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Stats: 1063112 members, 1236475 topics. Date: Friday, 24 May 2013 at 04:11 PM
|Re: Origin Of Various Igbo Clans by alj_harem: 1:15am On Jul 11, 2011|
no i am not eze oo
|Re: Origin Of Various Igbo Clans by Abagworo(m): 1:35am On Jul 11, 2011|
Negro and alj harem.I am yet to understand your reason for coming here to disrupt this informative thread.While from my stance on national issues you should have known that I am not an advocate of Biafra,Odua,Arewa or any separatist movement.Biafra itself was not an exclusively Igbo territory but the former Eastern region which included Bayelsa,Rivers,AkwaIbom and Cross River.You should therefore quit bringing Biafra into a cultural thread.
Igbo is a very diverse ethnic group in origin,dialects,cultural practise,religion and physique.It was never under an empire and therefore existed as independent kingdoms,villages,clans and fragments until the coming of the Europeans brought about the ethnic consciousness which was based purely on language affiliation.Since you guys are not Igbos,I think it is best you play the role of an observer since you have interest in Igbo affairs.
|Re: Origin Of Various Igbo Clans by alj_harem: 1:43am On Jul 11, 2011|
i have nothing to do with this thread, all i posted was to correct u on the bini lagos thing that all.
|Re: Origin Of Various Igbo Clans by Negro_Ntns(m): 2:44am On Jul 11, 2011|
Thank you for your passionate response and I applaud your neutral stance on separation of the ethnic groups. That's good to know and I hope you remain neutral.
As you already know, I have no interest in the continued togetherness of the components group that make up Nigeria.
Our coming together was not "at will". Under this arrangement we are living the British will.
Why should any people live a will foreign to the one naturaly intune with their tongue, culture, beliefs, interest and ancestral history?
We can exist as friend nations and allies under separate sovereingties, and that will be good.
Yoruba in alliance with Hausa; Yoruba in alliance with Igbo; and so on.
If we hate the injustice and this dis_harmonious Nigerian legacy that Britain left us in, then how much painful it will be for those small minority groups that Igbo desires to absorb against their "at will" consent?
Under your new formed nation they will live the experience and frustration of what we all as Nigerians hate about our dis-unity today.
In any case, I have a lot more to share but I will respect your response and leave this thread alone for you guys to continue your discussion.
I do want to ask that you do not take liberty to speak ill or have any negative ambition concerning any people under the Yorubanation.
I will not subscribe to Yoruba coercing and harassing minority grps into arrangements that are not in harmony with their will, unless of course the land in question is undisputably a Yorubaland. Where doubts and lack of clarity exist its best to remain neutralk for the people to take the step.
We will talk again soon I hope.
|Re: Origin Of Various Igbo Clans by djon78: 10:44am On Jul 11, 2011|
mr negro like said before we are not looking at niger delta oil because oil does not make a nation greatly prosperous. saudi arabia is the worlds largest oil producer but its GDP and Economy is nothing compared to nations like china, japan, south Korea, Singapore who do not have any natural resources but today are the leaders in global production. in our homeland we will focus on production and manufacturing and global trade, because that is the only true way for any nation to become prosperous of which all the sub Saharan Africa are lacking thereby are poor.
Your claiming that igbo elites have abandoned there homes in east for lagos is a big lie, an average igboman goes back to his home town in the East more than 6 times in a year so he has never forgotten his home, afterall during xmas ur Lagos is dry because most easterners go home. thats the way it will be the day we all decide to go our ways, then let me see what ur Lagos will become.
the igbos are not grabing any land, the day this country citizens decide to go their way we will not ask anybody to join us or grab them. it will just be only south east, let Anioma join Niger delta, but we will not accept anybody when we are developed fully, our borders and immigration will be strict. I am so sure and certain that it will be well for my homeland in no distant future.
today south sudan is now a country, so lets see and wait how things unfold.
|Re: Origin Of Various Igbo Clans by exotik: 12:12pm On Jul 11, 2011|
today south sudan is now a country, so lets see and wait how things unfold.
so u really believe south sudan is now going to progress and become fully developed into a first country leaving north sudan behind?lol that will never happen. both countries are always going to be at par with each other if they both have relative peace.
|Re: Origin Of Various Igbo Clans by djon78: 4:10pm On Jul 11, 2011|
@EXOTIC south sudan have two options either they put the right structures in place that will lead to development or do nothing and still remain impoverished. by putting right structures in place which includes massive planing, investing the money they make from resources( because they have oil and other natural resouces) into areas like infrastructure, education, development of their citizens and other things, if they do the right things of course they will become more prosperous than their neighbor sudan but if they do nothing, and just beat around the bush( like many sub saharan African countries for example Nigeria) then they will remain impoverished and backward. but i pray they do the right thing.
Let me state it again just like countries in Asia pacific like china, japan, south Korea, Singapore, Malaysia, Taiwan etc have become massively developed that as at today the Asian pacific region is the region in the world that has best economic stability more than the west (US economy going down seriously, Europe in economic crisis except Germany and a bit of France), Black African countries can become also very much developed like its counterpart in the Asian region if these countries do the right thing. there is no rocket science, your input will result in the output you get. Look at Nigeria, a country that with all that it had going for her but simply doing the wrong things and today it is a laughing stock among the nations even our African brother country are now despising us, and up till now the leadership have not learn any lesson rather doing much worse, it will all end one day.
even today Vietnam that fought war with American, her economy is massively rising while we are playing in Africa. Like two to three weeks ago China's premier or president went to a tour of Europe and i saw how Europeans were begging China to help in their financial crisis of which china agree to invest more in Euro currency merkel German president and cameron UK prime minister were all trying to impress the Chinese premier, why? because they planned and moved their country into development and today china is the king and mind you china today has the highest reserve of liquid money/cash 3.5trillion dollars, while US is in debt of over 14trillion dollars.
why am i saying all these things 15years ago china was nothing but today their economy is the second biggest in the world passing Germany japan, France UK, econmies of which only US economy surpasses it. Today china has the highest number of new billionaires coming out every year since the past 4yrs, luxury car manufacturers like rolls Royce, BMW, Audi, ferrari says that their highest sales now is in china and Asia pacific region and no longer the west, China has surpassed US to be the highest motor vehicle consumption market share in the world, that is why General Motors that were having loss for the past 5yrs in America by moving their sales to China market made a profit of over 5billion dollars.
why am i looking at China? it is because a nation that was nothing before has become a great economic power simply because of planning and doing the right thing. yes some Black African countries can also if they plan well in the next 10 to 20 yrs time turn out to become economic powers only if they do the right thing. therefore yes south sudan can become great.
I HAVE BEEN AROUND THE WORLD AND FROM MY EXPERIENCE WITH OTHER RACES THE WHITE MAN, ASIANS ETC THEY REGARD WE BLACKS AS WORSE THAN NOTHING, I HAVE SOME ASK WHICH BLACK AFRICAN OR BLACK CARIBBEAN COUNTRY IS DOING WELL RATHER ALL YOU HAVE IS UNDER DEVELOPMENT, AND OUR PEOPLE RUNNING TO OTHER DEVELOPED AREAS IN THE WORLD, I HAVE SEARCHED AND SEEN IT IS TRUE, IF NOT FOR MY STRONG BELIEF IN GOD I WILL SAY MAYBE THAT GOD CREATED US DIFFERENTLY. BUT NO GOD CREATED US EQUAL IT IS JUST THAT WE HAVE NOT USED THE ABILITY GOD HAS GIVEN US TO GOOD USE RATHER HAS BEEN LIVING LIKE THE SCUMS OF THE EARTH. THEREFORE I HAVE THAT BELIEF THAT ONE DAY SOME BLACK NATIONS WILL CATCH THE LIGHT AND BECOME SUPER ECONOMIC NATIONS BUT I DON'T KNOW ABOUT NIGERIA BECAUSE EVERY THING IS IN THE WRONG DIRECTION AND DONE WRONG SO NO GOOD THING WILL COME OUT FROM DOING THE WRONG THINGS BUT BY RATHER DOING THE RIGHT THINGS.
|Re: Origin Of Various Igbo Clans by ChinenyeN(m): 4:43pm On Jul 11, 2011|
What is this nonsense? People should just carry this thier discussion to a new and separate topic.
|Re: Origin Of Various Igbo Clans by exotik: 5:00pm On Jul 11, 2011|
if they do the right things of course they will become more prosperous than their neighbor sudan
dat is if they do the right thing. but do people always do the right thing? the morals of sudanese up north are not so different from the ones down south. so south sudanese will only continue to perpetuate whatever is happening in the north. i was watching a documentary on tv and there is already wide spread corruption going on the south and this is bound to continue. and already, there is no freedom of speech and press also the south. one of the south sudanese commentators actually complained that what they fought against the north for is already what is taking place in the new sudan. and i pray that another seperatist movement don't spring up in the south and there will be another civil war in the within the south. so i dont think south sudan is going to be developed any time soon
|Re: Origin Of Various Igbo Clans by ubani oc: 11:50am On Jul 12, 2011|
Abagworo your history of the people of ikewere is somehow intresting but ngwa people has alwas been part of the great migration that took place wthing an area in imo state now know as owerri which happen many years ago,the people involve in this migration are belive to have founded the likes of mbano,mbaitolu,mbairi. Some of the migrant made it to imo river inwhich only three family made it across and the name the place the settled opu alangwa while the ones that did'nt make it across became the people of mbaise and the three family that made it across are as follows  nwangu onuovu nwauku and it is from opu alangwa that ngwa people derived there name then from opu alangwa, ngwa people migrated and esterblish another settlement's some of which are:upakiri,akumimo,ngbokow,ehere,umuola,azuka,ohabiam,abayi umuocham,umungasi,asa,ngwa iyiekwe,umu oba,umu ikaa,nsulu, nvusi and owerri nta .e.t.c.
|Re: Origin Of Various Igbo Clans by abagoro(m): 1:14pm On Jul 12, 2011|
@ubani. A true Ngwa son ChinenyeN has given an account of Ngwa history as written and told which is exactly same as yours but more comprehensive.Thank you for your contribution.
|Re: Origin Of Various Igbo Clans by henry101(m): 3:32am On Jul 17, 2011|
Saw this online, Just want to share, there are also some contributors who made corrections or added to it,
The story here about the edda people got me thinking if edda was a quiet but powerful group of people.
Okorie Oji Uzo (1981) of Owutu Edda contends that the combined migration comprising the Abam, Edda and Ohafia began at Ogba (Akpa Cave) somewhere beyond Arochukwu. At Afia Isagha Orie, Imo Eze – the great grandfather of Edda – separated from the Abam and Ohafia groups led by Onyerubi Eze and Uduma Eze respectively, and moved on to Ama and later Ugwu Nzu (now known as and called Nguzu Edda). It was really from Ama and Nguzu that the rest of Edda communities dispersed to their present locations. According to this respondent, his father had told him that the Abam, Edda and Ohafia groups are descended from a common father, Eze Oke Mgbom.
Eze Omaha (1987) of Oso Edda states that the Edda migrated from Ogba (a Cave in Okolasi Itu in present-day Akwa Ibom State. It was at Ogba that the Edda were said to have met the Aros and together with the Abam and Ohafia, they moved towards the present location of Arochukwu.
Under the leadership of Imo Eze, the Edda separated and moved on through Afia Isagha Orie and Ukwukwa Okagwe to their location where they found the Lokpa, Nkerefi, Leru and Amasiri people already domiciled. Through series of conflicts, including wars, between each of these groups and the Edda, they wee gradually driven off.
The account goes on that the Ezi Edda (Ozi Edda- Vigilante Group) who helped in the prosecution of the wars were popularly referred to as “Anya eji afu uzo” (Reconnaissance Group). Due to their gallantry in war, Eze Edda invited and honored them during his coronation ceremony.
Eze Omaha concludes by asserting that the Eze Edda his a aware of is located between Amaigbo Edda and Amaoso Edda.
Okorie Ekuma-Nkama (1987) of Amangwu Edda reveals that the Edda in company of the Abam, Ohafia, Nkporo and Item, commenced their movement from Ogba in Itu. These groups first settled at Oruocha and then Udara Ebo where they began to separate. Nkporo, Edda, Abam and Ohafia- the descendants of Eze Oke—moved together until they came to a fallen “off” tree. In their scramble to get a piece of the tree branch, Imo Eze (father of the Edda) was practically diving in all directions and eventually got the branch. His kite-like movements at the fallen “ofo” tree coupled with his conduct in war and wrestling, earned him the praise-name Egbebu.
It was after the incident of the “ofo” tree that Imo Eze led his group (the Edda) and headed northward to Ama Ugwu Nzu (now Ama Nguzu) from where the various villages spread to more convenient locations.
Ugoji Ama (1987) of Udiligbo (Udu Nta) dynasty in Ekoli Edda gives an account that the people originally lived in a place known as Ogba which was far beyond Namfe in the Camerouns. This is hilly country with several villages which looked like caves, hence the name Ogba. While the area provided them protection from human attacks, they fell prey to wild animals which killed them, especially the young ones, in their thousands. This was the major reason why they left Ogba.
On their way to present-day Arochukwu, the Edda spent brief periods at the following places: Mburum, Une, Ake, Ngele, Uburubu and Amanato. After a long stay at Arochukwu, they moved on to their present location – a hilly setting that reminded them of their original settlement in Ogba and the security it provided.
Imo Eze was their hero who led the people successfully to Ama Ugwu Nzu, and due to their sheer population size and the way they subdued and suppressed their neighbors, his descendants came to be known and referred to as EDDA – that is, war-like people who suppress others.
Okorie Akanu (1987) also of Ekoli Edda reports that the Edda with their brothers (most of whom are now lost to memory) initially trekked from Asia through Egypt, across the Sahara Desert to the north-eastern part of what is now known as Nigeria. As wanderers, they were compelled to leave each area they came to due to lack of food, hostility of neighboring tribes and danger from wild animals. They were said to have crossed Enyong Creek, Akanabio along the north-eastern borders of Ibibioland and finally arrived Arochukwu.
These were the leaders from Ogba to Ukwukwa Odagwe prior the separation through the two children of Ezeke Mgbom (Eze Oke Mgbom), Uduma Eze and Igbo Eze. The great migration was made by these brothers: Aro, Ututu, Ohafia, Abam and Edda under the leadership of Ife Nta.
At Ukwukwa Okagwe, they observed an abundance of fruits which gave them comfort and they decided to settle there. One day, Uduma Eze, one of the powerful leaders, went hunting and missed his way in the forest. His people began to suspect he might have been killed either by wild animals or hostile persons; so, the next day, all the skilled hunters in the area began to search for him.
Uduma Eze was sighted and his younger brother, Igbo Eze, in his excitement ran towards him but fell down. The two brothers hugged each other and Uduma Eze affectionately call Igbo Eze “Onye Eda Eda” (One who falls down). These two heroes were the roots of Ohafia (Uduma Eze) and Edda (Igbo Eze). It is due to the great hero, Igbo Eze that Nde Edda on occasion address a gathering of their people as “Umu Oke Igbo, unu ka”.
On his death, Igbo Eze was succeeded by Nnuma Akuma and Okporie Akuma. Some of the people under Okporie Akuma never called at Ama Ugwu Nzu, but moved down to Olori – a fertile strip of land with abundant wild corn and coco yams, a few kilometers from Ekoli Edda.
The actually met some settlers at Olori, people known as Okpuma (Okpu mma or blacksmiths) whom they regarded as magicians. At night, they brought out their metal works (which exist till today) for sale, with pieces of stick placed near each ware to indicate its price. The Edda traded with them, exchanging the metal products for their farm produce.
On one occasion, a man called Utom Nwa Mgbo Oko Ali was caught observing them as they displayed their wares at night, killed and transformed into an anthill. In their scare, the Edda ran back to Ama Ugwu Nzu. There, they were threatened by hunger and lack of natural water supply and terrified by a group known as Ukwa Anya Ocha. Two notable incidents occurred at Ama: the Ebiri who were living in the present location of Nguzu harassed the Edda and Anuma Akuma had a disagreement with his returnee-brother, Okporie Akuma. While Okporie desired to go back to Olori with its abundant food and water, Anuma was in favor of concerted efforts to drive the Ebiri out of Ama Nguzu.
The choice was soon to be made. On one occasion when they both went hunting, the two brothers came across two Ebiri hunters who had killed a monkey. The brothers demanded the head of the monkey on the grounds that they owned the land. The Ebiri men rejected this argument, claiming they were also owners of the land and lived only a stone’s throw from where the kill was made.
The two parties reached and agreement that any of them which was able to get home, fetch fire with which to roast the monkey and get back first, will be considered the nearest inhabitants and hence owners of the territory. While the Ebiri took off for their homes, the Edda brothers made a fire by striking two stones together onto some dry figs.
By the time the Ebiri returned, the Edda brothers had roasted the monkey, shared it out and taken the head. The Ebiri went back to report the incident to their people, but when they considered the sheer size of the Edda populace and the futility of confrontation, they decided to leave the area for the present-day Nkporo.
In spite of this development, some Edda under Udu Nta (a younger brother to Ugwuocha Ukwu) still opted to move back to the more endowed Olori, while another set led by the hero Okporie Eke, moved down to Ifuogo Nguzu for more fertile land, water and secure environment.
At Olori, the Edda had a market known as “Ogbomburumaja” where Nene Egegereghi, , two of the children of the wife of Isiulo Oku Nkwu, a palm-wine tapper, often sold her husband’s wine. There was this strong but poor bully, Afobuibu who usually visited the market to forcibly take other people’s wine, and Nene was to fall victim. Isiulo was informed of this nuisance. On the following market day, he got a sharpened cutlass and hhid somewhere close to where his wife displayed her gourds of palm wine.
Not too long after, Afobuibu emerged as usual and as he approached Nene’s wine, Isiulo ran his cutlass across the bully’s abdomen and he died instantly. The incident resulted in the Edda moving back to Ama (Ama Ezi Edda). As they made their way back to Ama, two of the children of Eze Oke Mgbom (Ezeke mgbom), named Mbiriba Eze and Oko Eze with their group moved instead to Urukpan Enna in today’s Cross River State. After some time, Mbiriba Eze with his younger brother, Oko Nta moved off to present-day Abiriba (Ebiriba). Till date, the Abiriba have a close attachment to Enna where their elder (Oko Eze) lived and died.
When the main group from Olori returned to Ama, Okporie was the leader or king of the two groups. This marked the beginning of the kingship/leadership ‘lineage’ of the Edda. His successors are still based in Nguzu and it is from Ama that other Edda villages migrated to their present locations. The first two major movements were those to Ifuogo and Ekoli under Udu Nta. Apart from Amaigbo, Eddagho, Ekata, Ezi Edda and Itim who migrated directly from Ama to their present locations, the rest of Edda villages and communities moved to their present areas from Nguzu or Ekoli. Amaoso, Amaiyi and Amangwu for instance, are from Nguzu, while Ebunwana, Ogbu and Igbara migrated from Ekoli. As the latest Edda settlement, Oso boasts of people from virtually all the major communities and villages of Edda, including Nguzu, Amangwu, Libolo and Owutu.
Udu Efamefula (1987) of Nguzu gives an account to the effect that the Edda came from beyond the Enyoung Creek across the Cross River where they lived in a cave-like area. After several years of sojourn, they moved to the present location of Arochukwu. At Arochukwu, the following Edda leaders were born; Oti Eze, Onyerubi Eze, Uduma Eze, Oboni Eze, Mbiriba, Eze, Biasu Eze and Ekelechi Eze.
When other groups left for sundry locations, Oti led his group to settle behind Arochukwu. These migrants are Akpa and Ibibio people who were there before others. Onyerubi took his group to Abam, while Uduma and his followers moved to Ohafia. The Edda were led by Oboni Eze and his younger beother, Imo Eze. Mbiriba Eze, Oke Eze and Biasu Eze later separated from the original Edda group and migrated to Enna and Ikun are presently located in Cross River State. Abiriba Eze was to leave Enna later on to settle where is known known as Abiriba.
The descendants of Mbiriba Eze were renowned traders and blacksmiths who usually came from Enna with their wares for sale at Nkporo. Their business associates and coustomers often referred to them as “Enna Uda” (People who came from Enna to sell pepper) because pepper was on of their notable commodities. In Enna (now known as Orie), pepper is called ‘Uda’.
Based on the business propects in Nkporo, the Enna traders decided to settle there for convenience. Unfortunately, according to this account, the Oboni Eze and Imo Eze did nnot reach the present loction of Edda. While Okporie Akuma actually reached Edda, Ututu and Ihechiowa separated from Ohafia and moved to their present locations.
Hitherto, there were other groups of home-seekers who travelled alongside the Edda and they included Nkporo, Item and Alayi. It is certainly not easy to identify every co- traveler or brother in these migration trends due to gaps in memory associated with oral tradition. It cannot be said precisely that most of these other groups had no blood relationship with the Edda, Abam, Ohafia and Arochukwu because similar names exist for towns and persons in those other Clans. For instance, nearly all of them address their people as Ndi Ife which may well draw some linkage from their common ancestor, Ife Nta.
Ikun Ubaghara and Ekuma Ubaghara are brothers of the same parents. After settling at Ikun for some time, Ekuma moved first to Libolo Edda and then successively to Amaichakara Ekoli and present location of Amasiri, Akaeze was founded at a later period by Eze Oke Oyim, the younger brother of Chima Oyim of Oso Edda. Amauro and Mgbom villages in Afikpo (Ehugbo) were migrants from Edda, while Umuchu Ezechi in Bende Local Government Area was founded by a man from Nguzu Edda. Their various names, Nguzu Ezechi and Umuchu Ezechi, reflect their close relationship.
In the light of the information obtained through oral interviews, it is crystral clear that Edda, Abam, Ohafia, Abiriba, Nkporo, Item, Igbere, Alayi and Arochukwu peoples point to one source of origin and migration routes. The information gathered also demonstrates that the following Clans – Erie (Enna), Ikun, Amasiri, Unwana, Amuro & Mgbom in Afikpo (Ehugbo), Ututu, Ovim and some other parts of Isuikwuato and Akaeze – have common historical connections of descent.
The bases of their separation differed from one location to the other and as is natural with early migration trends, their dispersion occurred at different periods and points.
A group might move away and after a long sojourn forget those they previously migrated with, while the multi-directional migrations largely inform the diverse accounts put forward. It is a possible human fact that those who initially separated might meet again without any recollection that they had a common origin. It is also a possibility as well that they might be speaking different dialects or even languages, especially after a very long period of separation. Little wonder, Erie and Ikun now in Cross River State no longer speak the Igbo language or that Mbiriba Eze who moved with his group on a trading expedition to Abiriba cannot speak Enna.
The forefathers of Edda, Abam, Ohafia and Arochukwu can still be traced.
Efamefula points out that the close attachment between the Aro and Edda was due to constant attacks by the Akpa and Ibibio on the Oti Eze family left behind; so the Edda were hired to ward off the incursions. However, the aggressors always staged a come-back whenever the Edda withdrew. The Aro had to plead with some of the Edda warriors to live among them. Oko Nnachi, a powerful native doctor (medicine man) from Edda dealt the final blow on the enemies with the result that some surrendered (the incursions did not end as such, but eased). In any case, the Edda, the captured aggressors and others who lived among the Aro became assimilated into the mainstream of Aro society and later came to be known as Aro due to their famous oracle, Ukpabi.
The Akpa and Ibibio among them were originally non-Igbo, but the Ada (Edda) Aro influenced them to the extent that they all speak Igbo now.
Nsugbe (1974:26) notes that the domains of Ada (Edda) and Ohafia were two related warrior-communities with a long-standing friendship with the Aro as well as with the Nike. Indeed, as the Genealogy Tree shows, Edda and Ohafia have the same grandfather with Ada Aro (the Edda who were left behind at Arochukwu).
Dike and Ekejiuba (1990:42) state that “It is possible to conclude that the Ada who later contributed to the ethnic composition of the Aro, were partly from Agwagwuna and partly from Ohafia, a fact which explains later-day trade and military relationship between the Ada Aro and these two groups”. Edda oral tradition reveals that the people first settled in the present location of Arochukwu and later moved northwards, leaving Oti Eze and his family behind. Then Oti Eze founded the following villages in Aro: Amangwu, Amuvi, Amankwu, Asaga, Atani, Oso and Utughugwu as confirmed by Dike and Ekejiuba (1990-42). The military relationship between Ada (Edda) and Edda Aro was therefore, based on blood ties. Since they were not many of them, they were exposed to incursions from non-Igbo around them, but they were not disturbed by the Abam, Ututu or Ihechiowa who are related to them.
From the interviews with non-Edda and Edda as well as documented materials, it could be observed rightly that the following people have some blood relationship, must have migrated together or had long established contact: Edda (Ada), Ohafia, Abiriba, Nkporo, Arochukwu, Akaeze 9Akaeze Ukwu), Item, Ututu, Ihechiowa, Ikun, Erie, Umuhu Ezechi Ebule, Amasiri, Unwana, Afikpo (Mgbom and Amauro). Uturo and Ovim.
|Re: Origin Of Various Igbo Clans by Chyz*: 5:19pm On Jul 19, 2011|
|Re: Origin Of Various Igbo Clans by Abagworo(m): 7:14pm On Jul 19, 2011|
Please the thread is not about origin of various Urhobo clans.We already know that some Urhobos,Itsekiris,Edos,Igalas,Yorubas,Ibibios,Annangs,Efiks,Ijaws,Idomas etc have Igbo ancestry and so do some Igbos have ancestry from these groups.
|Re: Origin Of Various Igbo Clans by Negro_Ntns(m): 7:38pm On Jul 19, 2011|
The truth of the matter is Igbo ancestry is traceable to an Old Oyo offshoot.
I'm already on it, don't worry I will post the full account when I get all the materials together.
I've wondered why there was not an Igbo kingdom (Nri was not a kingdom but rather a tributary).
All the Great societies East of Yorubaland had a kingddom except Igbo. Why is that?
You all are about to find out.
Maybe Yoruba can create a Southern domain afterall on a stretch of commonwealth that goes West to East.
|Re: Origin Of Various Igbo Clans by Chyz*: 7:40pm On Jul 19, 2011|
Dumbest thing I've heard all day!
|Re: Origin Of Various Igbo Clans by Chyz*: 7:42pm On Jul 19, 2011|
|Re: Origin Of Various Igbo Clans by Negro_Ntns(m): 8:07pm On Jul 19, 2011|
Chyz, get your pen and paper ready for more notes on these place you all call Igboland but in actuality is an old Yoruba tributary.
|Re: Origin Of Various Igbo Clans by ezeagu(m): 8:43pm On Jul 19, 2011|
Ngwa, I mean oya, start to write, we're interested in how this kingdom with milk in its tongue on the arrival of the British birthed a 5000 year old culture. Don't worry, we'll wait.
|Re: Origin Of Various Igbo Clans by Negro_Ntns(m): 8:45pm On Jul 19, 2011|
5000yr old, by whose account?
|Re: Origin Of Various Igbo Clans by ezeagu(m): 8:46pm On Jul 19, 2011|
Oh never mind that, start your story first.
|Re: Origin Of Various Igbo Clans by odumchi: 8:48pm On Jul 19, 2011|
|Re: Origin Of Various Igbo Clans by PAGAN 9JA(m): 8:51pm On Jul 19, 2011|
its obvious, considering the speaker.
|Re: Origin Of Various Igbo Clans by ezeagu(m): 8:52pm On Jul 19, 2011|
Still waiting. (Saudi citizenship, here the Igbo come!)
|Re: Origin Of Various Igbo Clans by Negro_Ntns(m): 9:02pm On Jul 19, 2011|
You don't assign any date, it will be assigned for you. Sit back and calm down. In fact you all continue what you wee doing. When I'm ready its going to be done on a new topic with a new post.
Soldier, "as you were"
|Re: Origin Of Various Igbo Clans by ezeagu(m): 9:04pm On Jul 19, 2011|
Uhm. . . .yeah. . . so when are the Igbo getting their Saudi citizenships?
|Re: Origin Of Various Igbo Clans by Negro_Ntns(m): 9:12pm On Jul 19, 2011|
No one in Nigeria has a Saudi citizenship.
You get a Yoruba citizenship though.
|Re: Origin Of Various Igbo Clans by ezeagu(m): 9:37pm On Jul 19, 2011|
oh. . . . .yeah, great. . . .
|Re: Origin Of Various Igbo Clans by Abagworo(m): 10:06pm On Feb 17, 2012|
Origin of Igbere
A town founded ‘not later than 1267’ cannot but be ancient. No less a personality than 80-year-old Elder E.E. Ukaegbu, a legal practitioner and very prominent indigene of the town makes the assertion after his painstaking research gave birth to a booklet captioned The History of Igbere, published in 1974 and revised in 2008. Ukaegbu , an Aba based lawyer, and possibly the first parliamentarian to win election as an independent candidate in old Eastern Nigeria, also typifies the stoicism and strong spirit of the Igbere man. He spoke to Sunday Sun in his country home in Amaofufe generally pronounced ‘Ámaufufu’, another of the 13 villages.
“The average Igbere man knows that a man called Ebiri Okomoko was the founder of Igbere. He was a great warrior. Farmer and hunter whose place of origin has been traced to Andoni, very close to the Atlantic Ocean . He was said to have sojourned in several places including Okomoko now in Etche Local council of Rivers State,” said Elder Ukaegbu.
The story, as this newspaper found out, was that Ebiri did not head for Igbere at inception. He had moved from Etche to a few places before making a fairly long stop over at Ajata Ibeku, near Umuahia. There he met Uduma-Eze and Onyerubi, both of whom later founded Ohafia and Abam. He also sojourned at Oroni forest where he met Egbebu who later founded Edda.
They parted ways, for reasons researchers have not yet revealed ,and Okomoko, adventurous as ever, hit Eke forest and finally settled there. Even today, with its rampaging modernity and rapid development, no one has dared destroy Eke-Igbere which still inspires awe and reverence from the average Igbere man. If a disputing duo went to Eke forest and any swore falsely, the erring person is said to be inviting sudden and untimely death. If an Igbere man is wounded in a fight or even an accident, such as exposes his blood, it only takes liquid from leaves of any tree from the forest for the gushing blood to cease. Such is the real or perceived power of the Eke forest, named after the market day of Okomoko’s arrival. He arrived on an Eke market day, one of the four days that make a typical Igbo calendar week.
But the story of Igbere’s origin has just begun. Okomoko’s settlement was not the end of the matter. It is the end of the early phase. He passed away shortly after arrival. He did not live to see and take part in the battle royale that culminated into the naming of Igbere.
There is, therefore, a slight but negligible historical controversy over the true founder of the town. The question is this; was Igbere founded by Okomoko who led the first settlers or was it founded by his son Ebiri, who led the battle to crush a great wave of intrepid warriors who ravaged the land? Had they subdued the people there would have been no Igbere, at least by the name it is now known. Historians and later day researchers may find a mouthful to chew there.
But the name Igbere is rooted in a war of survival.
In those days there lived a certain man named Ota Obom. War was his life. And he had fought and conquered every community within the vicinity in pursuit of slaves. He had active support of Arochukwu(Aro Oke Igbo) known for pervasive slave trading. But Ota Obom met his waterloo in Igbere. The story of his beheading and the inability of the slave traders to enter the town make it one of the few in Igboland which effectively repelled slave traders and earned the name Igbo Eru or Igbo Ere.
“This is one of the few towns where you cannot find Aro settlements’’ says Elder Ukaegbu, smiling proudly. “Our forbears never allowed slave traders to get into Igbere’’
At the killing of Ota Obom by the gallant Igbere warriors who, going by what Eze Job Ukandu of Amaukwu told Sunday Sun, were aided by great seers at Eke forest, Ota Obom’s warriors dispersed in confusion and the Aro slave traders became frustrated. It must have been with clenched teeth of annoyance and the sight of an impregnable town that they pronounced it Igbo Eru meaning ‘the place which Aro Oke Igbos could not reach and capture’ or Igbo Ere [the place where Igbo could not sell]. Both expressions gave birth to Igbere. Somehow, the average Igbere man has retained the fierce quest for freedom and the independence carried from his forbears. It is believed that Ebiri never lost any battle. That hitherto invincible Ota Obom, leader of rampaging slave traders met his end in the town, marking the effective halt of slave trading in that area, remains a source of pride to every Igbere indigene. The victory did not come cheap. It came with a price, one which also endows indigenes with patience. The details may be cumbersome but the drowning of Ochi, a beautiful damsel whose father, Awalu, led one of the villages at the forefront of the battle, was a grievous price. In fact the Ebele river where she drowned was made to dry up. Today it is a market place.
|Re: Origin Of Various Igbo Clans by abagoro(m): 10:17pm On Feb 17, 2012|
The first known permanent settlement of Etche is Igbodo in present-day Etche Local Government Area in Rivers State. Before Etche came to Igbo where he settled permanently, accounts have it that he rested in some areas before he got to his permanent place of abode. It is believed that he came through Oratta, crossed Ogu-echie River and permanently settled at Igbodo. It is also believed that Ohaji was part of Etche entourage that detoured at Oratta and flanked southwest and settled immediately after Oratta, bordering Ikwerre and Ogba, while the rest entourage maintained a southeasterly direction until they permanent settled at Igbodo. Igbodo is the undisputed traditional headquarters of Etche people or the place of first permanent settlement of Etche people.
When the Igbodo settlement increased and became uncontrollable, people moved in different locations to find new abodes. The Ngors (which constitute) the present Ngor/Okpala Local Government, Imo State) moved northwards. The Amalas, the Alulus, Elelems, the Ntus, etc. were part of the Etche people that moved northwards from their Igbodo settlement. It is evident to notice identical and similarity of language/dialect with the Ngors. The names of towns and villages in Ngor are identical with the towns and villages in Etche. Before the creation of Rivers State, Amala was known as part of Igbodo and was addressed as Amala-Igbodo. There is Ntu on Ngor while there is Umuogba in present day Omuma Local Government Area, Rivers State. In Umuogba, there is Umuoyere while in Ngor, there is Umuoyere as well. In Etche, there is Obibi, while there is also Obibi in Ngor. In Ngor, there is Ulakwo while there is also Ulakwo in Etche. In Etche, there is Afara while in Ngor, there is also Afara. There are so many instances of this nature which cannot be included in this paper because of time factor.
Accounts also have it that Igbo was a very big hunter. In his hunting expedition, moved southwards from Igbodo. He crossed the Otamirioche River and settled at the northern part of Otamirioche River, hence Igbo Agwuru Asa as presently constituted occupies both sides of Otamirioche River. The Umuselem people also move southwards from Igbodo, and took southeast and southwest direction from Igbodo settlement. The present settlement of Okomoko migrated from Okomoko Akpoku to their present abode. Afara, Nihi, Odufor took southwest direction while Odagwa and Akwa took southeast direction. Ulakwo later joined them and settled in-between them, hence we have Ulakwo/Umuselem clan. The Mbas moved southwestwards and occupied their present location. The first group of Mbas who left Igbodo first settled at Mba. They later expanded. A group left the original Mba settlement and crossed the Ogueche River to settle in the present day Obite, Umuoye and Akpoku.
The Ozuzus had connections with Umuneoha and Aro people, hence they established the Amadioha deity, which had influence over the entire length and breadth of Etche, Ikwerre, Ekpeye, Kalabari, Oratta and beyond.
The migration of Etche people to the eastern part of Etche (now known as Omuma Local Government Areas) was systematic. They migrated to the eastern part of Etche by crossing the Imo River from different parts, at different times and for different reasons and purposes. The Umuogba/Umuajuloke people migrated from Afara, crossed the Imo River and settled in their present Umuogba/Umuajuloke Clan. Ogba and Ajuloke, who were of the same parents left Afara at the same time. Ajuloke settled at Akwa and Ogba crossed the Imo River and settled in the present Umuogba. Ajuloke later crossed the Imo River and joined his brother (Ogba) and settled with him, hence we have the Umuogba/Umuajuloke Clan which is the largest single Clan in Omuma Local Government Area and the 5th largest in the whole of Etche. Eberi is said to have migrated from Mbieri in Imo State and settled together with Ulakwo, Obioha and other Etche people at Igbodo area.
Eberi and Ulakwo were friends and they moved together from their Igbodo settlement. Eberi moved eastwards, crossed the Imo River and settled in the present location, which hosts the headquarters of Omuma Local Government Area. Ulakwo moved southwards and settled in the present Ulakwo. When Ebari crossed the Imo River, Obioha decided to follow suit. Obioha was on a hunting expedition and in his desire to meet Eberi crossed the Imo River. When he got to Eberi’s settlement, Eberi asked him to go further eastwards, hence Obioha occupied the border with Asa people in present day Abia State. Eberi further expanded and occupied up to the boundary with Asa people, hence in Etche we have Eberi/Obioha Clan.
Oyoro or Kwuu migrated from Umuoye in Mba Clan of present day Etche Local Government Area. By the time Oyoro crossed the Imo River to settle in its present location, Onyia had crossed the Imo River and settled. Oyoro joined him, and both of them constitute the present Umuoyoro in Omuma Local Government Area. Ohiomogho emigrated from Igbodo/Akwu/Obuo area in Okehi Clan, crossed the Imo River and settle in the present day Ohiomogho in Omuma Local Government Area. Chiomuo (Ofeh) left Igbodo settlement and temporarily settled at Odagwa. Later, he crossed the Imo River and settled at her present location in Omuma Local Government Area. Umuchere crossed from Aluu while Umumba and Umuru, Amauzu later joined Umuchomuo people to constitute Ofeh in the present day Omuma Local Government Area. These three Etche entities constitute the present Ofeh/Ohim/Oyoro Clan.
So, the people who constitute the present Omuma Local Government Area of Rivers State are Etche people who crossed the Imo River at different times, from different areas of Etche, and settled in the eastern part of Etche. Before the Nigerian civil war, they were referred to as Etche people of Eastern Imo while the rest Etche were known as Western Imo. There is no ancestor in Etche history (man or woman) known as Omuma. Even the Etche people of Omuma Local Government Area refer Etche west of Imo River (i.e. the present Etche Local Government Area) as Omuma people, since they also live on the other side of the Imo River. Generally, in Etche parlance, any Etche man who crossed the river to settle is referred to as Omuma man, i.e. somebody who crossed the water.
The Owazzas of Abia State are said to be Etche people. However they migrated from Igwuruta (between Igwuruta-ali and Omunwei) having land bordering Umuechem and the Port Harcourt International Airport, settled at Odagwa and later crossed the Imo River and Aza stream to settle in their present location, hence they are called Owazza (i.e. those who crossed the Aza stream). The Omuma-Uzor prople of Ukwa West Local Government Area, Abia State, migrated from Obibi (Umuola) and settled in their present Omuma-Uzor (i.e. Etche people who crossed water and settled on the road, since they do not have any contiguity with any Etche village and her neighbours being As people). Omuma in Ogwuruta migrated from Akpoku Etche and settled in the present Omuma-Igwuruta. They are called Omuma-Igwuruta because they are Etche people that crossed the Otamirioche River and settle on other side of the River after Igbo.
There are strong oral evidence in favour of Igbo origin of Etche. There is no controversy over the first settlement in Etche land being Igbodo, the next is Igboanwhirinwu, according to oral sources.
A school of thought suggests that the bone of contention does not lie in the first settled, rather the elders of the two, Igbodo and Igboanwhurinwhu. This school, further, claims that the name “Igbodo” simple is a corruption of the original name of one of the sons of Echie. The actual name, they said, is “Mgbeudo” – a time of peace. For “Igbo-Anwhurinwhu”, they maintained that the real name was “Mgbe-Anwhurinwhu” meaning “a time of restlessness”. They argue that one cannot talk of peace if one had not experienced some form of discomfort, restiveness or crisis.
|Re: Origin Of Various Igbo Clans by One_Naira: 7:16am On Feb 18, 2012|
Very informative thread until someone derailed it but I learned alot.
|Re: Origin Of Various Igbo Clans by Abagworo(m): 10:52pm On Feb 18, 2012|
Origin of Okposi.
Opinions vary little about the origin of Okposi, but with regard to the arrival of different villages, there is much diversity of opinion. All contributors agree that the founding father of Okposi is one Enechi Akuma, who was born in Agala in the present Benue State. Agala is located northeast of
Ishielu Local Government Area. To avoid being apprehended for a murder he committed, Enechi Akuma left his family and eventually arrived in Ikwo. Thespecific village he arrived in is called Okpuru Nwajagbo Okpuitumo in Ikwo.Although this story falls in line with Achufusi”s theory (quoted byShelton 1971) about the general history of the Igbo people, how this Idoma-speaking man took an Igbo name (Enechi) is not explained.However, the consistency of this story is confirmed by the fact that the same account was supplied to Waddington in 1933: It was recounted that the father of the clan, one Enechi Akuma was born in Agala, a place hazily described as lying in the north of Abakaliki division, and there, he grew to manhood. A brother of Enechi’s father quarreled with a man, fought him and killed him and fled the country to escape retribution.
The story continues to describe how Enechi, who fled Agala with his family, separated from them and, after wandering through Abakaliki grassland, arrived in Okpuitumo Ikwo. There, “feeling safe from pursuit, he decided to settle.” This account is more reliable than an alternate account that suggests that Enechi’s arrival in Ikwo was in connection with a push by the Junkuns tribe; however, the Jukuns’ push could
not have affected only a single family. And to support the Agala theory, words reminiscent of Idoma language can still be found today in Okposi dialect. These include: Uno-agana, Nweze-agana, Agada, Owu, Eke-Ekpa, Agba and Abakpa. Also Okposi’s proverbial attachment to yam farming can probably be accounted for by the following statement: “The importance of this crop in exchange transactions is reflected in Idoma word for market, Olihi which literally means ‘that which has yams.’” Why did Enechi choose Ikwo for a place of refuge? An interview conducted by the author in 1967 reveals that he and the founder of Ikwo were of the same female parent. Although this is not mentioned in an updated work by
O.O. Nweke’s “A Short History of Ikwo People,” the fact that Ikwo came from the same Agala is a welcomed coincidence.Enechi married an Ikwo woman and raised a family that grew into a hamlet. His people were always in disagreement with the host village. This made the Ikwo to derisively call them “Ndi Okposia”meaning, literally, nullifiers (of decisions). Two accounts conflict here. One says that the situation merely degenerated into a rift. The other account mentions another murder, this time involving a child. What is important is that this “Okposia” people were constrained to start on another exodus, this time headed westwards. On arrival at the present site, they settled at a place later known as
“Egu Okpuhu Ukpo.” From there the group moved on to Avu where Enechi Akuma lived and died. Here, another account states that a separate group of settlers were the first to arrive at Amechi village, led by “Ukpo” (mentioned above). The arrival of Enechi Akuma’s group sparked a seniority contest between Avu and Amechi villages, which was later decided by a heroic deed in favor of Avu. Waddington”s reports (1933:13)
claimed that the stopping point (from Ikwo) was Avu and that the eight large villages (Ezi) were founded by the sons of Enechi Akuma. It is sometimes believed that Okposi Okwu was the last to arrive and was shown the present site by Enechi Akuma. The people started to settle by clearing a “bad bush” (bush believed to be inhabited by bad spirits) between Avu’s earlier inhabitants of Ohaozara and the Nadu people. This warring village was said to have been a terror to all and sundry. A day came when the combined forces of surrounding villages accused Nadu of the murder of a child and annihilated its people. The story says that some of the inhabitants surrendered and were integrated into some villages, but their greatest hero (Ikekeke), rather than surrender, jumped into swampy ground and was seen no more. The date of settlement in Okposi
must be between 4000 and 3000 B.C. because an archaeological finding establishes the date of Ukpa village in Afikpo as 3000 B.C. And it is on record that Ukpa was peopled by inhabitants of Okposi.Two accounts that substantiate this claim were given by Waddington (1931), and
Ottenberg (1968) respectively: “Aja Iberekwu [and Ukpa] is said in Ndibe (Afikpo) to have come from a place called Ukpo, near Okposi, a village which does not now exist.” “In addition … there were movements of Ibo from the west, for example from Okposi and Okigwi areas, probably because of population pressure.” Enechi Akuma and his people settled and built a prosperous and commercial town. A market built a few yards from the founder’s compound became so popular that it was named Odenigbo, which name it still retains today. Salt attracted Aro slave dealers from the south and Ekpoto horse dealers from the north to “Odenigbo Enechi Akuma.” The decline of this market was due to an incident which resulted in the looting of merchandise. Fleeing traders ran in the direction of the present Uburu. At some point in Uburu, the fleeing traders stopped and hurriedly bought certain goods. The hurried nature of the business done on that day gave the location the name Nkwuroto. This also led to the birth of what would become the famous Uburu Slave Market. Every attempt to resuscitate the Odenigbo market was thwarted by the Aro people who rather enjoyed the rivalry they developed between Okposi and Uburu (Isichei 1976, 63).
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