocesan Board held on Friday, October 16, 2026, at the Chapel of Divine Favour, Anglican Village, Ifite Awka, Anambra State.
The meeting deliberated on a letter dated October 13, 2026, issued by Ndukuba directing Ibezim to proceed on six months’ compulsory leave and appointing Ezeofor to oversee the diocese and province during the period.

The board argued that the Primate lacked the constitutional authority to compel Ibezim to proceed on leave or transfer his episcopal responsibilities to another bishop.
It maintained that neither the Constitution and Canons of the Church of Nigeria (Anglican Communion) 2020 nor the Constitution and Regulations of the Diocese of Awka 2023 empowered the Primate to take such action.
According to the communiqué, Section 29(1) of the church’s constitution, which the Primate reportedly cited in his letter, did not authorise the compulsory leave or the appointment of another bishop to assume Ibezim’s duties.
The board further argued that the decision violated Ibezim’s constitutional rights, including the presumption of innocence under Section 36(5) of the 1999 Constitution of Nigeria, as amended, and the right to freedom of thought, conscience and religion under Section 38(1).
Cites pending court cases
The board also faulted the Primate’s decision on the grounds that several cases involving Ibezim and allegations against him were pending before the High Court of Anambra State.
It listed three cases: Suit No. A/Misc. 446/2025, involving Ibezim and the Economic and Financial Crimes Commission; Suit No. A/Misc. 494/2026, involving Ibezim and the Inspector-General of Police and others; and Suit No. A/371/2026, involving Ibezim, Ndukuba and another defendant.

Archbishop Ibezim, Bishop Ezeofor and Primate Ndukuba
The board argued that the matters were sub judice and that the church authorities should refrain from taking actions capable of interfering with the issues before the court.
It further alleged that injunctions granted on September 9, 2025, against the EFCC and Prince Echezona Bonti Onuigbo were renewed by consent of the parties on October 14, 2025.
The communiqué also referred to pending motions seeking to restrain the Primate from issuing suspension letters or taking further steps that could affect Ibezim’s tenure as Archbishop of the Province of the Niger and Bishop of Awka Diocese.
The board maintained that the appointment of a supervising bishop while the legal proceedings remained unresolved amounted to an attempt to pre-empt the outcome of the cases.
Questions inquiry process
The Diocesan Board also challenged the explanation that Ibezim’s compulsory leave was intended to facilitate an impartial inquiry into the affairs of the diocese and promote peace and reconciliation.
It alleged that Ndukuba had previously constituted two panels to investigate allegations against Ibezim but had withheld their reports.
According to the communiqué, the first panel was established through a letter dated August 13, 2025, and headed by Justice Babashola Ogunade, while the second was constituted on June 17, 2026, under the leadership of Archbishop Blessing Enyindah.
The board argued that the failure to release and process the reports violated provisions of the Church of Nigeria’s Constitution and Canons, particularly Sections 75 and 76, which it said prescribe procedures for submitting, considering and ratifying the findings and recommendations of inquiry panels.
It maintained that the reports should be considered by the Episcopal Synod, with the relevant recommendations subjected to the prescribed approvals of the Standing Committee and General Synod.
Reaffirms confidence in Ibezim
Despite the allegations against Ibezim, the board expressed confidence in his leadership and insisted that he remained the duly recognised Bishop of Awka Diocese and Archbishop of the Province of the Niger.
It urged him to continue discharging his episcopal responsibilities, adding that the diocese remained peaceful, united and progressive.
The board also dismissed allegations of financial impropriety against the archbishop, insisting that no diocesan funds had been missing, stolen, misused or misappropriated by him.
It further claimed that neither of the two inquiry panels had indicted Ibezim for financial misconduct.
The board commended the archbishop for what it described as massive infrastructural development in the diocese and urged him not to be distracted by the controversy.
These assertions represent the position of the Diocesan Board as stated in the communiqué.
Warns Ezeofor, threatens withdrawal
The board warned Ezeofor against interfering in the affairs of Awka Diocese, urging him to concentrate on his responsibilities as Bishop of Aguata Diocese.
It cautioned that it would not accept any attempt to destabilise the diocese and threatened to seek legal remedies and involve law enforcement agencies if its warning was ignored.
The communiqué also directed all organs of Awka Diocese to remain loyal to Ibezim and continue their lawful activities, while rejecting what it described as interference or directives from Ezeofor.
It warned that members or diocesan organs that failed to comply with the directive could face appropriate sanctions.
In its strongest warning, the board threatened that Awka Diocese could withdraw from the Church of Nigeria (Anglican Communion) and continue under the Church of England if Ndukuba and Ezeofor persisted in what it described as unlawful interference in the diocese’s affairs.
The communiqué was signed by Sir B.E.I. Nwofor, SAN, Lord Chancellor of the Diocese of Awka; Ven. K.E.N. Chukwukamma, PhD, Synod Secretary; and Mr Eugene Chukwudi Okonkwo, Lay Synod Secretary.
The development marks a further escalation of the leadership dispute within the Anglican Church, with the Diocesan Board openly challenging the Primate’s directive and threatening a possible separation if the disagreement is not resolved.
The Primate and Bishop Ezeofor could not be reached for comments as of the time of filing this report. Their responses will be included in subsequent updates if made available.
News
2027: Opposition to name single presidential candidate before polls – Lukman
The convener of the G100 political pressure group, Salihu Lukman, has said opposition parties working in alliance with the group will announce a single presidential candidate for the 2027 general elections, possibly only days before the poll.
Lukman, a former National Vice Chairman of the All Progressives Congress (APC), spoke on Channels Television’s programme, Hard Copy.
“I can tell you categorically, and my confidence about that comes from what I see in the leadership of the parties: they are committed and they are working, taking all the steps necessary.
“So it could be two months, some weeks to the election, or a few days to the election; they will come out and tell Nigerians this is the direction, and everybody will queue”, he said.
According to him, the effort has gone beyond the six parties currently involved. “They are also working to expand; they are reaching out to other parties,” he said.

The G100 was formed to push the opposition towards a united front after an all-opposition summit in Ibadan in April 2026 resolved to field a consensus candidate against the ruling APC.
Lukman said the parties and their candidates have since taken over the process from the group.
“When the parties owned the process we had started and took it beyond, took it out of our hands and began to engage each other based on the need to develop the kind of confidence they need to trust one another,” he said.
He identified the biggest obstacle as “the trust deficit among even the parties and the candidates.”
He explained that a summit on August 31 “agreed to have five working groups, and one of the working groups is the one that will work on that single consensus candidate.”
Each party, he said, will nominate members into the group, either through its candidate or through the party itself, under agreed terms of reference.
“The collegiate is basically about ensuring that both the parties and their candidates are the ones taking the decisions, and at the same time the people doing the work are people who have the mandate of both the parties and the candidates, not anybody from outside,” he said.
Asked how the group would handle supporters of Peter Obi, Atiku Abubakar and the Kwankwasiyya movement, who have shown no sign of yielding, Lukman said rigid positions help the ruling party.
“Taking a hardline position, a rigid position, is almost like working for the APC and the Tinubu government at this point,” he said.
He said many signatories to the G100’s open letter support Obi or Atiku, but that the group has told them “the country is superior to any individual.”
Lukman said John Cardinal Onaiyekan recently made the same point on Channels Television, that opposition candidates cannot split votes five ways and expect one of them to defeat a ruling party.
“The arithmetic is simple: you can’t split votes five ways and expect victory in one of you,” Lukman said.
On the differing manifestos of the parties, including the Social Democratic Party (SDP) candidate’s pledge of a 300 naira starting pump price for petrol, Lukman said the group would not merge documents.
“It’s not harmonising manifestos; it’s basically to come up with a minimum programme of action which the government to be produced post-2027 will prioritise implementing,” he said.
He said all candidates would subscribe to the programme in advance, so that “in the event that any of them emerge as the candidate there is no debate.”
Lukman said much of the groundwork already exists, since the candidates’ campaigns have developed their own positions.
“I’m sure the Peter Obi campaign has also done some work; I am also sure Prince Adewole Adebayo and all the other candidates have also done their own work,” he said.
He said the outcome could be “ADC, it could be any other party, or it could be an alliance that will produce a new party,” and added: “I don’t have ambition to contest election and I don’t have ambition to hold any appointive or elective office.”
Warning candidates against clinging to their tickets, Lukman said: “Politicians can lie to themselves, and at the end of the day let the candidates continue to hang on to their candidature; at the end of the day only one person will be president of the Federal Republic of Nigeria.”
Lukman also addressed his withdrawal of membership of the African Democratic Congress (ADC), which he attributed to internal issues in Kaduna and said he has now resumed membership of the party.
He said he feared the party was “shifting to a direction where we will end up reproducing the old parties we have left.” (Saturday Vanguard)
News
2027: Keke Riders Endorse Mbah, Tinubu
..Reiterates Enugu’s zero tolerance for political violence
The Tricycle Riders Association of Enugu State has endorsed the state governor, Dr. Peter Mbah, for a second term in office, citing improved security, road infrastructure, and social amenities in the state.
The association, popularly known as Keke Riders, also endorsed President Bola Tinubu, citing the Enugu–Onitsha Road, Enugu–Port Harcourt Expressway, New Artisan Bridge, Obinagu Flyover, and strategic appointments.

This was even as Governor Mbah scrapped the N750 daily payment by tricycle operators and also extended their operational time from 9pm to 10pm.
Mbah also said they would continue to operate at no cost at all the state’s modern transport terminals.

Leading the endorsement at Okpara Square, Enugu, during the conclusion of a “One Million March” event on Saturday, the state Chairman of the Tricycle Riders Association of Nigeria, Comrade Kingsley Edeh, said the endorsements were predicated on achievements, especially those that have impacted the lives and businesses of tricycle riders, their families, and the people of Enugu State in general.

“Which will we reel out and leave the other? Is it the security and good roads, which now enable us to ply our trade without any problems, the 267 Smart Green Schools, the completion of long-abandoned projects such as the International Conference Centre, Nigergas Limited, Sunrise Four Mills, Hotel Presidential, and many more?
“We can also see the infrastructure President Tinubu is building in the South East and the support he is giving to our governors.
“So, we will vote APC from top to bottom come 2027,” he declared.

Corroborating the position of the Tricycle Riders Association in Enugu, the body’s National Secretary, Comrade Sunday Enang, described Mbah as a ‘magician’ in the art of governance, stressing that no governor anywhere had done what he was able to accomplish in three years.
“Your ‘Tomorrow Is Here’ vision is evident in the construction of modern transport terminals, the establishment of Enugu Air, investment in an asphalt plant, intra- and inter-city road construction, and efforts to improve traffic flow and urban transportation.
“These initiatives are promoting safer, more organised, and more efficient movement across the state.

“We also commend the policy allowing tricycle operators to use designated terminals without paying toll fees. This support recognises their contribution to the economy and the livelihoods of thousands of families.
“These practical policies reflect disruptive innovation and demonstrate how effective leadership can turn vision into tangible opportunities,” he said.
In his response, Mbah described tricycle operators as critical players in the state’s economy, stressing that while his administration was focused on growth, it was equally determined to eradicate poverty, hence the various interventions to increase their disposable incomes.
“You are the powerhouse of our economy because you set out early in the morning, working long hours, navigating traffic, taking our workers to work, taking our students to school, moving our people from urban areas to rural communities, connecting businesses, and helping traders get to their businesses. A lot of people earn their living because of what you do.
“But we also see your struggles. So, I have started engaging with your executives on how we can make life better for you. As the Managing Director of the Transport Terminal just said, no more payment by our tricycle riders at any of the transport terminals.
“Let me also recognise something. Our government, as you know, is not just about growth. We are also interested in ending poverty and making sure that you have more money or disposable income to take care of your family. And so, the issue of tickets is sealed. No more tickets for you.
“Again, when we came into the office in 2023, we inherited a curfew on tricycle operators such that they could only operate from 6am to 9pm. There was a sit-at-home, but we have ended that with your support. Today, Enugu State is safe. So, we will be shifting your operational time limit from 9pm to 10pm,” he said.
While acknowledging their commendation for the rapid construction of roads, Mbah said this was part of the government’s deliberate steps to increase their disposable incomes by reducing their spending on repairs, assuring them that his administration would construct and reconstruct all the remaining 1,022 urban roads in the state.
“Because I understand how bad roads can be terrible, not only for your tricycles and the money you spend on repairs, but also for the time you spend at the mechanic, all the roads in Emene, Abakpa, Idaw River, Trans-Ekulu, Awkunanaw Area, Coal Camp, New Haven, Thinkers Corner, Uwani, among others, are paved or being paved.
“I can assure you that there will be no road in our city that will be unpaved. We are going to pave all the remaining 1,022 roads,” he emphasised.
Meanwhile, Mbah has vowed that his administration would take every step within the law to preserve the security and peace that the people of Enugu had worked to build in the state.
“You must treasure it. You must protect it. Enugu is on an upward trajectory. We will not allow those deceptive voices and politicians who campaign in poetry but only govern in prose. With our government, you have experienced real development and real growth.
“Let me also warn that we have worked extremely hard to establish a safe state. Nobody, no matter their ambition, will take that away from us. And we will not stop at anything, deploying all means necessary within the law to bring to book any violator or anybody who tries to import thugs to disrupt the peace and public safety we enjoy in this city and this state. We have zero tolerance for violence.”
He enjoined the people to make good their endorsements by getting their PVCs ready for the 2027 elections and voting massively for him, all APC candidates, and President Bola Tinubu, whose policies, he said, ensured the availability of resources to execute the numerous projects they listed.
Other speakers at the event were the Enugu State Chairman of the APC, Dr. Martins Chukwunweike; Grand Patron of the Enugu State Traditional Rulers Council, HRH Igwe Greg Ugwu; and the Managing Director, Enugu East Zone Transport Terminals, Dr. John Egbo.
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