RedboneSmith:


I know the breakdown of the name. I just think it sounds funny.

By the way, have you noticed that Ika seems to sound closer to Esan than to Benin? Oje, for example, is Esan. Benin says ogie.

You know this is not exclusive to only Ika names. Some Africans names can be very funny or even weird when translated literally into English. And again, yes. I've observed the very close similarities between Ika and Esan. In the way we speak, Ika sound closer to Esan than Benin. We seem to have much more common words and expressions with Esan than we have with Benin. I've not really thought so much about this but I've observed this from a long time ago

And to be honest, Ika names can be very funny and outrightly weird sometimes. And our people find them so archaic hence the preference of Igbo names that originally didn't have any root in our traditional beliefs. And Christianity contributed most in this.

ehikwe22:
you're confused man. But I think you're doing it deliberately. I'm talking about origin and you're talking about nomenclature which according to you can change. Or can origin change too? Because each time I mention intelligence report and Edo origin, you come with a nomenclature which are entirely two different things

Says the Oza Edo Man that have been running from pillar to post since the start of this discussion.

Many Igbo communities even in SE has origin stories that trace them as far away as Israel, Igala, Northern Cross River, Bini etc.
It doesn't take much to see how untenable such stories are, when you factor their current Igbo language and culture, so they are rightly called Igbos, their irrational idiosyncrasies notwithstanding.

Your ancestors were spurning Edo origin stories, the British didn't feel convinced, as rather than group you as Eastern Edo, they grouped you as Western Igbo. Deal with that.
Ofcourse, they were aware of insignificant Edo groups like your Oza in Western Igbo, just as they are aware of smaller groups like Kele tribe in SE. But the tail never wagged the dog.

I tell you that the title of King in Umunede before the people out of inferiority complex sought to put themselves under Bini empire was EZE, you disputed this.
I quoted a book by a bona-fide prominent son of Umunede confirming that, you say his political affliation to Atiku made his opinion invalid Like what the hell.

Dude, you have no point at all, and you bore me.

pazienza:


Says the Oza Edo Man that have been running from pillar to post since the start of this discussion.

Many Igbo communities even in SE has origin stories that trace them as far away as Israel, Igala, Northern Cross River, Bini etc.
It doesn't take much to see how untenable such stories are, when you factor their current Igbo language and culture, so they are rightly called Igbos, their irrational idiosyncrasies notwithstanding.

Your ancestors were spurning Edo origin stories, the British didn't feel convinced, as rather than group you as Eastern Edo, they grouped you as Western Igbo. Deal with that.
Ofcourse, they were aware of insignificant Edo groups like your Oza in Western Igbo, just as they are aware of smaller groups like Kele tribe in SE. But the tail never wagged the dog.

I tell you that the title of King in Umunede before the people out of inferiority complex sought to put themselves under Bini empire was EZE, you disputed this.
I quoted a book by a bona-fide prominent son of Umunede confirming that, you say his political affliation to Atiku made his opinion invalid Like what the hell.

Dude, you have no point at all, and you bore me.

You're irredeemable. I give up on you. You deliberately pick up lines from someone's comments and misinterpret them when you feel defeated in common sense argument.

There is no point for this argument. Both of you are right.

Ika, like most other parts of Anioma have mixed (Edo, Igbo, Igala and minimal Yoruba) ancestries largely because their land is situated at the cross road to Igbo land, Bini Empire ,Igala land and not too far from Yoruba land..

They can chose to call themselves igbos if they like or chose a new independent identity (Anioma) for themselves.

New tribes/ethnic groups can emerge from the older previously existing tribes/ethnic groups and examples abound all over the world.
For example;

Aja people= Yoruba+ Fon

Itshekiri= Yoruba + Bini+ Portuguese

Manga= Kanuri +Bade + Fulani

Moors= Berbers+ Arab + Subsaharan black Africans.

Mangogo= Yoruba+ Nupe+ Igala

pazienza:


No, earlier colonial documents Refered to the area as Western Igbo.

Yes, nomenclature change over time to reflect modern reality.

From Western Ibos, to Mid west Ibos, to Bendel Ibos/Ika Ibos to Delta Ibos and now Anioma.

Change is constant.
But what remained constant too, is the Igbo nature of the region.

Yes! From my encounter on Internet, majority of the fanatic Edophilic voice in internet from Anioma come from Edoid Oza people.

There is atleast 80% chance that you are from Oza nogogo.

oyatz:
There is no point for this argument. Both of you are right.

Ika, like most other parts of Anioma have mixed (Edo, Igbo, Igala and minimal Yoruba) ancestries largely because their land is situated at the cross road to Igbo land, Bini Empire ,Igala land and not too far from Yoruba land..

They can chose to call themselves igbos if they like or chose a new independent identity (Anioma) for themselves.

New tribes/ethnic groups can emerge from the older previously existing tribes/ethnic groups and examples abound all over the world.
For example;

Aja people= Yoruba+ Fon

Itshekiri= Yoruba + Bini+ Portuguese

Manga= Kanuri +Bade + Fulani

Moors= Berbers+ Arab + Subsaharan black Africans.

Mangogo= Yoruba+ Nupe+ Igala

Stop writing nonsense.

Anioma is not the only part of Igboland at the boundary between Igboland and other non Igbos.
There is nothing mixed about Anioma ancestry. They are majorly Igbos with little influences from neighboring Edo and Igala people, just as their Edo and Igala neighbors are Edos and Igalas with Igbo (Anioma) influences.
The influence wasn't a one way traffic. You can't say that Anioma is mixed, anymore than you can say that Edo and Igala are mixed because they have people of Igbo origins Now assimilated as Igala and Edos, or that Yorubaland is mixed because there are many Nupe influences in parts of Yoruba.

No nation is 100% homogeneous. There is usually little admixtures, but the very core of the nation remains.
Ika remains Igbo by whatever academic standards you look it for, though for political expediency, many from their prefere to be just Ika today. This shouldn't be avenue for mischievous people like you to start writing nonsense. Not long ago, Ijebus didn't consider themselves Yorubas, but times changed and they slowly became part of Yoruba. Anioma(Even the name is Igbo) would eventually unite with SE.

Sir, it seems you approach this issue with too much emotions and fail to consider certain facts.

1) Ethnic identity is largely self identity... We are who we say we are.

The various igbo clans you rightly point out that have mixed ancestries but today are proud Igbos have right to do so and the peoples in Delta North who also have mixed ancestries who feel they don't want to be indentified as igbos are also right to do so.



2) The degree of mixed ancestries usually varies from places to places.

3) Ethnicities, contrary to what many people assume IS NOT PERMANETLY FIXED but changes with time!

pazienza:


Stop writing nonsense.

Anioma is not the only part of Igboland at the boundary between Igboland and other non Igbos.
There is nothing mixed about Anioma ancestry. They are majorly Igbos with little influences from neighboring Edo and Igala people, just as their Edo and Igala neighbors are Edos and Igalas with Igbo (Anioma) influences.
The influence wasn't a one way traffic. You can't say that Anioma is mixed, anymore than you can say that Edo and Igala are mixed because they have people of Igbo origins Now assimilated as Igala and Edos, or that Yorubaland is mixed because there are many Nupe influences in parts of Yoruba.

No nation is 100% homogeneous. There is usually little admixtures, but the very core of the nation remains.
Ika remains Igbo by whatever academic standards you look it for, though for political expediency, many from their prefere to be just Ika today. This shouldn't be avenue for mischievous people like you to start writing nonsense. Not long ago, Ijebus didn't consider themselves Yorubas, but times changed and they slowly became part of Yoruba. Anioma(Even the name is Igbo) would eventually unite with SE.

ehikwe22, I am from ikaland, I can't relate with most of the thing you are saying.

Even the names you gave to the guy seeking for Ika names, i can tell you I can't relate to 98% of them despite living in Agbor for over 20 years. For example : the name; KPANMIOSE(Thank God). I have never heard this name before. The "thank God" we bear as a name here is "KELECHI".

I am just wondering where your Ika language and its bearing are coming from.

4teenblaq:
ehikwe22, I am from ikaland, I can't relate with most of the thing you are saying.

Even the names you gave to the guy seeking for Ika names, i can tell you I can't relate to 98% of them despite living in Agbor for over 20 years. For example : the name; KPANMIOSE(Thank God). I have never heard this name before. The "thank God" we bear as a name here is "KELECHI".

I am just wondering where your Ika language and its bearing are coming from.

Some of them are Benin names borne by Ika people in the old days when the influence of the Benin Empire in Ika land was still strong. Most modern Ika people don't bear them anymore or identify with them or know what they mean. But when Ika people are arguing with southeastern Igbos, they still like to refer to those names/words as if they are still current in Ika land.

But you should be able to relate with names like Ehiedu and Ehiwario if you've lived in Agbor for over 20 years.

comfort3:




AGBOR

Agbor is and has always been the largest of the Ika clans. It was to the most politically and militarily powerful of all the Ika clans due to its constant war with Benin until the late nineteenth century (Isichei 1983 and Simpson 1936).

Agbor and Abavo clans make up Ika South Local Government Area while the rest make up Ika North East Local Government Area. Agbor clan consists of twenty-three villages and a metropolis known as Orogodo or Boji-Boji Agbor:

1. Ogbemudein
2. Ihogbe
3. Obielihe
4. Ihaikpen
5. Ogbeisore
6. Ogbeisogban
7. Agbamuse/Oruru
8. Alifekede
9. Omumu
10. Alisor
11. Alilehan
12. Alizomor
13. Ozanogogo (Ozara)
14. Alisimien
15. Ewuru
16. Idumu-Oza
17. Aliokpu
18. Alihami
19. Agbor-nta
20. Alihagwu
21. Oki
22. Ekuku-Agbor
23. Emuhun
24. Boji-Boji Agbor

The villages of Alisor, Alilehan and Ozanogogo are not Ika speaking. They speak an Edoid language known, especially to the Ika speakers, as Oza or Ozara.

wow

RedboneSmith:


Some of them are Benin names borne by Ika people in the old days when the influence of the Benin Empire in Ika land was still strong. Most modern Ika people don't bear them anymore or identify with them or know what they mean. But when Ika people are arguing with southeastern Igbos, they still like to refer to those names/words as if they are still current in Ika land.

But you should be able to relate with names like Ehiedu and Ehiwario if you've lived in Agbor for over 20 years.

Those names are not popular here. I know "ehi" means something relating to god but not actually what we call "God". Over here God is either OSELUBUA or CHUKWU/CHI.

Everything Ehikwe posted on this thread are facts!!!

100%

4teenblaq:


Those names are not popular here. I know "ehi" means something relating to god but not actually what we call "God". Over here God is either OSELUBUA or CHUKWU/CHI.

Hi, I am looking for a very good IKA translator. Are you one or you happen to know someone? For a big translation job.

Please quote me if you do.

Thanks!

comfort3:



Igbanke clan is north of the Ika south local government area. It is located in Orhionmwon Local Government Area of Edo State. Orhionmwon Local government area, except for Igbanke, is mainly an Ishan language speaking area. Igbanke is made up of six villages (Osunde, 2000):

There is no Esan community in Orhiowmon, you have Urhonigbe, the largest community there, it's Bini speaking, you have Oza, Another Bini speaking community,the second largest,Abudu,the third largest town there it is also Bini speaking, then Igbanke and several other Bini smaller communities

osisi2:
Igbos Of Delta State And Crisis Of Identity (Conclusion)

By Ephraim Adinlofu Published 09/5/2008 Nigeria Matters Rating:  Unrated

Ephraim Adinlofu


Continued from: Part 1

In 1999, Mr. Peter Okocha { from Ibusa} contributed financially and campaigned vigorously for the OBJ/ Atiku ticket. In 2003, as a PDP party loyalist, he did exactly the same, supporting the duo. There was an unwritten agreement that after James Ibori, the governorship would be zoned to the Delta Igbo senatorial district. All eyes were on Peter Okocha who belonged to the Atiku camp to clinch that ticket.

Thus when the war of ‘attrition’ between OBJ and his Deputy started, Peter Okocha, rather than following the much hackneyed principles that in politics, there is no permanent friend but permanent interest, remained loyal to Atiku. That, became his undoing. He probably thought he was still doing business. So, OBJ mobilized the state apparatus to make sure that he did not clinch the ticket. Okocha  decided to go under AC to contest. Prof. Maurice Iwu’s INEC did another abracadabra on him. He was ‘disqualified’. His case is still pending in the electoral appeal court- to be determined by only God knows when, by a seemingly compromised section of the judiciary.

Chief Ibori, who benefited from Peter Okocha’s electoral largesse and support throughout his stay as governor, did a u-turn and stabbed Okocha on the back. Overnight before the 2007 charade called election, a decision was taken that the PDP governorship race should be zoned to the other senatorial district while Delta Igbos were to make do with state Chairman of the party. That was how Mr. Peter Nwaoboshi became the state PDP Chairman. The Urhobos, Itsekiris, Izons, Ijaws, and Isokos, aptly supported by OBJ, ganged up and executed that coup against us. They rounded it up with the puerile logic that since we have the state capital, we should not produce the next governor.

Again in the 2007 election, as a prelude to that charade, Prof. Pat Utomi { from Ibusa}, whose wife is from the East, went to OHANAEZE to solicit for support for his presidential ambition. Chief Orji Uzor Kalu also went to solicit for his too. A section of OHANAEZE  that rejected Pat Utomi, gave me a terrible food for thought. One of them, according to some daily Nigerian newspapers’ reports, hankered abject adroitly : “Is he really a proper Igbo man? Look at him, he cannot even speak Igbo properly.” Others even insinuated that his name did not sound Igbo. I was shocked to the bone marrow.  I couldn’t believe what I was reading from prominent Igbo citizens.

Instead of asking the two candidates to present their programmes and manifestoes, they were busy hankering on whether one of them is a “proper Igbo” or not. I was shocked of words. If any Igbo person does not know the meaning of Utomi, then that person should take a suicidal dive into the river Niger.

I guess some Igbos will ask of the true meaning of my surname - ADINLOFU. An Igbo man ones asked me in London whether I am a Yoruba man, that my surname looks like one. I just laughed { even though my spouse is Yoruba} and politely asked the man to pronounce my name. He ended up pronouncing it with all the Igbo-ness and accent which goes with it. While he was slowly pronouncing it, the meaning was unfolding before his eyes. He simply laughed and  laughed himself to scorn.

Besides, it is a historical fact writes Emma Okocha of Izu-Anioma, that when Ojukwu even declared the Biafran Republic, he never had us in mind. Ojukwu’s Biafran and its boundary ended at Onitsha, living his kiths and kin - Midwestern Igbos - to their destiny. And yet during that pogrom of 1966, most Delta Igbo officers ran, not to Mid -West or to the West but to their kiths and kin in the East. The Chief of Biafran Navy,  the late Captain W. A. Anuku, was from Agbor.

Ojukwu went further to choose Col. Banjo against the overwhelming preference of Nzeogwu {a then Mid-Western Igbo officer}, to lead that tactical assault on Midwest and on to Lagos. Most writers call it tactical because, the choice of Banjo and his subsequent antics {Read WHY WE STRUCK 1983 by Ademoyega} changed and swung the war to the advantage of the Federal troops. In that assault, Col. Banjo, who was then assisted by Lt. Col Igboba { from Ibusa}, got his assistant locked up in Benin prison over disagreements on tactics and the way and manner the invasion was being compromised.

However, while the Biafran soldiers were retreating from the Federal counter attack, Banjo, Ademoyega, and coy deliberately left Lt. Col Igboba behind at the Benin prisons only for the invading ‘British troops’ called Federal forces under the command of  Lt. Col. Murtala Muhammed to stroll casually into Benin prison, locate Igboba and had him beheaded. That was the same Igboba who helped General Ironsi to quell Nzeogwu’s coup in Lagos.

Even in their genuine demand for more Igbo states, the East never count the Igbos in Delta state as worthy. Their request ought to always incorporate the demand of our people for the creation of Anioma State out of the present amorphous Delta State. After all, it will still be another seemingly full fledged Igbo State. However, I still remembered quite vividly that the late Dr. Chuba Okadigbo ones in while, had requested that the Igbos of Delta State should be given appropriate hearing in their quest for Anioma State which would have extricated and freed  us from the strangle-hold of the Urhobos. But that was a lone support in the wilderness.

There is a need for the Igbos in the East to reach out to their brothers and sisters across the river Niger. This is not to say that we cannot stand on our own. The point here is that there is strength in number-“Igwe-buike”. The Igbos in the East should always seize the initiative because of their strength. They should make it their statutory duty to come to us and embrace us.

They are our fathers and, like most migration theories have confirmed about the origin of most of these communities, we are their children. We may not be business inclined like them because we are not cut out for such but we are educated and are good civil servants. Our word in most cases is always our bond. Our people are sincere to a fault and are prepared to fight with anybody for a just and sincere cause in as much as you don’t cunningly backslide or sabotage the cause. The causes that Major Nzeogwu, Pat Utomi, Col Tim Onwuatuegwu, Dr. Okonjo-Iweala, Col.Nwanwo, Col. Achuzia had fought and still fighting for, is a testimony to our strength and character.

In fact to reinforce this view, I want OHANAEZE to move forthwith, their headquarters to either Asaba, Ibusa, or Ogwashi-Ukwu. I believed that the closer you are to us the better. Let us have a sense of belonging. By this invitation, I am not saying you should now come and colonise us. I am saying that we should relate and that there should be a strong cultural affinity and rapport.

Anybody in the Igbo culture area of Delta state who is in doubt about his or her Igbo historical connection, should contact Prof. Nolue Emenanjo, E

xecutive-Director, National Institute Of Nigerian Languages, Aba, for more explanation and Professor Okoh, UNIBEN. The late intellectually versatile Prof. M. A Onwuejeogwu, another Igbo encyclopedist, who was from Ogboli-Ibusa, and founder of the Nri Museum, should have been  another contact but for his death.

The intellectual bloc of OHANAEZE should not shy away from its responsibility. The bloc should pickup the pieces and do more research work in this Igbo culture area of Delta state to establish more historical connectedness and build on such relationships. The Israelis are doing exactly that all over the world. When the State of Israel was created, most Falashas of Ethiopia, were lifted to that state because it was established that they were Jews. The Yoruba is doing the same, tracking their Oduduwa kiths and kin all over Africa and even beyond, as far as to Brazil.

Besides, this is not a question of whether the people of Agbor or Ndokwa are disclaiming their Igbo-ness or have decided or deciding to opt-out, no, it is a question of research, based on solid historical and archaeological evidences. I reckoned that all research should focus on that title of “Obi” which has been handed over to our traditional rulers from generation to generation. “Obi”, as the title designate, is an undiluted Igbo nomenclature. It is not an Hausa, Bini, Yoruba, Ishan or Fulani terminology. Apart from the differences in Igbo dialects, accents or phonetics, and historical variances in origin, the other common variable for research revolves around this term and title of “Obi ”.

Flowing from this, and of secondary relevance, is the Igbo name of their subjects. For Example, the people of Agbor and Ndokwa bear names like Isioma, Ngozi,Nwabuzor, Nduka, Chukwuma, Chukwuekwu, Chukwuka, Ibegbulem, Nwanyimogor, Nwajei, Obika, Ijeoma, Ifeoma, Nwaokolo, Nwoko, Iwebelua, Chiedu, and other names with the prefix-“Umu”. And “Umu” is a complete Igbo terminology which means “Children”. Thus “Umu-dein” means the “ Children of Dein” and there is a street in Agbor with that name- Umudein street.

It is not an issue of sentiments, emotions and unsubstantiated trivialities. Almost all the traditional leaders of  Delta Igbo communities that I’d  listed in part {1} hold the title of  “Obi” and not Oba. And if any of them wants to invoke the anger of the gods by changing to another title, just because the leader does not want any linkage with the Igbos, may the ancestors and IGBOPHOBIA take care of that person.

In about 1979, I travelled from Agbor to Benin-city to spend some days with late Prof. Mike Onwujeogwu, who was then { I think}, either the Dean of Faculty of Social Sciences or the Head of Department of Sociology and Anthropology, University of Benin. One day, he told me to get  dressed that we will all be travelling to Enugwu-Ukwu, the wife‘s village. While we were meandering through pot holes and following some short cuts here and there and stopping over here and now for the Prof. to greet his friends and for the wife to greet relatives, we came to a village called { I think} Isu or Isu-Aniocha near Awka. I was already fast asleep in the car.

Then the Prof. woke me up and said. This is Isu, where the founder of Igbouzo anglicised Ibusa, migrated from. He then gave me a thorough lecture of what happened. I was so stunned and  flabbergasted. Since then, that indelible sight and lecture, even though he has written a book on it since 1972, has not left my memory.

After the civil war in 1970, my parents decided to migrate to Agbor. The Obi of Agbor then, Obi Ikechukwu, welcomed Igbos like wise was the Obi of Owa. Obi Ikechukwu has a friendly, approachable and welcoming disposition. By 1978, the Obi, just like any other Obi and going by the principles and practice of the patrilineal system, was anxious to have a son - a heir apparent. Fortunately, his Royal Highness had one from one of his wives, who was pregnant for him before he {the obi} died.

It was alleged that the heir’s life was in danger from other jealous wives and sensing that, the Agbor Council-of-Chiefs in consonance with perhaps, the Oba of Benin, decided to smuggle the young “Obi” out of Nigeria to London, where he lived and studied at Lewisham college, imbibed western cultures, MORES and ways of life and came back to assume his throne in about 2002. Since then, the young “Obi” has been behaving like the Duke of Edinburgh.

The Royal Highness should take time to study the history of his community. He should thrive to do away with most of his westernised ways. His subjects are complaining about that. Rumours have it that he wants to, or has changed his title from “Obi” to “Dein”. If unchecked by Agbor elders, then I won’t be surprised if at a later date he changes to Emir of Agbor. Although, I learnt from my source that it is a rumour; however, if is true and it is assented to by his Agbor Council-of-Chiefs, may the council direct all their subjects with Igbo names to drop such names and choose Benin names like Anini or Osunbor. Enough of this hypocrisy! If in this age some educated people are still contesting their culture and cannot make do with profound evidence before them because of a peculiar phobia of their own creation, then such a culture is a dead culture. “A contested culture is a dead culture.”

And this is why I call on OHANAEZE to embark on further research in this “Igbo culture area” of Delta state, establish the historical links, migration trends, patterns of settlement, cultural diffusion, symbolisms, feast and festivals and their resemblances, contacts and acculturation in the whole amalgam and; to try as much as possible, to harmonise researches that have been done already and to stand firmly by the synthesized result. There is a need to focus research on the following movements in their chronological order as culled in the late Professor Onwuejeogwu,s book titled: The traditional Political System Of Ibusa {1972}, namely;

“the Owerri-movement before A.D. 800 ; the Eri-movement about A.D. 800; the Nri-movement about A.D. 900 to 1911; the Isu-movement between the 15th and 16th centuries; the Ubulu-movement around the 17th century; the Aro-movement around the 17th and 19th centuries; the Idu or Bini-movement around the 18th century and the Igala-movement between the 18th and 19th centuries.”  These movements, especially the Nri, Isu, Ubulu, Idu, Aro and the Igala movements should be of tremendous interest to OHANAEZE research unit and this is because these movements seemed to be the ones which have had profound impact on the cultures and thought processes of the people of these communities.

The studies and research should be based on technique of participant observation. By this, I mean the researchers have to live with the people they are studying over a long period of time. You don’t stay in the USA and London and lift opinionated articles devoid of any research technique to claim that you are Urhobo or Benin while your name is Emeka Okafor.

I believed strongly that If tomorrow the Jews are to prove that there is a trace of archaeological evidence establishing consanguinity between Igbo and Hebrew and as such, have come to lift the willing Igbos to the State of Israel, as they did to the Falashas of Ethiopia, [b]I guess those people of Ika and Ndokwa and some others, who are still in a state of denial about their Igbo linkage, will automatically turn around to announce that their father’s father’s father’s father’s name is NRIJIOFO, just because they want to migrate to Israe[/b]l. Funny world! I rest my case!

This is one of the most Educative pieces for any Anioma person.... I'm Ika, and i fully know that my root has nothing to do with the Benin tribe. I i'm Igbo, that how i introduce myself anywhere i go and I will always be proud of my roots💯

Bestc1:
I don't really know why igbos usually impose their tribe on other tribes...they are so desperate in rewriting and distorting history... ikwerre people of portharcout said they originated from Benin kingdom, igbos nor gree.. is it by force to associate with u? ika and anioma said they originated from Benin kingdom, una dey drag too...which kind people una be self? Igbos...na wa ooo

You're obviously delusional or probably demented... If you couldn't learn anything from this piece but hate, then you should be greatly shamed for your age.

Anyways I'm proudly Ika and I'm Igbo💯
Make do with the information whatever you please

Obi of Agbor

And some blind man commenting above believes the Obi of Agbor is Igbo 🤣😅🤣
For your information, the title Obi is a Benin title, indeed just check any Obi, he must have his Benin attire.

All true Ika, all true Anioma are Edo.

Ghostwon8222:
And some blind man commenting above believes the Obi of Agbor is Igbo 🤣😅🤣
For your information, the title Obi is a Benin title, indeed just check any Obi, he must have his Benin attire.

1000% Facts

4teenblaq:
ehikwe22, I am from ikaland, I can't relate with most of the thing you are saying.

Even the names you gave to the guy seeking for Ika names, i can tell you I can't relate to 98% of them despite living in Agbor for over 20 years. For example : the name; KPANMIOSE(Thank God). I have never heard this name before. The "thank God" we bear as a name here is "KELECHI".

I am just wondering where your Ika language and its bearing are coming from.

You're an imposter.

No Ika person will say he has never heard Kpanmiose - the most popular exclusively Ika name.

Note: most Ika names are coined from Igbo, Ika and Bini but Kpanmiose is exclusively Ika and it's among the few of such names still borne today

Maybe you want to tell me you're Ika and don't know what Kpanmi means

dalass:


Hi, I am looking for a very good IKA translator. Are you one or you happen to know someone? For a big translation job.

Please quote me if you do.

Thanks!

He's an imposter

RedboneSmith:


Some of them are Benin names borne by Ika people in the old days when the influence of the Benin Empire in Ika land was still strong. Most modern Ika people don't bear them anymore or identify with them or know what they mean. But when Ika people are arguing with southeastern Igbos, they still like to refer to those names/words as if they are still current in Ika land.

But you should be able to relate with names like Ehiedu and Ehiwario if you've lived in Agbor for over 20 years.

So I just read the listed names and they're all Ika names. If you check the etymology of all the listed names, they're all Ika names as all the component words exists in ancient Ika language.

And the guy that doesn't know Kpanmiose is an imposter.

Sltp:
He's an imposter

Imposter?

dalass:


Imposter?

what's the problem? The spelling? Imposter is another way of spelling impostor. I'm sure you know what impostor means