mcvaeey:
Ikweres are Edos and not igbos kill yourself.

And Ikwerres are Igbo subgroup and not Edo, murder yourself

mcvaeey:
Ikweres are Edos and not igbos kill yourself.

I wonder why he is trying to claim Ikwerres, ikwerres don't even behave like Igbos, they lack everything Igbos are known for.

There is no Ikwerre sportsman, there is no Ikwerre businesman or woman, I wonder why people are trying to claim nonentities

No wonder during the confab Lagos representatives never supported regional government, I wonder what will be the faith of Oduduwa land when Nigeria split? I guess that's why they are fighting tooth and nail for one Nigeria

finniblinks:
see what propaganda education has done to Nigerians.
Ikwerre means ''if you believe'' in Igbo language.
Nkwerre means ''i believe'' in Igbo language (Nkwerre is in Imo state)
Umuola means children of ola in igbo lang.
Umuokoro means children of okoro
What does rumuokoro mean in Ikwerre lang.?
One cannot escape from his shadow

truly, but ibo you force all those things on them during regional govt. Not natural.

This issue of ikwerre is igbo or not have been over emphasized.
I think the issue is not occuring only among ikwerre and igbo alone but everywhere e.g some kwarans of yoruba heritage says they are not yorubas,some kalabaris refutes their ijaw heritage,the eleme and the ogonis have a similar language but some elemes distance themselves from the ogonis.
So it's better to leave the ikwerres to decide for themselves,IGBOS STILL REMAINS STRONG AND GALLANT WITHOUT THE IKWERRES,although i know lot of them who doesn't joke with their igbo identity,but what i hate to hear some of them say is that the igbos imposed their language on them and changed the names of their town,if it's true why can't they start speaking their original language now that the yoke of the igbos is no longer upon them,one of the funniest incident about this issue was when ukachukwu dibia(an ikwerre)was stating in oputa panel that the ikwerres were not igbo,when he was asked how come he was bearing an igbo name he was dumb founded.
IKWERRES CAN CLAIM WHATEVER THEY WANT TO CLAIM BUT THEY SHOULD NOT PAINT THE IGBOS NEGATIVE IN ORDER TO BACK THEIR CLAIM.

mcvaeey:
God bless you. The igbos are trying so bad to claim the ikwerres.

no wounder ikwere hate ibos,when ibo claim they own the land and all the properties.

EdCure:
The ibos entered as settlers in droves, grabbed their land and forced their language on them. Same tactic they're trying to replicate in all SS states through the Biafra project.

Very accurate depiction of the truth.. ....this is what they are trying o do with the Ikas...Aniomas....Ikwerres....Etches....lagos....etc.....rather than develop their land....they will be trying to grab that of the others.....thankfully everyone is waking up that their support for Jonathan was always a ploy to grab the land of the minorities around them...it will not work unless with the four land locked states of the SE....

mcvaeey:
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 13th 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 Iwhnurọhna (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 Ihruọha (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 Ihruọha (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.




T O N Y   E N Y I A,  PhD, MNIM                                                                        
CHAIRMAN, BOARD OF TRUSTEES
IWHNURỌHNA CHRISTIAN ASSOCIATION
Saturday, 5 February 2011

Both poster and author of the above crap are irrefutable pantaloons. From the write-up, it is easy to ascertain that western education has failed the moronic dingbats woefully. One wonders if cultural education also did a number on the wags. Why did so called Ikwerre not claim to have migrated from Eshan or even Urhobo? If these ninnies where given a home training of sort, they would have realized that the word – “Akalaka” does not exist in Edo or Bini vernacular. In addition, they jackasses would also realized that the so-called –“Ikwerre” is not the actual name. In fact, the word – “Iwhnuruọhna” is a body of idiocy. I guess shame has disappeared in Nigeria.
Akalaka or Akaraka, depending on the Igbo dialect in usage, is destiny, thus, natural and birth lines on someone’s palm. Not really do I give a ratass about the so-called Ikwerre but as a red blooded Igbo man, I had rather choose to have come from Ibibio, Annang, Ogoni or Okirika than from a group of people known for backstabbing and sellout such as Edo or Bini.

EastLebanon:
This issue of ikwerre is igbo or not have been over emphasized.
I think the issue is not occuring only among ikwerre and igbo alone but everywhere e.g some kwarans of yoruba heritage says they are not yorubas,some kalabaris refutes their ijaw heritage,the eleme and the ogonis have a similar language but some elemes distance themselves from the ogonis.
So it's better to leave the ikwerres to decide for themselves,IGBOS STILL REMAINS STRONG AND GALLANT WITHOUT THE IKWERRES,although i know lot of them who doesn't joke with their igbo identity,but what i hate to hear some of them say is that the igbos imposed their language on them and changed the names of their town,if it's true why can't they start speaking their original language now that the yoke of the igbos is no longer upon them,one of the funniest incident about this issue was when ukachukwu dibia(an ikwerre)was stating in oputa panel that the ikwerres were not igbo,when he was asked how come he was bearing an igbo name he was dumb founded.
IKWERRES CAN CLAIM WHATEVER THEY WANT TO CLAIM BUT THEY SHOULD NOT PAINT THE IGBOS NEGATIVE IN ORDER TO BACK THEIR CLAIM.

Bros please on the bolded, Eleme is not and has never been Ogoni. Even the surname of the chairperson of Eleme LGA is Okparaji. I spent most of my childhood within the axis mentioned and there was no time Eleme was termed as Ogoni. The language of Eleme is Igbo not Ogoni. In addition, Eleme is the second and popularly known name of the place but the real first name is only open to the true sons and daughters of Eleme.

FKO81:

Coward go claim Ilorin leave Aniomas and Ikwerres alone
History of Ilorin
lorin was founded by the Yoruba , one of the three largest ethnic groups in Nigeria, in 1450. It became a provincial military headquarters of the ancient Oyo Empire, it later become a Northern Nigeria protectorate when the Shehu Alimi, a descendant of Shehu Usman Dan-Fodio, took control of the city through the spread of Islamic religion. The capital was occupied by the Royal Niger Company in 1897 and its lands incorporated into the British colony of Northern Nigeria in 1900, although the emirate continued to perform ceremonial functions.[2] Although the city retains a strong Islamic influence from the northern incursions , Christianity is now widely practiced by significant portions of other Nigerians originating from other states. Ilorin is the largest city and the official capital of Kwara State.
https://en.wikipedia.org/wiki/Ilorino

yoruba people are very teritorian, they encroach part of kwara,kogi,edo,delta.
,rivers.
Idigbo,you need to respect yorubas, they never lost land to any tribe, unlike igbos.

mcvaeey:
you'll only see biafra in your dreams flattie. You'll die in great numbers this time around. Ikwerres are Edos and nor igbos.

We are busy making money... Topping chat on innovation, education, commerce, sport and you are busy developing high blood pressure.

Duru1:




Both poster and author of the above crap are irrefutable pantaloons. From the write-up, it is easy to ascertain that western education has failed the moronic dingbats woefully. One wonders if cultural education also did a number on the wags. Why did so called Ikwerre not claim to have migrated from Eshan or even Urhobo? If these ninnies where given a home training of sort, they would have realized that the word – “Akalaka” does not exist in Edo or Bini vernacular. In addition, they jackasses would also realized that the so-called –“Ikwerre” is not the actual name. In fact, the word – “Iwhnuruọhna” is a body of idiocy. I guess shame has disappeared in Nigeria.
Akalaka or Akaraka, depending on the Igbo dialect in usage, is destiny, thus, natural and birth lines on someone’s palm. Not really do I give a ratass about the so-called Ikwerre but as a red blooded Igbo man, I had rather choose to have come from Ibibio, Annang, Ogoni or Okirika than from a group of people known for backstabbing and sellout such as Edo or Bini.

at what point has edo or bini been backstabbing or a sell out set of people. Guy shut up if you have nothing to say.

mcvaeey:
at what point has edo or bini been backstabbing or a sell out set of people. Guy shut up if you have nothing to say.

You are a moronic maggot. In fact intellectually, you are a midget. Until you fathom the real name of the so-called "Ikwerre", you do not deserve a second response, olodo.

disumusa:
yoruba people are very teritorian, they encroach part of kwara,kogi,edo,delta.
,rivers.
Idigbo,you need to respect yorubas, they never lost land to any tribe, unlike igbos.

Yari.ba ran from Oyo-ile, 30 miles north of Ilorin and sought safety in the protective thickets of the jungles in what is known today as southern Nigeria. Nupe with help of Sokoto Caliphate sent the Yari.ba on a century marathon to the southern Nigeria. Where do you think the inherent cowardice found plentifully among Yari.ba people came about? Besides loudmouth, Yari.ba are nobodies.

disumusa:
yoruba people are very teritorian, they encroach part of kwara,kogi,edo,delta.
,rivers.
Idigbo,[s]you need to respect yorubas, they never lost land to any tribe[/s], unlike igbos.

It's seems you don't know your history? When you're busy chasing rat when your house is on fire
[b]How Afonja (Yorubas) lost the Ilorin throne
THE rivalry between the Fulani and Afonja descendants over the throne of Ilorin is rooted in history.

While the Fulani rest the case of their claim to the kingship of the ancient town on the fact that the monarch had from the time immemorial been produced by them, the Afonja descendants, who like majority of the people of the town are Yoruba, say since their ancestor founded Ilorin, their claim to the throne ought not to be disputed.

History appears in support of the former's position although the progenitor of the Fulani indigenes of Ilorin, Alimi, was actually a tenant to Afonja.

The death of Afonja and Alimi, however, saw the eldest son of the latter emerging as the first monarch of what was then known as Ilorin.

Historical sources, tracing the story to the 19th Century, said Ilorin of today was founded by Afonja, the then Aare Ona Kakanfo (Generalisimo) to Alaafin of old Oyo (Oyo Ile), who used the town as his military outpost. It was this outpost that he carried out his war expeditions for the Alaafin. In the usual nomadic wandering, Alimi arrived Ilorin and was hosted by Afonja. Soon after Alimi took Ilorin as his place of abode, a rift broke out between Alaafin and Afonja. When the disagreement reached the climax and the two had to take up arms, Afonja, out of regard for Alimi's spiritual and military prowess, sought his support. Alimi helped in mobilising an army in support of Afonja leading to victory over Alaafin. The defeat led the then Alaafin migrating from old Oyo to the site now called Oyo.

After the war, Alimi became a teacher to Afonja's children as the latter wanted his offsprings to learn the secret of power. When both died, Alimi's son, Abdulsalami, inherited his father's duty of teaching Afonja's children.

When the idea of appointing somebody to head the village came, the eldest child of Afonja wanted to have the position but met opposition from Abdulsalami who had military support from his fellow Fulani kinsmen. Abdulsalami ultimately became the ruler of what is now called Ilorin around 1831.

The issue now is that Afonja's descendants believe that their forefathers were cheated and want a redress. But the Alimi people are claiming that the Afonja people never ruled Ilorin and, as such, no precedent exists to back their position.

Penultimate week's incident was not the first time the Afonja and the Yoruba would attempt to assert their right to Ilorin kingship.

Historical sources said in 1895, the Yoruba rose against the then emir, burnt his palace and killed him. But the revolt did not result in enthronement of a Yoruba king. In 1913, when Lord Lugard administered the northern and southern Nigeria, Yoruba were said to have spearheaded a riot over tax to bring the rulership of the then emir to ridicule. In 1936, the Yoruba, according to sources, also moved to oust Emir Abdulkadir who was banished to Kaduna but got reinstated by the colonial administration.

In 1978, the George Innih administration of Kwara State raised a judicial panel of inquiry to look into the Yoruba agitation.

The Yoruba people reportedly made a case for the merging of Kwara State with the Southwest before the commission while also laying claim to the Ilorin throne. It was said they even claimed antecedent to the throne as they allegedly said Yoruba had produced four obas in Ilorin before the advent of the Fulani. But the Alimi people, in a counter position, claimed there was no known Yoruba king in the town before their forefather mounted the throne.

The report of the panel never saw the light of day while there was also no white paper from government.

A twist to the tussle was the recent petition by three of the six Yoruba chiefs (mogajis) in Ilorin to the State House of Assembly complaining that they had been classified as ungraded by government allegedly at the behest of the emir. Their non-grading, according to the chiefs, suited the emir, so that there would be no rivalry of any sort from the Yoruba to his authority. Ilorin Descendants Progressive Union (IDPU), formed to protect the interest Ilorin indigenes who are of Fulani extraction, once in its opposition to the upgrading of the chiefs, said dong so would bring them at par with Gambari. But the Afonja Descendants Union (ADU) which came on stream in 1978 to advance the cause of the Yoruba in the town and with Kasumu as its leader would hear none of that. The group is allegedly pressuring the legislature to grade the chiefs.

Another angle to the agitation is the demand for Oya State that will comprise the Yoruba speaking areas of Kwara and Kogi States. The move, it was said, is to pull the rug from under the feet of the emir and end the Fulani rulership of Ilorin.

The Yoruba people of Ilorin are not alone in the struggle. The pan-Yoruba meeting which took place in Ibadan last year demanded restructuring of Kwara State such that Ilorin would be grouped with the Southwest. Analysts interpreted this to mean that the parley did not believe that any emir had any business on Ilorin throne. [/b]
- See more at: http://www.ilorin.info/fullnews.php?id=10472#sthash.qQrI3CoH.dpuf

FKO81:
[b]THE IJEBU PEOPLE
THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland. The Southern fringe is open to the sea with the coastlines of Epe, Ejinrin and Ikorodu. Despite the political division which has these three towns in Lagos while the main part of Ijebuland is Ogun State, the people have always regarded themselves as one entity even when the immigration ­legends which have often been cited point in dif­ferent directions.

There are immigration legends which tend to link the Ijebu with the biblical Jebusites and Noah (hence Omoluwabi -- omo ti Noah bi -- the children of Noah) but these are farfetched. Other immigration legends trace the origin of Yoruba people, and by implication, the Ijebu to Mecca where Oduduwa, the legendary ancestor of the Yoruba, was said to be the son of King Lamurudu. Oduduwa, according to the legend, had to be expelled from Mecca when he resorted to idolatry. This is another unacceptable story in that it implied that the Yoruba must have come into existence as a group after faithful Muslims expelled Oduduwa some 1,500 years ago.

Ijebu traditional historians tend to stick to the migra­tion legend that the people migrated to their present territory from a region of Sudan called Waddai which means that the Ijebu had a parallel migration wave just like other Yoruba who believe they came to their present abode via Oduduwa. That claim seems to be corroborated by a publication by one Hailemariam which states that "the most powerful people that the Negede Orit (ancient Ethiopian immigrant into Africa) met in East Africa were the Jebus." Their King was claimed to be so influential that he appointed the gover­nors of Yemen. If that king was the same Olu-Iwa, the legendary first Ruler of Ijebuland, we do not know.

There is a lot of evidence in support of the fact that the Ijebus migrated into Nigeria from Sudan. The most ob­vious is the Sudanese tribal mark which, though varied, is duplicated all over Yorubaland. In particular, the three ver­tical marks on both cheeks are the national marks in Ijebu. Moreover, in the border between South Sudan and Ethiopia, the original language which Arabic language has super­seded is very similar to Ijebu dialect. Names of people such as Saba, Esiwu, Meleki (corruption of Menelik) and many others are still common in Ijebu and the South of Sudan. A kind of flute which was formerly used during the coronation ceremony of the Awujale is still used in Ethio­pia and South of Sudan. In the second place, the passage quoted from 'Ethiopian History' by Hailemariam at the beginning of this essay shows that Negede Orit which entered Ethiopia several cen­turies before King Solomon and the famous Makida, Queen of Sheba (about 900 B.C.) met the Ijebus on the east Coast of Southern Sudan.

The ancestors of the Ijebus who now inhabit Ijebu-Ode and districts came into Nigeria from the ancient Kingdom of Owodaiye of Ethiopia which came to an end as a result of Arab supremacy in Middle East and the Sudan where Owodaiye was situated. The Kingdom of Owodaiye was bounded in the North by Nubia; in the East by Tigre and the Kingdom of Axum; in the West there was no clear boundary, while along its South-Eastern border, it was bounded by the land of Punt. With these people the Ijebus share their culture and religion. With the Tigrians and ancient Axumites the Ijebus share their tribal marks which are made up of three vertical marks on the cheeks while with the Egyptians, the Nubians and Puntite people, the Ijebu share many of their funeral rites, the Agemo cult and the Erikiran.

The Yorubas in Nubia were the nearest people to the Ijebus in Owo aiye. Even the Ijebus differ from the Yoruba in many respects. For example, while the main Yoruba group practice circumcision on both male and female members of the family, the Ijebus never practice it on the female members; the Yorubas used to bore the lower part of the ear in both male and female while the male never bore in Ijebu.

The first major wave of Sudanese that entered Nigeria was led by Iwase who came to Ife several centu­ries before the major Sudanese immigrations under Oduduwa and Olu-Iwa. The Iwase group of immigrants came during the reign of Esumare of Ife Erinrin. The next group of Sudanese immigrants were the Ijebus and the kindred peoples under Olu-Iwa, who entered the country at about the same time as the Yoruba under Oduduwa. There are many reasons to believe that they arrived before the main Yoruba group. The most important reason was stated in a Yoruba tradition that when Oduduwa was alive, he became partially blind and went to consult Agbonniregun, an Ife Priest, with a view to finding out what he must apply to his eyes to regain his sight. Agbonniregun recommended brine and so Oduduwa had to send one of his sons, Obokun, to the sea to bring him sea water. The latter wandered for many years in vain until he came to the King of Ijebu for help. This king sent a messenger to guide him to the sea and on Obokun's re­turn to !Ijebu, the King of the ljebus (Lewu Legusen) gave Obokun medicines for Oduduwa's eyes. And when Oduduwa applied the brine and the medicine, he regained his sight. The above tradition shows that the ljebus were in Nigeria before the main Yoruba stock because the king of Ijebu referred to was The fifth Awujale. In appreciation of this service, Oduduwa determined to visit the King of Ijebu, but he died about fifteen miles east of Ijebu-Ode. His followers settled down at Idofe, a town which has now become extinct.

The Ijebu legend tracing their origin to Waddai must have brought the known rivalry between them and other Yoruba people. If, indeed, Lamurudu and Oduduwa de­scended from Omu, the younger brother of Olu-Iwa, there is some sense in the claim that the Ijebus are senior to other Yorubas and cannot, therefore, accept the junior position that put them under the Ooni of Ife or Alafin of Oyo.

The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.[/b]
http://www.ijebuassociation.org/Discover-Ijebuland/History/ctl/Details/
Confusion in Oduduwa land

Thanks alot for this.
The other day I was arguing with that hideous hypocrite called laudate on ijebus and aworis not being Yoruba and he was talking otherwise, just bkos he's Yoruba.

https://www.nairaland.com/1975320/ancient-igbo-rule-over-parts
Keep it up bro

NOBLEDANDY:
why am I not believing this conclusion as taunted by the op...
names like akalaka and e.t.c are Igbo names.
am yet to see the connection to edo bc as for now there are stronger ties to Igbo than edo...
in other news... suit yourself and massage your ego as you please...
the truth will always prevail no matter what the Yoruba media feed to us...












waiting for the counter coup...winks

those names also have connection with Benin, akalaka, ekpeye and ogba etc are also bini names,

Ikwerre Edo? Thunder fire you and your family, op! I'm from Emohua, graduated from UNIPORT, and I know my origin. Even though we're not fully considered Igbos wetin wan carry us reach Edo? thunder fire you again!

Origin

The Ikwerre are considered by a great majority of scholars as a subgroup of the Igbo people of southeastern Nigeria,[1][2][3]

There are several theories over the origin, and the strongest and most widely accepted one is the theory linking the Ikwerre to an Igbo origin.[5] They would be descendents from an Igbo migration from Awka and Orlu areas towards South. Igbo scholars take Ikwerre as part of the Southern Igbo. Amadi, an Ikwerre scholar, says that the Igbo origin theory has some support even inside Ikwerre themselves, with Ikwerre would be descendants of a migration of Arochukwu Igbo, with Okpo Nwagidi being the leader of the Ikwerre tribe. Before the civil war, there had been dissident voices that claimed that Ikwerre could have migrated from Owerri, Ohaji, Ngwa, and Etche areas of Igboland.[5] But when Port Harcourt was conquered by Nigeria during the Biafran War and the Igbo people from other parts of Igboland fled the territory, a UN report says that the Ikwerre decided to claim that the Ikwerre were non-Igbo for convenience.[6] The Ikwerre are recognized officially as a separate group in the 1979 Nigerian Constitution.

Some Igbo music for the haters

[flash]

https://www.youtube.com/watch?v=b3IDt_D6V0g
[/flash]

Candyrain:


And Ikwerres are Igbo subgroup and not Edo, murder yourself

because u have boundary with them, i understand u biafrand are looking for minority group to claim to increase ur small size

Jesusloveyou:
those names also have connection with Benin, akalaka, ekpeye and ogba etc are also bini names,

I have lived in benin for years and these names you mentioned are not Benin

If they are Benin please tell us the meaning

Lies

NOBLEDANDY:
why am I not believing this conclusion as taunted by the op...
names like akalaka and e.t.c are Igbo names.
am yet to see the connection to edo bc as for now there are stronger ties to Igbo than edo...
in other news... suit yourself and massage your ego as you please...
the truth will always prevail no matter what the Yoruba media feed to us...












waiting for the counter coup...winks

Summary from all this write up is that the father of ikwerre is AKALAKA. that settles it all. it is either that Igbo has been sharing kingship with or in benin kingdoms. any way we see it, Igbo reps in ikwere land. 90% of ikwere people knew their Igbo origin.

cheruv:

Thanks alot for this.
The other day I was arguing with that hideous hypocrite called laudate on ijebus and aworis not being Yoruba and he was talking otherwise, just bkos he's Yoruba.

https://www.nairaland.com/1975320/ancient-igbo-rule-over-parts
Keep it up bro

Gosh! Your ignorance is appalling! Don't forget that hypocrisy is your own stock in trade. You were born with it.

Did you even read the article that the poster was quoting from? The first sentence said: "THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland..."

How can people who occupy the central part of Yorubaland claim that they are NOT Yoruba? At no point, in the article did they say the Ijebu were not Yoruba. In fact it goes further to say that they are regarded as peripheral Yoruba!! And finally ends by saying: "Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. " Why is that so hard for you to understand? Kindly show me the section of the article where it says the Ijebu are NOT Yoruba. Or do you want them to be called Igbo?

Now, let me ask you: "How many Ijebu and Awori people have you met in real life that truly know their heritage?"

What kind of names do they bear? What language, customs and culture do they practice? Isn't it Yoruba custom and culture?? What are their traditional rulers called??!

I have relatives who have married people from these groups, so trust me..when I tell you they are Yoruba. Please educate yourself and stop letting people laugh at you.

And for the last time, please provide evidence to show that Laudate is Yoruba. Every correct answer gets 20 marks!

I know you will fail this simple test, because you guys like tagging everyone as Yoruba, the minute they disagree with your point of view. How sad.

what I don't understand is how the binis claim everyone is from them. Yoruba is from bini. ikwerre is bini. anioma is bini.


na waa ooo.

all this tribe from bini.

bini should be the most populous tribe in Nigeria.


but, otu awu na ezi.

everybody migrate from there yet they so tiny....

For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro, Umukrushi to Rumuokwurusi, just to name a few.

Adding a leading "R" to Igbo names does not amount to much.

Ikwerre people speak Igbo and answer Igbo names.

Someone should please give me some words in the (supposedly) original Ikwerre Language . . .

Passingshit:
Ikwerre Edo? Thunder fire you and your family, op! I'm from Emohua, graduated from UNIPORT, and I know my origin. Even though we're not fully considered Igbos wetin wan carry us reach Edo? thunder fire you again!

because ur ancestors ran away from Benin and built tent near biafrand, should not make u lost ur lineage

finniblinks:
see what propaganda education has done to Nigerians.
Ikwerre means ''if you believe'' in Igbo language.
Nkwerre means ''i believe'' in Igbo language (Nkwerre is in Imo state)
Umuola means children of ola in igbo lang.
Umuokoro means children of okoro
What does rumuokoro mean in Ikwerre lang.?
One cannot escape from his shadow

What is your logic?or point
Akpo means bag or sack in Yoruba, Tell us the equivalent in Eboe
Ditto for

Ewure Goat
okuta stone

Ile Ground

N gbo Do you hear?
Omo child

Afefe Wind

ofurufu flight
Akuko Cock

Enu Mouth

Ibi Place

Ule, Ile House

ika finger

ejika elbow

disumusa:
truly, but ibo you force all those things on them during regional govt. Not natural.

It is only the weak and leeches that bash other people who in no way has got nothing to do with the oppression and injustice in the land.

Igbos have been far from political power and manipulations, yet have achieved unrivalled success for themselves, but disgruntled and bile-filled fellows still have the guts to castigate Igbos for the impending doom at their doorsteps. 

Knowing that the era of divide-and-rule is fast waning and in a desperate bid to save the drowning Arewa-Odua partnership-in-crime, the leeches have become so obsessed with the affairs of Igbos and some other southerners, taking their perfidy to an alarming, more vicious level, oozing so much inferiority complex.

For many years the Hausa-Fulani and Yoruba tribes have flourished on lies and propaganda and now it is getting done on them that their usual deceit and falsehood are no longer working. Like a decapitated viper, an avalanche of these vagabonds and vermins have been let loosed by their greedy leaders, to invade every cyberspace with fraudulent monikers claiming to be who they are not, faking undying love like never before, in their unwise desperation to maintain the status quo in the polity and subject their naive victims to perpetual bondage and penury. The bitter truth is that their poisonous fangs have since expired and lost potency; but their great delusion and foolhardiness if not quickly halted will lead to their Waterloo...

"The Yorubas have not forgotten their rivalry between major tribes and as such used Lagos as a pretext that it is the federal capital and so allocated most resources that goes to the centre to develop the west while continue to blackmail any other tribe person who might struggle appointments with them except those strong rivals from the north"
-  Sam-James Miriki Hebden (IPA member) on Major Adaka Boro ' Remembrance Day, 2008


"The new nation called Nigeria should be an estate of our great grand father, Othman Danfodio. We must ruthlessly prevent a change of power. We must use minorities in the North as willing tools and South as conquered territories and never allow them to rule over us or have control over their future"
- Sir Ahmadu Bello, October 12,  1960

omonnakoda:

What is your logic?or point
Akpo means bag or sack in Yoruba, Tell us the equivalent in Eboe
Ditto for

Ewure Goat

Ile Ground

N gbo Do you hear?
Omo child

Afefe Wind

Akuko Cock


Enu Mouth

Ibi Place

Ule, Ile House

ika finger

ejika elbow

goat. ewu

ground. ala.


do u hear. n gbo. old nnewi dialect. my mum still use it.



child. nwa. children. umu.

wind. ikuku. ifufe.

cock. okuko

finger. aka


mouth. onu.

place. be,,,,ebe,,,,Ibe,

House. ulo.




elbow.

laudate:



Gosh! Your ignorance is appalling! Don't forget that hypocrisy is your own stock in trade. You were born with it.

Did you even read the article that the poster was quoting from? The first sentence said: "THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland..."

How can people who occupy the central part of Yorubaland claim that they are NOT Yoruba? At no point, in the article did they say the Ijebu were not Yoruba. In fact it goes further to say that they are regarded as peripheral Yoruba!! And finally ends by saying: "Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. " Why is that so hard for you to understand? Kindly show me the section of the article where it says the Ijebu are NOT Yoruba. Or do you want them to be called Igbo?

Now, let me ask you: "How many Ijebu and Awori people have you met in real life that truly know their heritage?"

What kind of names do they bear? What language, customs and culture do they practice? Isn't it Yoruba custom and culture?? What are their traditional rulers called??!

I have relatives who have married people from these groups, so trust me..when I tell you they are Yoruba. Please educate yourself and stop letting people laugh at you.

And for the last time, please provide evidence to show that Laudate is Yoruba. Every correct answer gets 20 marks!

I know you will fail this simple test, because you guys like tagging everyone as Yoruba, the minute they disagree with your point of view. How sad.

The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.
That was the reason why I highlighted it

FKO81:


The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.
That was the reason why I highlighted it

Guy, the article you quoted did not say anything wrong. I was merely replying to Cheruv who keeps insisting that Awori and Ijebu are NOT Yoruba, when everyone in the South-West knows that they are clearly Yoruba.

Even the sections I highlighted in your article supports this. Their traditional ruler is Oba Sikiru Adetona. Tell me, is Adetona not a Yoruba name??

More evidence
Ijebus Are From Sudan, Awujale Insists

[b]In an interview with P.M.NEWS in his palace at Ijebu Ode, the monarch, when reminded of his claim in 1983 that the Ijebus are from Waddai in Sudan, said every tribe in the country migrated from somewhere.

Says Oba Adetona: “Let me tell you, there are ways of settlements, even before Oduduwa came to Ile-Ife, Ife was already in existence. All you just have to do is go to history books, you’ll see all these things there.”

Reminded that the statement is often used against the Ijebus with people regarding them as aliens, Awujale described such act as rubbish, saying “how can they use it against the Ijebus? Who is using it against them? What about others? Are they not from other areas before they settled here?”
Oba Adetona who marked his 76 birthday on 10 May, 2010 said no Nigerian has any right to use the source of migration against another as it is evident all over the world that everybody has his or her roots.

In his royal message, the Awujale advised traditional rulers to steer clear of partisan politics as it is obvious that their subjects can never belong to the same political party and a royal father must not seen to be taking sides.

He told P.M.NEWS that his memorable encounter with the first civilian governor of Ogun State, the late Chief Olabisi Onabanjo, in 1983 occupies a chapter in his book that will be launched tomorrow at the grand finale of his coronation anniversary at the Gateway International stadium, Ijebu-Ode.

On the clash between him and the Ooni of Ife, Oba Okunabde Sijuade, Oba Adetona said: “Don’t forget, people try to say we have differences, no, not at all. I am the Awujale of Ijebuland, my instrument of office says so. Ooni is Ooni of Ile-Ife, the instrument of office given to him states so.

“All the claims he is making now are not correct, they are not tenable. The first time the Obas ever met in Yorubaland was in 1937. Before then, they never met, so I think the man is playing politics, trying to over price himself,” Awujale explained.

Asked if they’ve both met of recent, the paramount ruler exclaimed: “Where and for what!?”

He stressed that they were not competing for anything and he has no cause to go to Ile-Ife just as Ooni has no mission in Ijebuland.

—Jide Osokoya[/b]
http://www.pmnewsnigeria.com/2010/06/25/ijebus-are-from-sudan-awujale-insists/