1) Ozo is non-existent in Ngwa, and to the best of my knowledge we also do not have Nze. If these two cultural items are supposed to be defining markers of Nri presence/influence, then it is apparent that Nri never showed up in Ngwa. Otherwise, Ngwa would also have Ozo and Nze.

2a) There are different kinds of ofo. Some are more popular than others in certain areas, and from what I've read, the most popular ofo in Nri sphere of influence is something called "Ofo Nri". From what I've read, Ofo Nri is the defining ofo of Nri sphere of influence. It is an ofo, specific to Nri religio-cultural hegemony. Also, I read somewhere that there is a saying in areas of Nri influence that "Nri ji ofo". This saying is used by those in Nri religio-cultural hegemony to recognize and affirm Nri spiritual and/or cultural authority or centrality in the area.

2b) Ngwa has never recognized either of those. We do not acknowledge Ofo Nri, neither do we acknowledge "Nri ji ofo". Such has never existed in Ngwa. We have never recognized Nri religio-cultural authority and we have never recognized Nri spiritual centrality.

3) I don't know much about the market days save for the order of the days in the week as well as one proverb regarding it. So, I can't really come to comment on this much.

It's rather simple. Nri does not extend to Ngwa. Nri is not recognized as head of anything in Ngwa.

Still asking same question here:
[size=14pt]How did our Igbo artifacts end up in this place called STAUNTON??[/size]

IBEXY:

Still asking same question here:
[size=14pt]How did our Igbo artifacts end up in this place called STAUNTON??[/size]

They were bought with the help of Igbo people.

By Ezeuche;

   

My Aro brother, do not let our kin from Arochukwu hear the words that you have said.

You are my brother, but the Eze Aro remains paramount.

I think the problem amongst the Aro people is that our communities are spread throughout Igboland.

I know. You're indeed my brother no doubts. I've never been to Arochukwu but I intend to do that soon. A choro m iba ekpe. Could you tell me how to go about it?

Well, about the hierarchy issue, I vehemently do not see Nri kingdom as more powerful than the Aro during the peak of their existence. I'm a very proud Aro man. Were I conceded the position of Nri as higher than Aro is strictly in age. Nri had been existing before the advent of Aro and this sole reason is why a lot of Ndiigbo feel disposed to the Eze Nri.

This ezeagu and his Eze nri igbo story well i'm from obi ngwa LGA in abia state, in ngwa land we dont know any body or king callde Eze nri those that might know about him will be any one who have read text books that talks about igbo history. In ngaw the gudian/keeper of our culture is divided among number of familes that make up a particuler village each family have their groupins know as nnadi when this nnadi comes together they become what is know as amala so ezeagu like chinennye said which is also true about ngaw people inwhich there is nothing like ozo/nze stuff in ngwa land ,the prisent day Eze's in ngwa land is a borrowed cultuer from anambara area which happend during the colonia era and this Eze's are only a ceremonial head the power behind authority in ngwa land is run and control by amala so ezeagu this your story of igbo traviling to nri for one thing or the other in the olden days i dont think that such happend in ngwa land of igbo.

This thread is full of Eze Nri bull crap or whatever they call him cooked up lies. I don't know him and i have never heard about him, all this Nri bull s.hit here is getting out of hand. You folks can take your propaganda elsewhere. I have never heard so much bull crap in my life. IGBO ENWE EZE is older than any fake history any of you might cook up again.

Ohh my Lordy!! What is wrong with some people here? Northern Igbo, Southern Igbo, Eastern Igbo etc. I seriously think you guys are bunch of fools trying to sound intelectual.

I wish that those who know nothing about ndi Igbo to gbachite onu, ka ha we nwelu ike i muta ihe.

romeo:

This thread is full of Eze Nri bull crap or whatever they call him cooked up lies. I don't know him and i have never heard about him, all this Nri bull s.hit here is getting out of hand. You folks can take your propaganda elsewhere. I have never heard so much bull crap in my life. IGBO ENWE EZE is older than any fake history any of you might cook up again.

Eze Nri is a priestly king and not a monarch. He is not like present day Ezes, Igwes, Obis etc.
He only has spiritual power/control and no political or military power.

If he was a king like you think, then the saying Igbo enwe eze wouldn't have been said.

Eke ubani:

This ezeagu and his Eze nri igbo story well i'm from obi ngwa LGA in abia state, in ngwa land we dont know any body or king callde Eze nri those that might know about him will be any one who have read text books that talks about igbo history. In ngaw the gudian/keeper of our culture is divided among number of familes that make up a particuler village each family have their groupins know as nnadi when this nnadi comes together they become what is know as amala so ezeagu like chinennye said which is also true about ngaw people inwhich there is nothing like ozo/nze stuff in ngwa land ,the prisent day Eze's in ngwa land is a borrowed cultuer from anambara area which happend during the colonia era and this Eze's are only a ceremonial head the power behind authority in ngwa land is run and control by amala so ezeagu this your story of igbo traviling to nri for one thing or the other in the olden days i dont think that such happend in ngwa land of igbo.

Who are you?

@ Chinenye

Good to hear you guys don't have Ozo, Nze etc title in Ngwa.

Do they have such in Mbaise were you guys came from?

Ndigbo,

Here is a write-up from someone who should know.  As Eze Nri, he is the custodian of Igbo tradition.  His Majesty even gave dates.
This article debunks the "Igbo enwe eze" proponents.

Nri is the oldest kingdom in Nigeria (YES, I MEAN NIGERIA!!!!! ).  I will be providing further materials to forestall the further degradation and bastardisation of our tradition by latter day revisionists.  Belittling Nri or its contribution to Igbo civilisation will not do you good.

NRI JI OFO/OVO!!!!


There is an Igbo saying which goes thus "Ukwu jie agu, mgbada abia ya ugwo".  Well this lion is well on the mend, and may make minced meat of you (the deer).









[size=17pt]SETTING THE RECORD STRAIGHT ON THE CONCEPT OF (IGBO ENWERE EZE) ON THE 98TH  ANNIVERSARY OF THE FANTASY AND CONFUSION.[/size]

On this day, 28th August, Eke market day 1911. Lord Lugard proclaimed the infamous fantasy, the (IGBO Enwere Eze), a proclamation of confusion. Today 28th August 2009 is the 98th Anniversary of the unfortunate proclamation by the Colonial Administrator of the then Eastern Nigeria.

This write-up has become necessary in-order to put the record straight for posterity on the vexing issue as (Igbo enwere Eze).

It is on record that in 1906 Rev. Father Duhaze and Rev. Father Lutz visited Eze Nri Obalike in Nri, in the interior part of Igbo land to discuss religion, education and economy in Igbo land. The visit was described as an attack on the citadel of “Satan.”

They insisted that Eze Nri must cooperate with the British Government to enable bring trade, religion and education to Igbo land and that he should liberate the Igbos by performing the ritual of abrogating the rules of abomination, relating to earth cult (Isube nso ana) otherwise, the government might attack Nri militarily. Within the year, the administrator sent in another officer to discuss the modality of (Isube nso ana).

Eze Nri, threatened with military bombardment if he did not comply, knowing their pedigree for violence against Ndigbo, such as massacres of Ndi Arochukwu, Obosi, Onitsha, Oguta and other Igbo people.

In 1910, he was ordered by the District administrator to attend a meeting of Igbo leaders at Awka, there he was humiliated and desecrated before the people. In 1911, over 200 Igbo leaders congregated at Eke market square Nri, at the order of the District Offficer, Eze Nri Obalike functionarily performed the (Nsube nso) under duress. The District Officer told the Igbo leaders in English, which was interpreted in Igbo, “go to your towns, you are no more under Eze Nri, you are under the king of England, Igbos have no King”.

The abrogated (nso ana) took place on this day 28th August 1911, Eke market day. The Colonial Administrator announced to the bewilderment of Igbo leaders that he has destroyed the citadel of the Satan, “that from now, he has dethroned the Eze Nri, (Igbo Enwere Eze) Igbos have no King, he told them that they will now take orders from the king of England. He banned Eze Nri from parading himself as a king, must not travel outside Nri, etc.

Lord Lugard had earlier published in 1904 the first edition of the propaganda text book known as “AZUNDU” where his mantra,, (Igbo enwere Eze) declaration was written, he instructed schools to teach and spread the contents, as vigorously as they are doingm with the Bible, compulsorily to indoctrinate and brainwash the up-coming generation, that the Igbos have no king, that Igbos are cannibals, anarchists, have no institutions etc., he branded one of the most visible institutions then, as the citadel of the devil and banished it. At the time Lord Lugard was creating this havoc and confusion, in Igbo land, record showed that there were about sixty-five kingdoms in Igbo culture area, from 900 to 1914 AD. Lord Lugard’s policy of 1906, and Temple’s assessment of 1918, as x-rayed, showed that they classified Ndigbo as primitive, pagans, cannibals, anarchists, under the direct influence of some middle men, traders, etc.

They summed up their report by saying that Arochukwu and Nri ruled by terror and juju. Temple’s Assessment policy and solution of (1918), was rather demeaning as thus; “the Igbnos were primitive, intractable, denizens of forest of Eastern Nigeria, pagans, cannibals, practices human sacrifice, slave traders with satanic, institutions and very primitive.”

Mr. Temple prescribed direct rule, for governance. It should be noted that Lord Lugard and Temple never visited Eastern Nigeria before 1900. They probably got their information with which they place Igbo at the bottom of the ladder of development and civilization from some white traders like, Goldie whom himself did not visit the interior of Igbo land.

As soon as Lord Lugard made known his policy on Igbo, the missionaries, of the CMS. RCM and his administrative officers tried hard to keep his dream alive, true or untrue, logical or illogical, valid or invalid.

I wish to have it on record that Archdeacon Dennis was the first to perpetuate Lugard’s idea by trying to evolve an Igbo cacophonic written language. Dennis hurriedly produced an Igbo Bible written in what is now called “Union Igbo”, a mixture of Igbo dialects, a language of confusion, in 1905. Just like the introduction of Azundu, the propaganda book of (Igbo enwere Eze). The idea was meant to set in confusion, to portray Ndigbo as primitive, without institution and language.

Igbo elites of that era could not meet the challenge, in order to correct the havoc committed against their destiny. They remained brain washed and accepted it as true. The true position is and had remained that (Igbo nwere Eze), Igbos have Kings.

Lord Lugard’s conception on this matter was a fallacy. (Igbo enwere Eze) was a policy based on hate, the early missionaries did not tolerate any resistance from Igbo culture area. Igbo resistance to British colonial rule may be another reason. It started in 1830, when the first European explorers on the lower Niger were taken captives, the people of Aboh expelled a British trading company in 1860, Ndoni was bombarded by British gunboat in 1876.

Onitsha, Obosi, Asaba and Aguleri were attacked in 1879. UAC attacked Atani in 1880, and of course, the Udi-Okigwe patrol of (1918-19), the famous women war of 1920. ndigboi resisted colonialism for decades. Igbo bias, and prejudice were the crux of the matter since Igbo land had no institution and was in a state of anarchy, as asserted by the Lugard administration. He set-up a system he believed would cope with the anarchy, but the administrative. He set-up a system he believed would cope with the anarchy, but the administrative officers in their researches found out to their surprise that Igbos had institutions, including having a king, e.g. Eze Nri.

Eze Nri was encompassing, because he held sway over a large extent of Igbo-land. British administration and their missionaries made combined efforts to kill it. Dennis used the linguistic approach to produce between (1905-1915), a Union Igbo, a mixed dialect that turned out to be a cacophonic language. He was influenced by Lord Lugard’s policy tha Igbo was anarchy. Dennis made a caricature of Igbo language and Igbo personality. Basden’s two books in 1922, painted a poor and depressing picture of igbo society. Again in the 1938 book, Rev. Dr. Basden re-printed, and re-introduced the gimmick; “Igbo enwere-eze “. Till now, this enigmatic statement continued to trigger confusion in Ihgbo society especially among the elites.

To further debunk the mantra, (Igbo enwere Eze) Dr. Nnamdi Azikiwe, the then Premier of Eastern Region of Nigeria on Wednesday the 28th of March 1956 delivered a speech in the Eastern House of Assembly while moving the second Bill entitled-“the recognition of Chiefs Law,1956”, part of the speech read thus:

“Thirty years ago, Dr. P. Amaury Talbot gave a lot of reliable information about the Aro theocracy and the spiritual potentatesof Agukwu Nri whose civil supremacy was acknowledged in Awka and Udi Divisions and which was a hholy city that was comparable to Ile Ife in its hey days.

“From this remarkable ethnographer, we glam authoritative data about kings and Chiefs who exercised spiritual and temporal powers through out the Eastern Nigeria, just as their opposite numbers did in the North and West.

It is remarkable that whilst the Oni of Ife was recognized as the spiritual Head of the Yoruba speaking people and the sultan of Sokoto was highly respected among the Muslims of the North, the role of the Eze Nri was not only minimized but was officially ignored.

Therefore, the present government cannot be blamed for snubbing the Chiefs of the East the saving grace is that we are now engaged in the Herculean task of restoring the prestige and dignity of our Chiefs, wherever such traditions exists and we hope that we shall be given a fair chance to find a satisfactory solution”.





QUOTATIONS FROM PREVIOUS ANTHROPOLOGIST AUTHORS.



1.     M.D. Jeffrey’s :- “A report on Nri”, 1931-1932.

“So far investigations have shown that each Igbo town generally speaking, is an independent unit yet, they have a common culture whose focus is centered in the town of Agukwu. This town is known far and wide as Nri.

          It was known that the town of Agukwu Nri had its Eze Nri (Divine King) and its travelers     

     (king makers) who sponsor men in other towns through the ozo title ceremonies and gave       

     them their emblem of office, the ‘ofo’ and that Agukwu Nri thus exercised a wide and far

     flung religious and cultural influence”.

2.     Major G.Leonard. “The lower Niger and its tribes,” London 1906. “The street of the Nri family is the street of the gods, through which all who die in other parts of Igbo land, pass to the land of the spirit, this statement alludes to the fact already mentioned that Nri man had to sponsor all persons taking the ozo title.

3.     C.K. Meek. An Anthropological Report on the people of the Nsukka Division, Onitsha .p.6. Lagos 1921.

“Another source of religious and political influence in the Division was Nri the centre of the famous priest-chief of the Awka Division. Nri is pronounced Nshi by the Igbos of Nsukka. In a number of towns – owing a cult of Nri origin; the priest who introduced the cult became the Eze or the Ruler of the town”.

4.     â€œHistory of the Niger Igbo” by G.T Basden O.B.E., M.A.D. Litte. 1922, former Archdeacon of Onitsha and member of the Igbo Dicvision to the old Nigerian Legislative Council”.

At page 115, the author asserted that Nri had prerogative over coronation of kings and purification ceremonies for reasons of the allegiance owed Nri as the Head of Igbo Land. At page 251, the author asserted the spiritual domination of Nri in those days.



By His Majesty, Eze Obidiegwu Onyesoh, MFR. JP.

Nrienwelana II, Custodian of Igbo Culture, Custom and Tradition, The Akaji Ofo Ndigbo in the Ancestral Homeland of Ndigbo.




http://groups.yahoo.com/group/IgboWorldForum/message/29185

^^^

Thanks for the post.

These young boys of today that don't know their left from their right are trying to undermine the authority of Nri.

Eze Nri remains the king of Igbo land, not a monarch but a divine king or priest king.

As for Igbo enwe eze, it's still true because we had not king like those in England, Hausaland or Yorubaland.

Chinenye, I'm still waiting for your reply, do they have Ozo and Nze titles in Mbaise?

Obiagu1:

Chinenye, I'm still waiting for your reply, do they have Ozo, Nze titles in Mbaise?

Traditionally, no, but the culture has been imported by Umudioka.

ChinenyeN:

Traditionally, no, but the culture has been imported by Umudioka.

I think you're actually the oldest man on earth, probably born around 1275.

Obiagu1:

I think you're actually the oldest man on earth, probably born around 1275.

If you want to say you don't believe me, then you could just say so directly.

There is now a lot of ignorance with regards to the Igbo past.

Nri remains the source of most of Igbo cultural practices. No other section of Igboland comes close.

I have listed below some of the pan-Igbo cultural practices that originated from Nri (which includes Agukwu-Nri, Enugwu-Ukwu, Nawfia and Enugwu-Agidi)

1. Ikpu alu
2. Iri-ji/ Iwa-Ji (Ilo Mmuo)
3. Iwa Oji or Igo Oji (ritualistic breaking of the kolanut)
4. Eke, Oye, Afo, Nkwo (the originating shrines of these market days still exist in Nri today)
5. Names such as Nweke, Okoye, Mgbafor, Okoronkwo
6. Igu Aro.
7. The Ikenga fraternity/cult comprising of the Nze na Ozo and Mgburu-ichi
8. The concept of Chukwu
9.e.t.c.

Basically, Any part of Igboland that has any market that bears the name Eke, Oye, Afo, Nkwo which predates the advent of the whiteman had Nri influence, as it was only Nri priests , that could open up such markets in Igboland.

Also, to correct an impression,as of today, there are over 150 Nri settlements throughout Igboland that span all the current Igbo states. However, the recognised Nri towns which all have the ISI-ANI are Nawfia, Agukwu-Nri, Enugwu-Ukwu and Enugwu-Agidi from where the descendants of the other Nri settlements originated.

The Nris took a highly principled stance during the dark ages by not cooperating with the whiteman in selling fellow Ndi-Igbo. It was an ALU by the Nri code and any Ozo or titled man who was caught indulging in that activity risked loosing everything.

The Aros were opportunistic and saw the slave-trade period as an opportunity to sell fellow Igbos to the whiteman in exchange for guns with which they surpressed fellow Igbos and to hopefully challenge Nri in terms of influence in Igboland.

Eze Nri far outclasses the Eze Aro when it comes to Igbo spiritual headship. Eze Aro will not dare touch the kolanut in the presence of Eze Nri who is the custodian of over a thousand year cultural hegemony.

OfoIgbo:

Basically, Any part of Igboland that has any market that bears the name Eke, Oye, Afo, Nkwo which predates the advent of the whiteman  had Nri influence, as it was only Nri priests , that could open up such markets in Igboland.

Hm. . really? All our markets we established by lineages and clan progenitors. Nri and Nri priests are a no-show.

OfoIgbo:

The Aros were opportunistic and saw the slave-trade period as an opportunity to sell fellow Igbos [/b]to the whiteman in exchange for guns with which they surpressed [b]fellow Igbos and to hopefully challenge Nri in terms of influence in Igboland.

. . .

OfoIgbo:

Eze Nri far outclasses the Eze Aro when it comes to Igbo spiritual headship.  Eze Aro will not dare touch the kolanut in the presence of Eze Nri who is the custodian of over a thousand year cultural hegemony.

But we will.

ChinenyeN, you seem quite ignorant of these practices. The thing is that the originating shrines for the 4 market days are in Nri and presided over by Nri priests. In the olden days when any community requires an Igbo market they would make a trip to Nri and request such. Ndi Nri will then dispatch a team of priests who will establish and consencrate the market. They will also put up a shrine in the. Middle of the market bearing the name of the market e.g. Eke or Afor e.t.c

A priest will also be left behind to be in charge of the shrine. Nowadays most of these shrines have been got rid of, as a result of christianity.

So the markets, market days, igbo months. Igbo year and Igu Aro are all interlinked so all this talk of lineages setting up markets named eke oye afo nkwo never happened.

any such markets, be it in Arochukwu, Arondizuogu, Owerri, Awka was DEFINITELY set up by ndi Nri who controlled the originating shrines where initial divinations are performed even before those markets are set up.


Nri ji ofo

I think our problem is the inability of our fore fathers to write down our history.After going through a lot of research on the internet,I have a conviction that Nri might have wielded influence beyond the Igbo area.But the issue here is that most of the influence had narrowed down to an extent that most Southern Igbos had no knowledge of Nri's existence by the 1800s.It is therefore a case of probability which anyone might be right or wrong.

A case of this kind of ignorance has happened in my house when my Grandfather saw people practising Orisha in Brazil and erroneously concluded they were Igbos.He thinks Orisa is exclusively an Igbo word and disagreed it was Yoruba.Even as a kid,I almost thought the same.Nri lost their relevance in the Igbo fringes because they lacked the political power to enforce their authority.

Few of those customs mentioned by Ofoigbo were only practised in the Anambra,Enugu and Northern Imo axis.The others like market days are practised by both Igbos and non-Igbos.

Abagworo, I like the fact that you attempted to investigate. That is definitely the action of a wise person. Now with regards to the market days, it may interest you to know that NRI introduced those market days to both Bini kingdom and Igala kingdom

Infact in the olden days, it was ndi Nri that officiated in the coronation of Bini obas. Even up till today, an Nri man never bows to Bini obas.

Igala also sends in an official rrepresentation during Eze Nri's Igu Aro. It has always been this way. You can now see why Eze Aro just has NO CHANCE IN HELL of displacing Eze Nri as the ultimate Igbo cultural supremo.

OfoIgbo:

Infact in the olden days, it was ndi Nri that officiated in the coronation of Bini obas. Even up till today, an Nri man never bows to Bini obas.

Do the Edo of today recognise this?

OfoIgbo:

Abagworo, I like the fact that you attempted to investigate. That is definitely the action of a wise person. Now with regards to the market days, it may interest you to know that NRI introduced those market days to both Bini kingdom and Igala kingdom

Infact in the olden days, it was ndi Nri that officiated in the coronation of Bini obas. Even up till today, an Nri man never bows to Bini obas.

Igala also sends in an official rrepresentation during Eze Nri's Igu Aro. It has always been this way. You can now see why Eze Aro just has NO CHANCE IN HELL of displacing Eze Nri as the ultimate Igbo cultural supremo.

Eze Nri and Eze Aro debate shouldn't even be a debate. Eze Aro had no single control over any other clan or town except Aro towns.
So how is he supreme to Eze Nri?

Because he kept waging wars here and there or because of slave trade

Obiagu1:

Eze Nri and Eze Aro debate shouldn't even be a debate. Eze Aro had no single control over any other clan or town except Aro towns.
So how is he supreme to Eze Nri?

Because he kept waging wars here and there or because of slave trade

I think what some people are saying is that they will recognise Eze Aro before Eze Nri because they are from Aro.

ezeagu:

I think what some people are saying is that they will recognise Eze Aro before Eze Nri because they are from Aro.

That is the true Igbo situation .Same goes with majority of Igbos.His influence died long before our great grand fathers not to talk of now.As long as he places no food on my table,I don't care whatever his followers feel.My Gateman is more important to me.

[@ Abagworo] you shold know that ngwa migret from an area withing imo state if there was a relation between ngwa and nri it should be withing that place they came from before setlling in opualangwa but for the founders of present day opualangwa from where ngwa communities trace their origin, during that period that has to do with the foundetion of opualangwa it was foundend in a way that it has nothing to do with nri/eze nri.Opualangwa was foundend in form of a community which is madeup of village setllment that is diveded into family known as onumara, each onumara has it's owen gethring/assembly know as nnadi when all nnadi comes together it becomes amaala and also in ngwa land they will first of all count and recognize their nnadi and amaala this two will come first before any other like Eze nri/others.

Ohnuhnu ndi icho imiya ukwu l'Imo. "Never happened" abi? hmph. See ohnuhnu trying to tell me about my own people and our traditions. Foolishness. If this your Nri was so influential then how is it that SIGNIFICANT swathes of communities have NO RECOLLECTION of Nri authority or presence in their area? From Oratta to Ezilihite. Ikwere to Ngwa. Umuahia to Izii. None recognize Nri cultural hegemony. There basically exists a SIGNIFICANT if not COMPLETE LACK of traditions which speak of your oh-so-influential Nri. So what now? Do you expect me to believe that one day these people just decided collectively to ignore Nri and forgo Nri practices? Nwa Nri explain this to me. Explain this SIGNIFICANT if not COMPLETE LACK of Nri-centered traditions.

ChinenyeN:

Ohnuhnu ndi icho imiya ukwu l'Imo. "Never happened" abi? hmph. See ohnuhnu trying to tell me about my own people and our traditions. Foolishness. If this your Nri was so influential then how is it that SIGNIFICANT swathes of communities have NO RECOLLECTION of Nri authority or presence in their area? From Oratta to Ezilihite. Ikwere to Ngwa. Umuahia to Izii. None recognize Nri cultural hegemony. There basically exists a SIGNIFICANT if not COMPLETE LACK of traditions which speak of your oh-so-influential Nri. So what now? Do you expect me to believe that one day these people just decided collectively to ignore Nri and forgo Nri practices? Nwa Nri explain this to me. Explain this SIGNIFICANT if not COMPLETE LACK of Nri-centered traditions.

Stop being childish. Your people came from Mbaise that was under the influence of Nri.

So I don't know what your argument is. If there's no Nri influence in Ngwa, good and let it be. A child can grow up and disassociate himself from his father or even disown his father. Not new and not strange.

A beg make we rest.

Obiagu1:

Stop being childish. Your people came from Mbaise that was under the influence of Nri.

Are you talking about the Umudioka foreigners? Is that what you're using to say "under the influence of Nri"? Nonsense.

ChinenyeN:

Are you talking about the Umudioka foreigners? Is that what you're using to say "under the influence of Nri"? Foolish ohnuhnu.

If you don't know about the travelling Nri priests, then let it be.

It's ok, Nri had no influence over Ngwa but don't speak for Mbaise people.

Ohnuhnu I'll speak on what I know. So if you like, take my words and shove them up your NwaNri backside. Ijhimbe. You people seem to enjoy your propagated lies.