A Brief History Of The Ikwerre People.

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 Ihru ọ ha (later called Iwhnurọ hna)
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. Iwhnurọ hna 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 Ihruọ ha (Ikwerre). It is noteworthy that the pedigree and
name of Ikwerre people, Iwhnurọ hna, obviously took its root from this
original name – Ihru ọ ha. 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 Ihruọ ha (Ikwerre). Iwhnurọ hna, 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,
Iwhnur ọ hna. 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. T O N Y E N Y
I A, PhD, MNIM 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) Otuwari kpo, 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

Ọ̀dọ?

My dear bro ur elder dint teach ur true history! The name ur ikwerre bia re of ibo tribe, read abt benin empire,they conquer iboland,itsekeri,ijaw,yoruba,ur ancestor re of ika! The ibo speaking conquer,who migrate,some r in owerri,delta,other state! U cnt bia ibo name and said u r benin,benin v there names,still the yoruba,ijaw other still remain who they are

Ok

If so,every igbo speaking have a history,now go to ohaji,or owerri,or edda and see this language ikwerre!
Try read history,the bini conquer ,some igbo land,ika re of igbo,(igboland) some of this men ika(ibo) travel to many state to develope,
imo,anambra,delta,river state!
This is bad,after civil war,some ur bro who fled portharcourt ,u claim nt being ibo,so u cud nt be wipe out! Nw form ikwerre 1978!
In hausa man u re all ibo!
If re nt ibo pls change ur language,and names! Like edo,u claim have the language and names

Ikwerreboy:
A Brief History Of The Ikwerre People.

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 Ihru ọ ha (later called Iwhnurọ hna)
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. Iwhnurọ hna 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 Ihruọ ha (Ikwerre). It is noteworthy that the pedigree and
name of Ikwerre people, Iwhnurọ hna, obviously took its root from this
original name – Ihru ọ ha. 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 Ihruọ ha (Ikwerre). Iwhnurọ hna, 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,
Iwhnur ọ hna. 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. T O N Y E N Y
I A, PhD, MNIM 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) Otuwari kpo, 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

Idiot if u don't stop lying thunder Firee u

I have been to PH, Omoku in Ogba land and etc and the people there are quick to say they are not Igbos. The Ogba man was vehement about it saying his people are Yoruba who speak Igbo as lingua franca and that does not make them Igbos. The man stayed in Lagos. Our driver attached to us at the Agip gas plant at OB/OB offered his own opinion saying 'We are always saying we are not Igbos, what are we then? We are Igbos. He also stayed in Lagos before relocating home.


The truth in my opinion is that the ancestors of Ikwerres and Ogba people as at 500 years ago were Yoruba people with headquarters in Benin. Not Edo as they say but Yoruba, Benin had components of Igboid, Edoid and Yoruboid. Yoruba was the lingua franca like English is lingua franca in Nigeria today but the country contained native speakers of Edoid and Igboid languages who were subjects. In Ikwerre and Ogba land, the Yoruba were entrenched otherwise they would have been overwhelmed by the Nri Igbos. The Benin empire collapsed same way Rome collapsed and their Yoruba language disappeared. The language remains in Itsekiri. Itsekiri is the most accurate representative of the Benin empire but the headquarter was Benin. Benin has also lost the Yoruba language. So the ancestors of Ikwerre and Ogba were Yoruba from Benin but today they are Igbos who are still Yoruba in societal organisation but Igbo in language. I will say Ikwerre and Ogba should accept their new identity as Igbos while keeping their history of Yoruba Benin origin. Onitsha is no different from Ikwerre. They are also Igbos who were originally Yorubas. Arochukwu too are culturally not Nri Igbos. Maybe only Enugu and Imo are full Nri (I am not sure). Nri Igbos are the original Igbos who owned the language. They were not warlike in the past but now have assimilated people with language.


Onitsha is Yoruba Benin origin while Asaba is Igala origin, both are now Igbo in identity. A large part of Anambra is Igala origin. So it is a mix. Ikwerre and Ogba are no different.

^ This guy.

lawani:
I have been to PH, Omoku in Ogba land and etc and the people there are quick to say they are not Igbos. The Ogba man was vehement about it saying his people are Yoruba who speak Igbo as lingua franca and that does not make them Igbos. The man stayed in Lagos. Our driver attached to us at the Agip gas plant at OB/OB offered his own opinion saying 'We are always saying we are not Igbos, what are we then? We are Igbos. He also stayed in Lagos before relocating home.


The truth in my opinion is that the ancestors of Ikwerres and Ogba people as at 500 years ago were Yoruba people with headquarters in Benin. Not Edo as they say but Yoruba, Benin had components of Igboid, Edoid and Yoruboid. Yoruba was the lingua franca like English is lingua franca in Nigeria today but the country contained native speakers of Edoid and Igboid languages who were subjects. In Ikwerre and Ogba land, the Yoruba were entrenched otherwise they would have been overwhelmed by the Nri Igbos. The Benin empire collapsed same way Rome collapsed and their Yoruba language disappeared. The language remains in Itsekiri. Itsekiri is the most accurate representative of the Benin empire but the headquarter was Benin. Benin has also lost the Yoruba language. So the ancestors of Ikwerre and Ogba were Yoruba from Benin but today they are Igbos who are still Yoruba in societal organisation but Igbo in language. I will say Ikwerre and Ogba should accept their new identity as Igbos while keeping their history of Yoruba Benin origin. Onitsha is no different from Ikwerre. They are also Igbos who were originally Yorubas. Arochukwu too are culturally not Nri Igbos. Maybe only Enugu and Imo are full Nri (I am not sure). Nri Igbos are the original Igbos who owned the language. They were not warlike in the past but now have assimilated people with language.


Onitsha is Yoruba Benin origin while Asaba is Igala origin, both are now Igbo in identity. A large part of Anambra is Igala origin. So it is a mix. Ikwerre and Ogba are no different.

This thing you wrote belong to the trash can!

NRIPRIEST:


This thing you wrote belong to the trash can!

That is the opinion of the people. Anything established by Nri will look like Nri, if not, then it is not Nri but they adopted the language of the Nri people. Mind you, if they were not many in number and powerful enough in the past, they would not have been able to maintain their status as non Nri. Nowadays, Nri has been able to overwhelm them with language to make them Igbos but in the past they used Yoruba to communicate with hq in Benin.

Please what is the meaning of the name of the grand ancestor of Ikwere Akalaka.In Benin Laguage

Please dont say most Anambra is Igalla. Read peoples original history well before writing based on assumption. My town came out from nri. We are undiluted nri igbos. Thanks

NRIPRIEST:

This thing you wrote belong to the trash can!

public latrine also lol

[quote author=Ikwerreboy post=32964605]A Brief History Of The Ikwerre People.
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 Ihru ọ ha (later called Iwhnurọ hna) 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. Iwhnurọ hna 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 Ihruọ ha (Ikwerre). It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurọ hna, obviously took its root from this original name – Ihru ọ ha. Chief Solomon therefore establishes a very vital historical link, naija politics of identity. For the truth can only set free

Sammy888:
Please dont say most Anambra is Igalla. Read peoples original history well before writing based on assumption. My town came out from nri. We are undiluted nri igbos. Thanks

You can also reply that most Igala s are Igbos. Only a small part of Anambra, ie Nzam and environs are said to be Igalas. There are also Igalas in Delta state.

Garbage IN Garbage OUT

How do you mean Yoruba is the lingua franca in Bini? Pls, format the whole idea you got on this..GIGO!

NRIPRIEST:


This thing you wrote belong to the trash can!

Lol....my head you wan kill me with lafff

ROYALD:
Please what is the meaning of the name of the grand ancestor of Ikwere Akalaka.In Benin Laguage

We have words like atalakpa : hardned criminial
Asaka: ant...
Akalaka sounds edo name too but it sounds like a Guy's " name .it could mean strong man only the person who was given the name xan attribute the meaning of the name but witg no doubt its an edo name i could go on giving similar names sounding like that in Benin

According to the map the people surrounding the ikweres are the igbos and delta .... Benin was the mid- point between yorubas and igbos instead of both influencing her...it both influenced them...

Back to the map of nigeria it would be wise to say the ikwere people are one of ediod sub group who migrated out of delta state and was later influenced by neighbouring eastern state around just like the ikas people in delta state....

For the anambra the obi of onitscha migrated out of the ika people in delta state which were already influenced by both edo and igbo and later established himself as a king in anambra...with ths cultural affinity to edo

It is also to be noted that Benin word for agree sounds similar to the ikwere word

Benin disagree: ikwe
Agree: ikweyo

Ikwere agree: A KWERULEM

It is obviuos this people were edoid who migrated from the delat region and was influenced politically and linguistically by the surrounding Igbo's around thier region....

ROYALD:
Please what is the meaning of the name of the grand ancestor of Ikwere Akalaka.In Benin Laguage

Akalaka means cup in Benin. Benin itself used to be known as Aka and a quarter still exist till date in Benin called Ogbelaka, meaning Aka quarters. Benin was known by various names in the ancient past from Idu, Aka, Igodomigodo, Edo and Benin.

lawani:
I have been to PH, Omoku in Ogba land and etc and the people there are quick to say they are not Igbos. The Ogba man was vehement about it saying his people are Yoruba who speak Igbo as lingua franca and that does not make them Igbos. The man stayed in Lagos. Our driver attached to us at the Agip gas plant at OB/OB offered his own opinion saying 'We are always saying we are not Igbos, what are we then? We are Igbos. He also stayed in Lagos before relocating home.


The truth in my opinion is that the ancestors of Ikwerres and Ogba people as at 500 years ago were Yoruba people with headquarters in Benin. Not Edo as they say but Yoruba, Benin had components of Igboid, Edoid and Yoruboid. Yoruba was the lingua franca like English is lingua franca in Nigeria today but the country contained native speakers of Edoid and Igboid languages who were subjects. In Ikwerre and Ogba land, the Yoruba were entrenched otherwise they would have been overwhelmed by the Nri Igbos. The Benin empire collapsed same way Rome collapsed and their Yoruba language disappeared. The language remains in Itsekiri. Itsekiri is the most accurate representative of the Benin empire but the headquarter was Benin. Benin has also lost the Yoruba language. So the ancestors of Ikwerre and Ogba were Yoruba from Benin but today they are Igbos who are still Yoruba in societal organisation but Igbo in language. I will say Ikwerre and Ogba should accept their new identity as Igbos while keeping their history of Yoruba Benin origin. Onitsha is no different from Ikwerre. They are also Igbos who were originally Yorubas. Arochukwu too are culturally not Nri Igbos. Maybe only Enugu and Imo are full Nri (I am not sure). Nri Igbos are the original Igbos who owned the language. They were not warlike in the past but now have assimilated people with language.


Onitsha is Yoruba Benin origin while Asaba is Igala origin, both are now Igbo in identity. A large part of Anambra is Igala origin. So it is a mix. Ikwerre and Ogba are no different.

My son go school and comeback.

Anyway, whether they are igbos or not...There are no Igbos in Rivers state.


Just count onitsha out of this rubbish explanation. ..that's all.

Ikwerre are Benin and Yorubas.
Case closed.
Let's talk other issues.