(1916-2001) in Founding Obigbo Community at Obiaruku
(In memorial of Cyril Nwankwor Dukor, died 16th September, 2001)
Fulfilled Godfather Mission
In the mid twentieth century, after over two decades of colonial administration and the Roman Catholic Church missionary arrival in the Eastern and Midwestern region of Nigeria, Cyril Nwankwor Dukor, a teacher trained at Ozoro Teachers’ Training College, now a University, was catechist and interpreter at Christ The King Catholic Church, Obiaruku in the present Ukwuani local Government Area between 1944 to 1967.
Aragba RomanCatholic church stood out as a parish as well as the coordinating center for the missionary activities among autonomous and semi-autonomous societies in Uhrobo, Isoko and Ika-Igbo cultural and language groups in the present Delta state. Aragba was, therefore , a confluence of many streams of the Roman Catholic Church in the heart of Midwestern region of Nigeria.
Then, Christ The King Catholic Church, Obiaruku was both a major station and tributary with other subordinate stations and tributaries such as Obinomba, Umutu, Owa Abi, Abraka under Catechist/ interprovincial/ teacher Cyril Nwankwor Dukor who regularly visited Aragba parish before every sunday service and received a British or Irish priests from this major parish for the celebration of mass, baptism, confirmation and or burial of notable deceased catholic men and women at his station.
He ran the Christ The King Catholic Church like a parish, not a a Reverend Father(priest) but as a Reverend catechist overseeing other immediate sub- stations like St Theresa’s Catholic Church , Obinomba. One would have thought that the giant mud walled-zinc roofed Obinomba Church was equally autonomous. Yet, as many as such Churches owned by different communities like Umutu were under the catechumen of Cyril Nwankwor Dukor.
Although not yet beatified or canonized, Cyril Nwankwor Dukor’s iconic role as a teacher, catechist, and interpreter in Obiaruku, in Nigeria’s Midwestern region, places him symbolically among the revered company of great catechists and missionary witnesses. His life and service echo the spirit of St. Gregory the Great, the Patron Saint of Catechists, often invoked by many in the Diocese of Metuchen; Deacon George Piech Meat, who led the catechist ministry among South Sudanese communities in Melbourne; St. Andrew Kaggwa of Munyonyo, Uganda—catechist and martyr; St. Pedro Calungsod, the young Filipino catechist and martyr; and Juan Barrera Méndez, the Guatemalan catechist who gave his life in witness to the faith. Cyril Dukor’s humble yet profound dedication to catechesis, cultural interpretation, and community education reflects a timeless vocation where faith, language, and learning converge to shape souls and preserve heritage.
Cyril Nwankwor Dukor supported by his wife, Mrs. Monica Dukor(1928-2022), was not only a leader (Onyendu) but most importantly, father and Godfather to his Igbo folks and their children, in the church and in the Catholic community, either as baptismal and confirmation oblation father , as marriage and wedding spiritual father and advisor, or as guardian to many in colleges and universities. Factitiously, all Igbo families in Obiaruku and Obinomba during this period of immersive Roman Catholic missionary activities were beneficiaries of the above legacies of Cyril Nwankwor Dukor.
Men and women of the Igbo folks after the civil war would reminisce frequently with nostalgia, “Cyril Nwamkwor, my godfather, Cyril, my wedding father, Cyril my Confirmation father, my mentor and my guardian“. This could be better appreciated literarily given his social and religious relations with the communities, with the activities and cadence in his official house as well as in his personal house in Obigbo, the home of his dream.
Cyril Nwankwor Dukor, was the closest, among the NDIGBO folks, to the men and women folks of the Obinomba community because of his influential portfolios as teacher, catechist and interpreter. Also , being an eloquent interlocutor of Igbo cause and leader(Onyendu) in addition to his spiritual portfolios, he, like a philosopher-king, charted the cause of appropriating acres of land from the congregation of indigenous catholic faithful of Obinomba that enventually became the benefactor to Igbo community.
As Chief Edikayor, a native of Obiaruku and others had confirmed, it was Cyril Nwankwor Dukor that gave the name Obigbo to the Igbo community in Obinomba. Indeed, it was a Godfather mission fulfilled from the vineyard of God to the community of souls.
Standing on the Foundations of Education and Faith
Cyril Nwankwor Dukor- teacher in the Western Nigeria government school system and missionary catechist/interpreter of the Roman Catholic Church at Obiaruku- had numerous engagements in the social political, cultural and religious development of the community. From the privileged position of teacher, catechist and interpreter, his secular, sacred, bilingual and intellectual influence in Obiarku, providentially became one major driver in the evolution of Igbo Union and Igbo community (village).
In his social and communitarian actions and commitments, the church, indeed, was evidently on a civilizing mission both in the school,the community and in the church itself. In its relationship with individuals and organizations, the church could not but be part of sociopolitical game changer in the communities. NDIGBO leadership in the mid-western Nigerian and Obiaruku was highly entangled with politics because of their political interests in the survival of the Igbo people outside eastern region.
One would, therefore, observe flurry of social and cultural activities around Cyril Dukor because of his interest in the survival of the Igbo in western region of Nigeria. He worked with compatriots and representative from different parts of Midwestern part of Nigeria who usually have meetings on diverse interests like Igbo survival and IGBO political interests in the region. An influential figure in Obiaruku, he was credited with baptizing an Igbo community or village at Obinomba, Obigbo which he called and spelt as OBIIGBO.
As a teacher, missionary catechist and interpreter, Cyril Nwankwor Dukor cultivated union leadership in the Midwestern region of Nigeria. The ability of a missionary catechist, interpreter, and individual with expertise to cultivate union leadership in the Midwestern region of Nigeria can be explained through several interwoven factors.
These factors involve the missionaries’ role in community development, their expertise, and their position as a bridge between different cultural and societal segments. Missionary catechists and interpreters , like Cyril Dukor, in the Midwestern region of Nigeria cultivated union leadership by leveraging their trusted position in the community, their communication and mediation skills, and their involvement in religious/spiritual and social welfare.
Their capacity to organize, mobilize, and inspire people is rooted in their deep understanding of local dynamics, and their role as community servants allows them to build solidarity and advocate for the rights and well-being of union members. A unionist was someone who advocated for the rights of workers and the oppressed, and these individuals played a key role in organizing labor movements that were central to the independence struggle.
Many unionists were involved in the broader nationalist movements, recognizing the connection between workers’ rights and the fight for national independence. This teacher-catechist-interpreter, Cyril Nwankwor Dukor could have been involved in advocating for better conditions for NDIGBO and pushing for social reforms through labor unions, which were often linked to the broader nationalist goals of the time.
A teacher, catechist, and interpreter being both a unionist and a mobilizer of the Zikist political movements indicates his involvement in both educational and political spheres during the period of Nigeria’s struggle for independence, particularly in the 1940s and 1950.
As a teacher and catechist, Cyril Nwamkwor Dukor was involved in religious or educational instructions within Obiaruku and Obinomba communities and the entire Midwestern region of Ika-Igbo.The catechist role, particularly in colonial Africa, involved religious teachings but also often served as an intermediary in the colonial administration’s interaction with local populations.
Educators and catechists were highly respected in communities, giving them significant influence. Their role in education may have helped spread political consciousness, as teachers could introduce ideas of nationalism, self-determination and independence through their curriculum.
This teacher-catechist-interpreter could have been involved in advocating for better conditions for Igbo people and pushing for social reforms through unions,which were often linked to the broader nationalist goals of the time. Missionary catechists, interpreters as union leaders and political mobilizers often have strong organizational skills developed through their roles in religious and community projects.
These skills are transferable to union leadership, where organizing,mobilizing, and negotiating with different stakeholdersare key tasks. Their experience in managing projects, building networks, and working within hierarchical systems makes them capable of taking on leadershiproles within unions.
Furthermore, their involvement in religious and social causes can align with the values of justice, equality, and solidarity, all of which are coreprinciples in union activism.
Also, missionary catechists as community leaders often played a central role in religious and social communities, especially in rural or remote areas where they provided spiritual guidance and practical support. In the Midwestern region of Nigeria, where missionary work had been integral to the spread of Christianity, catechists, like Cyril Dukor, typically gained a strong understanding of the local community’s needs and dynamics.
By leading religious activities, organizing gatherings, and assisting in education, they establish trust and influence within the community. This trusted position, could translate into leadership roles, allowing them to act as intermediaries between local populations and external organizations or government structures, which is crucial for union leadership.
Interpreter’s role as a mediator was a structured and indispensable token in the pre and post-colonial Africa. Many regions in Nigeria have diverse linguistic and cultural backgrounds, and interpreters were essential in bridging communication gaps. As an interpreter, Cyril Nwankwor would have bridged the communication gap between the local ecclesiastical population and colonial authorities or between different language groups. Interpreters often played crucial roles in the dissemination of political ideas, translating speeches, pamphlets, and manifestos that were central to the political movement, there by playing a role in the spread of political ideologies.
A missionary or a catechist acting as an interpreter could facilitate communication between different groups, whether it’s between local ecclesiastical communities and the government or between workers and union representatives. Their ability to interpret not just language, but also cultural nuances, makes them effective leaders in fostering collaboration and understanding-key skills for any union leader.
The ability to convey and negotiate in multiple languages such as Ika-Igbo, Uhrobo, Isoko, Benin, and Ijaw was crucial in the Midwestern region, where various ethnic groups with different languages coexist.
As a teacher,, missionary interpreter and catechist, Cyril was into grass root political leadership because of his commitments to sundry vocational demands. As a teacher, missionary interpreter, and catechist he succeeded in grassroots political leadership due to the various roles he played, each providing valuable experience and connections. The role of a missionary interpreter also involved cross-cultural communication, often between different language groups or between indigenous populations and outsiders.
This skill enabled Cyril Dukor to bridge gaps between diverse communities of Ika-Igbo, Uhrobo and Ijaws, making him an effective leader who could unite people with varied backgrounds under a common Roman Catholic cause. Their cultural understanding, combined with their faith-based motivations, makes them effective in inspiring communities to unite and advocate for their collective welfare, thus strengthening their leadership in the region.
As a teacher, Cyril had the ability to influence and shape young minds. His experience in education allowed him to communicate complex ideas effectively, rally support, and guide the community toward collective goals. Educators often have a strong network in their local areas, which can translate into grassroots political support. Chief Obafemi Awolowo cynically argued that “…colonialism had been organizing for itself while making claims to doing the contrary.
With independence we assumed the right to organize ourselves for ourselves, for Nkrumah vision also fed itself on the total confidence in the fact of the black man’s right to control his own destiny. This for him was a fact that was never subject to debate or compromise” (Awolowo, 1977: XV). But the church, a colonial instrument to some extent, was committed to civilizing mission and so could not be entirely separated from community development and often subjected itself to community development and debate on political issues of the moment.
Teachers’involvement in politics often gives rise to positive impacts and on the teachers and pupils workforce. Igbo leadership in the Obiaruku and Midwestern Nigeria was a significant part of the Igbo involvement in Nigeria politics because of their political interest in the survival of the Igbo people outside eastern region of Nigeria. There were always flurry of social-cultural activities in Cyril Dukor’s house and around him because of his interest in Igbo survival in and outside eastern regions.
He had meetings with compatriots and representatives of Igbo in the Mid-western part of Nigeria on diverse interests of Igbo survival in Nigeria. The catechist role, particularly in colonial Africa, involved religious teachings but also often served as an intermediary in the colonial administration’s interaction with local populations. As a catechist, Cyril would have deep knowledge of spiritual and ethical principles.
This helped him gain respect and trust within the community, particularly among those who value moral leadership. Religious leaders often play key roles in grassroots movements because they have a direct connection to people’s values and beliefs. As such missionaries often promoted ethical values such as fairness, equality, and justice.
These values align with the goals of union leadership, which seeks to protect and promote social, political and economic equity.“Christianity as expressed in the practice of the Christian churches contributed to the colonial system. When Christians decided that slave trade was evil, influential groups of them, in one country after another, persuaded their national governments to stop it…Christian missionaries also found certain African practices which they objected and which they sought to have stamped out.
They had to take Africa as they found. In the circumstances of the time, some sort of colonial system may have been inevitable though it is possible to imagine several improvement in the colonial system which actually came into being”(Ward, 1965: 387).
Missionaries, catechists and interpreters often provided healthcare services, build credibility and earn the trust of local communities. By addressing critical health concerns, missionaries gained the respect of the people they served , which positions them as influential figures in local development. Although, Cyril Dukor was not a health worker, he was a trustee and facilitator in the establishment of educational and healthcare institutions such as St. Georges Grammar School, Obinomba.
As trusted health providers, missionaries could mobilize communities for broader social initiatives, including labor unions, where workers’ rights, health, and welfare are a priority. As union leaders, missionaries with health background can advocate for better working conditions and healthcare access, both of which are significant concerns in Nigerian labor movements. Their experience in community health enhanced their ability to lead in way that improves the quality of life for union members.
The overlapping roles of educator, interpreter, andmobilizer allowed the missionaries to influence both the intellectual and practical aspects of the nationalistmovement. By being a respected community member with a platform to teach, interpret, and communicate ideas, Cyril Dukor was able to foster political awareness and mobilize support for the Zikist movement. He helped bridge the gap between different sectors of society, working toward independence and social change both through formal education and activism.
All these roles demanded a selfless commitment to service, which is highly valued in grassroots political leadership. The community would recognize the individual’s dedication to their well-being, making the leader trustworthy and effective in addressing local needs. Both the teacher and missionary interpreter roles involved navigating social dynamics and resolving conflicts.
These experiences allow them to mediate disputes within the community, creating a stable environment for political leadership. Overall, these roles equip the individual with the skills, respect, and networks necessary for success in grassroots political leadership. They combine education, cultural awareness, moral leadership, and conflict resolutions, qualities essential for effective political action at the community level.
Cyril Nwamkwor Dukor As A Zikist
Cyril Dukor was a Zikist and as a member of Zikist movement, he spent most times in his house with community members discussing politics of Rt. Dr. Nnamdi Azikiwe with the hope of keeping alive the Zikist party. He was one of the organizers of the National Council of Nigeria and Cameroons (NCNC) among the Igbo in Obiaruku. The National Council of Nigeria and the Cameroons was formed in 1944 by Nnamdi Azikiwe and Herbert Macaulay. Dr. Nnamdi Azikiwe would appreciate his followers for propagating his philosophy.
“In his battle with life, with colonial masters, in his politics and political activities in Nigeria, he was guided by three philosophical concepts, namely, nationalism, dialogue and compromise which constitute what we call Zikism… Zikism is both an ideology and a philosophy of a new Africa. It is Azikiwe’s concept of new Africa in the days of colonial struggle.”(Dukor, 2003: 66). As a Zikist, Cyril was a consummate mobilizer of the political philosophy of Rt. Hon. Nnamdi Azikiwe who was referred to as Zik and his movement, Zikism. He believed in Nnamdi Azikiwe as a god of liberation of Africa.
The Zikist Movement was a radical political group that emerged in Nigeria in the 1940s, pushing for a more militant approach to achieving independence under the leadership of Nnamdi Azikiwe. The teacher-catechist- interpreter might have been a mobilizer for the movement by using educational platform to raise awareness of political issues. He could have organized meetings, distributed literature, and inspired others tojoin the movement for self-rule.
He was likely skilled in communicating the goals of Zikism to a wide audience, given their role as an interpreter. A teacher-catechist -interpreter was therefore, both a unionist and a Mobilizer of Zikist political movements. A teacher, catechist, and interpreter being both a unionist and a mobilizer of the Zikist political movements indicates the individual’s involvement in both educational and political spheres during the period of Nigeria’s struggle for independence, particularly in the 1940s and 1950s.
As community leader, Zikist and political leader, Cyril Nwankwor Dukor had led delegations of IGBO union to the formation of Rt. Dr Nnamdi Azikiwe political forums. Zikists always frequently came to Cyril Dukor’s house for interlocutions on Igbo political destiny; he was a figure among Igbo political community in the Mid-western Nigeria. He was also a reference individual in dispute and conflict resolution among the Igbo across the length and breath of Igbo unions from Obiaruku to Sapele, Abraka, Ibuza and Asaba and so on. Delegations often come for discussion and deliberation of IGBO matters in his house at Obi-Igbo community at Obinomba.
Followers of Nnamdi Azikiwe believed he was a charismatic leader. The Igbo people turn out in mass as representatives of Igbo communities from all towns in the Midwestern region to welcome Dr. Azikiwe whenever he was on visit to the region and communities’ town halls. Often, meetings of Igbo union and Zikists took place in Cyril Dukor’s house. He was not only the anchorer but also the fulcrum of Igbo political leadership in Obiaruku community.
There were times problems arose among members of Igbo community in the region and delegates would come to Cyril’s house in Obiaruku for conflict resolutions. Delegates often come for deliberation on Midwestern regional matters and he was usually the host. In other words, he had numerous social, political, cultural engagements in Obiaruku that transcended his immediate heavenly assignments as teacher, interpreter and Catechist.
Cyril Nwankwor Dukor and the Vision of Obigbo in Obinomba/Obiaruku (1963)
A teacher and catechist/interpreter of the Roman Catholic Church, he was one of the Igbo leaders in the mid-western region of Nigeria, one of the leaders of Igbo union at Obiaruku, and an influential figure in Obigbo community, credited with baptizing it Obigbo which he called and spelt as OBIIGBO community or village at Obinomba. On behalf of Igbo union, he influenced the appropriation of the land for Obiigbo community in Obiaruku at Obinomba.
He was a figure head and centre of social and religious activities among the Igbo and the Catholic faithful where he interceded for other’s problems before God, the law, the police and different authorities for the purpose of conflict and dispute resolutions. He fought for what is right, inspires others to make a difference and also worked to make the community a better place. His vision for the betterment of his community and NDIGBO in diaspora became fruitful in the founding of Obigbo.
As an influential figure in the Obiaruku and Obinomba communities by virtue of his positions as a missionary catechist, teacher and bilingual communicator, in the colonial and postcolonial Nigeria, he became readily an instrument for leadership in education, religion, Catholic Church and Igbo community. He was a known Igbo leader in the Midwestern region of Nigeria drawing his inspiration and legitimacy from the divinely ordained mandate from his Igbo compatriots in Obiaruku who, by virtue of his vocational and professional trilogy as an interpreter, teacher and catechist, saw him as a honest and trusted leader. Obigbo, therefore, was founded through the influence of Cyril Nwankwor Dukor, teacher, missionary Catechist and interpreter at the St Theresa’s Catholic Church in Obiaruku. He pioneered and co- founded Igbo union as well as the Igbo village called Obigbo in Obinomba, between Obinomba and Obiaruku in 1963.
In the annals of community leadership and cultural legacy, therefore, the name, Cyril Nwankwor Dukor would stand as a monumental figure in the founding of Obigbo within Obinomba/Obiaruku, laying the foundational structures, both administrative and spiritual, of a town whose name and heritage echo far beyond its geographical boundaries.
A seasoned teacher in the government schools of both the Western and Midwestern regions of Nigeria, Cyril Nwankwor Dukor was not only an educator of minds but also a cultivator of communities. He served dutifully as a Roman Catholic missionary catechist and interpreter in Obiaruku, bridging faith and culture in an era marked by deep sociopolitical transitions.
With humility and quiet strength, he wielded his influence and access through these roles to secure plots and acres of land—a visionary act that would blossom into the thriving settlement now known as Obigbo. His actions were not merely administrative but deeply symbolic.
Understanding the historical journeys and dispersions of the Igbo people, particularly those who had migrated or settled across southern Nigeria, Cyril Dukor imbued the new settlement with a name that reflected a shared identity and history. The choice of the name Obigbo, possibly inspired by the Obigbo in Port Harcourt, a known enclave of Igbo culture and enterprise, was no coincidence.
It was a deliberate philosophical gesture, perhaps, an homage to a people resilient in dispersion yet united in spirit. Cyril Nwankwor Dukor’s grasp of Igbo migratory history and cultural memory allowed him to anchor the identity of the new community in a name that resonated with familiarity, pride, and historical continuity. Thus, Obigbo Obinomba/Obiaruku is not just a settlement; it is a testament to a man’s vision, cultural insight, and community spirit. Cyril Nwankwor Dukor’s legacy lives on not only in the physical lands he helped secure but also in the enduring identity and cohesion of the people who call Obigbo home.
The Igbo union in Obiaruku, an indomitable and fortified group comprising Cyril Dukor,(the teacher, interpreter and catechist), Raphael Agu, Joseph Umeakuka, Jeremiah Nwankwor. T. C. Okpoko and Rueben Obijiaku, led the Igbo union in Obiaruku to occupy the promised land where African Igbo communitarian practices were highly consummated subject to the civil law of Nigeria and and international best practices without prejudice to Umusume and Ukwuani traditions and values.
On the other hand, the cohesiveness and solidarity among the NDIGBO community that formed the people of Obigbo in Obiaruku and Obinomba, governed by extant laws of the federation and solidarity regulatory framework of NDIGBO in diaspora under the vision and astute leadership C. N. Dukor and others , led the Igbo community to the promised land of Obigbo.
He organized sanitation of the Igbo in diaspora regularly and he was honored and treated like a visionary, trusted Igbo leader in diaspora. His leadership encompassed not only sanitation and sundry social and communitarian matters like security, welfare, health and good neighborliness but also brotherhood condolences as articulated by Cyril Dukor in his hand writing and transcribed forms thus:
PROFESSOR MADUABUCHI FRANK DUKOR
PHD Philosophy, (UNN) MPhil (UNILAG), BA (Ibadan)
and PGD (Journalism), Lagos. FNAL, FPAN, Member,
Aristotelian Society of Great Britain.
Professor of Philosophy and President/Editor-in-Chief,
ESSENCE LIBRARY (Cultural and Scientific
Development Center): Registered and Recognized by
National Commission-UNESCO.
Department of Philosophy, Nnamdi Azikiwe University,
Awka, Nigeria.
Obiigbo Community On Sanitation Day in transcribed form
OBIGBO 12/10/64
SANITARY INSPECTION
| S/NO | SANTARY INSPECTION | F | S | D |
| 1 | T. C. OKPOKO | 1 | 6 | |
| 2 | JOSEPH UMEAKUKA | 1 | 6 | |
| 3 | SILAS OKIGBO | 1 | 6 | |
| 4 | JEREMIAH NWANKWOR | 1 | 6 | |
| 5 | SIMEON OKONKWO | 1 | 6 | |
| 6 | S.N UGOJI | 1 | 6 | |
| 7 | VINCENT EWENIKE | 1 | 6 | |
| 8 | MARTINE UME | 1 | 6 | |
| 9 | NNOLIM UDME | 1 | 6 | |
| 10 | CYRIL N. NWANKWOR DUKOR | 1 | 6 | |
| 11 | JOSEPH IJEABUONWU | 1 | 6 | |
| 12 | LUKE OKOLI | 1 | 6 | |
| 13 | GODWIN ORABUEZE | 1 | 6 | |
| 14 | OSUOKWU EZE | 1 | 6 | |
| 15 | EMMANUEL UGWAKA | 1 | 6 | |
| 16 | WILFRED MADUKA | 1 | 6 | |
| 17 | OKEKENWA UME | 1 | 6 | |
| 18 | MICHAEL MADUKA | 1 | 6 | |
| 19 | JOSEPH NWUFOR | 1 | 6 | |
| 20 | OKOLIGWE OKAFOR | 1 | 6 | |
| 21 | JIMION OKEREKE | 1 | 6 | |
| 22 | PIUS OBIKELI | 1 | 6 | |
| 23 | JUDE UGOJI | 1 | 6 | |
| 24 | THADEAUS OBI | 1 | 6 | |
| 25 | GODWIN OFOR | 1 | 6 | |
| 26 | PATRICK MBAOGU | 1 | 6 | |
| 27 | RAPHEAL OBI | 1 | 6 | |
| 28 | MBAAMALA IKIOHA | 1 | 6 | |
| 29 | OKEKE UMEOKOLI | 1 | 6 | |
| 30 | ISREAL OKONKWOR | 1 | 6 | |
| 31 | JACOB EKEOHA | 1 | 10 | |
| 32 | DOMINIC ONYEDIMA | 1 | 10 | |
| 33 | PETER NWAFOR | |||
| 34 | NJIKEYA UKEOWU | 1 | 10 | |
| 35 | JOHN EWENI | 1 | 6 | |
| 36 | PAUL OKEKE | 1 | 6 | |
| 37 | MAZI .N OKOLI | 1 | 6 | |
| 38 | PAULINUS OKOYE | 1 | 6 | |
| 39 | NATHAN UKEOWU | 1 | 6 | |
| 40 | ONWUBUALILI OKONKWOR | 1 | 6 | |
| 41 | CYRIL IKEOCHA | 1 | 6 | |
| 42 | CHINEDU AGABI | 1 | 6 | |
| 43 | THOMAS OKORO | 1 | 6 | |
| 44 | GABRIEL ODIMEGWU | 1 | 6 | |
| 45 | BONIFACE EZIKE | 1 | 6 | |
| 46 | ISAAC AKUNNA | 1 | 6 | |
| 47 | CHARLSE OKORO | 1 | 6 | |
| 48 | JAMES CHUKWUMAOKE | 1 | 6 | |
| 49 | GABRIEL OKEKE | 1 | 6 | |
| 50 | OBIAMAKA ONWUZULUIGBO | 1 | 6 | |
| 51 | THOMAS OKOLI | 1 | 6 | |
| 52 | EJIOFOR IBE | 1 | 6 |
Brotherhood CondolencesToCyril Nwankwor Dukor
My senior brother Shadrack Okoli Dukor departed to the next world on the 6/2/65.
The following personalities mercifully visited me for sympathy:
- Mr. Emmanuel Ugwaka, 1 gallon of palm wine
- Mr. Charles Ejide, Two gallons of palm wine.
- Mr. Raphael Agu Palm wine
- Mr. John Ezeamama gave me 2/6
- Mr. R.G Alisa gave 2/6
- Mr. Robert Nkpado, 1 gallon of palm wine
- Mr. Alfred Okafor gave me 1/6
Ekwulunmili people
- Mr. Jon Ezekwebeye
- Mr. Thomas Ojiego One acid jar of palm wine
- Mr. Kenneth Onyenwe
- Mr. Godson Egwuonwu
- Mr. Mark Anakor
Agu-ukwupeople
- Mr. Simon Ugoji
- Mr. Okeke Ugoji
- Mr. Pius Obikeli One acid jar of palm and 4/-
- Mr. Innocent Obiekwe These were given to both of
- Mr. Emmanuel Onyemalu us – Mr. Jeremiah and me
- Mr. Lewis Anyache
Within two weeks late Shadrack died the last born of my mother called Mgbafor died in the C.M.S hospital Eyienu where she was operated twice by the Doctor. She died on 11th March, 1965.
Today being 27th of March 1965.
- These following persons visited us:
| One acid jar of palm wine.
One man was not present said that he was sick named Innocent Obijiaku Thanks to them immensely. |
- Mr. Rueben Obijiaku
- Mr. Isaac Obijiaku
iii. Mr. Innocent Obijiaku
- Mr. Francis Okafor
- Mr. Paulinus Obiedele
- Mr. John Ezeonwura
- Mr. Nwankwo of Nduowulu brought 1 gallon of palm wine and
7f with four kolanut brought by his wife on that day.
- Mr. Luke I. Abuah gave 3f by his wife.
- Mr. Okoli Nneme gave us 4f and a gallon of up palm. He came from Ogonigbe.
On the 9th May 1965, the following persons in Obiigbo came to sympathize with us for the death of my senior brother and sister who died in 1965.
| 1 | Joseph Ijeabuonwu | 1f |
| 2 | Thomas Okoli | 1f |
| 3 | Luke Okoli | 1f |
| 4 | Patrick Anachusi | 1f |
| 5 | Patrick Mbaogu | 1f |
| 6 | Gabriel Odimegwu | 1f |
| 7 | Joseph Umekuka | 1f |
| 8 | Okeke Umenwa | 1f |
| 9 | Joseph Onwunyiri | 1f |
| 10 | Okoligwe Okafor | 1f |
| 11 | Chukwuma Okeke | 1f |
| 12 | Wilfred Maduka | 1f |
| 13 | Simeon N. Ugoji | 1f |
| 14 | Mathias Umekuka | 1f |
| 15 | Nnolim Ume | 1f |
| 16 | Michael Maduka | 1f |
| 17 | Joseph Nwufo | 1f |
| 18 | Emmanuel Ugwaka | 1f |
| 19 | Gabriel Okeke | 1f |
| 20 | Paul Okeke | 1f |
Remarks
In this 20f they used 12f to buy an acid gar of wine and these 20 persons offered 4f to Mr. Jeremiah and 4f to Cyril which was not up to 3d each.
Moses Gerome Okoli and Godwin Orabueze sympathized us for the death of our brother and sister with one gallon of palm wine and 4/-
Mares Pauline Okeke and Omailo Nwankwo came from Ogonigbe with two gallons of palm wine and few shillings. Furthermore, Oguluzoigbo has sympathized with the ever to salute me NDO. Mr. James Chikwujioke has sympathized with a gallon of palm wine the first day I came back from our town.
Cultural and Historical Root of Obigbo
Obigbo,” the name given to an Igbo community village in Obiaruku by the Organizing Secretary and leader(Onyendu) NDIGBO in Obiaruku, Cyril Nwankwor Dukor, is an etiological name rooted in the history, culture, anthropology, religion, and ethnology of the Igbo people of Southeastern Nigeria. The name reflects both the ancestral origins and migratory narratives of the Igbo, as preserved in oral traditions and cultural memory, particularly among the Igbo diaspora and expatriate communities. The name is more than a toponym, it is an etiological anchor connecting the Igbo people of the diaspora to their ancestral and cultural heritage. This Naming is a deliberate act of historical reclamation, evoking centuries of tradition, identity, and collective memory.
The term Obigbo carries deep symbolic meaning within the wider Igbo cosmology. While the exact linguistic derivation may vary by dialect, Obigbo often evokes the idea of a threshold or border and, sometimes interpreted as a place of departure or returnin Igbo migratory legends.
In this context, naming the village Obigbo links the present-day Igbo settlers in Obiaruku to the mythical eastward origins of the Igbo people, an allusion to both physical migration and spiritual continuity. The Igbo people of Southeastern Nigeria have a long tradition of migration, both voluntary and forced, due to trade, conflict, colonization, and the Nigerian Civil War.
As communities spread across Nigeria and into the diasporas, names like Obigbo serve as cultural waypoints, reminding people of their lineage and roots. In Obiaruku, an area historically dominated by Ukwuani and other Delta Igbo-speaking groups, the formal establishment of an Igbo-named village signifies the consolidation of identity and the desire to preserve core Igbo values, language, and traditions even outside the traditional Igbo heartland.
From an anthropological standpoint, the naming can be seen as a ritualistic affirmation of belonging—a symbolic act by which the Igbo expatriate or migrant community claims space, visibility, and continuity. Religiously, such naming may resonate with ancestral veneration, as it metaphorically recalls the ancient concept of Ala Obodo (land of the people) and Ụmụnna (clan brotherhood), central to Igbo social organization.
The establishment of Obigbo in Obiaruku is not merely a demographic or geographic fact, it is a cultural statement. It reflects the resilience of Igbo identity, the centrality of naming in cultural survival, and the ongoing dialogue between memory and place. Through the vision of community leaders like Cyril Nwankwor Dukor, Raphael Agu, Joseph Umeakuka, Jeremiah Nwankwor. T C Okpoko and Rueben Obijiaku, the Igbo people in Obiaruku carved out a symbolic homeland that reaffirms their origins, faith, and future.
Igbo History is, however, replete with instances of such naming. One of the most well-known places named Obigbo is a town in Rivers State, Nigeria, near Port Harcourt. This community is predominantly Igbo and is historically significant as a settlement of the Igbo people who migrated and settled along the Niger Delta. The name, Obigbo, in this context is often associated with migration routes and serves as a cultural hub for the Igbo in that region.
Obigbo town in Rivers State is often cited in oral histories as a key settlement along ancient migration and trade routes that linked the Igbo heartland to the Niger Delta and coastal trading ports. According to local tradition, the founders of Obigbo migrated from the core Igbo areas in present-day southeastern Nigeria, settling strategically near rivers and trade paths and the name Obigbo was given because the settlement served as a “big gate” or entrance point for travelers moving between the hinterlands and the coast, symbolizing a place of transition and commerce.
The town became a cultural and commercial gateway, bridging the Igbo with other ethnic groups in the Niger Delta, which helped maintain Igbo cultural practices while adapting to new environments.
Within the Arochukwu area in Abia State, a historic Igbo kingdom, certain villages or quarters sometimes bear the name Obigbo, signifying a boundary or entry point in local territorial arrangements. This underlines how Obigbo can mean a “gateway” or “borderland,” important in Igbo spatial and social organization. In the Arochukwu kingdom, known for its oracle and religious influence, the term Obigbo can refer to border communities or quarters that marked the edges of political or spiritual jurisdictions.
According to oral tradition, elders recount that Obigbo villages were often sites of ritual significance, acting as protective buffers or “big gates” warding off spiritual and physical threats. In oral traditions it means “the place of the big gate” or “great entrance,” symbolizing thresholds—both physical and spiritual, between different communities or worlds. This concept is important in Igbo cosmology and community identity, where names encode history and meaning. These communities reportedly played roles in boundary making, mediation, and trade. Naming a village Obigbo here connotes a luminal space, a crossing between the known and the unknown, between the sacred and the profane, highlighting the intertwining of geography and spirituality in Igbo worldview.
In some Igbo communities, Obigbo is also a family or lineage name, often linked to notable ancestors or founders of settlements. This reflects the tradition where communities take the names of influential forebears or ancestral homes, thereby preserving memory and social cohesion. In some Igbo dialects and localities, Obigbo is a name connected to ancestral families, signifying descent from a progenitor who was associated with a place or a specific trait (e.g., strength, leadership).
Families bearing the Obigbo name often claim descent from notable ancestors who founded communities or who were custodians of important cultural institutions. This use of the name reinforces social implication. It reinforces kinship bonds and the transmission of values, status, and land rights within Igbo society.
Also, in terms of linguistic analysis the word Obigbo can be broken down into components in Igbo language: “Obi”, meaning “heart,” “compound,” “palace,” or “central place”, “Gbo” — derived from Igbo, the ethnic identity, or alternatively meaning “to cover,” “to surround,” or “a gate/door” depending on dialect and context. Putting these together, Obigbo could mean: “Heart of Igbo” or “Central Place of the Igbo”, indicating a core or important place within Igbo lands. “Gate of Igbo” or “Big Gate” , symbolizes a threshold or entrance, either literal (a physical gate) or metaphorical (entry to a community or identity). In some dialects, the phrase is used to describe a large or main entrance to a family compound or community. a place where decisions are made, visitors are welcomed, and important events happen.
The name Obigbo , therefore, carries layers of meaning, from geographical and political boundary to spiritual threshold and ancestral identity. Whether as a town along trade routes, a border village in Arochukwu,or a clan name, Obigbo reflects the Igbo’s deep connection to place, history, and culture. Its etymology as a “big gate” or “heart place” emphasizes its role as a symbol of passage, belonging and communal life in the Igbo worldview.
Poetic Tribute To Cyril Nwankwor In The Annals of Obigbo
Cyril Nwankwor Dukor:
The Seed-Sower of Obigbo
In the quiet wisdom of the 20th century’s midmorning,
When Nigeria stood at the crossroads of tradition
A man—modest in appearance, resolute in soul—rose
from among the people,
Not to seek titles, but to plant legacy.
Cyril Nwankwor Dukor,
Teacher of minds, catechist of spirits, and interpreter of hearts,
Walked the red earth of Obiaruku not as a mere resident,
But as a custodian of vision.
A Name Rooted in Meaning
It was the year 1963,
A time when maps were still being drawn by memory and machete,
When communities were less about boundaries,
and more about belonging.
It was then that Dukor,
With the heart of a sage and the eye of a historian, with his compatriots,
Named a place Obigbo.
Perhaps it was memory,
Perhaps a longing for unity in dispersion,
Or perhaps a whisper from ancestors past,
That led him to echo the name of Obiigbo-
A kindred land near Port Harcourt,
Where Igbo voices sang through the oil-rich breeze of
the Niger Delta.
To name is to give life.
To name is to give identity.
And in this act, Dukor gave dignity to a place that would
grow into purpose.
A Man of Many Garments
He was a teacher—
By chalk and by compass, he shaped the futures of the
children of the Western and Midwestern Regions.
He was a missionary catechist—
With crucifix in one hand and Igbo proverbs in the other,
He translated the Gospel into the idioms of the land,
Speaking not just the language of Rome,
But the language of the people.
He was an interpreter—
Not merely of speech,
But of culture, of identity, of belonging.
And he was, above all, a founder,
Pulling strings not for self,
But to secure land—acre after acre—
For those who had none,
For those in search of home.
A Philosophy in the Soil
Dukor understood that the Igbo are a people in motion—
Merchants, missionaries, migrants, memory-keepers.
His knowledge of their diaspora,
Their scattering through rivers, forests, and borders,
Did not lead him to lament.
Instead, he built a bridge.
That bridge was Obigbo,
A name not born of accident,
But of ancestral insight.
A reminder that even in foreign fields,
A people can plant their roots anew,
And flourish.
Legacy Beyond the Grave
Today, as the morning sun rises over Obigbo in
Obinomba/Obiaruku,
And children walk the footpaths where he once trod,
The spirit of Cyril Nwankwor Dukor and his compatriots lingers—
In the red dust of the land,
In the prayers whispered in chapels,
In the laughter echoing from school yards he oncesupervised.
For some men leave monuments.
Others become the soil itself.
And in Obigbo,
Dukor became both.
“Onye kwe, chi ya ekwe.”
He believed. And so did his destiny.
References
(1) Awolowo Obafemi (1977) Problems of Africa: Theneed for Ideological Reappraisal, The University of Cape Coast Kwame Nkrumah Memorial Lectures, London, Macmillan.
(2) Maduabuchi Dukor(2003) “ Zikism: Philosophy ofPolitics and Africanism” in Maduabuchi Dukor(editor),Discourse on Politics, Values and Power in Africa, Lagos, Malthouse Press.
(3) Ward, E.F.(1965)” The Colonial Phase in British West Africa” in Ade Ajayi and Ian Espie(editors), A Thousand Year of West African History, Ibadan.University Press and Nelson.
MADUABUCHI FRANK DUKOR
PHD Philosophy, (UNN) MPhil (UNILAG), BA(Ibadan) and PGD (Journalism), Lagos. FNAL, FPAN, Member, Aristotelian Society of Great Britain
Professor of Philosophy and President/Editor-in-Chief of ESSENCE LIBRARY (Cultural and Scientific Development Center), Department of Philosophy, Nnamdi Azikiwe University, Awka, Nigeria.
