Chambers Dictionary (William Geddie, ed. 1962) says: “A
nation is a body of people marked off by common descent,
language, culture, or historical tradition: the people of a
tribe.” However, S.O.L. Amadi-Nna (1993) avers that: “A
tribe is a group of clans under recognized chiefs and
usually claiming common ancestry. Ikwerre can therefore
not be a clan but a tribe. The Ikwerres claim a common
ancestor. Ikwerre is an independent small tribe.” In the
words of K.O. Amadi (1993), “Traditions suggest that
Ikwerre is a nickname given to Iwhnuruọhna people…..They
have ever since regarded themselves as a distinct group
and have happily come a long way in their struggle for self-
identity as evidenced by the recognition of their language
as one of the Nigerian languages.”
Amadi-Nna (1993) added that: “The Ikwerres are a small
but distinct tribe. The Ikwerres have distinct linguistic,
social and cultural traits and formations that distinguish
them from other close neighbouring tribes like the Ijaws
and the Ibos. Majority of the Ikwerre settlements have their
roots traceable from the old Benin Empire.” Iwhnurọhna
people descended from the ancient Bini Kingdom. The
name of the grand ancestor is Akalaka. Their relations in
Rivers State are Ekpeye and Ogba people. The reigning Oba
of Benin when Akalaka, the ancestor of Ihruọha (later called
Iwhnurọhna) fled was Oba Ewuare (Ogwaro). Akalaka, a
member of the Benin royal family, fled in the 13 th century
on allegation of plotting assassination of the Oba. He died
in 1462. Iwhnurọhna his third son settled east of the
Sombrero River by 1538 AD, as detailed below.
Chief N.M.T. Solomon (2004), native of Ikodu Ubie in
Ekpeyeland, in his narrative draws heavily from the now
authenticated written historical records delivered by
various informed sources including “Eketu (Weber) of
Ubeta, assumed to have lived for over two hundred (200)
years as the oldest man in all Ekpeye, Ogba and
Iwhnurọ hna (or Ikwerre), at that time (and) was asked to
narrate the history and customs of Ekpeye people” as
unfolded in his lifetime. Here is what he said, which has
been validated by the accounts of the current generation
through responses to our questionnaires and direct
interviews thereby increasing our level of confidence on the
data:
Ekpeye, born in Benin, was the first of the three sons of
Akalaka. While in Ndoni, he married a second wife to gain
the love and favour of the people. The new wife gave
birth to a son, which he named Ogba. Akalaka was still in
Ndoni when his first wife, the mother of Ekpeye, gave
birth to his third son called Ihruoha (Ikwerre).
Similar historical fact by J.N. Olise (1971) averred that:
“Akalaka, a member of the Benin royal family, fled with his
wife from Benin to Ndoni, a community located close to the
River Niger, to save the life of his new born baby (Ekpeye)
… While at Ndoni, Akalaka took a second wife. … Akalaka
had two sons, Ekpeye – born to him by his Benin wife, and
Ogba – born to him by his Ndoni wife. According to F.E.
Otuwarikpo (1994): " After the death of Akalaka in 1462 AD,
his two sons, Ekpeye and Ogba had conflict, which
compelled Ogba, the younger son, to move northwards
where he founded Ohiakwo (Obigwe) and settled with his
family. Ekpeye who remained at Ula-Ubie had seven sons
– Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa. The
last three sons – Ekpe, Awala and Asa – crossed to the
other side of Sombreiro River (present day Ikwerreland and
settled there since 1538 AD.” He added that: “Ekpe
migrated to present day Rumuekpe and spread through
Elele (Alimini), Ndele, Rumuji and part of Ibaa. Awala
migrated to present day Isiokpo …”
Amadi-Nna (1993) also said Akalaka migrated with his half
brother called Ochichi from the area of Benin Empire.
Ochichi sons were Ele (Omerele, now Elele), Elu (Elumuoha,
now Omerelu), Egbe (Egbeda) and Mini (Alimini, Isiokpo).
The crucial point here, which is of great importance in
tracing the joint origin of the ancestors of the Old Ahoada
Division (in the Governor Diete-Spiff administration), is the
mention of the number of children that Akalaka had, namely:
Ekpeye, Ogba and Ihru ọ ha (Ikwerre). It is noteworthy that
the pedigree and name of Ikwerre people, Iwhnurọhna,
obviously took its root from this original name – Ihruọha.
Chief Solomon therefore establishes a very vital historical
link, which has been missing in literature on Ikwerre origin
that would assume more significance in the discourses of
Ikwerre genealogy in the future – the fact that Akalaka was
the direct father of Ihru ọha (Ikwerre). Iwhnurọhna, in Ikwere
parlance, means the face of the community (town, city or
village).
Nigerian colonial history records that the name "Ikwerre"
was given by the colonial administration when they wanted
to acquire the Rebisi waterfront to build the wharf. Using an
Ibo interpreter to talk to the illiterate Rebisi (Port Harcourt)
chiefs, they asked them: Would you permit us to use the
waterfront to build the wharf for ships to berth? And they
answered: A KWERULEM , meaning - "We have agreed."
What the white-man was hearing was "Ikwerre," so he
recorded it in the official gazette that the IKWERRE PEOPLE
have agreed for the colonial administration to build the
wharf. And since it was the official record of government,
the name Ikwerre became the name of the Iwhnurohna
people in all official documentations till date.
Similar cases of Anglicization of native names in the Niger
Delta region by the colonial administration are Benin for
Bini, Okrika for Wakrike, Degema for Udekema, Abonnema
for Obonoma, Brass for Gbara sni, Bonny for Ibani, Pepple
for Perekule, Ahoada for Ehuda, etc
Even so, “… there were dissenting voices, … who believed
that Ikwerre origins lay outside Igbo land, … in the Benin
Kingdom of old. It is, therefore, obvious that the
interminable debate about Ikwerre origins and migrations
including the repudiation of the Igbo tradition is not a
phenomenon of the post-civil war period. The controversy,
as it were, is not necessarily the product of the present
political realities wherein groups which hitherto were seen
to have cultural affinities now find themselves in different
states or administrative systems.” -- K.O. Amadi (1993)
The Ogbakor Ikwerre Convention, a cultural organization of
Ikwerre people, in a paper presented to the Human Rights
Violation Commission headed by Rtd. Justice Chukwudifu
Oputa on 10 October 2001, said: “Ikwerre ethnic
nationality is not and has never been a sub-group of any
other tribe in Nigeria including Ndi-Igbo. There is no
doubt that the advent of the British and later
regionalization put Ndi-Igbo at the helm of affairs in
Eastern Nigeria. This brought Ndi-Igbo into Ikwerre land.
In course of time, the Igbo took advantage of their
position in the then Eastern Regional Government to grab
land in Ikwerre and occupy political positions such as the
mayor of Port Harcourt. In the process, Ikwerre along with
other minority groups were marginalized and driven to the
background.”
Professor Godwin Tasie noted that in 1913 the Rt Rev
Herbert Tugwell, the Anglican Bishop on the Niger,
undertook an experimentation tour of Ikwerre towns and
villages assumed to be Ibo-speaking to test the Union Ibo
Bible Nso being introduced in Iboland. "Tugwell discovered
from the tests he carried out that although the Ikwerre
were often regarded as Ibo… the Union Ibo Bible
translation, surprisingly, was not easily understood by the
Ikwere." This is obviously why Igbo vernacular was
compulsorily introduced and taught in all schools in
Ikwerreland before the Nigerian Civil War to the
assimilation (i.e. destruction) of the Ikwere language.
This also obviously led to the Rumuomasi Declaration in
1965. " … in their meeting at Rumuomasi in 1965 the
Ikwerre had, under the umbrella of a highly promising new
body that was to get the Ikwerre together as a people of
new and clearer vision, they had declared themselves as a
people of the distinct identity of Ikwerre Ethnic Nationality
- not Ibo, not Ijo, not anything else but Ikwerre,
Iwhnurọhna. This was the historic Rumuomasi Declaration
of 1965 (G.O.M. Tasie, 2000). The full implication is that
Ikwere people began to assert themselves forcefully as an
ethnic nationality of their own and not Ibos or Ijos, and
efforts were made to revert to the original Ikwere names for
families, villages, communities and landmarks. For
instance, there was the change from Umuola to Rumuola ,
Umuoro to Rumuoro , Umukrushi to Rumuokwurusi , just to
name a few.


CHAIRMAN, BOARD OF TRUSTEES
IWHNURỌHNA CHRISTIAN ASSOCIATION
Saturday, 5 February 2011
References:
Olise, J.N.
(1971)
The Peoples of Benin , Oxford University
Press
Amadi, K.O.
(1993)
Amadi-
Nna,S.O.L.
(1993)
Otuwarikpo
, F.E. (1994)
Studies in Ikwerre History and Culture , in
Nduka, O. (ed) (1993) Craft Publishing
Ltd
Studies in Ikwerre History and Culture , in
Nduka, O. (ed) (1993) Craft Publishing
Ltd
The Phonology of Ekpeye: A Descriptive
Analysis , unpublished MA Thesis,
University of Jos
Solomon,
N.M.T.
(2004)
A Short History of Ekpeye People (an
excerpt from an upcoming book entitled
“THE EKPEYE BOOK – A Comprehensive
Guide in the History and Culture of Ekpeye
People of the Niger Delta Region in
Nigeria” published by Usama Ekpeye
USA Inc,
Tasie, G.O.M. (2000) Chairman's Opening Remarks
at the Maiden Ikwerre Annual Thanksgiving Day, mimeo

All hail Igwe Ocha, aka Port Harcourt. We are proud of you.

“Ikwerre ethnic
nationality is not and has never been a sub-group of any
other tribe in Nigeria including Ndi-Igbo. There is no
doubt that the advent of the British and later
regionalization put Ndi-Igbo at the helm of affairs in
Eastern Nigeria. This brought Ndi-Igbo into Ikwerre land.
In course of time, the Igbo took advantage of their
position in the then Eastern Regional Government to grab
land in Ikwerre and occupy political positions such as the
mayor of Port Harcourt. In the process, Ikwerre along with
other minority groups were marginalized and driven to the
background.”

Absolutely correct. Same with Other Ethnic Group in the Niger Delta.

Ikwerre bu otu

The most useless people in Nigeria. A disgrace to Igbos. Imagining typing up a useless history just to steal people's houses because you can't build your own.

Lolz....LWTMB OOOOOOO

The only reasonable man from Ikwerre is Elechi Amadi the rest na Obiakpor ticket touts and miscreants.

Cooking up histories here n there to justify stealing and laziness

Ikengawo: The most useless people in Nigeria. A disgrace to Igbos. Imagining typing up a useless history just to steal people's houses because you can't build your own.

Ya, that's the brief history of the Ikwerres( Iwhunruoha people). The Ikwerres dont have any ethnic ties with the Igbos. While the Igbos trace their Origin to Israel which is highly debatable due to skin, hair texture, looks, culture etc. The Ikwerres have their Origin traced to Ancient Benin Kingdom like their brothers in Ekpeye and Ogba.

These Ikwerres are the most foolish tribe
I have ever seen in rivers state. We have told
you to pack your luggage a go back to Benin.
thats why you guys are supporting APC because
of Oshomole. Rivers State belongs to Rivers People.

Go and Join your Adams Oshomole like your Brother
Amaechi. No wonder APC is In my beloved Rivers State.
Yeye Ikwere tribe. GEJ till thy kingdom come.

Ikengawo: The most useless people in Nigeria. A disgrace to Igbos. Imagining typing up a useless history just to steal people's houses because you can't build your own.

^^^Bros, not everybody is what they claim to be on this site!

size38: Ya, that's the brief history of the Ikwerres( Iwhunruoha people). The Ikwerres dont have any ethnic ties with the Igbos. While the Igbos trace their Origin to Israel which is highly debatable due to skin, hair texture, looks, culture etc. The Ikwerres have their Origin traced to Ancient Benin Kingdom like their brothers in Ekpeye and Ogba.

But I want to know why almost every word in Ikwere sound Igbotic and not Benin, how did they managed to lost almost all their Benin Culture, and the history of Igbos shows that they never engaged in imperialist conquest.
How did village igbos conquered great Benin (Ikwere)people and renamed them?

size38: Ya, that's the brief history of the Ikwerres( Iwhunruoha people). The Ikwerres dont have any ethnic ties with the Igbos. While the Igbos trace their Origin to Israel which is highly debatable due to skin, hair texture, looks, culture etc. The Ikwerres have their Origin traced to Ancient Benin Kingdom like their brothers in Ekpeye and Ogba.

Jerusalem is quite far from Benin

I would rather have Efiks and Ibibios as brothers than these backstabbers, why did they beg to join Ohaneze Ndigbo yet they are from Benin? I blame Ohaneze for that sha

WilyWily:
But I want to know why almost every word in Ikwere sound Igbotic and not Benin, how did they managed to lost almost all their Benin Culture, and the history of Igbos shows that they never engaged in imperialist conquest.
How did village igbos conquered great Benin (Ikwere)people and renamed them?

This is to tell you how the power of majority can affect the minority.
The igbos are greedy and you should 1st put that into consideration.
The life of an ikwerre man is very different from that of an igbo man.(I wish you visit port harcourt if you have not to understand this.

Even the Ikwerre communities that share boundaries with the igbos have a very different culture and traits.

Skin and body stature are totaly different.

The igbos really dealt with us the Ikwerre.

The Igbos understands highest 20% of every ikwerre language spoken because of our relationship then. I school in abia state as an ikwerre man(From omerelu). when me and my brother speaks they find it very to understand what we are saying.

Yeske2: I would rather have Efiks and Ibibios as brothers than these backstabbers, why did they beg to join Ohaneze Ndigbo yet they are from Benin? I blame Ohaneze for that sha

When did they beg.?

Ikwerreboy:

This is to tell you how the power of majority can affect the minority.
The igbos are greedy and you should 1st put that into consideration.
The life of an ikwerre man is very different from that of an igbo man.(I wish you visit port harcourt if you have not to understand this.

Even the Ikwerre communities that share boundaries with the igbos have a very different culture and traits.

Skin and body stature are totaly different.

The igbos really dealt with us the Ikwerre.

The Igbos understands highest 20% of every ikwerre language spoken because of our relationship then. I school in abia state as an ikwerre man(From omerelu). when me and my brother speaks they find it very to understand what we are saying.

Lets say u schooled in Ngwa land, do u and ur brothers understand them when they speak in Ngwa dialect?

Ikwerreboy:

This is to tell you how the power of majority can affect the minority.
The igbos are greedy and you should 1st put that into consideration.
The life of an ikwerre man is very different from that of an igbo man.(I wish you visit port harcourt if you have not to understand this.

Even the Ikwerre communities that share boundaries with the igbos have a very different culture and traits.

Skin and body stature are totaly different.

The igbos really dealt with us the Ikwerre.

The Igbos understands highest 20% of every ikwerre language spoken because of our relationship then. I school in abia state as an ikwerre man(From omerelu). when me and my brother speaks they find it very to understand what we are saying.

How did the Igbos change your names from osaze, efosa to Amadi, Elechi, Amechi etc, even your surnames there is no traceable benin name that you bear, These Igbo people must be superhuman. God please continue to make me super human.

Ikwerreboy:

When did they beg.?

After all this your rant, walk up to Barr Uche Okwukwu and tell him that his ancestry is benin and see what happens to you.

Thoughts?

Interesting.

WilyWily:
But I want to know why almost every word in Ikwere sound Igbotic and not Benin, how did they managed to lost almost all their Benin Culture, and the history of Igbos shows that they never engaged in imperialist conquest.
How did village igbos conquered great Benin (Ikwere)people and renamed them?

UnknownT: Lets say u schooled in Ngwa land, do u and ur brothers understand them when they speak in Ngwa dialect?

Have stayed in abia state as a student for 3yrs now.
When i first came into abia state i found it vry difficult to understand igbo. things i could understand were:
1. Bia (come)
2. Ego (money)
3. Ofe ( soup) e.t.c
But when dey use any of those words to make a sentence i dnt understand. i only understand d single word its self. e.g bia. which i knw is come.

Ikwerreboy:

Have stayed in abia state as a student for 3yrs now.
When i first came into abia state i found it vry difficult to understand igbo. things i could understand were:
1. Bia (come)
2. Ego (money)
3. Ofe ( soup) e.t.c
But when dey use any of those words to make a sentence i dnt understand. i only understand d single word its self. e.g bia. which i knw is come.

U can only understand d central igbo when spoken but never the dialect of your host community

Ogonimilitant: These Ikwerres are the most foolish tribe
I have ever seen in rivers state. We have told
you to pack your luggage a go back to Benin.
thats why you guys are supporting APC because
of Oshomole. Rivers State belongs to Rivers People.

Go and Join your Adams Oshomole like your Brother
Amaechi. No wonder APC is In my beloved Rivers State.
Yeye Ikwere tribe. GEJ till thy kingdom come.

How can we pack and go back to benin when 50% of rivers state are ikwerres, not to talk of our brothers( The ekpeye and the ogba.)

The brother's u ogonis have in rivers state today are we the ikwerres.
We are accommodating you guys, we marry you guys and we have neva had conflict with you guys like the igbo's, and okrikas.

We ikwerres are accommodative, we dont mind were you come from but our only problem are the igbos who have refused to understand that we are not and can never be igbos because we are different from them linguistically, culturally and other wise.
The igbos have mistakenly invested in port Harcourt so much and they don't want to loose/fill relax with there investments. but the truth is that dey are big bunch of fools that forgot how the ikwerres refused giving them back there properties after the biafran war to show that we the ikwerres are not igbos and don't want yhe igbos.

The nigerian constitution today have forced the we the ikwerre to accommodate the igbos we dnt want to see in our land all in the name of freedom of movement. but only time will tell sha. Niger delta republic will not accommodate the igbos neva.

.

UnknownT: U can only understand d central igbo when spoken but never the dialect of your host community

Asin? clear me. what do you mean.

Ikwerreboy:

Asin? clear me. what do you mean.

what u and other ikwerre person understand is central igbo, but once it gets to igbo spoken by different dialects/ igbo groups (eg mbaise, ngwa, nsukka, abakaliki etc) u wont understand it. Dat is d reason some school of thought still insist that ikwerre is a dialect/group of Igbo

UnknownT: what u and other ikwerre person understand is central igbo, but once it gets to igbo spoken by different dialects/ igbo groups (eg mbaise, ngwa, nsukka, abakaliki etc) u wont understand it. Dat is d reason some school of thought still insist that ikwerre is a dialect/group of Igbo

You're stupid, what you are saying is that Ikwerre now speaks central igbo or what? why cant imo state igbos understand ikwerre?.

Ikwerreboy:

You're stupid, what you are saying is that Ikwerre now speaks central igbo or what? why cant imo state igbos understand ikwerre?.

LOL!!! Its a pity u misunderstood me. What i said is that a school of thought has it that Ikwerre is a dialect of the Igbo Language just like Ngwa, Mbaise, Orlu; Nsukka etc are all dialects of Igbo language. The reason why an Ikwerre man can communicate with an Ngwa man centrally, they will speak and understand each other but once the Ikwerre man speaks Ikwerre, d Ngwa man would find it hard to understand, also once an Ngwa man switches to Ngwa, d Ikwerre man would find it hard to understand too.

PS: I think i deserve an apology for u calling me stupid, but i'm not forcing u to. We are just discussing n learning. Mekaa!!!!

UnknownT: LOL!!! Its a pity u misunderstood me. What i said is that a school of thought has it that Ikwerre is a dialect of the Igbo Language just like Ngwa, Mbaise, Orlu; Nsukka etc are all dialects of Igbo language. The reason why an Ikwerre man can communicate with an Ngwa man centrally, they will speak and understand each other but once the Ikwerre man speaks Ikwerre, d Ngwa man would find it hard to understand, also once an Ngwa man switches to Ngwa, d Ikwerre man would find it hard to understand too.

PS: I think i deserve an apology for u calling me stupid, but i'm not forcing u to. We are just discussing n learning. Mekaa!!!!

Oh am very sorry for that, i really misunderstood you.

but the ikwerres speaks only one language which is the ikwerre language. So telling me if an ikwerre man communicates with an Ngwa man centrally what do you mean?

Ikwerreboy:


Oh am very sorry for that, i really misunderstood you.

but the ikwerres speaks only one language which is the ikwerre language. So telling me if an ikwerre man communicates with an Ngwa man centrally what do you mean?

centrally? As in communicate in Igbo. Central Igbo here means d Igbo all d different dialects or groups( ie. Ngwa, Onitsha, Nsukka, Abakaliki even Ikwerre<according to some school of thought> etc) in Igbo use to communicate amongst themselves. I have Ikwerre friends that havent left PH for once but they speak and understand Igbo, but once the Igbo person switches to his dialect, the Ikwerre person doesnt understand.

PS: It doesnt happen only to Ikwerre, an Orlu/Nsukka/Abakaliki etc man wouldnt understand an Nsukka/Orlu/Abakaliki etc man when he speaks Nsukka/Orlu/Abakaliki etc

UnknownT: centrally? As in communicate in Igbo. Central Igbo here means d Igbo all d different dialects or groups( ie. Ngwa, Onitsha, Nsukka, Abakaliki even Ikwerre<according to some school of thought> etc) in Igbo use to communicate amongst themselves. I have Ikwerre friends that havent left PH for once but they speak and understand Igbo, but once the Igbo person switches to his dialect, the Ikwerre person doesnt understand.

PS: It doesnt happen only to Ikwerre, an Orlu/Nsukka/Abakaliki etc man wouldnt understand an Nsukka/Orlu/Abakaliki etc man when he speaks Nsukka/Orlu/Abakaliki etc

broda dalu,u ve spoken d mind of a millions igboman pls leave dat silly ikwerreboy,
my example,wen israel located d promise land,there pple there b4 God said they shu dominate,today those pple re call israelite,til date,so man,we ve dominate u,and u cnt change it since u bear our names nd marry our beautifu igbos girls

m

@Op . . . .according to some accounts the ikwerre pple have Bini origins and claim to speak a distinct language. . . And I don't doubt that but I want to know, why is it that the language and culture of present day ikwerre is similar to that of igbo. . .. . You don't have Obas but you have Ezes, the council of traditional rulers is known as Ogbako Ikwerre (and in igbo ogbako/nzuko means a gathering/council), some "ikwerre" names r just dilaectical adjustments of igbo names e.g weli (Nwaeli/Nwani), nmerukini (mmeregini) , ndahmerem (nnaemerem) , wopara (Nwaopara), chiburuoma (chidinma)

Even the name which you claimed to be the original name of the Ikwerres is actually of igbo root I.e iwhnurohna = ihru o ha = iru ora which in igbo means face/front of the people /community . Again I'm not doubting the ikwerre origin story I just want to know how ikwerre became so heavily influenced with Igbo if they are not of igbo descent.


Anyway , what ever the case is I believe a people should have the right to choose whatever identity they like , if the Ikwerre people want a sovereign non-igbo identity, then that's okay. But care should also be taken not to twist historical facts for sentimental reasons.

As a port harcourt resident I have to say :
Ikwerre meka!!!!
Rivers state meka!!!!!!
Eli ikwerre bu eli nwere ngwugwu!!!!!!!!!!