Some Notes on the Activities of Igbo Community Association in Katsina City of Northwestern Nigeria, 1923–2015

Cite this article: Wycliff, S. & Chukwuneta, C. C. P. 2026. “Some Notes on the Activities of Igbo Community Association in Katsina City of Northwestern Nigeria, 1923–2015”. Sokoto Journal of History Vol. 14, Iss. 01. Pp. 34-47. www.doi.org/10.36349/sokotojh.2026.v14i01.004

SOME NOTES ON THE ACTIVITIES OF IGBO COMMUNITY ASSOCIATION IN KATSINA CITY OF NORTHWESTERN NIGERIA, 1923–2015

Samuel Wycliff

Department of History and International Relations, Veritas University, Abuja, Nigeria

And

Chukwuneta, Chukwuebuka Cyprian Paul

Faculty of Humanities, Veritas University, Abuja, Nigeria

Abstract: This work examines Igbo Community Association in Katsina city, the administrative headquarters of Katsina Emirate Council, Katsina Local Government Area, and Katsina State Capital. Through the use of primary and secondary sources, the paper illustrates how Igbo Community Association, which is one of the migrant community associations in Katsina city, played key roles in fostering intergroup relations with the host community, and other migrant communities, as well as in promoting love, unity, peace, and progress, among the Igbo people. The association promotes the welfare of its members through giving of credit and loans, support of the needy, assistance to new arrivals of Igbo people in the city, and promotion of Igbo cultural heritage, while enhancing recognition of other cultures. The paper also revealed that the association has tremendously given birth to a united Igbo ethnic group, aside from its role as the mouthpiece of the Igbo community in the city, and also played active roles in conflict resolutions of not only its members but also between Igbo migrants and the host community. Thus, through critical analysis, the paper argues that the association has also promoted entrepreneurship opportunities in the city. This has made Igbo people strategic development partners, and with a long tradition of entrepreneurial ethics, which has built a powerful business empire that curtails poverty amongst its diaspora community in Katsina city.

Keywords: Igbo, Migrant, Community, Association, Katsina, City.

Introduction

Katsina city, which is the administrative headquarters of Katsina Emirate Council, Katsina Local Government Area, and Katsina State Capital, is located between an upland area of Latitude 12⁰ 5’ and 13⁰ 22’ North and Longitude 7⁰ 33 and 9⁰ 22 East in the extreme north of Nigeria (Shehu, 2012:4-5; Wycliff, 2024:145-168), has been a centre of attraction to migrant communities across different parts of Nigeria in the three phases of African history; precolonial, colonial and post-colonial eras (Wycliff, 2021:312-328; Wycliff, 2021:55-71). According to Muhammadu Ibrahim Kofar Soro (2014:8-10), Jamilu Shehu (2012:272-282), Abdullahi Mu’azu Saulawa (1977:1-48), and Samuel Wycliff (2022:149-169), apart from the Yoruba, Igbo constituted the second largest migrant community in Katsina city compared to other ethnic groups such as Nupe, Igala, Edo, Tiv, Idoma, Bachama, Marghi, Kilba, Higgi, Lunguda, Kanuri, Ijaw, Urhobo, Jukun, Bajju, Ham, Kadara, amongst other. 

The migrations of these diaspora communities to Katsina city were a result of the push and pull factors, migration and intergroup relations, such as the colonial conquest of Katsina (Katsina and Daura Emirates) in 1903. This led to the development of colonial infrastructures such as roads, schools, hospitals, markets, colonial firms, and industries (Saulawa, 1977:1-48; Wycliff, 2017:139-143). This attracted skills and unskilled labourers from the then southern parts of Nigeria particularly Yoruba and Igbo to work in the Native Authority Schools, Christian Missionary Schools, Native Authority administrative blocks and other institutions as typist, clerical officers, drivers, accountants, building engineers, medical personnel, Licensed Buying Agents (LBA) [to some European firms], and agents/staff of colonial firms such as United African Company (UAC), John Holt, British Cotton Growing Association (BCGA), Peterson Zochonis (PZ), G. B. Olivant (GBO), Comerciate de I’ Quest Africaine (SCOA), Compagnie Francaise d'Afrioque Occidentale (CFAO), amongst others, which established branches in  Katsina city –  the administrative headquarters of the then colonial Katsina Province (Wycliff, 2016:100-105; NAK/KATPROF/2217/, 1936:1-5; Hope Magazine, 2011:16-17). Thus, the other southern Nigerian migrants who did not work with the colonial institutions opted as independent businessmen and businesswomen. Using their creativity and innovations, they established different kinds of small-scale and medium enterprises in Katsina city (Wycliff, 2025:199-220; Shehu, 2012:252-282; NAK/KATNA 2/36, 1942-1947).        

However, in the post-colonial era, the push and pull factors of the migrant communities centred around employment opportunities made available as a result of the transformation of Katsina city from an administrative division to an area council in 1969, then to a Local Government Area (LGA) in 1976, and also to a Katsina State Capital City following 1987 state creation from the defunct Kaduna State (Wycliff & Obajobi, 2025:267-280). This led to the redeployment of civil servants from different parts of Nigeria, particularly Kaduna state, to various newly established Federal, State, and Local Government ministries, Ministries Departments, and Agencies (MDAs) in the State Capital, which is situated in Katsina city.

This development equally led to massive recruitment/employment of more human resources to Katsina state in order to ensure effective development of civil service (Wycliff & Katsina, 2023:6-78). The other factors were associated with the return to democracy in Nigeria’s Fourth Republic (1999-to-date), which equally created a conducive atmosphere for massive investment in Katsina city. Hence, as a result of the colonial and post-colonial push and pull factors of migration and intergroup relations, the Igbo community, therefore, became more diversified, and their population increased rapidly to the extent that a large community of Igbo was formed in 1943 in order to promote cultural identity, preservation of cultural heritage, and also to promote the welfare of the members who were by then over 350 members (Wycliff, 2016:150-152). Thus, the migration and settlement of the Igbo, as well as other migrant communities across different parts of the six geopolitical zones of Nigeria, have led them to organize themselves into economic, social, and political units under associations mainly to cater to the welfare of their members. In fact, such units help the groups in identifying themselves with their homeland, or ancestral home, state, and local government of origin. 

It is against this background that this paper seeks to examine the establishment of Igbo community associations in Katsina city, and their roles in the promotion of spirit of unity, love, peace, brotherhood, and mutual understanding among themselves as well as the promotion of a fruitful and harmonious relationship with the host community and other diaspora communities in the city, which has been an impetus for unity in diversity of Nigerians across the 36-states and the 774-local government areas and the Federal Capital Territory (FCT) of Nigeria., The paper, therefore, seeks to answer the following questions: Who are the Igbo people? What are the factors that led to the formation of the Igbo community association in Katsina city? What is the nature of the membership of the community association? What are the functions of the community association? And lastly, what are the roles of the Igbo community association in the political activities of Katina city and the state as a whole? To answer these questions, this paper is generally divided into eight major subheadings. While the first section is the introduction, the second, third, and fourth sections focus on the research methodology of the paper, the study context of the Igbo, and the formation of the Igbo community association. The fifth section dwells largely on the membership of the community association, while the sixth and seventh sections focus on the functions of the community associations and the participation of Igbo in political activities of Katsina city. The last part is the conclusion of the paper.  

Methodology

This paper derived its data from primary and secondary sources of reconstructing the past and present human experiences. The primary sources included oral interviews, magazines, and archival documents. The secondary sources, however, come largely from published and unpublished works such as books, chapters in books, journal articles, theses, and dissertations. The paper also deployed the use of quantitative and historical research methodologies in the analysis of the data obtained. The data collected was also correlated, corroborated, selected, and interpreted. This process gave room for juxtaposing the different information collected from the field.

Study Context

Igbo is among the over 250 ethnic groups and the over 350 languages of the Federal Republic of Nigeria (FRN). According to Eghosa E. Osaghae (1994:3-5), Samuel Wycliff (2021:167-188), and Barclays Foubiri Ayakoroma (2024:7-10), they are among the three largest ethnic groups of Nigeria (Hausa, Yoruba, and Igbo) because of the population of the people from that ethnic identity, and being one of the widely spoken languages in the contemporary southeastern Nigeria which comprises states like Abia, Anambra, Enugu, Ebonyi, and Imo. Thus, these states are regarded as the Igbo homeland. Despite the other population of the Igbo ethnic group found in states like Rivers State (this includes the Ikwerre), and Delta State (Delta Igbo).

Worthy of note, the Igbo people's migration to Katsina city was made possible because of the railway construction linking the Eastern rail line to that of Kano, the completion of the Makurdi rail bridge, as well as the construction of a railway line to Funtua in 1928 linking Zaria-Funtua-Kaura Namoda, which was completed in 1929, and then Kano-Nguru in 1930 (Yusuf, 2012:275-296). This facilitated the Igbo movement to Katsina city, especially from Funtua, Zaria, Kaduna, and Kano during the colonial period. While in the post-colonial period, Igbo migration was influenced by the construction of modern roads, modern vehicles, trucks, and aeroplanes (Wycliff & Simon, 2024:25-42). In fact, the Igbo population increased dramatically over the years. For example, between 1903 and 1931, the total number of Igbo migrants in Katsina city was 0.35% against that of Yoruba, which was 0.21% (NAK/KATPRO, 1949:16; NAK/KAT/NA, 85). By 1945, the number rose to 57, while in 1949 it rose to 322, then to 2,704 in the year 1952 (NAK/KATPROF, 16; Population Census of Nigeria 1952:B). Interestingly, the number of Igbo migrants kept increasing, as a result of the political independence of Nigeria in 1960, the aftermath of the Nigerian Civil War (1967–1970), the NYSC scheme, the creation of Katsina state in 1987, and the return to democratic governance in the year 1999 (Shehu, 2012:257-282). Thus, today in Katsina city, the Igbo populations are in thousands to the extent that across the 34-local government areas that make up Katsina states, there is no town without Igbo men, women, and or youths engaging either in national assignment, entrepreneurship, or working as employee of the Federal, State and or the Local Government, private sector such as the Financial Institution like Bank (Zacharia, 2015). Hence, wherever the Igbo people are, they usually establish an association in order to promote their economic, social, and political well-being and cordial relationships with the host and other migrants’ community associations.       

The Formation of Igbo Community Association in Katsina City  

The formation of the Igbo Community Association (ICA) in Katsina city could be traced to 1923 when the first Igbo ethnicity association was established in Lagos (the former capital of the Federal Republic of Nigeria (FRN)), which is presently Lagos State) for the diaspora community under the name, Igbo State Union (ISU) before the nomenclature experiences change in the 1950s as Igbo Union (IU) (Dike, 1956:34-350). In an interview with Chief John Chukwuemeka Uguagwu (2014), Chief Charles Ositadimma Ahononu – the Omereoche I of Katsina (2014), they revealed that ICA branches spread across Lagos to different cities of Nigeria, such as Kano, Kaduna, and Katsina in the 1940s. Michael Ilanya (2014) and Chief Anthony Obi–Ikenga 1 of Katsina (2014) revealed that ICA in Katsina city, Katsina State, and Nigeria as a whole, is an association and the central body that brings together persons of Igbo origin by birth, marriage, naturalization, or adoption. Further to this, the central aim of the association is to keep a united Igbo ethnic group, cater for the welfare of the ICA members, coupled with promotion and maintenance of Igbo heritage while enhancing recognition of other cultures (Umeagudosi, 2014). This reveals that the central aim of the associations is to foster unity, stability, and to protect the welfare of its members, considering the fact that they are a diaspora community in South-West, South-South, North-Central, North-East, and North-West, which is the central focus of this paper.

In an oral interview with Chief John Umeagudosi – The Eze Udogachi of Katsina (2014), Chief Josiah Umetiti (alias as Bugashi) (2014), and Chief John Chukwuemeka Uduagwu (2014), they revealed that in Katsina city, at the initial stage, it was not known as ICA. This is because over the years, the nomenclature of the association changed before it finally stood as the ICA. According to Igbo Day Magazine (2008:16-19), Imo Day Celebration Magazine (2009) Samuel Wycliff (2016:183-186), revealed that between the periods 1953 and 1966, the association name was Igbo Union (IU), while the leadership position was that of a chairman until 1989, when it was changed to President under the Igbo Welfare Association (IWA). In 2006, the name was changed to Igbo Community Association (ICA). See Table 1 below for more details.

Table 1: Igbo Community Association Leaders in Katsina Metropolis, 1953–2015

S/No	Period	Names	Position	Change of Nomenclature
1	1953–1966	Mr. Anene	Chairman	Igbo Union (IU)
2	1973–1976	Chief John Areh
3	1976–1978	Chief Louis Okro
4	1978–1980	Mr. Samuel Apawe
5	1980-1989	Chief Walter Edokwe
6	1989–1994	Chief Sylvanus Ezebulie	President	Igbo Welfare Association (IWA)
7	1994–2000	Chief Stephen Njurumba
8	2000–2003	Chief Daniel Ebeh	President	Igbo Community Association (ICA)
9	2003–2006	Chief Barr. Joel Ilechi
10	2006–2009	Chief Anthony Ekwedasike Aka
11	2009–2012	Chief Nze Vincent Maduchukwu
12	2012–2015	Chief Okechukwu Onyia

Source: Igbo Day Magazine. (2008). Forging Ahead as People. Katsina State Igbo Community Association. Maiden Edition. September 29. 16-19; Imo Day Celebration Magazine. (2009). Imo State United Association, Katsina Branch. July 26. 1-30; Samuel Wycliff. (2016). A History of Igbo-Migrant Community in Katsina Metropolis, 1903–2011. M.A. (History) Dissertation, Ahmadu Bello University, Zaria. 183-186.  

It is important to put on record that ICA is the mother body to all other Igbo ethnic community associations established in Katsina city, which were established based on local government and states of origin of the Igbo people situated in the southeastern Nigeria. See Table 2 for the list of states and local government associations. These associations are not only responsible and answerable to ICA but also aid her needs in all situations, being the highest and strongest decision-making body of Igbo (Obi, 2014; Ofordile, 2014). According to Eghosa E. Osaghae (1994:19-20), the state and local government associations honoured and paid homage to ICA because it protects and advances the interests of its members, just like every other ethnic-based association anywhere in Nigeria. Osaghae (1994:19-20), further added that the change in the nomenclature to the final one (ICA) was a result of the review of the association’s constitution, and also to accommodate all the daughter associations based on their state of origin, who are equally established to promote the welfare of the respective members. The list of the daughter associations is listed in Table 2 below. The number of the daughter associations was 22 between the 1940s and 1987, when Katsina state was created from the defunct Kaduna state. Then it rose to 44 by the year 2015. Hence, as a result of these development ICA is credited to have been one of the largest ethnic community associations in Katsina state, and different parts of Nigeria, especially the northwestern geo-political zone (Ekwtosi, 2014; Okoli, 2014; Eke, 2014; Anulugw, 2014).

Table 2: Igbo Unions that form Igbo Community Association (ICA) in Katsina City, 1944– 2015

S/No.	Year Established	Names of Igbo Unions/Associations	First Chairman
1	1940s	Orlu Senatorial Union
2	1944	Awkuzu Progressive Union	Chief Julius Ezeani
3	1972	Okigwe Senatorial Union	Chief Obed Chigbu
4	1973	Enugu Youth Association	Chief Boniface Omeh
5	1977	Bende Progressive Union	Mr. Sam Orowey
6	1977	Obowu Development Association	Chief Joel U. Anusiem
7	1978	Oha Ngwa Welfare Association	Mr. Paul Alughi
8	1978	Nsukka Progressive Union	Mr. Emmauel Ugwuanyi
9	1979	Orumba Welfare Association	Mr. mazi J.I Okereke
10	1979	Mbaise Progressive Union	Chief H.C Adawa
11	1981	Aguata Progressive Union	Chief Anthony Obi (Ikenga)
12	1981	Ekwusigo Local Government Union	Mr. Emmanuel Ndukwe
13	1981	Ikwuano/Umuahia Progressive Union	Mr. Anthony Atakas
14	1982	Orlu Divisional Union	Mr. Stephen Dike
15	1983	Nnewi Local Government Progressive Union	Mr. Jude Nkenjiika
16	1983	Old Njikoka Development Union	Chief Alphosus Ndibe
17	1983	Ekwulumili Development Union	Mr. Michael onyejike
18	1984	Mbaitoli-Ikeduru Patriotic Union	Igwe Dr. R.O Aguta
19	1984	Ohafia Development Association	Mr. Kalu Ekeoma
20	1985	Ngor-Okpala Development Union	Mr. John Ekeh
21	1985	Abakaliki Progressive Union	Mr. Patrick Eke
22	1987	Igbo-Eze Local Government Progrssive Union	Chief Michael Apeh
23	1988	Onyeaghalanwannya Progressive Union	Chief Desmond Uwazie
24	1988	Aboh-Ezininnitte Progressive Union	Chief Desmond Uwazie
25	1989	Ezeagu Progressive Union	Mr. Ichie Charles Ofodile
26	1989	Nkanu United Association	Mr. Peter Onu
27	1993	Mbano United Association	Chief Fabian Azubike
28	1994	Isuikwuato Development Association	Chief Rafael Amakwe
29	1997	Aninri Progressive Union	Mr. Jonathan Ndubisi
30	1997	Igbo-Etiti Progressive Union	Chief Ezeorah Sylvanus
31	2002	Eha-Amufu Development Union	Chief Frederick Igwumube
32		Owerri Local Government Association
33		Obowo Local Government Union
34		Ebonyi South
35		Ihitte-Uboma Development Union
36		Eha-Amufu Progressive Union
37		Orumba North Association
38		Omunochi Uturu
39		Arochukwu
40		Nkanu Progressive Union
41		Udi Local Government Union
42		Awgu Local Government
43		Nnewi South
44		Ihiala Divisional

Source: Igbo Day Magazine. (2008). Forging Ahead as People. Katsina State Igbo Community Association. Maiden Edition. September 29. 16-19; Imo Day Celebration Magazine. (2009). Imo State United Association, Katsina Branch. July 26. 1-30; Samuel Wycliff. (2016). A History of Igbo-Migrant Community in Katsina Metropolis, 1903–2011. M.A. (History) Dissertation, Ahmadu Bello University, Zaria. 183-186. 

Membership of Igbo Community Association in Katsina City

The membership of ICA is open to all the Igbo local governments and associations/unions residing in Katsina city and its environs (ICA Constitution, 2008:20-25). Every affiliated local government association pays a mandatory registration fee of 1,000 naira. In addition to that is the monthly dues of 1,000 naira imposed on 42 active local government associations that made up the ICA in Katsina city (Ifeanyi, 2014; Ochukwu, 2014). These constituted part of the sources of revenue to ICA aside from levies and fines imposed on noise-making during meetings, absenteeism from meetings, late-coming to meetings, and payment of monthly dues as due. In an oral interview with Chief Emmanuel Anyaegbu (2014), Chief Okechukwu Onyia (2014), Chief Enukora Christian (2014), Dr. Eze Ernest (2014), and Augustine Eze, they noted that the other sources of revenue for the ICA are from development levy, levy imposed on executing a particular project, as well income generated from fund raising, launching of magazine, freewill donations from individuals, local associations, as well as the youth and women wing of the ICA. Of equal importance, there are also special levies on emergencies such as accidents, fire disasters, and the death of members of the ICA. This was done to support the victim of unfortunate situations or hazards.    

Roles of Igbo Community Association in Katsina City

The Igbo Community Association in Katsina city performs quite a number of roles with a view of promoting the members of its members. One such role major plays is the settlement of dispute among its members. In an interview with Obi Christopher (2014), Chief Anthony Obi (2014), and Chief Hillary Chukwuma Okonkwo (2014), they attest that the association has settled so many marital issues, which prevented irresponsible parenthood that caused divorce cases between husbands and wives, exposing children broken home and psychological trauma. In addition to that, the association, through its legal aid, had settled disputes involving its members and non-members to ensure justice was served in the entire matter. This has fostered cordial relationships between ICA, the host, and other migrant communities in Katsina City and Katsina State as a whole. Similarly, the association renders financial support to members having ceremonies such as send forth, wedding, naming, and burial ceremonies, among others (Obi, 2014; Okonwo, 2014; Ifeanyi, 2014; Eke, 2014). In fact, when an ICA member dies, the association conveys the corpse of the deceased person to his/her hometown (state of origin), accompanied by a reasonable number of association members. The association also takes care of the refreshment/entertainment for all the people who accompanied the corpse.    

In areas of financial assistance, ICA has supported its members in different ways. Ranging from sick members to those who experience disasters and hazards as a result of fire incidents, accidents caused by electricity, domestic gas, car, motorcycle, tricycle, truck, collapse of businesses, death of loved ones, husbands, wives, children. This is usually done as the need arises, or when the matter is reported through the daughter associations, or government authorities (Christian, 2014; Onyia, 2014; Anyaegbu, 2014; Ernest, 2014). For security and confidential issues, the names of the beneficiaries are not stated here, but informants from the field of this research revealed that between the years 1953 to the year 2015, thousands of members have benefited from the financial assistance.

The association has provided thousands of its members with free interest loans in times of need, and under some conditions/arrangements laid down by the constitution of the ICA. In the course of the oral interview, Terezah Obi Christopher (2014), Esther Kalu (2014), Ngozi Onuma (2014), and Emeka Solomon (2014) revealed that the borrowers (beneficiaries) and association usually sign a written agreement where the terms for the payment of the loan would be clearly stated. In cases where the agreement fails, legal action is usually taken against the defaulters. In an interview with Chief Nze Duruakebuoh E.A Ezeike (2015), Chief/Malam. Dauda Auta Magaji (2015) and Mallam Dr. Gambo Dauda affirmed that ICA has, through its creativity and innovations, sensitized its members on the various entrepreneurship opportunities in Katsina city and across the 34 local government areas that make up Katsina state. Example of such free enterprise are according to Samuel Wycliff (2018:249-262), Jamilu Shehu (2012:272-282), and Samuel Wycliff (2020:44-80) foodstuff, food canteen and restaurant, hospitality industry (i.e. hotel and guest house), private schools, private clinics, automobile spare parts, electrical and electronics goods, timber production, building and furniture materials, textile materials, boutique business, domestic cooking gas, petroleum product, commercial transport, books and stationaries, amongst other. These entrepreneurships not only improve the living standard of the Igbo community but also Katsinawa (the host community), and the other migrant community who are under the Igbo kind of apprenticeship system to establish similar kind of entrepreneurships, as well as those who served as wholesalers and retailers to the Igbo businessmen and businesswomen.     

In an oral interview with Mrs. Lillian Godwin (2015), Alhaji Lawal Abdu Sani (2015), Godwin Onwudigbo (2015), Chief Charles Ositadimma Ahononu (2014), Ifeanyi Nnamanni (2014), Alhaji Lawal Dan-Halilu (2014), and Alhaji Ahmadu Na-Funtua (2014), they affirmed that apart form the awareness roles on business opportunities in Katsina city, ICA has equally gave grants and free interest loans to its members to established such kind of businesses, and also encourage master (proprietor/proprietress of the businesses) to settle their settle their apprentice at the right time, and with the right amount of money based on the agreed number of years they are to served, and graduated. According to research conducted by Samuel Wycliff and Juliet Jenebu Obajobi (2025:1-18), between the years 1920s and 1966, there were 423 Igbo men and 126 Igbo women who engaged in different enterprises and occupations, and then 1,826 Igbo men and 802 Igbo women between the years 1970 and 2011. Further to this, Samuel Wycliff and Juliet Jenebu Obajobi (2025:1-18) also revealed that between the years 1970 and 2011, Igbo businessmen and Igbo businesswomen trained 624 apprentices in Katsina city. Out of which 286 were Igbo, 190 host community, 82 were across North-west, North-East, and North-East, while 66 were from the South-South and South-West geopolitical zones residing in Katsina city.  This has greatly furthered self-employment opportunities in the small-scale and medium enterprises, and also the development and trade apprenticeship system for the sustenance and expansion of the business empire. 

Of equal importance to the state, ICA has also helped unemployed members to secure jobs with Katsina State Government through the Civil Service Commission, whose headquarters are in Katsina city. ICA sensitizes its members who studied English Language, Literature-in-English, Mathematics, Biology, Chemistry, Physics to apply for employment as teachers in primary and secondary schools in Katsina city, and across the 34 local government areas because of the various opportunities in those subjects (Sani, 2015; Dan-Halilu, 2015; Na-Funtua, 2015). In fact, according to Emeka Solomon (2014), Anthony Obi (2014), Chief Emmanuel Anyaegbu (2014), and Dr. Eze Ernest (2014), this development had led to massive recruitment of not only Igbo people but other migrant communities such as Yoruba, Tiv, Idoma, Kilba, Ijaw, Bajju, Ebira, Igala, and even the Hausa and Fulani who are indigenes of Kano, Sokoto, Zamfara, Kaduna, and Kebbi states in the Katsina State Ministry of Education under the auspices of Teachers Service Board (TSB), Science and Technical Education Board (TSB), Science and Technical Education Board (STEB), State Universal Basic Education (SUBEB) and Local Education Authority (LEA). This enables Igbo people the great opportunities to contribute immensely in the educational advancement of not only Katsina city but Katsina state as a whole, especially between the year 1987 to 2015. According to Chief Charles Ositadimma Ahononu (2014), Chief Enukora Christian (2014), and Chief Emmanuel Anyaegbu (2014), this development is not only in the educational sector but also in the healthcare services where the Igbo were employed under the Katsina State Ministry of Health and its board to work as Medical Doctors, Nurses and Medical Laboratories in the State Government General Hospitals, Clinics and Dispensaries.   

ICA has also played vital role in the promotion of peaceful coexistence between Igbo ethnic group, Katsinawa (Katsina indigene) – her host community, and other migrant community. In an interview with Chief Hillary Chukwu Okonkwo (2014), Chief John Chukwuemeka Uduagwu (2014), and Chief John Umeagudosi (2014), they revealed that, ICA also involved in the Katsina State and local governments security meetings which usually take place quarterly and annually. They further that, Ica as a social and economic institution, helps to foster consciousness among its members being an important instrument in creating and reaffirming affinities with the Igbo homeland so that the Igbo cultural identity, cultural heritage, and customary practices, would not be endanger because they are now diaspora community in another land that is not their ancestorial home. ICA also plays important role in receiving and accommodating Igbo people who are new comers to Katsina city (Igbo Day Magazine, 2008:19-21). They gave them proper orientation on the importance of peaceful coexistence, law abiding citizen, and respect to humanity being one of tools in promotion of hospitality. According Igbo Day Magazine (2008:19-24) and Samuel Wycliff (2016:69-73), long before the establishment of ICA in Katsina city, there was Mr. Mazi Julius Eze from Awukuzu an indigene of day Oyi Local Government Area of Anambra State, who was a contractor and produce agent of the UAC has 1929 accommodating  new Igbo comers to the city to the extent that his house, which was near current Muhammadu Dikko Central Mosque became more of  pilgrimage home (guesthouse) to Igbo coming to Katsina city from different parts of Nigeria. The new comers usually settled there before they rent or secured their owned apartment. Through his hospitality, his house accommodates so many newcomers who turned out to be prominent Igbo entrepreneurs in Katsina city and the state as a whole. Examples of such people were Chief George Egenti, Gabriel Ogbaru, Raphael Offia, Fidelis Imoh, Samuel Nwaosa, and Chief Anthony Obi (Igbo Day Magazine, 2008:19-24).

In the areas of internally generated revenue (IGR) to the local and state government of Katsina, ICA equally plays a central role in motivating its members to pay their taxes promptly as law-abiding citizens. In an interview with staff of the Board of Internal Revenue (BIR) and Ministry of Commerce and Industries, such as Alhaji Ibrahim Mamman Kofar Soro (2015), who was Assistant Personal Income Tax, Alhaji Mansir Bature Kankara (2015) – Assistant Chief Inspector of Internal Revenue, and Alhaji Abdu-Aziz Kahlid Kahblid (2015) – Assistant Director PAYE, they noted that Igbo-migrants were among the highest tax and levy payers in Katsina city and the state. In fact, according to the Katsina State Board of Inland Revenue and Ministry of Commerce and Industry Report (2011:1-30), the taxes and levies paid by the Igbo formed 7% to 10% of the IGR of Katsina city. Unlike a reasonable number of Katsina indigene entrepreneurs who refused to pay such levies and taxes because of their myopic sense of reasoning that taxes and levies are meant to be paid by migrant communities since they are making huge profits and are sojourns in the city (Kankara, 2015; Kofar Soro, 2015; Kahblid, 2015).     

The association also organizes social activities in Katsina city. Prominent among them was the Igbo Day, which usually comes up every month of September of the year, followed by the New Yam Festival (Iriji), and then the End of the Year Party, among others. All these events are done in Katsina city. The beauty of all these festivities and ceremonies is that is serve as an avenue to reconnect with ancestral cultural heritage. Thus, during these events, all Igbo, regardless of social status, are mandated to close their business except restaurants, hotels, and medical providers. Defaulters are fined 10,000.00 naira per shop (Igbo Day Magazine, 2008:16-32; ICA Constitution, 2008:27-28). During these events all the Igbo local unions, the youth wing and the women wing of the ICA are all present not because they are mandated because of the love they have for their cultural heritage. According to Chief Hillary Chukwu Okonkwo (2014) and Chief Jonathan C. Nwoso (2014), ICA also invites the host community, the state and local governments of Katsina State, as well as the traditional institutions, i.e., Katsina Emirate Council and Daura Emirate Council. Thus, under the auspices of the Association of Indigenous Nigerians Residing in Katsina State (AIN) – a body that unites and protects the interests of all migrant communities in Katsina State, the ICA invites all the ethnic, local government, and state associations (which were in existence in Katsina city since the 1970s) to celebrate with them. Thus, all these festivities and ceremonies became a melting point for unity in diversity, and also to promote intergroup relations among Nigerian communities. These are done in relation to the motto of the association, which Ihunaya, Udo Idin’otu – meaning love, peace, and unity.

ICA also contributes to social amenities and infrastructural projects in the south-east geo-political zones, being it is a state, local, town, or village project. Such could construction of roads, markets, primary school, secondary school, clinic, and or dispensaries, town halls, and provision of scholarship schemes (Okonkwo, 2014; Uduagwu, 2014; Umeagudosi, 2014). ICA also supports the host community's developmental projects. According to Chief Hillary Chukwuma Okonkwo (2014), the Eze Ndi-Igbo of Katsina State, Chief Okechukwu Onyia (2014), the President Igbo Community Association, Katsina State, Chief Charles Ositadimma Ahononu (2014) – the Omereoche I of Katsina, and Chief Anthony Ekwedasike Aka (2014) – the Ezienyi 1 of Katsina, they revealed that ICA has contributed immensely in the social and economic development of Katsina State. One of such is the ICA donation of 600,000 naira during the appeal fund of the Gidauniyar Jihar Katsina Trust Fund. In addition to that, they also constructed bore-holes at Sabuwar Unguwa Quarters (Omeje, 2015; Itoya, 2015; Chikelu, 2015).   

The election of Chief Hillary Chukwuma Okonkwo as Eze Ndi-Igbo 1 of Katsina State in 1989 by the ICA further enhanced its roles in the promotion of ethnic identity and intergroup relations in Katsina city, and Katsina state as a whole (Igbo Day Magazine, 2008:16-32). In fact, on June 17, 1995, the Eze Ndi-Igbo was formally installed and given staff of office by the then Military Governor of Katsina State, Navy Captain Emmanuel A. Acholonu (December 1993–August 1996) (Wycliff & Jenebu Obajobi, 2025:267-280). Also, as a sign of closer cooperation with the Igbo community, Okonkwo‘s coronation got the blessings of Alhaji Muhammadu Kabir Usman (1981–2006), the late Emir of Katsina Emirate (Igbo Day Magazine, 2008:16-32). According to Emeka Solomon (2015), Chief Okechukwu Onyia (2014), Chief Sylvanus Ochukwu (2014), and Chief Jonathan C. Nwoso (2014) – the Onowu Igbo Katsina (Igbo Prime Minister), they revealed that the Eze Ndi-Igbo 1 of Katsina State shows the united role of ICA in uniting the Igbo community in Katsina State. It equally created avenues that Igbo people could easily channel their challenges to the host community using the traditional institutions. 

The ICA also creates avenues to ensure peaceful leadership in its administration of the executive leadership of the association. The constitution ensures that all positions are rotated among the states that constituted the ICA. These are Abia, Anambra, Delta, Ebonyi, Enugu, and Imo states. Table 3 below shows how the leadership positions are rotated.

Table 3: Zoning of ICA Leadership

S/No.	Zone A	Zone B
1	Eze Igbo	President
2	Vice President	Assistant Secretary General
3	Secretary General	Financial Secretary
4	Treasurer	Public Relations Officer (Chief)
5	Assistant Social Organizer	Chief Social Organizer
6	Assistant PRO	Provost II
7	Chief Provost	Provost III

Source: Article 17 of the ICA Constitution. (2008:21-22). Katsina, Katsina State. Reviewed. 

From Table 3, the leadership positions are zoned into “A” and “B.” The Zone “A” comprises states from the old Anambra states, which are Anambra, Delta, Ebonyi, and Enugu. While the Zone “B” comprises states from the old Imo. They are Imo and Abia states. The zoning of the leadership is to ensure transparency and oneness of the Igbo diaspora community in Katsina city, and Katsina state as a whole. In practice, this means that if Eze Igbo (Igbo king) comes from Zone “A”, then Zone “B” cannot contest for the same position until the rotation period is over. Except in situations where there is a waiver of the contesting rights from the candidates of the other Zone who are supposed to contest.

In the area of political participation, or the participation of Igbo in political activities in Katsina city, ICA has played a vital role in sensitizing its members on their political rights for them to vote and be voted as citizens of the FRN, and as a diaspora community in Katsina State. In fact, because of the reasonable population of the Igbo in Katsina city and across the 34 local government areas, the indigenous politicians always solicit their votes during elections. This was experienced during the Fourth Republic presidential elections as well as that of the national assembly, state governors, state assembly, local government chairmen, and councillors in 1999, 2003, 2007, 2011, 2015, 2019, and 2023 (Wycliff, 2023:179-198). Interestingly, it is noted that during 1993, evidence has shown that some Igbo not only voted during the Third Republic election of Nigeria in Katsina State but also contested the post of councillorship in Malumfashi town under the Social Democratic Party (SDP). Prominent among such individuals are William Iwagbunam, an Igbo man from Abia state who contested for the office of Councillor at Malumfashi Ward “B” but was defeated by Jamilu Magaji, an indigene of the town (Dahiru, 2018:91-99).

Although these Igbo people did not win the election because they are non-indigenes, and received the fewest votes. Yet it was a testimony of cordial relationships between the Igbo and the host community, and also promoted a more coherent and closer political relationship in Katsina State. Furthermore, in consideration of the prominent role of ICA in the economy and society of Katsina city and Katsina state as a whole, Igbo people are highly regarded, even in the state government appointments. A good example was the appointment of Prince Uche Okonkwo as the Special Adviser (SA) on Non-Indigenes Matters in the year 2017 by the former Executive Governor of Katsina State – Rt. Honourable Aminu Bello Masari (May 29, 2015–May 29, 2023), while his successors, Dr. Dikko Umaru Radda (May 29, 2023–date) appointed another Igbo man by the name Honourable Chukwuka Okoye as Special Adviser (SA) to Non-Indigenous Matters/Affair in the year (Wycliff, 2025:13-14). This is also followed by special donations of foodstuffs and funds from the state and local government to the migrant communities' associations during festivities and ceremonies such as Christmas, Sallah, the launching of almanacs, magazines, and building projects, amongst others.       

ICA has also played a vital role in the promotion of the Igbo language, which is one of the vehicles in the promotion, preservation, and transformation of Igbo ethnic cultural heritage. In an oral interview with Anthony Obi (2014), Chief Hillary Chukwuma Okonkwo (2014), Chief Charles Ositadimma Ahononu (2014), Chief Okechukwu Onyia (2014), and Emeke Solomon (2015), they stated that ICA has, through policies, sensitized and urged Igbo ethnic group regardless of where they found themselves in Katsina city or across different towns and villages of Katsina, to consider speaking the Igbo language as its proud cultural heritage. They should speak it whether in their respective homes, local and state association meetings, school, places of worship, or any other place. This has aided their bond of unity and a high degree of distinctiveness in any parts of Katsina state cities, villages, and hamlets. This development under the auspices of the ICA has prevented Igbo language from being among the endangered language as the case is with so many ethic groups in Nigeria, whose language stand the risk of going out of use, or dead because it loses all its native speakers, or native fluent speakers, and also because it is hardly spoken or spoken less frequently, even in the family set-up, community meetings, educational institutions, amongst others (Ayakoroma, 2024:1-3).

Conclusion            

The article has shown that the formation of the Igbo community association in Katsina city has brought mutual understanding among them, and between them and authorities at the state and local government authorities. The association had also, through her socio-economic and political activities, established a fruitful, harmonious relationship with the host community and other migrant communities in the city. This has through several decades succeeded in establishing a dynamic migrant community in Katsina city, an imprint in the socio-economic history of the area. To cap it all, the association has promoted the spirit of peace, unity, love, brotherhood, and mutual understanding among the Igbo diaspora community, the Katsinawa, and other migrant communities in Katsina city, as well as community solidarity, promoting their entrepreneurship activities, and the welfare of their members, which has been the central role in the establishment of the association.     

 

 

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