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His new memoir, “My Life of Duty and Allegiance”, points a finger from the grave of history at Chukwuemeka Ojukwu — accusing the dead Biafran leader of lying about Aburi, arming the East for war, and dragging Nigeria into bloodshed. Ojukwu, buried since 2011, cannot answer.
Drawing from over a decade of deep, personal discussions with his late brother-in-law, Ojukwu, in his private residence and office, as well as his personal interactions with late Col. Achuzie and particularly his 1998–1999 conversations with late Maj. Gen. Philip Effiong, Onoh said his narrative is a firsthand account of the events.
Nigerian law has always been more comfortable with paper than with people. A statutory marriage produces a certificate, a registrar, a stamp, a bureaucratic afterlife. A customary marriage produces witnesses, memory, and decades later, when the deceased’s estate is being carved up by relatives who suddenly remember every obligation of kinship a courtroom full of people arguing about who exactly was standing where when the kola nut was broken.
When a customary marriage is dissolved in Nigeria, the distribution of property and assets does not follow the same rules as a statutory (court) marriage. While statutory marriages are governed by Section 72 of the “Matrimonial Causes Act (MCA)” which grants judges wide discretion to divide matrimonial properties equitably, customary marriages are governed strictly by “Native Law and Custom”, subject to constitutional tests of fairness.
In Nigeria’s plural legal system, a marriage is meant to be dissolved in accordance with the law under which it was celebrated.
Centre for Nigeria Progress 