| What Is The Connection Exactly Between Nsukka-igbo And Igala? by Probz(m): 8:15pm On Jun 06, 2023 |
Get in here, lads and ladettes. Let’s talk this one out.
cc. bigfrancis21 (I know we don’t *always* see eye-to-eye but you’re an incredibly valuable poster), RedboneSmith, Odumchi, scholes0 (etc.) |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by Buharidgeneral: 8:44pm On Jun 06, 2023 |
Nature abhors vacuum |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by RedboneSmith(m): 9:34pm On Jun 06, 2023 |
There are three recognisable phases in the history of the Nsukka people before colonialism.
Phase 1: The Autochtonous Period:
The earliest Nsukka groups do not have any history of coming from anywhere. They claim that they sprouted from the ground. When Professor Isichei was doing fieldwork in Nsukka zone in the 1970s she was told by the elders that Nsukka came from nowhere and has always been where they were. Archaeological evidence is in support of the traditons that the Nsukka groups have been where they are for a very long time. Dr Hartle found potsherds in Nsukka that were radiocarbon-dated to around 2555BC. The style of the pottery was very similar to pots used in Nsukka till date, which suggests that it is the same ethnocultural group that has been inhabiting the region since at least 2555 BC. There is enough evidence to show that Nsukka people had settled their region before the expansion of Igala and even Nri activities into the area.
Phase 2: The Nri Period:
The first outsiders to extend their influence into the Nsukka area were the Nri, from the south. Traditions of Nri origins are still rife in the area, and refer to the time when Nri priests began to sojourn in the area, establishing shrines and instituting title societies. It was in this period that certain priestly families such as the priests of Ezoguda either came from Nri or began to claim Nri origin.
Phase 3: The Igala Period:
This is only the latest phase of Nsukka history, and only dates to the 17th century at the earliest. As can be seen Nsukka had already passed through two long periods of their history before Igala influence became important in the region. The Igala brought down horses, the red fez hat, some type of beads and some type of robes all of which were highly valued by the Nsukka elite. The Igala royalty contolrolled the movement of this valued items, and sometimes the Nsukka elite even had to travel to Idah to obtain these items. In this way a strong connection was built with Idah. Some of the claims to have emigrated from Idah which is encountered among some Nsukka lineages only refer to these connections. But there were also actual Igala migrants into Nsukka, especially of men who brought in specialised skills like dyeing of clothes. The big traders from Igalaland also settled retainers among the Nsukka to facilitate trade, and some of these retainers ended up settling permanently and intermarrying with the locals. Diewa was one of such Igala settlers who settled in the town of Akụ and married native Akụ women and came to identify with Akụ people. I should note that the Achadu-Attah who was the Igala prime minister had the most extensive trade interests in the Nsukka area, and it was due to his connections/relations with the Nsukka that some Nsukka towns came to attach "Achadu-Attah" to their names.
There is no evidence of actual conquest and rule of the Nsukka by the Igala, even though this is widely claimed on Igala websites. The relations were largely that of trade and cultural influence. There was however also a military aspect to the relations between the Igala and the Nsukka, characterised by the activities of Onoja Oboni. Onoja was a rogue Igala prince who set up his headquarters at Ogurugu from where he harrassed many communities in Nsukka area for slaves. But Onoja was not interested in conquests but in slaves, so his wars never led to actual conquest and rule.
In sum, Nsukka were a distinct group of people long before c. 17th century when Igala influence in many forms became a big factor in shaping the development of their history. 5 Likes 1 Share |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by ewa26: 11:24pm On Jun 07, 2023 |
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| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by ewa26: 11:49pm On Jun 07, 2023 |
pls boys talk to me, do I chop or osuofia’s head to make your egusi  how will you take rice and Fanta now |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by Probz(m): 1:22am On Jun 08, 2023 |
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| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by RedboneSmith(m): 7:52am On Jun 08, 2023 |
ewa26:
pls boys talk to me, do I chop or osuofia’s head to make your egusi how will you take rice and Fanta now I see you're off your meds again.  |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by Probz(m): 10:52am On Jun 08, 2023 |
RedboneSmith:
I see you're off your meds again. Apparently he wanted to use Osuofia’s head to make pepper soup. |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by Revolva(m): 10:55pm On Jun 09, 2023 |
RedboneSmith:
There are three recognisable phases in the history of the Nsukka people before colonialism.
Phase 1: The Autochtonous Period:
The earliest Nsukka groups do not have any history of coming from anywhere. They claim that they sprouted from the ground. When Professor Isichei was doing fieldwork in Nsukka zone in the 1970s she was told by the elders that Nsukka came from nowhere and has always been where they were. Archaeological evidence is in support of the traditons that the Nsukka groups have been where they are for a very long time. Dr Hartle found potsherds in Nsukka that were radiocarbon-dated to around 2555BC. The style of the pottery was very similar to pots used in Nsukka till date, which suggests that it is the same ethnocultural group that has been inhabiting the region since at least 2555 BC. There is enough evidence to show that Nsukka people had settled their region before the expansion of Igala and even Nri activities into the area.
Phase 2: The Nri Period:
The first outsiders to extend their influence into the Nsukka area were the Nri, from the south. Traditions of Nri origins are still rife in the area, and refer to the time when Nri priests began to sojourn in the area, establishing shrines and instituting title societies. It was in this period that certain priestly families such as the priests of Ezoguda either came from Nri or began to claim Nri origin.
Phase 3: The Igala Period:
This is only the latest phase of Nsukka history, and only dates to the 17th century at the earliest. As can be seen Nsukka had already passed through two long periods of their history before Igala influence became important in the region. The Igala brought down horses, the red fez hat, some type of beads and some type of robes all of which were highly valued by the Nsukka elite. The Igala royalty contolrolled the movement of this valued items, and sometimes the Nsukka elite even had to travel to Idah to obtain these items. In this way a strong connection was built with Idah. Some of the claims to have emigrated from Idah which is encountered among some Nsukka lineages only refer to these connections. But there were also actual Igala migrants into Nsukka, especially of men who brought in specialised skills like dyeing of clothes. The big traders from Igalaland also settled retainers among the Nsukka to facilitate trade, and some of these retainers ended up settling permanently and intermarrying with the locals. Diewa was one of such Igala settlers who settled in the town of Akụ and married native Akụ women and came to identify with Akụ people. I should note that the Achadu-Attah who was the Igala prime minister had the most extensive trade interests in the Nsukka area, and it was due to his connections/relations with the Nsukka that some Nsukka towns came to attach "Achadu-Attah" to their names.
There is no evidence of actual conquest and rule of the Nsukka by the Igala, even though this is widely claimed on Igala websites. The relations were largely that of trade and cultural influence. There was however also a military aspect to the relations between the Igala and the Nsukka, characterised by the activities of Onoja Oboni. Onoja was a rogue Igala prince who set up his headquarters at Ogurugu from where he harrassed many communities in Nsukka area for slaves. But Onoja was not interested in conquests but in slaves, so his wars never led to actual conquest and rule.
In sum, Nsukka were a distinct group of people long before c. 17th century when Igala influence in many forms became a big factor in shaping the development of their history. You tried ....this is what i want to be hearing ...when we tell some Northern igbos that they originate from igala land they argue ...and also some igalas and idomas of today have igbo blood (just some few communities pls , it can never be all ) , it goes both ways between igalas idomas and northern igbos Igalas speaking communities till today is is nzam in anambra west LGA , anambra , iga and ogurugu in enugu , ebu in delta, ilusshi in edo state all communities share the river niger that leads to idah in present day kogi state Like i tell people Benin Igbos igalas yorubas are one of the oldest tribe in Africa 3 Likes 1 Share |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by Probz(m): 2:06pm On Jun 12, 2023 |
RedboneSmith:
There are three recognisable phases in the history of the Nsukka people before colonialism.
Phase 1: The Autochtonous Period:
The earliest Nsukka groups do not have any history of coming from anywhere. They claim that they sprouted from the ground. When Professor Isichei was doing fieldwork in Nsukka zone in the 1970s she was told by the elders that Nsukka came from nowhere and has always been where they were. Archaeological evidence is in support of the traditons that the Nsukka groups have been where they are for a very long time. Dr Hartle found potsherds in Nsukka that were radiocarbon-dated to around 2555BC. The style of the pottery was very similar to pots used in Nsukka till date, which suggests that it is the same ethnocultural group that has been inhabiting the region since at least 2555 BC. There is enough evidence to show that Nsukka people had settled their region before the expansion of Igala and even Nri activities into the area.
Phase 2: The Nri Period:
The first outsiders to extend their influence into the Nsukka area were the Nri, from the south. Traditions of Nri origins are still rife in the area, and refer to the time when Nri priests began to sojourn in the area, establishing shrines and instituting title societies. It was in this period that certain priestly families such as the priests of Ezoguda either came from Nri or began to claim Nri origin.
Phase 3: The Igala Period:
This is only the latest phase of Nsukka history, and only dates to the 17th century at the earliest. As can be seen Nsukka had already passed through two long periods of their history before Igala influence became important in the region. The Igala brought down horses, the red fez hat, some type of beads and some type of robes all of which were highly valued by the Nsukka elite. The Igala royalty contolrolled the movement of this valued items, and sometimes the Nsukka elite even had to travel to Idah to obtain these items. In this way a strong connection was built with Idah. Some of the claims to have emigrated from Idah which is encountered among some Nsukka lineages only refer to these connections. But there were also actual Igala migrants into Nsukka, especially of men who brought in specialised skills like dyeing of clothes. The big traders from Igalaland also settled retainers among the Nsukka to facilitate trade, and some of these retainers ended up settling permanently and intermarrying with the locals. Diewa was one of such Igala settlers who settled in the town of Akụ and married native Akụ women and came to identify with Akụ people. I should note that the Achadu-Attah who was the Igala prime minister had the most extensive trade interests in the Nsukka area, and it was due to his connections/relations with the Nsukka that some Nsukka towns came to attach "Achadu-Attah" to their names.
There is no evidence of actual conquest and rule of the Nsukka by the Igala, even though this is widely claimed on Igala websites. The relations were largely that of trade and cultural influence. There was however also a military aspect to the relations between the Igala and the Nsukka, characterised by the activities of Onoja Oboni. Onoja was a rogue Igala prince who set up his headquarters at Ogurugu from where he harrassed many communities in Nsukka area for slaves. But Onoja was not interested in conquests but in slaves, so his wars never led to actual conquest and rule.
In sum, Nsukka were a distinct group of people long before c. 17th century when Igala influence in many forms became a big factor in shaping the development of their history. Gotcha. Insightful post. |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by ewa26: 3:02am On Jun 25, 2023 |
Probz:
Apparently he wanted to use Osuofia’s head to make pepper soup. ok hun but if how does Nigeria cooking food tribe go, like Igbo calaba yuruba edo hausa whose egusi and jollof kinda pass |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by Probz(m): 3:08am On Jun 25, 2023 |
ewa26:
ok hun but if how does Nigeria cooking food tribe go, like Igbo calaba yuruba edo hausa whose egusi and jollof kinda pass Sigh. Erm. Igbos have more variety when it comes to soups and traditional food and Calabar people are gassed up because of their vegetable soups (and their meticulous ways of cooking in general). Jollof rice in all its shades is jollof rice and is as individual as the person who cooks it but Yoruba people are often uniquely good when it comes to it. If there’s one Nigerian food that Yorubas can potentially cook better than Igbos, it’s jollof rice. They’re pretty good with rice, but then so are Igbos. They’re just somewhat different somehow but they’re both good. Calabar people are sometimes said to be the best cooks in Nigeria but I just don’t see that much evidence of local versatility beyond their vegetable soups. But no-doubt they’re good cooks and the ones in the U.K. (and I guess U.S./Canada) make very good jollof rice, always managing to get the tin-tomato balance down to a fine T but without too much oil (seafood jollof rice is nice, too, and like Igbos a lot of Ibom-Cross River people like coconut rice). And Hilda Bacci is from Akwa Ibom so that must count for something. But a steady cook can be super-good/versatile no matter where they’re from. They all have their relative pros and cons. We can forever be grateful to Hausas for suya and they have a few tasty bits going for them. Edo people are great with stew, kpomo, ogbono and gizdodo. Every ethnic group in Nigeria cooks some sort of egusi soup but I’d say Igbos, Deltans, Akwa Ibom/Cross River/Benue people and Ondo/Ekiti Yorubas are uniquely good at it. You probably didn’t deep a word of that but I was in the mood to reply somehow. |
| Re: What Is The Connection Exactly Between Nsukka-igbo And Igala? by XAUBulls: 10:25pm On Aug 14, 2023 |
RedboneSmith:
There are three recognisable phases in the history of the Nsukka people before colonialism.
Phase 1: The Autochtonous Period:
The earliest Nsukka groups do not have any history of coming from anywhere. They claim that they sprouted from the ground. When Professor Isichei was doing fieldwork in Nsukka zone in the 1970s she was told by the elders that Nsukka came from nowhere and has always been where they were. Archaeological evidence is in support of the traditons that the Nsukka groups have been where they are for a very long time. Dr Hartle found potsherds in Nsukka that were radiocarbon-dated to around 2555BC. The style of the pottery was very similar to pots used in Nsukka till date, which suggests that it is the same ethnocultural group that has been inhabiting the region since at least 2555 BC. There is enough evidence to show that Nsukka people had settled their region before the expansion of Igala and even Nri activities into the area.
Phase 2: The Nri Period:
The first outsiders to extend their influence into the Nsukka area were the Nri, from the south. Traditions of Nri origins are still rife in the area, and refer to the time when Nri priests began to sojourn in the area, establishing shrines and instituting title societies. It was in this period that certain priestly families such as the priests of Ezoguda either came from Nri or began to claim Nri origin.
Phase 3: The Igala Period:
This is only the latest phase of Nsukka history, and only dates to the 17th century at the earliest. As can be seen Nsukka had already passed through two long periods of their history before Igala influence became important in the region. The Igala brought down horses, the red fez hat, some type of beads and some type of robes all of which were highly valued by the Nsukka elite. The Igala royalty contolrolled the movement of this valued items, and sometimes the Nsukka elite even had to travel to Idah to obtain these items. In this way a strong connection was built with Idah. Some of the claims to have emigrated from Idah which is encountered among some Nsukka lineages only refer to these connections. But there were also actual Igala migrants into Nsukka, especially of men who brought in specialised skills like dyeing of clothes. The big traders from Igalaland also settled retainers among the Nsukka to facilitate trade, and some of these retainers ended up settling permanently and intermarrying with the locals. Diewa was one of such Igala settlers who settled in the town of Akụ and married native Akụ women and came to identify with Akụ people. I should note that the Achadu-Attah who was the Igala prime minister had the most extensive trade interests in the Nsukka area, and it was due to his connections/relations with the Nsukka that some Nsukka towns came to attach "Achadu-Attah" to their names.
There is no evidence of actual conquest and rule of the Nsukka by the Igala, even though this is widely claimed on Igala websites. The relations were largely that of trade and cultural influence. There was however also a military aspect to the relations between the Igala and the Nsukka, characterised by the activities of Onoja Oboni. Onoja was a rogue Igala prince who set up his headquarters at Ogurugu from where he harrassed many communities in Nsukka area for slaves. But Onoja was not interested in conquests but in slaves, so his wars never led to actual conquest and rule.
In sum, Nsukka were a distinct group of people long before c. 17th century when Igala influence in many forms became a big factor in shaping the development of their history. 1 Like 2 Shares |
