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UNSALTED NZU, “SPIRITUAL CLAY” AND THE GROWING TREND AMONG LADIES — LET’S BE GUIDED
The rate at which some ladies now have the urge to taste unsalted Nzu, “baptism name spiritual clay is becoming alarming.
As Igbos, we know Nzu has traditionally been used in different cultural settings, including as a symbol of hospitality and peace by our cabinet chiefs and it also has a place in some traditional practices ( Dibias and Ezenwanyj).
However, social media has now turned clay consumption into a trend. Some content creators and clay sellers make claims that unsalted Nzu also baptised as spiritual clay can heal fibroids, cure infertility and treat other medical conditions.
Please, let us be careful.
Clay should not be presented as a cure for fibroids or infertility. There is no good medical evidence that eating Nzu or other clay can dissolve or cure fibroids. Anyone diagnosed with fibroids should discuss proven treatment options with a qualified healthcare professional rather than relying on social-media claims.
For example, telling people to soak clay in water, add lime and drink it as a treatment for fibroids can be dangerous if it makes someone delay proper medical care.
My concern is particularly for young women who have not yet had children. Please do not experiment with substances simply because you saw someone on social media eating them or claiming to have consumed them for many years.
You cannot always verify what a content creator actually consumes, how frequently they consume it, or what else they may be doing privately. Social media content is not a substitute for medical evidence.
And please remember: “I have been eating it for 100 years and nothing happened to me” is not medical proof that something is safe for everyone.
Some forms of clay may contain contaminants or high levels of minerals, and frequent or excessive consumption can potentially cause health problems. Eating large quantities of hard clay is especially something we should not take lightly.
Let us also be cautious about claims surrounding differe

A man from Nnewi has made strong and controversial claims against Nze Tobe Osigwe, the cultural activist from Nnewi, who is also known for his anti Biafra statements, linking him and his family to historical acts of betrayal in Igbo land.

According to the man, betrayal “runs in the lineage” of Nze Tobe Osigwe, which is why he is "betraying" Ndi Igbo recently.

He further claimed that Tobe’s grandfather, whom he named as Moujekwu, ran away with money given to him by Odumegwu Ojukwu to purchase we meant to defend the Igbo people during the Biafra era.

The man also reacted to what he described as a series of anti-Biafra comments made by Nze Tobe Osigwe, which some people in the Igbo community have criticised as betrayal.

In his remarks, he described Nze Tobe Osigwe in strong terms and said he should not have been given the traditional title of “Nze,” calling him “Ofeke” and a “small boy” unfit for such a position.

He further warned Nze Tobe Osigwe to stop what he called insults against Nnamdi Kanu and to avoid statements that he believes are embarrassing to the people of Nnewi and the wider Igbo community.

100-Man Committee: How Kanu Risks Becoming a “Smart Failure”

“The danger is not when a leader is challenged — the danger is when a leader stops being accountable.”

Anyi kings
Published on the Biafra Post
March 17, 2026

Recent observations across the global IPOB family suggest a significant decline in Mazi Nnamdi Kanu’s influence as a central leader.

While he remains the symbolic catalyst of the Biafra consciousness under the Indigenous People of Biafra (IPOB), the reality on the ground tells a more complicated story.
Kanu’s historic role in awakening the Biafra struggle cannot be denied. However, leadership is not sustained by symbolism alone. It is sustained by integrity, transparency, and accountability — qualities that many now argue have been largely absent in his approach.

The long-standing image of Kanu as “whiter than white” has increasingly come under scrutiny. Allegations of poor transparency, lack of clear direction, and weak institutional discipline have damaged both his personal credibility and the broader movement’s strategic positioning.

In contrast, the Directorate of State (DOS) has, over the past five years since Kanu’s rendition, demonstrated a more structured and accountable leadership model. Against intense pressure, it has helped institutionalize IPOB beyond personality-driven control — a critical shift from what many describe as the earlier “one-man” operational style.

This brings us to the controversial “100-Man Committee.”

Rather than representing a strategic evolution, this proposed structure appears to many as an attempt to bypass growing demands for accountability. A committee formed without broad consultation — especially from detention — raises fundamental legitimacy concerns.

For any structure to command respect within IPOB’s global network, it must:

Emerge from within the recognized membership base

Receive alignment or endorsement from existing leadership structures like the DOS

Reflect collective consensus, not unilateral declaration

Without these, the 100-Man Committee risks being seen as disconnected, imposed, and ultimately irrelevant.

More critically, IPOB’s international engagements have reportedly faced challenges tied to damaging intelligence narratives about Kanu. While these claims remain contested, they nonetheless complicate diplomatic efforts. It is, therefore, the disciplined conduct of the current leadership structure that has helped preserve IPOB’s institutional image abroad.

In this context, any parallel structure lacking legitimacy could undermine years of careful repositioning.
The reality is simple:

No committee — whether led by Kanu in detention or otherwise — can command authority over IPOB, ESN, Radio Biafra, Biafra Television, or its global media network without broad-based internal acceptance.

If pursued without consensus, the 100-Man Committee is likely to fail before it even begins.
And history may record a harsh verdict:

That a man who ignited a movement succeeded in awakening a people — but failed to evolve with the responsibility of leading them.
That is what makes a “smart failure.”

“The tragedy of leadership is not failure itself — but the refusal to evolve before failure becomes inevitable.”

By Anyi Kings

Seyi Tinubu, son of President Bola Tinubu, says his father is driving Nigeria in a direction never seen.

Click the link for more: https://dailytrust.com/seyi-tinubu-my-father-driving-this-country-in-a-direction-never-seen/