[flash=425,400]
https://www.youtube.com/watch?v=x8BOW_4MrP4&hl=en&fs=1"><[/flash]

another fine one from Ngwo Enugu state

[flash=425,400]
https://www.youtube.com/watch?v=IfItfiuYsmQ&hl=en&fs=1"><[/flash]

Mbaise women (Imo state) in Delaware

Igbo kids in a town in the  USA dancing at an Iri ji (new yam) festival


[flash=425,400]
https://www.youtube.com/watch?v=GE8AZ-_NPbE&hl=en&fs=1"><[/flash]

going across the Niger from our brother in Anioma,Delta state.
From the able Smart Williams RIP.

[flash=425,400]
https://www.youtube.com/watch?v=3BXU76oq9Qw&hl=en&fs=1"><[/flash]

I can't find any Tradition dance from Ogidi Anambra state on Youtube. Osisi if you find one pls post it.

ogidi people sabi sing?
na soso ajebutter una be
no ne all of una grandfather be court ma for the colonial masters

**osisi:

ogidi people sabi sing?
na soso ajebutter una be

My friend go and sit down, how many Ogidi people do you know to categorize us as ajebutters. Go and ask ogbunike  or obosi people what we did to them when the tried to steal our land.


Don't forget Chinua Achebe is form Ogidi

seeing those women in delaware, i just rememeber mom and her meeting pple interesting. i love those meetings a great deal sha i must buy a box load of up and down when i travel to naija, yes plenty up and down wrapper and lacy blouse for sure.

but wait, can one wear thermal with up and down?

Love all the colorful videos, Igbos sure are rich in culture.

**osisi:

Igbo kids in a town in the USA dancing at an Iri ji (new yam) festival


[flash=425,400]
https://www.youtube.com/watch?v=GE8AZ-_NPbE&hl=en&fs=1"><[/flash]

I was there for that!! It was hosted by the Mbaise union in that area, and they invited us (our Ngwa union) to go.

*Hauwa*:

seeing those women in delaware, i just rememeber mom and her meeting pple interesting. i love those meetings a great deal sha i must buy a box load of up and down when i travel to naija, yes plenty up and down wrapper and lacy blouse for sure.

but wait, can one wear thermal with up and down?

I attended a christmas party last year at Norfolk,Virginia,i saw some people wearing those lace blouses with thermal wear under the due to the cold(winter season)honestly, they look like masquarades.i asked my friends if it is by force to wear lace during winter for the celebration.

Atilogwu dance, chicago


https://www.youtube.com/watch?v=TqsxHm_F_QI

Atilogwu dance, lagos[1971.]


https://www.youtube.com/watch?v=aANQIuUGwAc&feature=related

Watch Aloy Emeka dancing in his mmonwu


https://www.youtube.com/watch?v=qrWu7Dp3Ea0&feature=related

**osisi:

ogidi people sabi sing?
na soso ajebutter una be
no ne all of una grandfather be court ma for the colonial masters

If Ogidiboy says he is not Ajebutter, then he must be Ajecheese, or should we call him Ajemayonaise.

you guys should how us ibos doing 419 now. Is it not one culture ibos share with yorubas?

Osisi I thought I should show you my culture since u asked.

Its one of the greatest culture. So you watch, ur wellcome to join if you want. 

[flash=200,200]
https://www.youtube.com/watch?v=MorR04iLtMw&hl=en&fs=1&color1=0x234900&color2=0x4e9e00">[/flash]

Its a tour guide about the life of the great Robert Nesta Marley, popularly known as Bob Marley.

U might be wondering wat its all about. 

[flash=400,400]
https://www.youtube.com/watch?v=GsxyRhn2S1k&hl=en&fs=1[/flash]

[flash=150,150]
https://www.youtube.com/watch?v=GsxyRhn2S1k&hl=en&fs=1&color1=0x2b405b&color2=0x6b8ab6"[/flash]

Hehehehehehehehehehe

Ezeagu ezeagu ijiya. Eeeeeeeezeeeeeeagu. 

Three bottles of tombo liquor and one tin of anwuru coming your way.

If you perform this feat again I will not hesitate to throw in my wife.

Kola-Nut -- Symbol of Hospitality


At any village function, the titled man or a village head is presented with kola-nuts, which play a very important social and ritual role in the Igbo culture. The kola-nuts are the highest symbol of Igbo hospitality. Whenever a kola-nut appeared in a gathering, the matter to be discussed at that particular time was regarded as very vital. The offering of drinks, food and meat are not regarded so important in Igbo culture as the offering of kola-nuts. When an important guest visits the community, kola-nuts are brought out and handed to the elder person or the priest. This symbol of Igbo hospitality has three steps and anyone who fails to follow these steps is penalized by the village elders.

The first step is the presentation of the kola-nuts

The second is the breaking of the kola.

The third is the distribution of the kola-nuts.
Below is an example of the role of Kola-Nut amongst the Igbos culled from Chinua Achebe's book, "Things Fall Apart,"


There was a wealthy man in Okonkwo's Village who had three huge barns, nine wives and thirty children. His name was Nwakobie, and he had taken the second highest title man could take in the clan. It was for this man that Okonkwo worked to earn his first seed yams. He took a pot of palm wine and a cock to Nwakobie. Two elderly neighbors were sent to present a kola-nut and an alligator pepper, which were passed round for all to see, and then the kola-nut and alligator pepper were returned to him. We pray for life, children, a good harvest and happiness. You will have what is good for you and I will have what is good for me. Let the kite perch and the eagle perch too. If one says no to the other, let his wing break.
The presentation of kola-nuts is a privilege reserved exclusively for the men. This privilege is denied to women for cultural reasons. When the kola-nut is presented to a guest, the kola-nut travels around until finally it comes back to the host. The elder who is present at the ceremony holds the kola-nut up and says a prayer to the ancestors. Thus, such prayers are said often in Igbo ceremonial gatherings. The gods of the ancestors and all the friendly spirits are summoned together and offered the kola-nuts. The elder demands good health for the good people, and ill health for their enemies and peace for all in the village.

Igbo 101: Facts Little Told

By

Ogaranya Uju Nkwocha Afulezi, Ph.D., Duru Akwukwo III Ndi Umuohiagu

uafulezi@hotmail.com

Question: Is Southeast and Igboland the same thing?

Answer: Not at all. Southeast is only about 3/5th of Igboland. Igboland covers the whole of Southeast, parts of Rivers, Delta, Benue, and Akwa Ibom states.

Question: Why were we taught in school that Igbo people are easterners?

Answer: It is both an unfortunate parroting by teachers and careless adoption by Igbo educated class. Igbo people come from Southern Nigeria and not Eastern Nigeria. It may be correct to say that the Igbo are found predominantly in eastern Nigeria. However, by saying that the Igbo are easterners, the implication is that the Igbo in western Nigeria, numbering about 2.5 million (Agbor, Ogwashi Ukwu, Ibuzo, Okpanam, Asaba, Orimili, Ndokwa, Anioma, etc) are not Igbos. The best known Igbo anthropologist Professor Mike Onwuejeogwu is from the western part of Nigeria, Chukwuma Nzeogwu, Dennis Osadebe, Okonkwo Adibe (the famous musician), Sony Odogwu, etc. are all from the western part of Nigeria. They are no less Igbo than those who live in the  eastern part of Nigeria. The correct answer to your question is "the Igbo come from Southern Nigeria."

Question: Why do some Igbo refer to themselves as "core Igbo?"

Answer: That is clearly arrant nonsense. Nobody is core and others peripheral. All Igbo are the same. It is both arrogant, thoughtless and insensitive for anybody to regard others as marginal.

Question: Is Igboland landlocked?

Answer: Not at all. Igboland stretches from Igwe Ocha (Port Harcourt) to Agbor. The Atlantic ocean washes the shores of Igboland. Africa's second largest river - River Niger, traverses Igboland with one part of Igboland in the east and another part in the west of Nigeria. Uguta Lake has the potential of accommodating large ships and could be made  a navigable port. If Igboland is landlocked, then all Nigeria is landlocked.

Question: Is there oil in Igboland?

Answer: Yes, indeed. There is a lot of oil in Imo State, Abia, Ebonyi, Rivers State and Delta States Igbo areas, and now in Anambra. Besides, Igboland has many other natural resources, including coal, limestone, etc.

Question: Are the Igbo a nation or a tribe?

Answer: The Igbo are a nation, and a very large one. There are many tribes in Igbo nation, just like you have many tribes within Israel.

Question: Why do some Ikwerre people say they are not Igbo?

Answer: First, it is not up to them to say what they are and what they are not. When God created them, He did not ask them who they wanted to be. He just created them Igbo. The only way you'll know who belongs to what ethnic group in Nigeria is the name and what language the name comes from. Anybody whose name is Amadi or Onyeri, or Eke, or Odili, Wanodi (Nwanodi) does not need to tell you who he is. He is Igbo, his politics notwithstanding.

Question: But they claim that their language is Ikwerre, not Igbo.

Answer: That is politics. Ikwerre is a dialect of Igbo language. Just like an Ngwa man speaks Ngwa Igbo, Arochukwu speaks Arochukwu Igbo, etc.

Question: Some people say that Igbo language is not complete, is it true?

Answer: No language is complete. All languages borrow from each other. Igbo language is very rich. It has inexhaustible and rich linguistic features like idioms, proverbs, aphorisms, sayings, anecdotes, riddles, folklores, etc. Igbo language is one of the major languages of the world, being spoken by millions of people.

Question: How many are the Igbo?

Answer: The Igbo are very numerous. There is educated guess that if Nigeria's census is properly enumerated, the Igbo could easily be the largest ethnic group in the country. They may number up to 40 million. Everything right now, is speculation. Nobody knows the true stratification or ethnic populations in Nigeria. The Igbo are the only ethnic group found in large numbers everywhere in Nigeria, and foreign countries more than any other ethnic group in Africa.

Question: Do the Igbo have a culture of their own?

Answer: Yes, indeed. Igbo culture is perhaps, one of the richest and all-encompassing cultures in this world.  Igbo culture always observes the temporal and the spiritual aspects of cosmology. The study of Igbo culture reveals that it is extremely deep and original.

Question: Why do the Igbo wear Yoruba Agbada and Hausa babban riga but the Yoruba and the Hausa do not ever wear Igbo national dress?

Answer: Unfortunately this is the case. The Igbo have very attractive and resplendent national dresses. And they come in assortments that are extremely dignifying. The Igbo take up foreign cultures more readily than other Nigerians, and they seem not to care that nobody reciprocates their carefree attitude to life. Most ethnics promote their cultures and show off what makes them unique. Actually, it is still the same so-called educated Igbo class who behave in such disgraceful and the devil-may-care attitude.

Question: Why do the Igbo call themselves Biafrans?

Answer: Great question. Some people have the idea that Biafra originates from the Bight of Biafra. But that is wrong. There was the Kingdom of Biafra that ruled most of the ancient world about 50,000 years ago. Unfortunately, nobody talks about it, for whatever reason, I do not know. But, it is in the ancient maps of the world. If you wish I'll make a copy and send to you.

Question: Were the Igbo also taken into slavery during the slave trade?

Answer: Yes. The Igbo slaves themselves gave account of their travails in slavery. Olauda Ekwuano an Igbo ex-slave who bought his freedom in Britain was the first slave to write about his experience in slavery. His book has become a classic. You ought to find it and read it. Also, other Igbos who were brought to America revolted and some walked back on water and were said to have returned to Africa. Several books have been written about them. One of such books is "Ibo Landing." It is available in bookstores like Barnes & Noble. In Haiti, the Igbo settled there and refused to be colonized by anybody. There are many places where the Igbo left their mark or their signature.

Question: How did the Igbo know days and years?

Answer: The Igbo invented an accurate, if not the most accurate calendar called "Iguafo Igbo (Igbo Calendar)." In Igbo calendar, there are four market days - Eke, Afor, Nkwo, Orie that make one week. Four days make one week, seven weeks make one month, and thirteen months make one year. There are 28 days for each month, with the last month having 29 days. Each month starts the same day as the previous. Igbo calendar forms the perfect astronomical alignment with the cosmos, and regulates the seasons, agriculture, navigation, astrology, geography, mathematics, travel, etc.

Question: Did the Igbo have their own alphabets?

Answer: Yes, indeed. It is called "Nsibidi."

Question: How about mathematics; did the Igbo know mathematics?

Answer: Yes, indeed. There are such inventions as "Okwe" and "Mkpisi" which the Igbo used to resolve figures.

Question: Did the Igbo know anything about banking?

Answer: Yes. Igbo banking was more in the nature of Savings and Loans. The authentic Igbo savings and loans invention called "Isusu' in which contributions are pooled each week and one person, who has the need, collects, is still in practice. Igbo slaves took this invention to the Caribbean Islands where they still practise it and call it "Sue Sue."

Question: Some people say that Igboland is too small for the Igbo, that they have no alternative than to live as Nigerians: is this true?

Answer: False. Igboland is a large country. Do every Igbo need to stay and work in Igboland? No. Everywhere in the world, some will stay home while others venture abroad in search of opportunities. Igboland is large enough for the Igbo. And it is a very rich and hospitable part of the world. It has rich soil for agriculture, abundant rainfall, good sunshine, and table land in many parts. Its land space and population are more than that of over half of the present countries in the world.

Question: Where did the Igbo come from?

Answer: That question is still being asked. There are very intriguing theories or histories now being studied. You may have heard of the Jewish angle, the Egypt angle, and the Origin of man angle. This twenty-first century, hopefully, will resolve the mystery.

Question: Why do people say that the Igbo are not united?

Answer: Those who say so, do so out of ignorance. The Igbo are famous for their unity. In the colonial period and the First Republic of Nigeria, the Igbo were always envied for their unity. Under Igbo Union, they accomplished many things. They were feared by others for this. Since after the war, the Igbo are gradually recovering and getting rid of the individualism they developed brought about by their war experience which enabled them to survive as a disinherited people. Now, there are vigorous efforts to reunite them and return them to their old glory which served them well in the past.

Question: Some people say that the Igbo are susceptible to being bought by some other Nigerians, and that they "sell" the Igbo in the bargain; is this true?

Answer: The same parroting and recycling of unfounded talk. When you hear such a talk, challenge the one who is mouthing it to give you evidence, or to cite an example of such an Igbo person. He is likely to say "what of Jim Nwobodo?" Tell him that the Igbo number about 40 million, if it would be fair for the action of one person to represent the integrity of the other 3.99.9 million. The truth is that an Igbo is like any other human being, when he sees where he can take advantage of a situation, he goes for it. It has nothing to do with "selling." Were we not told that fish clusters where the river was deepest or that the dog follows he who has crumbs? Not long ago in the history of Nigeria, other Nigerians were also running after the Igbo for crumbs because the Igbo were in position to call the shots. Things will not remain as they are today. In fact, things are changing fast.

Question: Why are other Nigerians always persecuting the Igbo?

Answer: I have always tried to know myself. I am one of those who believe that the Igbo are among the most peaceful people on earth. But, because of the fact that they are very hardworking, ambitious, and not afraid to live anywhere, or take up any task, they tend to be resented by their less ambitious and successful neighbors or hosts. When you confront a non-Igbo to say what specific offense the Igbo have committed against them, oftentimes they draw blank, or engage in fabrications, which they insist must stand for a fact. The Igbo believe in live-and-let-live. It is virtually impossible for any Igbo to rise against their guests or hosts. It has never happened in Nigeria, or elsewhere. It is an abomination in Igboland for a host to cause his guest harm. Instead, a guest is considered metaphysically and physically under the protection of the host. All Igbo deities forbid doing harm to a guest. The Igbo are accused of "loving money." I suppose the charge is based on the fact that they work hard and acquire money in the bargain. One would like to believe that the outcome of hardwork is good harvest and hopefully prosperity. If anybody takes offense at the prosperity of a hardworking person, then the Igbo or for that matter any other person or persons, have no apologies to render.

Question: Do the Igbo have their own system of jurisprudence before the arrival of the white man?

Answer: Yes. The Igbo had a system of resolving conflicts. The elders were presented with cases that could not be satisfactorily settled within the family or kindred. Matters where veracity must be ascertained, the Igbo resort to spirituality. Oath-taking is a matter left to the spirits to settle. Those who swear falsely were expected to be killed by the spirits within a given period. After the period, he is acquitted and he could celebrate with public merry-making. The Igbo did not have any prisons, but they could ostracise a culprit, exile him, or send him into slavery or to serve to a deity.

Question: Why don't the Igbo teach these things you are telling me to their children?

Answer: In the pursuit of what they taught was the "new way" either from Europeans or o Christianity, the Igbo began to distance themselves from their heritage, and in the process became lost in the wilderness of a world they hardly understand. They have learned their lesson the hard way. The twenty-first century will lead them back home

http://www./Igbo%20101.htm

.

Uwechue Should Resign As Ohaneze President, He Does Not Speak For Anioma - Ofili

Sun Mar, 08 2009


Sunny Ofili, a United States-based Nigerian public affairs analyst from Issele Azagba in Delta State, is also the publisher of Thetimesofnigeria.com, an e-zine (online publication).

In this interview with Deputy Editor (Saturday), CHARLES OKOGENE, Ofili, who was in Nigeria last month, speaks on the emergence of Chief Ralph Uwechue, a fellow Deltan, as the President-General of Ohanaeze Ndigbo, saying that the Anioma people of Delta State stand to benefit nothing from Uwechue's headship of the apex Igbo socio-cultural organization

What exactly do you make of the recent election of your kinsman, Chief Ralph Uwechue, as the president general of Ohanaeze Ndigbo?

Ordinarily, I should not be discussing Ohanaeze issues; I am an Anioma man from Isele Azagba in Delta State and so, I really have no reason discussing Ohanaeze election. But for the fact that one of our own son, Chief Ralph Uwechue, was elected as the leader of the association, I look at it this way: we are Anioma, we have our own association and I really don't see the need for an Anioma person to be heading Ohanaeze. I think it is completely self-serving.

Uwechue is an experienced diplomat. I applaud all the work he has done for himself and for our people, but I believe that he should really be at the vanguard of helping to organise Anioma people to become stronger as a unit rather than getting involved in Igbo politics, which we really should have no business getting ourselves involved in. We had an Anioma son, Joe Achuzie, who was the secretary general; what did we benefit for that? Anioma is Anioma; we are different from the Igbo from the (South) East. Of course, we have some linkages, but to the best of my knowledge, his headship of the association is completely self-serving and I don't think Anioma people will derive any benefit for that.

Are you aligning with those who believe that the Igbo-speaking Deltans are not Igbo?

Absolutely not; I believe, just like Col. Mike Okwechime said in a recent interviews he granted, that Anioma people are one united people and that we are culturally and traditionally different from the Igbo from the East. Our traditions contrast quite sharply. Most Anioma indigenes trace their origins back to Benin Kingdom or Igala or some other areas. Granted that there are some pockets of communities in Anioma area that trace their root to the East, but that does not make the whole of Anioma East. For instance, the Ezechima clan that I belong to, we trace our origin to Benin, our culture is similar to that of Benin people; our burial rites and even our chieftaincy titles are borrowed from Benin Kingdom, and that is not by happenstance. It is based on the culture that was passed down, based on historical linkages, and to disregard that and want to wish that away and to think that because we speak Igbo language and that language alone should supersede all other peculiar attributes of the people of Anioma in terms of culture. If you walk round the whole of Delta, you will find that Anioma people do have a lot in common in terms of culture with other ethnic groups in the state. I want to believe that Anioma is culturally distinct from the Igbo across the Niger. The Ika trace their root to Benin; Ndokwa people trace theirs to Urhobo. Others trace theirs to multiple places, like Asaba people who trace theirs to Igala, East and all that. It is just a selfish ambition to align the Anioma with Ohanaeze. We have Onu Anioma which represents Anioma people, an association which I believe we should work to build as a single voice that speaks for us, instead of having us enmeshed in something we know nothing about, which is Ohanaeze.

You said Ohanaeze has not benefited Anioma people in any way, even during the tenure of Col. Joe Achuzie, as the secretary-general; what exactly do you expect Anioma people to benefit from Ohanaeze which you felt was denied them?

I will be honest with you; I never expected Anioma to gain anything from Achuzie's leadership role in Ohanaeze because just as I have described Uwechue's headship of the organisation as self-serving, ditto for that of Achuzie. This is because after the civil war, there has always been this dichotomy between the Igbo of the East and the Anioma. To them (South Easterners), we have always been Igbo of convenience; when it is convenient for them, we are brothers, we are Igbo. But when it is time for Anioma person to get political appointment at the national level of Igbo platform, they feel Anioma person does not represent them; they say that is Bendel Igbo slot, that it's not their slot.

They have never seen us as an integral part of them and I rightly think so too. We are distinct people, just like other minorities in the country. I don't see the need for us to become an appendage of Ohanaeze.

Your position seems to align with the position of some people with Ohanaeze, who initially kicked against the decision for an Ohanaeze president-general from Anioma. On that premise, are you calling for Uwechue's resignation?

I am calling on Uwechue to relinquish that position, come back home and help build a virile and strong Onu Anioma that would speak for our people, represent our people and be accountable to our people. Uwechue is wasting his time; no one will take him serious in Ohanaeze. The Eastern governors will not take him serious because they know it's a token to him to know if he can draw Anioma across the Niger, but there is no reason for that. That is why I keep saying that it is self-centred and I agree completely with those who kicked against Uwechue or by extension Anioma people's headship of the organisation because he is not one of them.

If he had actually sat down to look at what he was getting himself, and by implication Anioma people, into, he would have realised that Ohanaeze is for the Igbo of the East. In Anioma, there is need to build one strong association instead of the mushroom associations that we have now that claim to speak for us. There is no way Ohanaeze would speak for Anioma; there is no way Ohanaeze would fight for our interest; it will first fight for the interest of the Igbo from the East. Ohanaeze is fighting for the creation of Wawa State and all kinds of other states in the East, but not fighting for the creation of Anioma State, though we do not want them to do that.

The election of Chief Ralph Uwechue as Ohanaeze president is tokenism meant to ensnare our people. It is a political gimmick to divide the Anioma people, but it is bound to fail because no effort, regardless of its source, can change that fact that our people are smart, culturally rich and intelligent. Therefore, we cannot fall prey to such attempt to make us an appendage of another group. We are Anioma and any attempt to reclassify us by any group is an exercise in futility. I advise Chief Uwechue to return the poisoned gift and join hands with other Anioma leaders in building a strong united Anioma voice because therein lies our strength and the future.

My question to Chief Uwechue is: how many Anioma people did he consult before accepting this position? From the comments I have read so far in the media and speaking with my people, it is obvious that he is an abysmal minority in his position.

You said South East governors would not take him serious. Can we say that is the reason some of them, reportedly, are secretly stoking the crisis rocking the association under his headship?

Absolutely! Number one, Ralph Uwechue is a complete outsider, not accepted by the governors, and he would not be accepted because he is not an insider - culturally and politically. Our votes do not count in the South East; they count in the South South. So Uwechue will not serve the interest of South East governors because he cannot tell Delta politicians where to cast their votes at the national level; he does not have that power and so, of what use is he to them. If care is not taken, his headship will lead to the eventual disintegration of that organisation, though it has been a shaky group ever since and we do not want an Anioma person to be drawn into that.

But Uwechue is not the only person from Anioma that has identified with Ohanaeze; the likes of Pat Utomi also do,

(Cuts in)[b] Like I have said and I will repeat, there are very few Anioma communities, especially in Oshimili, that trace their origins to the East and Ibusa (Igbodinuzo) is one of them. So for that, I see why a personality like Utomi will align with Uwechue if ever he does. Some people in Ogwashi-Uku do trace their origin to the East while some to Benin. So it is possible that Uwechue traces his origin to the East. I am not saying that there is no group that traces its origin to the East, but they are in the minority.

Are you in agreement with those demanding for the creation of Anioma State, which have said we do not really need that, but the governorship of Delta State?

First, it is wrong to say that we do not need Anioma State or to just dismiss those demanding for it. We don't create resources in Nigeria; we only share resources and it is shared on state basis. If the federal government and the National Assembly decide to create states and one of them becomes Anioma, I am all for that, but my position is that there is no reason for any Anioma indigene to be actively fighting or deploying resources into state creation. We already have a state with capital in Asaba. We are living well with our neighbours. The political arrangement there could be better. We are not marginalised.

I want to challenge any one who still believe that development is not evenly spread to go to Asaba and see what is happening in Asaba. For the first time, a state is building an international standard airport that would be completed December this year. That is being done by Uduaghan's government.

Again, the government has plan to build a technology plant in Asaba and so, for those who hold that view, I urge them to reconsider, go to Delta State, go to Asaba, go to Warri, go to other communities, go to Agbor because those who hold this view are always saying that Warri is more developed than Asaba. Well, Warri has always been more developed than Asaba. Warri has always been an industrial city before the creation of the state, so it takes time. Right now, Asaba compares with any state capital of its group. We really have to applaud the development of the present administration.[/b]

First Published by Sunday Independent on March 08, 2009.

Please, let's leave this topic as is. . . showcasing omenaala ndi Igbo. I would rather not see this turn into another "Who/What is [not] Igbo" discussion.

The Ofili of a man is a useless noisemaker.
Does he know the origin of Ohaneze ndi Igbo
Can anyone tell the clown that the founding fathers of Ohaneze were Anioma e.g Osadebe.
These brainless individual claim to be decendants of a certain Bini man named Eze Chima
I need an edo person on this thread to tell me Eze Chima is a Bini name
Prominent Anioma people like the Okonjos, Odogwu's,Onwujekwu's,Utomi's,Nzeogwu's proudly call themselves Igbos.
These so called "Bini" noisemakers are a negligible minority.

The president of the other Igbo association Aka Ikenga also happens to be an anioma deltan Dr Ebigwei
How refreshing.

what does "Igbo kwenu" mean? Why are none Igbo culturally oriented and speaking peoples identify the Igbo themselves with that phrasing “Igbo kwenu”? When the Igbo say in a gathering “Igbo kwenu,” what exactly are they referring to or echoing out? Whose voice or voices are embodied in the philosophy and culture of “Igbo kwenu”? Of what origin has the concept of “Igbo kwenu”? Are there other societies known to the Igbo that share the same collective wish to agree or disagree in a political or communal discourse of that nature? Why are the Igbo people of Southeastern Nigeria sensitized with such an unshared cultural identity and representation?



To explain the cultural logic and symbolism of “Igbo kwenu” may not be as simple as it may look. I will therefore attempt and situate the concept of “Igbo kwenu” in the context of cultural identity, belongingness, solidarity and contribution to one’s society.



The Phrase “Igbo Kwenu”

A common linguistic analysis may help us to understand the phrase “Igbo kwenu.” Here we have two words: ‘Igbo’ and ‘kwenu.’ The term “Igbo” refers to Igbo people – men and women of all ages of tradition and modernism. On its own, “kwenu” as a word refers to agreement, endorsement, solidarity, unity, bondedness, strength, collective will.


The conception of the idea to stay together as a community and act as one is very important for the Igbo. The Igbo see the fact that to stay united in a direction or course of action will bring a shared honour to them. Therefore, they value strongly to come together. Coming together is deterministic and central to all else. In gathering of all sorts, namely marriage, rituals, celebrations, age grade meetings, war, wrestling, hunting, and village political affairs, the Igbo assert their emotions and psychology together through calls to order of solidarity such as invoking the “Igbo kwenu.” Today, the Nigerian political class come up with all sorts of slogans not far from the culturally enhanced idiom of “Igbo kwenu.” When someone is to speak to an issue, he will call to order the gathered Igbo to listen to him through the application or summon of “Igbo kwenu.”



Traditionally, when a person among the gathered group intends to speak and has masterly and skilfully summoned attention with “Igbo kwenu,” he is automatically granted audience. "Igbo kwenu" is a supreme call to attention and order to speak in a culturally appropriate way. Once the “igbo kwenu” is announced and responded to, all ears will listen, at least momentarily to the person who surely will stand out and speak to them. His idea, point of information and facts, contribution and oratory skill will determine how much attention he will command. The Igbo can be noisy in public meeting sessions. Being noisy while discussing public affairs is not easily understood by the non-Igbo. Speaking out loud and clear is a well cherished Igbo cultural feature. It is not merely seen or viewed as shouting or yelling, rather as a form of strength of communication and emphasis.



Cultural Origin of Igbo Kwenu

To trace the cultural origin of “Igbo kwenu” is a search for meaning and point of departure. It can be clearly said it is history of a culture in an unwritten form whose parts make up the whole. Like the history of the origin of the Igbo people of Nigeria, Igbo culture is attached to the shared meaning of Igbo life historically. There is no beginning and there is also no end in the dynamic relationship between ideology and realism. An inquiry into knowing and connecting the dots of the origin of the idiomatic notion of[b] “Igbo kwenu” is hard to excavate and pin point to a specific historic and linguistic moment[/b]. Legends and creation myths told nothing to our common sense understanding about the first application of the phrase “Igbo kwenu.” Yet important information gathered suggest that Igbo language, philosophy and manner of communication evolved as a collective praxis in charting their ways and transmission of life curiosities.



Some related stories asserted that the Igbo as a whole like to think and speak to and of things in a dynamic sense. There is an indication also of the fact that the Igbo reinvent any of their agreed upon matter of importance. As such, the “Igbo kwenu” concept captures their before, now and ahead of their time and events. Put practically, “Igbo kwenu” cuts short the form of saying - Igbo kwere na ihe ha kwuru (The Igbo believe in what they have agreed upon to think, say, and do). Classically, there is no record of history exclusive to the origin of the idiomatic connotation of “Igbo kwenu” this writer came across in the search for knowing. Made to believe is that the phrase “Igbo kwenu” is aligned to Igbo language process on solidarity register and shared meaning of holding to what is agreed upon. We can deduce that “Igbo kwenu” is a psychic of a collective voice, the oratory skill and community action. Its origin and continuity have endured so much so that the significance of “Igbo kwenu” has become a norm in gathering of the Igbo for Igbo affairs.


Igbo kwenu and Symbolism

A central way to explain the symbolism of “Igbo kwenu” is to refer to a local proverb which says: Ukwu diri otu, a kuo ulo gbam-gbam, ma ukwu adighi otu, a kuo ulo akirika (if we are united, we roof the house with a corrugated iron zinc; but, if we are not united, the house will be roofed with raffia palm). The proverb simplifies the obvious fact that unity is critical to any form of collective discourse, agreement, development action, connection and result. As when there is unity of purpose, the result of any action is comparable to roofing a house in a solid iron sheet. On the contrary, discourses that lack unity of minds and actions will result in disorder and of achieving less such that roofing a house is comparable to using vulnerable materials of less durability. The powerful proverb unveils the notion of ikwere or ekweghi (agree or disagree; come out and belong versus stay out and do not come out to be part of the community).http://www.kwenu.com/publications/iroegbu/2007/concept_kwenu.htm

**osisi:

I need an edo person on this thread to tell me Eze Chima is a Bini name

Eze Chima is an undisputable bini name.

And for ur information its benin and not bini.  

Have'nt u heard?

A father might have a son, a king might own a man, but whatever that man choses to do, is in his right, since his soul is in his own keeping alone, as long as it harms no one else.

Okay my name is Eze Chima and am from benin, how about that.  

Igbo women

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Igbo marriage ceremony

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looks like egusi soup