Lawrence Egede composed the reflections on Amike Community in Ohaukwu LGA of Ebonyi State and her sociopolitical losses.
In every political system, there are communities whose sacrifices become footnotes, whose contributions are celebrated only in retrospect, and whose loyalty is rewarded with prolonged neglect.
In Ebonyi State, one such community is Amike, located in Ohaukwu Local Government Area—a community whose historical relevance contrasts sharply with its present political invisibility.
The Amike question is not merely about appointments or projects; it is about systemic exclusion, historical irony, and the dangerous habit of mistaking tolerance for weakness.
Amike Community occupies a unique place in the political and historical evolution of Ebonyi State. Long before the state was carved out in 1996, Amike had already positioned itself as a rallying ground for progressive political agitation.
One of the foremost pioneers of the Ebonyi State creation struggle, Chief Benson Egede, hails from Amike. His role in financing and sustaining the agitation for statehood is well documented among political elders in the old Abakaliki bloc.
So central was Amike to that struggle that the first celebration marking the creation of Ebonyi State was hosted in Chief Egede’s compound, with Dr. Peter Nwankwo administering the historic feast. That moment symbolized hope, inclusion, and shared destiny. Ironically, it would also mark the beginning of a long journey into political obscurity for the same community.
Nearly three decades after Ebonyi State came into existence, Amike Community finds itself largely absent from the corridors of power at the state, local, federal, and even diaspora representation levels.
A review of political appointments over successive administrations reveals a disturbing pattern: Amike rarely features, and when it does, it is often in marginal or token capacities.
At present, the community’s only notable political recognition is a single appointment as Security Assistant, a role with limited influence and no direct policy leverage. Beyond this, Amike remains disconnected from government engagement, decision-making processes, and strategic political inclusion.
More troubling is the allegation widely echoed within the community that any Amike indigene who dares to indicate interest in elective political office faces institutional resistance, subtle blockades, and orchestrated resentment from local power structures.
In a democratic system, such patterns raise fundamental questions about fairness, inclusion, and political freedom.
One justification often whispered, though never officially stated, is the insinuation that Amike lacks qualified individuals for public service. This claim collapses under scrutiny. Amike is home to educated professionals, administrators, technocrats, and politically experienced individuals capable of serving in various capacities.
The problem, therefore, is not competence. It is access. Political exclusion becomes particularly indefensible when it targets a community that has never produced a local government chairman, a vice chairman, a coordinator or a significant personnel representation in government establishments.
Such a complete absence suggests not coincidence, but systematic sidelining.
The political weakening of Amike was compounded during administrative restructuring under the Sam Egwu administration, when the community was carved out from four major villages that were previously united as one locality.
While such restructuring was presented as administrative necessity, its long-term effect has been the dilution of Amike’s political bargaining power.
What followed was a gradual trimming of influence, voice, and relevance without corresponding safeguards to ensure representation or equity.
Beyond political exclusion, Amike has borne heavy economic and territorial losses. Over several decades both before and after Nigeria’s independence large portions of Amike’s ancestral farmlands were seized by federal and state governments for public establishments.
Yet, despite these acquisitions:
No formal compensation has ever been paid.
No resettlement or economic restitution was offered.
No development offset was negotiated.
For a community whose livelihood historically depended on agriculture, this land loss represents not just economic deprivation, but generational injustice.
One of the most paradoxical aspects of Amike’s marginalisation is that it hosts the Ohaukwu Local Government Area headquarters. From the days of County Council administration in Nigeria, Amike has served as a nerve centre of local governance.
In most political settings, host communities enjoy priority consideration in infrastructure, appointments, and symbolic recognition. In Amike’s case, the opposite appears to be true.
Until recently, even the major road linking Nkwo Market, a vital commercial artery, remained untarred for years. It took the intervention of the current Local Government Chairman in Ohaukwu - Prince Ikechukwu Odono to initiate tangible improvements, an action that only highlights how long the neglect persisted.
Successive political regimes in Ebonyi State have benefited from Amike’s political loyalty. The community has consistently supported administrations across party lines, mobilised votes, and contributed to political stability.
Yet, that loyalty has not translated into dividends. Instead, Amike has adopted a posture of quiet endurance—choosing restraint over protest, dialogue over confrontation.
The prevailing calm in Amike should not deceive policymakers. The community’s restraint stems from civic responsibility, not political irrelevance. History has shown that communities pushed to the margins indefinitely often reach a tipping point—not because they seek conflict, but because dignity demands recognition.
The call from Amike is not for dominance, but equity. Not for privilege, but fairness. Not for confrontation, but inclusion.
The government of Ebonyi State stands at a critical juncture. Addressing the Amike question is not just about correcting past wrongs; it is about reaffirming democratic values and strengthening social cohesion.
Concrete steps are required:
- Intentional political inclusion of Amike indigenes
- Transparent review of land acquisition and compensation issues
- Equitable distribution of appointments and development projects
- Protection of political rights for aspiring candidates from the community
Failure to act risks deepening alienation and undermining trust in governance.
From the forefront of Ebonyi State’s creation to the fringes of its political structure, Amike’s journey is a sobering reminder that history does not automatically guarantee justice. But history can still be corrected.
The Amike community is not weak but. only patient. And patience, when stretched too far, becomes a question the government must answer.
The Amike question is no longer local. It is moral, political, and urgent.
