frican peoples have long relied on oral accounts to learn about their past. But the down side of this tradition remains its vulnerability to embellishment. The absence of written records, passage of time and the hunger for greatness have made the method the most unreliable. Egypt is one good example. In the face of mounting evidences, the archaeological findings in Egypt have continued to generate intense racial politics. In the same vein, the quest for political and social mobility in Igboland has progressively turned her history into a subject of differing interpretations.




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Addressing the historical factors that shaped the modern Igbo was vital for the knowledge of not only the present and future generation of Ndigbo, but for none Igbos alike. Thus, modern day discussions on this particular subject, for posterity's sake, should be devoid of politics.

In that context, to divorce either the Igala or the Benin influence from the modern Igbo cultural evolution would be a travesty of history. The evidence of the cross cultural mix appears to be genuine. Thus, the debate should instead focus on the extent of each one of these rich cultures on the other, especially the issue of settler and aborigine in the western Igbo region, and as well as in the East. This particular aspect has not only heightened the interest of eastern Igbos, It has equally generated a quiet acrimony amongst the western Igbos. I mean those of them who had remained steadfast with their Igbo roots, and the others who would defend their claim of Benin ancestry vigorously. The future implication of this situation in the context of Nigeria's contemporary politics is what I'll comment on later in this thread.

According to several sources, Igbo people evolved over a long period of 4000 BC to 500 AD in Igboland through waves of migrations. Oral accounts stated that her northern neighbours migrated into her heartland in search of fertile land and rich marine life. The majority of which were Igalas. The Igalas settled amongst the locals east of the Niger, altering the historiography of many towns in today's Anambra state. Affected also, were parts of the present Oshimmili local government in Delta state.

Anambra state is of course 96 percent indigenous Igbo, however, there are traces of Igala history in some communities of the following local government councils of the state--Ayamelum, Ihiala, Oyi, Awka North, Aniocha, Dunukofia, Onitsha North, Ogbaru, Anambra East, Njikoka, Anambra west, Onitsha South, and Awka South. The migration did not only affect the area known today as Anambra state, a sizeable portion of Enugu state's communities have Igala ancestry as well. Thus, it would be right to call it a reverse migration, occurring about eight hundred years after which Eri was reported to have founded the modern Igbo nation with its set of unique religious doctrine. It was also a period one of his sons, Onoja, was said to have departed northwards and founded the Igala land.

Eri's children were listed as Nri-Ifikuanim Menri, Agulu, Onoja (founder of Igala), Ogbodudu, Onogu and his only daughter, Iguedo. Together and respectively, his off-springs were instrumental to founding the towns of Aguleri, Igbariam, Ogbunike, Nando, Nri, Enugu-Ukwu, Nteje, Enugu-Agidi, Oraeri and so many other settlements in the East and West of the Niger. It is indeed difficult to draw a line between Igbo and Igala history.

Having said that, P.E. OKWOLI, a native Igalan, and renowned historian stated that in the ancient times, new rulers from the Igbo communities of Igala ancestry must go to Igala to be taught kingship rituals and ceremonials. Although he mentioned that Igala and UMUERI towns are related, but added that UMUERI needed not to go to Igala for any sort of tutelage. An exemption that might explain Nri-Ifikuanim and Agulu's seniority to their younger brother Onoja, the founder of Igala.

P.E. Okwoli further stated that

"In Nsukka and the rest of Igboland, there is a popular masquerade, which is called Agabaidu, and this is a significant cultural point. In Nsukka, the word Agabidu is used to refer to an eminent man, while it is used to refer to a King in Igala. Also Asadu is the word for kingmaker among the Igbo, while it takes the form of Achadu among the Igala. There are some other words which are signs of close cultural ties shared by both Igala and the Igbo. These include Atama, which means Chief Priest in both languages. Among the Igala, Atta means father, among the Igbo it refers to the eldest person. Ajogwu means warrior among the Igala and the Igbo"
The town of Asaba shares similar history with those others in Anambra and Enugu states. Before its "modern founder", Nnebuisi migrated from Nteje in the Anambra region to join his Igalla father who was a resident, Asaba was aboriginally inhabited by Ugboma and his lineage. Ugboma was a farmer from AWKA in the present Anambra state. (H. Vaux, 1934), (Asabausa.com). The aboriginal group assimilated those of Nnebisi and vice versa, and the refugees from different parts of Benin Empire. Nnebisi eventually renamed the town AHABAM, also meaning "I've chosen" In the Igbo language. Thus, Asaba's historical trajectory, geographical location, culture and language constitute the bulk of its overarching Igbo credentials.

On the other hand, during the course of Benin Empire's military expansion, some of the descendants of prince Odigbo of Nri who founded Ogwashi Uku, migrated back East, Anambra region precisely, and co-founded the settlement known today as Nsugbe. Their village, Umu-Ogwari, installed the first Obi of Nsugbe in about 1550 AD. Obi Ofili, the last king, was dethroned by the British in 1875.

Quite often, it is the Benin theory of Onitsha history that is widely circulated in the media, especially in the internet. Other accounts of Onitsha history would suggest that Onitsha is a federation of differing lineages, arriving at different times in history. Again, Igala is one of them. And what could be the most revealing part of Onicha history is the IGUEDO factor. The Iguedo factor is one of the ancient folklores in the communities of Anambra region of Anambra state. This is a rural and agrarian region that would gain nothing from claiming Onicha affinity. But, again, there is an Igbo proverb that says " the direction in which a crying baby points his fingers, would either indicate the location of his mother or father"

Their versions of the tale were though inconsistent like all others, but collectively, what was clear and consistent in their various versions were that the beginning of Onicha was not outside Igboland, and that the lady, IGUEDO, was central in the evolution of Onicha. The folklore states that Onicha descended from Iguedo, the daughter of Eri. The historical lady is still highly revered in some parts of the town. The Iguedo clan is made up of the neighbouring towns of Ogbunike, Nando, Umuleri and Awkuzu. Onitsha is geographically contiguous to Nsugbe, an UMUERI town, and shares dialectical similarities with these communities.

The people of Ogbunike reported that as recent as the1940s, Onitsha indigenes traditionally joined the Umu-Iguedo clan to celebrate "Olili-nne-Iguedo"; an annual festival that brings the descendants of Iguedo together in the town of Nando. The elders of Ogbunike community made this public in an explanatory letter to the Resident Officer, Onitsha province, dated 12th October, 1932. The signatories insisted that Onicha was an off-spring of Iguedo. However, the District Officer, on 29th November 1932, after consultations, replied thus:

"The Umu-Iguedo (sic) Towns certainly have an Onitsha relationship---but with only one quarter thereof---that is, OGBOLI. It would not be practicable to divorce OGBOLI from the rest of Onitsha and I do not think that Mr. Bridges has recommended this....."

This account, however, might be disputed in some quarters in Onicha today, even in Ogboli. But an account of this nature, that comes from neighbouring communities that have long existed before Benin's influence on Onicha, cannot be totally dismissed. Of note, is the import of the current Nri Kingdom, which cited the town of Onitsha as one spot of her ancient diaspora settlements.

While not dismissing the totality of Benin's influence on Onicha, research of Onitsha families reveals the presence of unrelated bloodlines that today appear as members of the same family. There are two types of such bloodlines. The first type consists of families that have established their own autonomy after having constructed mythical genealogies, including inventing nonexistent offspring for the founder, to pass themselves off as part of the direct line of descent. The second type consists of families that did not separate from the family into which they had merged. They share the same names and history. It is only during ritual matters, when they are excluded from performing certain rites, that it becomes obvious they are not part of the genealogical line. Investigation often reveals that the latter branches may have been the line of a domestic servant, slave, or an immigrant who lived with the family. (Nkiru Nzegwu, Elizabeth Isichei 1978, 104-107)

Curiously, the only four Ogboli settlements in Igboland have continued to embrace Nri/Eri ancestry. These are the OGBOLI villages of Nkwerre in Imo state, Atuma, Issele-Uku and Igbuzo in Delta state respectively. Infact, the IGUEDO factor is a huge one in that another Onitsha village, UMUIKEM, undisputedly traces their origin to the town of Umuikem in Nando, a member of Umuiguedo clan as well. On the other hand, Olosi and Obi-Ikporo villagers are mostly the descendants of Onitsha daughters married to non-indigenes. Time was, when the matrilocal custom of Onicha mandated non-indigene bridegrooms to settle down in Onitsha with their Onicha brides. An assimilation system known as "Idigbe" or "Mgba" (Nkiru Nzegwu).

On the other hand, the etymological question raised by the existence of Onicha Ezza--Ebonyi state, Onicha Uboma--Imo state, Onicha Nwenkwo--Imo state, Onicha Mbaise--Imo state, Onicha Nweorie---Imo state, Onicha Ngwa--Abia state, Onicha nweafor--Imo state, Onicha Amairi--Imo state, Onicha AmiyiUhu--Abia state etc., would continue to offset the notion that the origin of the word Onicha was outside Igbo-speaking land. What would have made these Onichas in the east to be pronounced and spelt the same way with the other Onichas who claims Benin ancestry, is what many stake holders would be interested to know.

Questions are being asked from both sides of the divide. The present generation are locked in the thinking of what logically can be the truth and what can not in these oral stuffs.

The oral tradition says merely that Eri came down the Anambra to unify the surrounding settlements …

By 994, Eri had probably fully established his authority over settlements in the middle Anambra valley. Eri came down from the sky. God sent him. He canoed down the river Anambra and established a place now called Eri-aka. … Eri’s authority to rule and his power over men were derived from Chukwu, the Great Creator as expressed in myth.

NRI KINGDOM AND HEGEMONY, A.D. 994 TO PRESENT.
By Maazi M. A. Onwuejeogwu (Prof.)

We are now faced with a myth in this same form as the folklore; Eri is sent by Yah to already existing settlements.

An interesting question that might arise would be, why these particular settlements? Why go to total strangers or was he going back to his people? We know that Ndi Igbo rarely if ever marry outside their nation, until recently. Does this then mean that there are blood ties between the new-comers and those that were already in the settlements? Will this not explain why absorption was complete even without war?
To make it even more interesting, consider the term “Chi”, why is it that half way across the globe in both China and Japan, they have this same word that has very nearly the same meaning with the meaning of Chi in Ala Igbo? Was there a very old civilization that encompassed the whole world? Did remnants of that civilization survive?


Spirituality:

“The traditional philosophy and religious beliefs of the Nri like that of other Igbo peoples, are interwoven and centered on five interdependent major concepts which are as follows: Chukwu, Alusi, Uwa, and Ike Mmadu.”

He continues,

Chukwu is the Great Creator of all things. The Great Creator has four major aspects which are manifestations of his existence. First, Chukwu is Anyanwu, in the symbolic meaning of “the sun”. Nri believe that as the sun’s light is everywhere so is the presence of Chukwu manifested everywhere; as the sun is all powerful so is Chukwu all powerful and as the sun is the light that reveals things so is Chukwu the source of knowledge. Secondly, Chukwu is Agbala, manifested in the fertility of the earth and the beings that inhabit it. Thirdly, Chukwu is Chi, manifested in the power and ability of living things to procreate themselves from generation to generation. Fourthly, Chukwu is Okike, manifested in the creation of everything visible and the invisible. Chukwu as Okike creates the laws that govern the visible and the invisible. These laws are neither good or bad. They are simple laws that enable things to work. Both good and evil are the products of the invisible “beings” and “forces”, the Alusi.

NRI KINGDOM AND HEGEMONY, A.D. 994 TO PRESENT.
By Maazi M. A. Onwuejeogwu (Prof.)


Maazi Effiong, this is one of the most simple and yet most complete definition of Yah that I have come across, and remember this definition was handed down thousands of years ago to our fore-parents. In fact this definition also include and explain what some now call the laws of science.

I am reminded of the presentation made by Maazi Justin Akujieze (Dr.), also of Ekwe Nche organization, in the same conference in Ithaca, New York. His topic was: An Alternate Model to the Big Bang Theory otherwise known as “UWA WARA AWA”. Using both Igbo philosophy and writing (Nsibidi or Nsibido -in the beginning), he was able to show that there were two Big Bangs not one.
Amazing?
Why should it be, does all knowledge not belong to Yah?
Were the secrets of the universe not revealed to our fore-parents by Yah?
Did they thousands of years ago not understand the importance of the Sun, is that not why they gave it the name, “Anyanwu – the eye that never dies”?
If the eye dies will the world nor cease to exist?
Did they not call humans , “Mma Ndu – The beauty of life or the masterpiece of life”?
One can then understand why life was very precious to them, for if you could not give life, why should you take it? Is the modern world not finally acknowledging what our fore-parents had always know, “that we are all connected”!

Below is a copy of a letter to Ekwe Nche Organization from the Palace of Eze Nri, Maazi Obidiegwu Onyesoh, Nrinweelana II (personal data have been removed). The highlighted portion should make you shake your head in amazement:



PALACE OF
EZE NRI – NRINWEELANA II

(The Custodian of Igbo Custom and Tradition & Keeper of the Ancestral Homeland of Ndi – Igbo)

Date: 11th July 2002
ACKNOWLEDGEMENT OF THE RECEIPT OF YOUR
LETTER DATED JUNE 17, 2000.
I am directed by H. M. Eze Obidiegwu Onyesoh, Nrinweelana II, the custodian of Igbo culture and civilization to acknowledge the receipt of your all important historical letter of 17th June 2002. The letter got to him on the 6th of July instant. The revelation in your letter is very interesting as it justified and confirmed to its logical satisfaction what OLAUDAH EQUIANO, the famous Igbo slave who gave graphic details of his ordeal in some of his books “THE INTERESTING NARRATIVE OF THE AFRICAN” 1789. AND EQUINO’S TRAVELS”. Abridged Edition by Paul Edwards, 1967, Heineman London…

There is another book by (A SLAVE BOY ANAESO ARCHIBALD JOHN MONTEITH) a native helper and Assistant in the Jamaican Mission at New Carmel – 1854 publication. A research fellow from the University of West Indies Jamaica through the University Ibadan African Studies Dept. came to the palace of Eze – Nri on the 23th Tune 1994 led by the Prof. Maureen Warner Lewis Ph.D. Abridged copy of the book is enclosed , you can cross check with the Prof. For further collaborations. It is further reported that Anaeso Archibold John Monteith’s descendants contributed over 30% of the population of the West Indies.

H. M. Nrieweelana II is delighted to note that the contribution and resilience of Ndigbo kidnapped from /within the territory of Nri Kingdom who believed in the sacrilege of the human being, who believed in the equality of the human race that all human being are equal before God (Chukwu). With the Supreme Being – Chi – Ukwu the creator.

The early Nris were divinely endowed with the quality of human value, that no human mortal has the divine authority to enslave the other – hence their courage. They would rather kill themselves than be subjected to slavery. This dogma is one of the tents of NRIOLOGY. NRIOLOGY is the concept of Nri-ness, i.e. Equality of human being, that all people are equal before God. Thus the following principles :- Nris do not discriminate against Osu cast. If an Osu cast reaches the kingdom of Nri, He/She ceases to be Osu, Nri did not capture/kidnap people as slave. Hence every one in the kingdom is a free born – (Amadi), Nri were the recipient of children who cut the upper teeth first, they were regarded as (Nwa Alu) and dumped away. The community where such happened would find Nri agents, who will bring these unfortunate human beings to Eze Nri who will declare them clean, they lived freely in the kingdom and integrated.

The popular Aka-Nri were never born in Nri but were picked up from different communities by agents of Eze-Nri. These people were born dwarf. The Non-Nris associate them with ALU (Nso) and called them UMU ALU or NWA ALU. They were brought to Eze-Nri who declared them clean and gave them full human right and citizen of Nri Kingdom. The EZE-Nri empowers them by conferring the Ozo title on the male and Ada Eze on the female. These are the concept of Nriology.
A Book on this by H. M. Eze O. Onyesoh is on the making. H. M. salutes your courage. You may route all information through his son …..
Hope to hear from you on your planned programme
Thanks Sincerely,
CHIJIOKE. O. IFEKA
(PALACE SECRETARY)
Maazi Effiong, allow me to append below part of the highlighted part:

The early Nris were divinely endowed with the quality of human value, that no human mortal has the divine authority to enslave the other – hence their courage. They would rather kill themselves than be subjected to slavery. This dogma is one of the tents of NRIOLOGY. NRIOLOGY is the concept of Nri-ness, i.e. Equality of human being, that all people are equal before God. Thus the following principles :- Nris do not discriminate against Osu cast. If an Osu cast reaches the kingdom of Nri, He/She ceases to be Osu, Nri did not capture/kidnap people as slave. Hence every one in the kingdom is a free born – (Amadi)

You can see that our fore-parents thousands of years ago talked of equality of all and were strongly opposed to slavery or the cast system.

The spirituality or should I say the way of life of the ancient Igbo can be found in both Leviticus and Deuteronomy, both books of the Bible. We already know that lots of Igbo words are either same as or very similar to Hebrew words.


Again I ask who or what is Igbo?

People’s General, below is some information about Igbo as written by James Africanus Horton in 1868, in his book, WEST AFRICAN COUNTRIES AND PEOPLES:

Among the Egboes, women hold a superior rank in the social scale; they are not regarded, as among other tribes, as inferior creation and doomed to perpetual degradation, but occupy their 'rightful status in society'.

The Egboes are considered the most imitative and emulative people in the whole of Western Africa; place them where you will, or introduce to them any manners and customs, you will find that they very easily adapt themselves to them. Stout-hearted, or, to use the more common phraseology, big-hearted, they always posses a desire of superiority, and make attempts to attain it, or excel in what is praiseworthy, without a desire of depressing others. To them we may apply the language of Dryden - A noble emulation beats their breasts.

Place an Egboe man in a comfortable position, and he will never rest satisfied until he sees others occupying the same or a similar position.

It is a peculiar law among the Ibos, that when the inhabitants of one town are at war with another, and one part or division of the town will not join in the war, they can, without molestation, visit their relatives in the town which is at war with a division of their own, whether men or women, no person touching them. Strangers living in the country might visit the belligerent towns freely, without apprehension, because they are said not to have a hand in their quarrels. Should there be an intermediate town between the two contending towns, neither the one nor the other can step over the intermediate one to attack his enemies without a due notice and permission from the intermediate one, unless they beat their way in a roundabout direction to affect their purpose.

The religion of the Egboes is Judaism intermixed with numerous pagan rites and ceremonies.
The Egboes cannot be driven to an act; they become most stubborn and bull-headed; but with kindness they could be made to do anything, even to deny themselves of their comforts. They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; hence there is not that unity among them that is found among other tribes; in fact everyone likes to be his own master. As a rule, they like to see every African prosper.

Among their own tribe, be they ever so rich, they feel no ill-will toward them. A poor man or woman of that tribe, if they meet with a rising young person of the same nationality, are ready to render him the utmost service in their power. They give him gratuitous advice, and 'embrace him as their child', but if he is arrogant and overbearing, they regard him with scorn and disdain wherever he is met.

Hopefully we have started painting a picture of the Igbo, although still fuzzy, at least we do have a picture. A nation of kings and queens, who once they make up their minds, can be extremely unbending whether right or wrong.

“Unto a Land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiff-necked people: lest I consume thee in the way.”

Exodus 33 : 3

Even Yah, who has a special love for Igbo had to keep his distance from Ndi Igbo, now we begin to understand what the Western world got themselves into by stirring a hornet’s nest when they shipped Ndi Igbo to the New World! Yes, the Hausa-Fulani and Yoruba leaders are about to find out the prize of trying to exterminate the children of Yah.

Maazi Effiong, as you can see, I have not even scratched the surface on this topic. All I have done is muddy up the waters. But that is precisely my aim. Hopefully, the experts will go back and re-examine the Igbo question.

I am remindeded of the poem, “The Blind Men and the Elephant”. Allow me to conclude this part of our update with that poem. I have reproduced the poem below in the hope that we will not make the mistake of the blind men and dismiss the views of others off-hand, for no one can put his hands around the topic “Igbo”.

"IBO-GUT"


You hated our forefathers, for not to you homage pay.
You could not understand how a people so simple could
yet be so advanced.

They saw your wealth and power, and intimidated were not.
For you had met a people with a government,
more advanced than any you had seen.

You had met a people that practiced democracy,
before you knew what it was.

You had met a people that spiced their sentences with parables.
To them nothing was impossible.

"Let the worst happen, so we can see it", they would say.
You had met a people that believed in themselves and their
personal CHI(GOD).

"It is not where a man starts, but where he ends, that's important",
they would say.

Yes, you hated our forefathers for,
"claiming a quality that belongs only to the gods".
These are ingrates, you shouted.
We should not have educated them.
We should have left them the primitives they were.
We should have expelled them from our empire.
We will use the might of the WESTERN WORLD, and in their place
put them.

We will make it an impossibility, for them, their dreams realize.

We have taken your worst, and yet survive we do.
We have learnt and lived your way, and is emptiness we now see.
You believe in scarcity, we in abundance.
You believe in subduing Nature, we in oneness with Nature.
Your elders you lockup in the house of rejects,
our elders are an integral part of us - for a link to the past
and future are they.

You separate the physical from the spiritual,
we believe both are one and the same.

We have learnt your way, and now, back home we go.
"Nno (welcome)", our forefathers will say, "you have done well".
We will take the best from you.
And once more Africa will be the shinning beacon it once was.

Nnaemeka M Onumonu (The Sculptor)
-posted to igbo-net, 08/27/97


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http://magazine.biafranigeriaworld.com/nonumonu/2003dec01.html

Who is dis one... Does he hav handwork

Hello OP. The write up is kind of jam parked. Can you seperate African horton's write up from the rest of your post. It's hard to ldentify his writeup. Tnks