Dr. Nwankwo T. Nwaezeigwe
The history of a people is like the stream of life from which the character, form and structure of their identity, their backwardness and progress are drawn. It affords a people the platform on which to predict their future. Thus, just as every stream has a source, so every group of people has a beginning, the course of a stream, the course of their history and the mouth, the end of an era.
No nation or people who toys with the knowledge of their past expects a future built on a strong foundation of unity, identify, pride and sustainable development. In other words, the past is what gives the present the legitimacy of existence and the present, the platform to launch into the future. The carpenter hammering his wood is a graphic example of the importance ofhistory as an impetus to human development. He has to pull his hammer backwards in order to push the nail into the wood,and the extent to which he pulls the hammer backwards often determines the force with which the nail is driven into the wood.
Every group of people who desire progress must therefore look back into their past, their source, their course, and their successes and failures at a particular epoch, in other to inspire progress.

Thus, instead of teaming up to develop a unifying ground for the study and understanding of the Igbo past, these people engage on building false historical castles on a foundation of mythological fallacies and fables engrained in prejudices and uncanny sentiments. The works of the likes of Michael Angulu Onwuejeogwu, an Ibusa-born anthropologist of Nri extraction2,Emmanuel Ifesieh of Oraeri,3 I.C.K. Anadi also of Oraeri;4 and B.I.O Odinanwa of Ikenga-Nri;5 the Enuguwu-Agidi-born S.O.N. Okafor;6 C.M. Ezekwugo of Nnokwa, then of the philosophy of life fame;7 and of recent, Ambrose Nnalue Okonkwo of Agukwu-Nri;8 F.C. Idigo of Aguleri;9 Charles Ujah of Arochkwu,10 Hyacinth Ugwu Ezema of Edem-Nsukka;11 and the most sensational of all, Cathrine Acholonu-Ulumba;12 are all guilty of building the castle of Igbo history and culture on a foundation of false historical precepts, fabricated myths and fables and unproven sources. To state the obvious, the Nri-Eri hegemonic concept on which these people built their thoughts on Igbo history and culture, and which has inundated the cultural and historical terrains of Igbo land is built on a shifting-sand of sensational falsehood, outright fabrications and what could be referred to as mytho-biblical fallacy.
The claim that the Nri, Umunri and the Umu-Eri, whichever category one chooses to assign them, are the fountain-head of the Igbo in terms of both culture and historic origins, is a mendacious fabrication. The claim that they also are the anchor of Igbo-Jewish historical connections is a sensational fallacy. Above all, their often claim that the artifacts connected with the Igbo-Ukwu archaeological excavations are of Nri origins and the land on which the excavations took place are historic Oraeri land, cannot be sustained by the circumstances of the origins, migration and settlement of the present Oraeri town.
The first premise which no doubt hinges on the origins of the Igbo, vis-à-vis the Umunri claims to be the original inhabitants of the present Igbo geo-cultural area, forms the bases on which the other premises can either be sustained or debunked. In approaching this, we begin by asking the question “Who are the Nri and where did they originate from”? This is because, if somebody claims to be your leader, that person must be asked to state the basis of the claim. In other words, what are the bases of the claim that Nri bu Isi Igbo, i.e. that the Nri are the fountain-head of the Igbo culture group.
In concept, the term “Nri” is a title-name which is accorded to whoever assumes the Eze–Nri title (Nri Priest-Kingship). Thus, you have such past Eze-Nri as Tabausi Udene bearing the title-name Nri Jiofo II, Enwelani bearing Nri Enwelani. The term “Agukwu”-Nri” was therefore coined in reference to the abode of most past Eze-Nri in difference to the other half of the town known as Akamkpisi. However, it is worthy of note that “Nri” as the name of the present amalgamated communities of Agukwu and Akamkpisi, took effect only in 1940, precisely on December, 30th, during the Annual General Meeting of Nri Co-operative Society (NCS).13

Read more here http://pmnewsnigeria.com/2013/08/11/essay-the-politics-of-igbo-origin-and-culture/

Everybody who has interest in early Igbo history just has to read this guy's book - "The Igbo and their Nri Neighbours". He may not be right 100% of the time, but he does raise a lot of questions that has changed the way I see the origins of Igbo culture or cultures....

You guys can go on rampage for all i care. There are many scholars who wrote in favour of nri/eri. But u overlooked them only to find one out of a million and think that that one is wiser than the other hundreds of writers.