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Sunday, 17 July 2022

THE COLOURFUL CHARITY OF “DOZZY OIL”

 


There are men who are philanthropic, and there is a man who can be said to be a living example of philanthropy itself. He is Chief Sir (Dr.) Daniel Nwanneka Chukwudozie (aka Dozzy Oil) and he is the founder and Group Managing Director of Dozzy Group. Sir Chukwudozie was born in 1957 and he hails from Okija in Ihiala Local Government Area of Anambra State. He has over four decades of vast entrepreneurial experiences. He holds a BSc. in Business Administration and an Honorary Doctorate Degree of Science (Honoris Causa) from the University of Calabar, Cross Rivers State. He also holds an Honorary Doctorate Degree of Science (Honoris Causa) from the Federal University of Petroleum Resources, Effurun, Delta State.

News of his humane nature flew to the Ijanandu, a team coordinated by Jeff Unaegbu, a research fellow in the University of Nigeria, Nsukka. “Ija na ndu” is Igbo for “Assessing people while they are still alive”. It is the conscious objective scanning of the lives of people who have been generally accepted by their societies as having achieved greatness - positive greatness. The team believes that there is the emergent need for instituting ija na ndu in Africa as a culture. Thus, the attention of the team was inevitably drawn to this wonderful epitome of charity, Sir Dan Chukwudozie. Chinedu Nsofor, another member of the team quickly approached this owner of the giant conglomerate, Dozzy Group, and began talks with him about future ideas.

Either by virtue of his genial nature which seeks to please as many people as possible, or his realization that his actions are civil, he agreed to our ideas. Incidentally, Jeff Unaegbu was about to wed his sweetheart, Sonia Mbah at the time. Upon hearing this, Sir Dan Chukwudozie decided to donate handsomely to the wedding; this is despite the fact that he had yet to meet Jeff Unaegbu. This action was unique: a man deciding to support the wedding of another man he had never met. Sir Dan Chukwudozie followed up his pledge with the requisite action. Mr. Unaegbu was forced to sit down and reflect about the manner of man this Sir Dan Chukwudozie is. There is the golden child-like glee which is the caramel upon the cake in the whole affair. The lack of the inclination in Sir Chukwudozie to show off his philanthropy for the world to see is instructive; the propensity with which lesser men will wear their charity for all to see like a glistening gold wristwatch is not, and will likely, never be a whim or caprice of the mighty man, Sir Chukwudozie. There are many examples of his philanthropic efforts, some through the Dozzy Foundation. They include the construction and handover of an outstanding three storey school building to St. James Anglican Church, Awada, Onitsha; making sure to pay his combined workforce of 2000 people in his Dozzy Group conglomerate without owing anyone; donating over 18 Million Naira fund for the enrollment of 1,500 Okija indigenes for one year of health insurance coverage, which allows them to freely access the basic package of health services from the Anambra State Health Insurance Agency; singlehandedly building St. Paul’s Church, Awka and St. Peter’s College, Okija; contributing 100 million Naira towards the building of St. Peter’s Anglican Church, Okija; providing the stool on which the late Catholic Pontiff, Pope John Paul II sat when he visited Nigeria in 1999; contributing powerfully to the security of Cross Rivers State by reaching out to the state Governor, Professor Ben Ayade and donating five pick up vans to the state’s Police Command; completing and handing over a magnificent three-storey school building in honour of his late Mother, Lady Hannah Ugoyibo Chukwudozie, Mama Dozzy to the Anglican Church, Diocese on the Niger etc., etc.    

Little wonder his path is oiled. His story is the oiled pathway, despite that he never had it rosy while climbing uphill in life with his dreams carried over his shoulders like a rock. He lost his father at a tender age and was raised by his mother. Beginning in 1982 as a trader, he rose like a comet over the years until he sat atop a conglomerate that boasts of Dozzy Oil and Gas Limited and subsidiaries including: Speciality Oil Company Nigeria Limited, Dozzy Plastic Industries Limited, Dozzy Gut-troff Gas Limited, Lubricant Manufacturing Oxygen/Industrial Gas Production, Industrial automotive household as well as high precision plastic products, manufacturing wigs/hair attachments, artificial human hair and oil and gas supply and distribution. Thus, the conglomerate has strong interest in Manufacturing, Oil and Gas, Real Estate, Logistics, Hospitality and commerce amongst others. Sir Chukwudozie’s Dozzy Group built a petroleum product storage depot that is capable of handling 120 million liters of assorted petroleum products at once in Calabar. By this, the Dozzy Group became the first indigenous company to build a fully automated, world class LPG storage tank facility and terminal for storage of cooking gas in the country. Dozzy Investment Ltd, a subsidiary of Dozzy Group signed an MoU with Anambra state government in 2018 to build 1, 000 housing units in Awka at the cost of N12.4 billion. Dozzy Investments Ltd has the capacity to develop and manage property, which is mainly housing development. Dozzy Group is expected to build four-bedroom detached duplexes, five-bedroom detached duplexes with two-room auxiliary buildings, among others.

Chief Sir (Dr.) Daniel Nwanneka Chukwudozie is married to Lady Ada Chukwudozie. She is a Chemical Engineer and a publisher. Because of the self-effacing nature of Sir (Dr.) Dan Chukwudozie, the Ijanandu Team has begun its drumbeating about the resplendent lifestyle of this mighty man to tell the world that he is here and he is conquering. Go tell your neighbours about him.      

 © Jeff Unaegbu, Research Fellow, IAS, UNN (July 16, 2022)


Thursday, 17 February 2022

A BRIEF VIEW OF WARRANT CHIEF SYSTEM AND THE IGWE INSTITUTION IN EASTERN NIGERIA


 

By Jeff Unaegbu (February 8, 2022)

Being a Note in the Online blog: jeffunaegbu.blogspot.com.

 

The Warrant Chief system in Southern Nigeria was amorphous in structure from 1891 to 1900, then it became formalized from May 1900 with the Native Courts Proclamation. A. E Afigbo (1981:147) saw the warrant issued to the chiefs as an attempt to “legalize the power they exercised over their fellow countrymen, each of them … was given a certificate to that effect. This certificate was known as warrant and partly for this reason the chiefs came to be known as warrant chiefs”. In 1916, Sir Frederick Lugard passed the Native Authority Ordinance with the aim of reinforcing the power of local rulers throughout Nigeria. Many warrant chiefs were proclaimed Paramount Chiefs (Njoku, 2008:40). The warrant chief system was shaken to its core in 1929 as a result of the Aba Women riots against direct taxation (Afigbo, 1964). In his report of 1915, Herbert Richmand Palmer wrote that the Warrant Chiefs were “more adaptable natives of the successful trader type” (Afigbo, 1967:691) (emphasis mine). While this was true for many Igbo communities more attuned to democracy, individuals who became warrant chiefs close to and in the West of the Niger (Nri, Asaba, Agbor, Issele-Ukwu, Oguta, Onitsha etc.) were mostly hereditary chiefs and kings, more attuned to monarchism (Ejiofor, 1982:5). According to Ejiofor (1982:5), in pre-colonial times, the democratic model did not have chiefs, but ‘they were at best symbolic heads of village groups”. Every family had a natural head by right of age or primogeniture who represented the family in larger kinship gatherings. The setting was a true democratic republic.

In the midst of the angst generated against warrant chiefs who were not true chiefs, the second governor of Nigeria (1919-1925), Sir Hugh Clifford, tried to displace the “upstarts” who became warrant chiefs and replace them with true chiefs wherever possible. In a bid to create native treasuries like in Northern Nigeria where direct taxation kept the Indirect Rule System vibrant, the British administration introduced direct taxation in Eastern Nigeria. Even women became assessed for taxation. Women rose in protest, demanding why they “were being assessed for taxation” (Korieh, 2010:126). This was the beginning of the Aba Women Riots of 1929. The Warrant Chief System was abolished. In 1933, the then Governor Cameron issued two ordinances (the Native Authority Ordinance and the Native Court Ordinance). The Native Authority witnessed some changes; “Native Treasuries and new type of courts were set up. No new chiefs were created but existing or surviving ones were to remain and be integrated into the new system” (Nkwuaku, 2014:4) (Ikenga, 1999:57). Thus, Native Authority Councils became more fashionable. People had more power to nominate their traditional rulers. This caused unpopular warrant chiefs to lose their warrants. More reliable Warrant Chiefs were remodeled as Paramount Chiefs (Adegbulu 2011:7).

With the formation of the Eastern House of Chiefs in 1958, some offspring of the Warrant Chiefs were nominated to represent their towns in the House. Thus, many of them struggled to carry on the royalty of their predecessors, but they were faced with increasing pressure from new, educated and wealthy men who were also eligible for the traditional stools as allowed by the government. The Eastern House of Chiefs was dissolved in the wake of the military coup of January 15, 1966 (Harneit-Sievers, 1998:63). In 1976, the local government reforms by military governors were carried out. One of the structures put in place to reform the local government was the official recognition and political backing of traditional kingship. The government realized that it needed kings to influence the minds of the people and get to feel their pulse as well as have them as culture reference points or culture bearers. To further emphasize the roles of traditional rulers, a fourth level of governance was introduced, which were autonomous communities. In this arrangement, a traditional ruler would become recognized as leading a single autonomous community, and his governance would become very important. The autonomous communities became constituencies for the would-be chiefs. The Obasanjo regime passed the September 2, 1976 Chieftaincy Edict creating the Eze or Igwe chieftaincy institution in each autonomous community after the recommendations from a committee chaired by Professor Adiele E. Afigbo (Harneit-Sievers, 1998:64). This promulgation resulted in a scramble for the thrones. For example, in Anambra, after the first Military governor of the State, Colonel John Atom Kpera, promulgated the Chieftaincy Edict, it resulted in a rush for recognized positions as Traditional Rulers under the control of the governor. The first 124 Traditional Rulers were recognized by early December, 1976 (Harneit-Sievers, 1998:65). Thus, since the reforms of 1976, the Igweship institution had come to stay till date.

 Picture: Ojiako Ezenne (center), with his mother (on his right), brother (Nnoli Ezenne), and his wives. Circa 1913. Source: https://commons.wikimedia.org/wiki/File:Ojiako_Ezenne.jpg.

REFERENCES:

 

A.E. Afigbo. (1981). “Eastern Provinces Under Colonial Rule”, in Obaro Ikime, (ed.) Ground Work of Nigerian History, Ibadan: Heinemann, pp.147-148.

Afigbo, Adiele E. (1964). “The Warrant Chief System In Eastern Nigeria 1900-1929”, being a PhD Thesis submitted to the University of Ibadan.

Afigbo, Adiele E. (1967). “The Warrant Chief System In Eastern Nigeria: Direct Or Indirect Rule? Journal of the Historical Society of Nigeria, Vol. 3, No. 4, June

Afigbo, Adiele E. (1972). The Warrant Chiefs: Indirect Rule in Southeastern Nigeria, 1891–1929. Humanity Press.

Chima J. Korieh. "The land has changed: history, society and gender in colonial Eastern Nigeria". Series: Africa, missing voices series 6, University of Calgary Press, Calgary, Alberta, 2010. http://hdl.handle.net/1880/48254

Chimaroke Nnamani, ‘Chieftaincy and Security in Nigeria,’: An Overview of non-centralised East-West Niger Igbo. Paper delivered at the National Conference on Chieftaincy and Security in Nigeria, Murtala Muhammed Library Complex, Ahmadu Bello Way, Kano City, October 13, 2003. 19.

Femi Adegbulu (2011). “From Warrant Chiefs To Ezeship: A Distortion Of Traditional Institutions In Igboland?”, Afro Asian Journal of Social Sciences Volume 2, No. 2.

Harneit-Sievers, A. (1998). “Igbo ‘Traditional Rulers’: Chieftaincy and the State in Southeastern Nigeria”. Africa Spectrum, Vol. 33, No. 1.

Lambert Ejiofor, Igbo Kingdoms, Onitsha, African Publishers, 1982, p. 5.

Njoku, R.C. (2008). “"Ọgaranya" (Wealthy Men) in Late Nineteenth Century Igboland: Chief Igwebe Ọdum of Arondizuogu, c.1860-1940”, African Economic History, Vol. 36.

Nkwuaku, O. A. (2014). “Igwe Succession Dispute In Enugwu-Ukwu, 2007-2011”, being a Research Project submitted for the Degree of Master of Arts (M.A.) in Department of History and International Studies, University of Nigeria, Nsukka.