By MikeTech
July 30, 2025 | MikeTech News

Eja-Oye Tradition 2025: Owelli Flags Off New Yam Festival Ritual – This year’s Eja-Oye ritual has been officially performed in Amabor-Owelli, marking the ceremonial kick-off of the 2025 Iri-ji (New Yam Festival) in Ntegbenese with cultural reverence, unity, and ancestral blessings.

The Eja-Oye Tradition 2025 is an annual cultural rite that symbolizes unity, festival of harvest, and ancestral reverence in Owelli and the wider Ntegbenese clan.

The ancient Eja-Oye cultural tradition was performed by the Chukwuani Igwe family of Umuagagbulu Uzam in Amabor-Owelli, marking the official start, of the 2025 New Yam Festival (Iri-ji) celebration across Ntegbenese clan in Enugu State.

The traditional ritual, which holds immense cultural and spiritual significance, was performed on July 29, 2025, by Ochigbu Inyinya Mathias Okoye (Ogbuefi Ihe Chukwun’eme) and Ochigbu Inyinya Anthony Chukwu (Ogbuefi Ilohanwata). The sacred rite signals the end of old yam consumption and grants cultural clearance for families and communities across Ntegbenese to begin celebrating with fresh yam harvests.

Eja-Oye Tradition 2025 Ritual for the Entire Clan

The Ntegbenese clan, made up of five communities—Ogugu, Owelli, Ihe, Agbogugu (in Awgu LGA), and Akaegbe (in Nkanu West LGA)—has long upheld the tradition of waiting for this annual ceremony before any formal celebration of new yam can take place. The Chukwuani Igwe family, custodians of the tradition, carry out the rites on behalf of the entire clan.

The ceremony is rooted in age-long Igbo customs and connects directly to the deity Oye Owelli, believed to bless the people with fertility, harvest abundance, and protection. The ritual site, known as Oye Owelli Court, also features revered spiritual landmarks including Ọdu-Aguna, Ngwu oke mkpume Ọnu Oye, and Oye market, each holding deep ancestral relevance.

Cultural Insight from Engr. Agu Solomon Agu’s Video on Eja-Oye Tradition 2025

Speaking on the significance of the ritual in a social media update, cultural ambassador Engr. Agu Solomon Agu highlighted the depth of the practice, stating:

“Eja-Oye is a harvest festival of gratitude, fertility, and protection. It marks the transition into a new season of agricultural prosperity, and the yam—the king of crops in Igbo tradition—is its symbol. Without this ritual, new yam consumption in the clan is considered forbidden.”

🎥 Watch the Eja-Oye Tradition 2025 Ritual Highlight:

👉 Click on the link below to watch the official video documentation of the 2025 Eja-Oye ritual as performed at Owelli Court:
📺 Eja-Oye Tradition

Eja-Oye Tradition 2025: Beginning of the Calendar for Oriri Anu Festival

The performance of the Eja-Oye ritual also begins the countdown to the “Oriri Anu Festival”, a major cultural festival celebrated every three years in Owelli town (Owelle-nanọ), representing its four constituent communities. This year’s Oriri Anu will run from December 2025 to January 2026, welcoming new age groups in a generational celebration of cultural identity.

Eja-Oye Tradition 2025: Pre-Ritual Preparations and Spiritual Observances

A day before the ritual, typically an Eke market day, men from Umuagagbulu kindred clear the sacred path leading to Oye Owelli, where the ritual takes place. The entire process is steeped in deep symbolism, and certain sites such as Ọdu-Aguna are so sacred that only appointed custodians enter barefooted to perform rites and settle disputes.

Other sacramental elements include:

• Oye Market – a spiritual centre where barren women once sought divine intervention in the past

• Ngwu oke mkpume Ọnu Oye – a warrior’s stone representing justice and breakthrough

• Four Mpkọnanu gunshots – fired at the end of the ritual to announce the ceremony’s conclusion and trigger preparations for the age-grade celebration (Ọwuwa-ekwa)

Preserving Culture in the Digital Age

This year’s event also reflects how technology and tradition can intersect. Through platforms like social media, cultural figures such as Engr. Agu Solomon Agu are helping preserve and share indigenous knowledge with younger generations and a wider audience. The documentation and digital storytelling of the Eja-Oye ritual serve as a bridge between the past and the present.

Conclusion

With the Eja-Oye tradition now completed, households and communities across Ntegbenese are officially free to begin organizing their Iri-ji 2025 (New Yam Festivals) in thanksgiving and celebration.

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🔗 Suggested Readings and Related Posts:

Aba Women’s Riot: How Igbo Women Defied Colonial Rule in 1929

Kingship and the Founding of Onitsha: Origin of Onitsha and Its Connection to the Benin Kingdom

Igbo People in Colonial Nigeria: Economy, Culture, and the Rise of Education

The Meaning and Origin of the Ọzọ Title in Igbo Land

Initiation and Rituals of the Ọzọ Title: The Sacred Journey Begins

Christianity, Colonialism, and the Decline of the Ọzọ Title Institution in Igbo Land

Regional Variations in Ọzọ Title Traditions Across Igbo Land

Modern Challenges and Future Prospects of the Ọzọ Title in Igbo Land

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✍️ By Okolike Michael
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Introduction

The Igbo people in colonial Nigeria demonstrated a remarkable ability to adapt, resist, and reshape their destiny despite the disruptive force of European colonization. Their economic ingenuity, cultural resilience, and pursuit of Western education positioned them as one of the most dynamic ethnic groups during the colonial period.

Pre-Colonial Foundations and Early Contact

Before the arrival of the British, the Igbo society was decentralized, with autonomous village republics governed through councils of elders, age grades, and traditional institutions like the obi and ndichie. These structures formed the bedrock upon which the Igbo navigated the changes that colonialism introduced.

The earliest British contacts were through trade and missionary evangelism. While this opened doors to new ideas, it also laid the groundwork for colonial domination. As the British imposed indirect rule through warrant chiefs—often against the will of the people—Igbo communities became sites of both collaboration and resistance.

Economic Life: Trade, Adaptation, and Entrepreneurship

The Igbo economy in colonial Nigeria revolved around agriculture, local trade, and increasingly, cash crop production. With the introduction of colonial infrastructure—roads, railways, and ports—Igbo farmers began cultivating palm oil, cassava, and yams for broader markets.

Women dominated local markets, forming trade unions and networks that ensured economic stability and community welfare. Men increasingly sought wage labour in urban centres, fueling migration to cities like Lagos, Port Harcourt, and Enugu.

The colonial era also saw the emergence of Igbo entrepreneurs and traders, who adapted quickly to the cash economy. This economic flexibility became a defining trait that empowered the Igbo within Nigeria’s growing commercial sector.

Cultural Resilience Amid Disruption

Despite colonial pressures, Igbo culture retained its core identity. Customs such as title-taking (e.g., Ozo title), new yam festivals, and traditional music and dance thrived alongside imported European values.

However, colonialism did alter aspects of traditional life. Missionaries discouraged native religions and labelled many customs “pagan.” In response, some Igbo converted to Christianity, often merging it with indigenous practices. This hybrid spirituality remains visible today in many parts of southeastern Nigeria.

The Rise of Education and Igbo Intellectualism

Missionary schools played a crucial role in reshaping Igbo society. Eager to embrace literacy as a tool of empowerment, the Igbo rapidly became one of the most educated groups in Nigeria.

By the 1940s and 1950s, Igbo professionals began to dominate teaching, clerical work, and civil service positions across the colony. Education became not just a means of social mobility but also a weapon against colonial subjugation.

Notable early Igbo scholars and nationalists—such as Dr. Nnamdi Azikiwe, Nigeria’s first president—used education as a platform for pan-African activism and national development.

Igbo Women and Political Voice

While the Aba Women’s Protest of 1929 is the most well-known example of female political mobilization, Igbo women continued to play important roles throughout the colonial period. Through women’s organizations, church groups, and market unions, they advocated for social justice, fairness in governance, and the protection of economic rights.

Legacy of the Colonial Period

The colonial era shaped Igbo society in complex ways—introducing new systems while eroding old ones. But the Igbo people did not passively absorb change. They negotiated, resisted, and innovated.

The legacy of the Igbo people in colonial Nigeria is not just one of adaptation but of transformation. Their economic resilience, cultural pride, and educational drive positioned them as central figures in Nigeria’s independence struggle and post-colonial development.

Conclusion

The story of the Igbo people in colonial Nigeria is a story of strength—rooted in community, culture, and ambition. Against a backdrop of foreign domination, they forged new paths without forgetting who they were.

Today, the legacy continues in every Igbo market, classroom, and celebration—echoes of a people who refused to be defined by colonial rule but instead shaped their own narrative.

💬 Join the Conversation

What aspects of the Igbo colonial experience resonate most with you?
How do you think their legacy influences Nigeria today?

🔗 Suggested Readings and Related Posts

Aba Women’s Riot: How Igbo Women Defied Colonial Rule in 1929

Kingship and the Founding of Onitsha: Origin of Onitsha and Its Connection to the Benin Kingdom

✍️ By Okolike Michael
Digital Media Strategist | Published via MikeTech Blog

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Introduction

The origin of Onitsha and its deep-rooted connection to the Benin Kingdom is one of the most fascinating historical narratives in southeastern Nigeria. This story traces back to Eze Chima, a legendary figure whose migration from Benin laid the foundations for what would become the great kingdom of Onitsha.

Origin of Onitsha: The Ancestral Link

The ancient town of Onitsha, located on the eastern banks of the River Niger, holds a royal legacy that intertwines with the powerful Benin Kingdom. Its foundation is more than myth—it reflects a dynamic history of migration, political formation, and cultural fusion. At the heart of this story is Eze Chima, the founding father of Onitsha, whose journey from Benin set the stage for one of southeastern Nigeria’s most influential towns.

Tradition holds that Eze Chima was a prince or noble from Benin who fled the kingdom following internal strife or rebellion. He and his followers crossed the River Niger, settling on its eastern bank. With them came not just their belongings but their customs, political organization, and a royal legacy that would forever shape Onitsha’s identity.

Eze Chima and the Benin-Onitsha Exodus

The origin of Onitsha traces back to a group of migrants led by Eze Chima, believed to be a rebel or dissenter from the ancient Benin Kingdom. Conflicts within the Benin royal palace, possibly during the reigns of kings like Agboala (Ogwola) or Esigie in the 15th or 16th century, forced Chima and his followers to flee eastward.

They crossed the River Niger and initially settled near Oze before finally founding what is today known as the Inland Town of Onitsha. This migration was not merely a relocation—it represented the transplantation of Benin’s royal traditions into a new Igbo environment.

As the group crossed the River Niger, they faced the need to establish new leadership. Fearing that local Igbo groups might be forewarned of their approach, they destroyed their gongs—symbols of royal authority—before crossing. Oreze, however, cleverly preserved Chima’s royal gong by hiding it and disguising it upon arrival.
When it came time to select a new king, the contest was simple: whoever could reproduce the royal gong’s tone would be crowned. Oreze, having preserved the original, emerged as the victor. Thus began a tradition that would anchor kingship within the lineage of Eze Chima, birthing the noble houses of Umu Dei (Umudim) and Umu Eze-Arole—collectively known as the Eze Chima Clan.

The Founding of Onitsha and Its Connection to the Benin Kingdom

The origin of Onitsha and Benin Kingdom not only shaped southeastern Nigeria but laid the path for Igbo rulership structures.

The new settlers displaced the Igbo of Oze and established Onitsha Inland Town. Though they eventually intermarried and fused with local Igbo-speaking communities, the royal migrants retained significant aspects of their Benin heritage. This fusion led to a unique cultural identity that blends Igbo language and traditions with vestiges of Benin’s political customs.

The Ritual Role of the Obio Kindred

Ritual and kingship remained sacred. The Obio kindred, believed to have migrated alongside Eze Chima’s followers, were entrusted with the ritual shaving and consecration of kings—a role steeped in spiritual authority and symbolic of ancient Egyptian and Nigerian royal practices.

Tracing Historical Timelines: 1400s to 1700s

Historians disagree on the exact timeline of the migration. Some place it during the reign of Oba Ogwola (c. 1400–1430) or Esigie (early 1500s) of Benin. Others link the exodus to internal conflicts in Benin around 1702, as documented by Dr. Talbot and other British colonial historians.

What’s more compelling is the continuity of identity: two districts within modern-day Onitsha—Obio and Obangkpa—are believed to trace their names and roots to the migrant settlements of Obbior and Abongpa.

Onitsha’s Early Relationship with Neighbouring Communities

Despite its strong political structure, Onitsha’s influence over surrounding Igbo communities remained informal. Neighbouring towns like Obosi, Nkpor, Ogidi, and Umunya recognized the Onitsha king’s prestige and often gave tributes or received titles—but they were never under his direct rule.

Interestingly, early British explorers and missionaries noted that Onitsha may have once been subordinate to the Aboh Kingdom (Agbor), which itself was a former Benin outpost. In fact, by the 1840s, Aboh’s (Agbor) Obi claimed Onitsha as rebellious territory.

How the Origin of Onitsha and Benin Kingdom Shaped Identity

Eze Chima was not just a leader—he was a kingmaker. Upon arriving on the eastern bank of the Niger, Chima and his group encountered and eventually merged with indigenous Igbo-speaking communities and later some Igala settlers. The group brought with them sophisticated Benin cultural practices, including centralized kingship.

After Chima’s death, his son Oreze was chosen as king in a fascinating episode involving a royal gong. Fearing spies might alert the locals, and the migrants destroyed their gongs before crossing the river. Oreze secretly preserved his father’s gong, redecorated it, and presented it as new. Its recognizable tone secured him the kingship.

The Rise of the Inland Town

With Oreze as king, the Inland Town of Onitsha began to flourish. The settlement became a melting pot of cultures and a spiritual seat for new political structures. Titles and rituals were formed to stabilize the monarchy. For example:

• The Ascle kindred was given the right to bestow the royal ọfọ (symbol of kingship).

• The Obio group performed ceremonial rites such as shaving the king and preserving a royal hair-lock—an ancient symbol of power.

Over time, kingship was restricted to the royal lineages of Umu Dei and Umu Eze-Arole, forming the core of the Eze Chima dynasty.

Colonial Encounters and Transformation

The turning point came in 1856 when the Church Missionary Society (CMS) established a base at Onitsha, introducing Christianity and Western education. By the mid-19th century, Onitsha began to attract European traders and missionaries. The Church Missionary Society and firms like Macgregor Laird opened trading posts in Onitsha. This sparked major changes:

• Colonial courts were set up to protect foreign traders.

• Christianity spread rapidly.

• The Royal Niger Company later took control before handing power to the British Crown in 1900.

Over time, the Waterside area of Onitsha grew, attracting Hausa, Yoruba, and Sierra Leonean settlers. The Inland Town’s population declined, while the Waterside became a hub of commerce and diversity.

Colonial Intrusions and Regional Power Struggles

By the 1800s, colonial records showed friction between Onitsha and neighbouring Aboh. The Obi of Aboh claimed jurisdiction over Onitsha—claims which Onitsha leaders strongly denied. Despite British acknowledgement of Aboh’s regional dominance at the time, Onitsha remained fiercely independent

The Rise of Education and Cultural Integration

With colonial administration came formal education. By 1931, Onitsha Province had 11 government schools and 74 assisted mission schools. Over 600,000 Igbos in the region had embraced Christianity, signalling a deep cultural shift.

Despite these changes, the legacy of Eze Chima remained central to Onitsha’s identity. His vision, leadership, and preservation of sacred traditions ensured that the royal house would endure even in the face of colonial transformation.

Why This History Still Matters

Eze Chima’s legacy remains at the core of Onitsha’s identity. The dynasty he established still holds ceremonial relevance in the city today. His story is one of resilience, cultural preservation, and adaptation—a testimony to how migration and political vision shaped a thriving Igbo metropolis.

The fusion of Benin royal heritage with Igbo sociopolitical customs created a unique identity for Onitsha. It remains a city of kings, traditions, and historical depth.

Conclusion

Understanding the origin of Onitsha and Benin Kingdom also helps contextualize the enduring spiritual and political traditions in the region.

The story of Onitsha is a journey of royalty, rebellion, and reinvention. From the legacy of Eze Chima to the growth of Inland Town and its cultural influence, Onitsha’s origin remains one of the most compelling historical narratives in southeastern Nigeria.

As we honour the past, may we continue to celebrate the role of cities like Onitsha in shaping the political and cultural fabric of Igboland.

🔗 Suggested Reading and Related Post

Aba Women’s Riot: How Igbo Women Defied Colonial Rule in 1929

✍️ By Okolike Michael
Digital Media Strategist | Published via MikeTech Blog

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Introduction

The Aba Women’s Riot of 1929 was more than just a protest—it was a powerful political uprising led by thousands of Igbo women in southeastern Nigeria. Mis-named as a “riot” by colonial records, this movement was, in fact, a strategic, grassroots resistance to British taxation policies and the erosion of traditional Igbo governance. At the heart of this historic event was a courageous woman named Nwanyereuwa, whose bold defiance sparked what would become one of the largest anti-colonial movements in West African history.

Background to the Aba Women’s Riot: British Rule and Igbo Society

By the late 1920s, British colonial administrators had implemented indirect rule through warrant chiefs—many of whom were corrupt and unfamiliar with local customs. This system disrupted the Igbo’s egalitarian and decentralized society, where women traditionally held significant economic and political roles, especially in market affairs.

When news spread that the colonial government planned to extend direct taxation to women, outrage quickly escalated. This policy was seen not only as exploitative but also as a cultural violation of long-held Igbo norms.

Nwanyereuwa’s Role in the 1929 Igbo Women’s Protest: The Woman Who Sparked the Fire

In Oloko, a town in present-day Abia State, a widow named Nwanyereuwa was asked by a colonial tax agent to count her possessions/assets. She boldly refused. Her resistance and public protest lit the spark that spread like wildfire across Igboland. News of her action travelled quickly, rallying thousands of women who were ready to defend their rights and their communities.

The Tactics of the Aba Women’s Riot: Igbo Women Rise

Drawing on the Igbo tradition of “sitting on a man”—a method of public shaming involving song, dance, and communal gathering—the women organized en masse. Over 10,000 women marched to colonial offices in Aba, Owerri, Umuahia, and beyond. They demanded the resignation of corrupt warrant chiefs and an end to unjust taxation.

Despite the peaceful nature of the protests, the British responded with violent repression. At least 50 women were killed, and many others wounded. Still, their efforts led to the cancellation of the tax policy and reforms in colonial administrative practices.

Legacy of the Aba Women’s Riot in Colonial Nigeria

The Aba Women’s Riot was a turning point in Nigeria’s colonial history. It showed the power of organized, non-violent resistance and spotlighted the influential role of women in shaping political change. Figures like Nwanyereuwa deserve recognition—not just as participants but as leaders of a critical movement in African history.

Today, this event serves as a blueprint for activism, reminding us of the importance of grassroots movements and the often-overlooked role of women in shaping national destinies.

Conclusion

The Aba Women’s Riot remains a powerful symbol of courage, dignity, and organized resistance. By uplifting the legacy of women like Nwanyereuwa, we honour the fierce spirit of Igbo women who reshaped history through unity and action.

💬 Join the Conversation:

Have you heard of the Aba Women’s Riot before?
What lessons can today’s youth learn from these women’s actions?

✍️ By Okolike Michael
Digital Media Strategist | Published via MikeTech Blog

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✍️ By Okolike Michael
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The Deputy Leader of the Enugu State House of Assembly and Member representing Awgu North Constituency, Rt. Hon. Mrs. Jane Eneh (JP), has warmly welcomed the wife of the Governor, Her Excellency, Mrs. Nkechinyere Ihuoma Mbah, on her familiarization visit to Enugu West Senatorial Zone on Saturday, June 14, 2025.

Mrs. Eneh described the visit as a testament to the First Lady’s genuine passion for the growth and well-being of the people of the state.

“We are deeply honoured by Her Excellency’s presence and encouraged by her visionary commitment to empowering our women, nurturing our children’s future, and fostering human capital development across Enugu West. This is a new dawn for grassroots upliftment,” Mrs. Eneh noted.

The event, held at the Awgu Local Government Secretariat field, witnessed a massive turnout of political leaders, stakeholders, traditional rulers, party faithful, and various groups from Awgu, Aninri, Udi, Oji-River, and Ezeagu LGAs.

Highlights included the launch of economic empowerment initiatives for women and children, support for education, and programs aimed at enhancing livelihoods.

Mrs. Eneh called on Ndi Enugu West to rally behind Mrs. Mbah’s noble efforts, adding, “Let us unite in supporting Her Excellency’s impactful initiatives for a stronger, better Enugu West.”

✍️ By Okolike Michael
Digital Media Strategist | Published via MikeTech Blog

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Published by MikeTech, Saturday, June 14, 2025

Introduction

We’re thrilled to announce that MikeTech Website & Blog is officially live! MikeTech isn’t just another tech platform — it’s a dynamic, all-in-one hub where you can stay updated on local, international, and political news, read inspiring tech stories, explore innovations, and promote your business through premium advertisement services. Our vision is simple: to serve as a trusted space for news, technology, and digital growth in Nigeria and beyond.

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At MikeTech, we’re redefining how tech, news, and business promotions intersect. Here’s why we’re different:

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✍️ By Okolike Michael
Digital Media Strategist | Published via MikeTech Blog

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Published by MikeTech, Friday, June 13, 2025.

As she marks her second anniversary in office under the present administration, the Deputy Leader of the Enugu State House of Assembly and Member representing Awgu North Constituency, Rt. Hon. Mrs. Jane Eneh(JP) expresses heartfelt gratitude to God for the gift of life upon her and her family. She also extends appreciation to the people of Awgu North Constituency for their unwavering support and team spirit.

In a statement made available to JANE-CARESTV, Mrs. Eneh reflected on the journey so far, acknowledging God’s grace for the milestones achieved and the strength to continue delivering impactful representation.

“I am deeply grateful to God for His endless grace and to my dear constituents for the renewed mandate to serve. I do not take your mandate for granted. Together, we have made remarkable progress, and by God’s help, we will continue to achieve even greater feats in the years ahead,” she said.

Mrs. Eneh commended the visionary leadership of Governor Peter Mbah, describing his administration as a driving force for Enugu State’s rapid development. She urged constituents and Ndi Enugu in general to continue supporting the present administration to ensure the sustained transformation in the state.

“This journey has been possible because of your prayers, cooperation, and the enabling environment to thrive. Let us stay united in purpose and continue to work together for the good of our people,” Mrs. Eneh added.

She reaffirmed her commitment to policies and initiatives that promote grassroots development, social welfare, youth and women empowerment, and economic growth in the constituency.

“Our constituency’s progress remains my utmost priority. With your continued support, we will keep advancing the cause of our people and delivering on the promises,” she assured.

✍️Written By: Okolike Michael
Media Assistant to the Deputy Leader, ENHA.
Published on MikeTech Blog

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In a heartfelt message, Rt. Hon. Mrs. Jane Eneh, Deputy Leader of the Enugu State House of Assembly and Member representing Awgu North Constituency, warmly welcomes the First Lady of the Federal Republic of Nigeria, Her Excellency, Senator Oluremi Tinubu to Enugu State as she commenced her two-day official visit on Monday, June 9, 2025.

Mrs. Eneh lauded the First Lady’s dedication to national unity and social welfare, describing her visit as “a beacon of hope for families and a testament to the power of compassionate leadership.”

Senator Oluremi Tinubu’s visit—highlighted by the distribution of 10,000 professional kits to midwives and nurses in the South East, among others—was hailed as a milestone in strengthening grassroots healthcare and empowering frontline health workers.

“This historic gesture under the Renewed Hope Initiative not only uplifts our healthcare sector but touches lives where it matters most—mothers, children, and our tireless healthcare professionals,” Mrs. Eneh noted.

She further commended the First Lady’s support for 1,000 women petty traders in Enugu State with a ₦50 million empowerment grant: “Such interventions foster economic resilience and promote community-driven progress,” she said.

As Senator Tinubu’s visit continues, Rt. Hon. Mrs Jane Eneh called on Ndi Enugu to embrace the spirit of unity and collective progress: “Together, we can amplify the First Lady’s message of hope and ensure its impact, resonates across the state.” Mrs Eneh added.

In a related development underscoring the state’s forward-thinking agenda, Rt. Hon. Mrs. Jane Eneh also commended the Enugu State Government’s newly unveiled ₦100 billion livestock production and processing initiative, aimed at driving economic growth and enhancing food security across the state.

Describing the bold investment plan as “a timely move that will open new economic frontiers,” Mrs. Eneh highlighted Governor Peter Mbah’s commitment to modernizing animal husbandry, establishing value chains, and empowering thousands of youths and women through sustainable agricultural practices.

“This initiative aligns perfectly with the First Lady’s message of empowerment and resilience,” Mrs. Eneh stated. “It is another testament that Enugu is on a path of progressive transformation—where healthcare, economic development, and community empowerment work hand in hand to improve the lives of our people.”

She urged Ndi Enugu to support and take advantage of such forward-looking programs, emphasizing that “with unity and shared purpose, we can unlock the vast potential of our great state.”

Note: “If you found this article insightful, feel free to share it on social media!”

✍️ Written by Okolike Michael,
Media Assistant to the Deputy Leader, ENHA. Published on MikeTech Blog

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The post ENUGU DEPUTY LEADER, ENEH, WELCOMES FIRST LADY REMI TINUBU, APPLAUDS HEALTHCARE, EMPOWERMENT DRIVE appeared first on MikeTech Hub.