Throwback Times present this impressive studio project by Nigerian High Life music group - Oriental Brothers International Band (Brothers From The East)

After the Nigerian-Biafra Civil war in 1970, there where a lot of damages in Igbo land (South East) by Nigerian Federal Troops. Ferdinand Dansatch Emeka Opara was an auto mechanic, his workshop was located at Alex Driving and Mechanic School, at 44 Mbaise Road, Owerri. His Professional music all started after his contact with John Ikediala of Eastern Mysteries Band.

After ups and downs, Kabaka joined their unnamed music band in late 1971, Warrior joined from Owerri among others like Aquila, Tony Awoma, Ichita, etc. 

Kabaka was a music writer and prowess guitarist, while struggles went on while they were putting more efforts to actualize their dreams at Afrodisia Decca. Kabaka suggest the Name - Oriental Brothers International Band in 1972 and by consensus, he was appointed the leader, though circumstances and differences sets in, he left and Warrior was made the leader, after sometime, Sir Warrior also left in fraudulent manner in 1980. Although Afrodisia Decca later settled their dispute, they reunited in 1986/87 and released some albums (Onye Egbula Nwanne Ya) together until the final disintegration of the band to form individual led music bands.

Among the members, Warrior and Ichita are late, Tony Awoma (Guitarist), Aquila, Ferdinand Dansatch Emeka Opara and Godwin Kabaka Opara (Guitarist) are still alive. Oriental Brothers International Band suffered factionalism that led to upto six (6) splinter groups. However, only the Original Oriental Brothers International Band led by Ferdinand Dansatch Emeka Opara still dish out songs and live Performances currently. Also note that, Ferdinand Dansatch Emeka Opara founded the music group.

This studio project was off the album Onye Egbuna Onye Agbata Obi Ya (1979).

Further Explaination

Ozo wu iwe m (Another one is my vex)
Owu Kwa egwu ibezimako. (This song is for anyone seeking wisdom)
Onye levoro gi okwa owu onye biara nga gi (see finish)
 Ekele kelekwele m, nda Innocent Oguamalam, ya n' nda magistrate Nsofor. 
Magistrate Ejimofor, udo dikwara gi oo. Ekele kelere m John Malife
  Ma etichala m egwu m n' uwa, Tony Awoma etiyere ya Anochie shi akwa ya amutala egwu n' aka. (After I played my song, Tony Awoma went ahead and played it to Anochie, claiming he had learned how to sing through me.)
    Ozo wu iwu m oo. 
Onye uta atala m n' elu uwa. (Don't blame me in this world.)
   Onye adudu adukwaralam oooooo (Don't advise me either.)
     Ozo wu iwe m leeee, ozo wu iwe 
, eweeeee!!!!

 Chief John Nzeako nne m lee ozo wu iwe m oo 
 
     Ma akuchaa egwu m Tony Awoma akugharia ya ( After I played my song, Tony Awoma went ahead and replayed it.)
Onye ga ma chi ekweghi onye uta atakwala ahu. (When something is not yet ordained by God, blamers should not blame him.)
Ya bu iwem oh".
Onyegburu dibia n'eji agworo ya ogwu n' elu uwa nde na mme ya nshi anagwulahu? (Someone who kills a native doctor that prepares juju for him, have those people who do juju to him finished?)
 
     Ewerele m obioma m mere ya Aloy Anyanwu, ya ewere ya gbalaga. (Despite my good intentions toward Aloy Anyanwu, he ran away.)
Kelechi gwara m agwa. (Even though Kelechi told me.)
 Ashi kwa o gwara m agwa obi gara idi mma. (I wish he had told me before; it would have made me happy.)
 Ina marakwarana (Do you know)
 ihe ahu emere m Chi ga eme ya eme. (That thing they have done to me, God will pay them.) inamakwarala. (Do you know that.)
 ABA latest...ABA one.
 Nwanne awughi enyi n' elu uwa. (A brother is not a friend in this world.)
Owughi enyi. (Not a friend.)
 Brother m nwanne awughi enyi n' uwa. (My brother, a brother is not a friend.)
At all. 

  I go dey fear you now 
Ee na so we go dey train musician now.
     Aloy ana wurukwanu oke eri azu ume emeri ya enyi ya. (Since Aloy has become a treacherous person who betrays his friends.)
Ogbula dibia n' eji agworo ya ogwu. (He has killed a native doctor that prepares medicine/juju for him)
  Icheta nne gi kwanu
Nde na ga eme ya nshi anagwulahu. (Those that do juju to him, have they finished?)
Chineke Nna omegbu ibe ya ahu adikwala ya mma oo. (God the Father, it shall not be well with oppressors.)
Ashi na Nna m alughi nne m onye ga kwanu imuta m n' uwa? (If my father hadn't married my mother, who would have given birth to me in this world?)
Aya wu obi uto m n' elu uwa. (That thought is what brings me joy in this world.)
Amadioha magaokporokoro ewere obara kowasa ya nshi   
Ala efuolaooo, ala efuolaooo
Aya wu iwe muo, aya wu iwe mooooooh Dansatch aya wu iwem ooooooh ebeewu ebeewu ebeewu
 Uwa di kwa egwu. (The world is mysterious)
Ala efuola, ala efuola 
Owerri owu ya. 
Ala owerri leeee efuola m oo....
 Agamevu ari mma n' aju, Agamevu ari mma n ' aju. (The Agamevu leaf, characterized by its thorny texture, is impractical for use as a head pad or wrapping for carrying loads due to its prickly nature.)
Agamaevu leaves are unsuitable for use as a head pad due to their thorny texture)
      It's meaning: Forming relationships or associations with people who may harm or cause trouble for you can be detrimental. Just as the thorny Agamevu leaf can cause harm, some relationships can be toxic, causing emotional pain and distress.
Dansatch leeyi
Dansatch Nnem, Brother gi Warrior kwanu (How about Warrior your brother?)
Ezewuiro Obinna kwanu 
Onu n' aguru m Egwu.
 Aya wu obi uto.... Anyi Wu obi uto..
Satch akwa gi wu obi uto m
Satch akwa gi wu obi uto m. (Satch, you bring me happiness.)
Warrior akwa gi wu obi uto ya. (Warrior, you also bring him happiness.)
 Anyi wu obi uto, anyi wu obi uto
Anyi wu obi uto. (We are all happiness to each other.) 
Ala owerri anyi wu obi uto oo. (Owerri people, we are your happiness.)
   Godwin Nwaiwu egwu apuolam Ara (Godwin Nwaiwu, this song has driven me crazy)

Understanding the Real Story Behind Ozo Wu Iwem: The Cases of Tony Awoma and Aloy Anyanwu

One of the most debated lines in the Oriental Brothers classic Ozo Wu Iwem is:

“I go dey fear you o! Emmm... Na so we go dey train musicians nau.”

Many listeners have interpreted this statement differently over the years. Some believed the phrase referred to Aloy Anyanwu, while others insist it was directed at Tony Awoma. A closer look at the history of the band suggests that the statement was actually aimed at Tony Awoma.

The Meaning of “Na So We Go Dey Train Musicians Nau”

The phrase was used in reference to Tony Awoma, whom Warrior accused of taking a musical style associated with Oriental Brothers and using it in his own work after leaving the band.

According to this interpretation, Warrior was referring to Awoma as someone they had worked closely with, who later used their musical ideas elsewhere. Therefore, the key word in the statement is "train."

However, others argue that the issue was not about training in the literal sense, as Awoma was already an experienced musician long before joining Oriental Brothers.

Tony Awoma Was Not a Beginner

Tony Awoma was not a musician that Oriental Brothers trained from scratch. He was already an experienced performer and had been associated with the group during their early days in Enugu at Chief Oliver Biaduo’s hotel.

This was before the band moved to Easy Going Hotel in Ikenja, owned by James Azubuike (Ewele Azubuike), where they secured their first recording contract with Decca/Afrodisia.

Before this period, Aloy Anyanwu had already left to play with a more established band in Port Harcourt. Later, when Kabaka left Oriental Brothers in early 1977, the group brought Tony Awoma back into the band. Around the same period, Aloy Anyanwu and Alacongo also joined.

The Real Issue Between Warrior and Tony Awoma

The dispute involving Tony Awoma centered on music, not abandonment of the band.

According to accounts from the period, Warrior believed that Awoma copied the beat of the Oriental Brothers song Origbuo Onye Ozo, which Warrior had written. Awoma allegedly used the same beat structure in his debut solo track, Nwa Na Etoghi Eto, released under Anodiscs Records, owned by Simeon Anochie.

It was in response to this perceived betrayal that Warrior reportedly said to Dan Satch:

“Na so we go dey fear musician now.”

The statement reflected Warrior’s disappointment over what he saw as a breach of trust.

After Awoma left, Oriental Brothers replaced him with Goddy Nwaiwu, whom Warrior later referenced in Ozo Wu Iwem:

“Goddy Nwaiwu leeee, egwu afuolam ara.”

Aloy Anyanwu’s Case Was Different

Aloy Anyanwu's situation was entirely different from Tony Awoma’s.

Aloy did not leave because of any dispute over songs or musical copyrights. His offense, from the perspective of Oriental Brothers, was that he left the band without informing anyone—not even Warrior, who had personally helped bring him into the group.

Aloy was considered one of the finest bass guitarists in the band’s history. His bass work was widely regarded as the icing on the cake for the album Nwanne Awụ Enyin, helping make it one of Oriental Brothers’ biggest commercial successes.

Because of his importance to the group, Oriental Brothers desperately wanted to retain him.

The Car Controversy

According to accounts from the band, Oriental Brothers had provided Aloy with a brand-new car as part of a long-term incentive package—essentially a corporate-style benefit intended to encourage his commitment to the group.

What the band allegedly did not know was that Aloy had already decided to leave.

When he eventually departed, he left with the vehicle.

Warrior reportedly felt personally betrayed because he had been the one who insisted on bringing Aloy into the band after the collapse of Aloy's previous group, Ikenga Super Stars. As fellow Mbaise men, Warrior championed his recruitment despite opposition from Dan Satch.

The fact that Aloy departed without prior notice was what hurt Warrior the most.

Simultaneous Departures

Interestingly, both Tony Awoma and Aloy Anyanwu were preparing to leave Oriental Brothers around the same period.

However, while Aloy's issue involved loyalty and commitment to the band, Awoma's issue involved the alleged copying of a musical composition.

These were separate matters and should not be confused.

The Court Cases

The disputes eventually found their way into court.

Oriental Brothers reportedly sued:

  • Aloy Anyanwu for breach of contract.
  • Tony Awoma for copyright infringement.

The cases were heard in a Magistrate Court before two magistrates, Ejimofor and Nsofor—both of whom were later mentioned in Ozo Wu Iwem.

According to available accounts, Oriental Brothers won both cases and were awarded financial compensation.

Conclusion

The historical record suggests that the famous line:

“I go dey fear you o! Emmm... Na so we go dey train musicians nau.”

was directed primarily at Tony Awoma and not Aloy Anyanwu.

While Warrior felt betrayed by both men, the reasons were very different. Aloy's offense was leaving the band without notice after receiving significant support and incentives from Oriental Brothers. Awoma's offense, in Warrior’s view, was using the musical foundation of Origbuo Onye Ozo for his own solo recording, Nwa Na Etoghi Eto.

These separate incidents became part of the inspiration behind Ozo Wu Iwem, one of the most discussed songs in the history of Oriental Brothers International Band.