SONofYORUBA:
Yoruba must be powerful

I've come to realize that the only way to unify ibos is to blame Yorubas. Once Yorubas are out of the equation, their unity is fraud.

I so much love this and even though I detest commenting on tribal stuffs but your words so perfectly describe the Igbos. Always masturbating on hearing anything Yoruba. What has Yoruba got to do with this? Bunch of egocentric and insecure people abound on this forum

chukzyblingz:
Please stop saying what you don't. All those names are 100% Ika language. You're not ika but you claim to know more about ika than the ikas themselves. Typical Igbo mentality

It's like you suffer from brain damage.

I wasn't the one who wrote about Ika original names being non Edoid. It was Igbanke people.

I wasn't the one who proclaimed Oak Igbo root. It was Chief Iduwe, and I had provided the quotes here.

You must be a descendant of one of those Bini Vagabonds, that Ika people accepted into Ikaland.

uckennety:


Isoma is D language of amaigbo in imo state it's not bad!
Egbema calls us ISUu

Okay sir

chukzyblingz:
for your information, those names you listed there are not ika names and don't have any meaning in Ika language. You just succeeded in spewing your fabricated lies and as usual, the ignorant will accept it as the truth. What a pity.

You are deluded. Go tell that to Igbanke people running away from Bini assimilation.

Igboid:


It's like you suffer from brain damage.

I wasn't the one who wrote about Ika original names being non Edoid. It was Igbanke people.

I wasn't the one who proclaimed Oak Igbo root. It was Chief Iduwe, and I had provided the quotes here.

You must be a descendant of one of those Bini Vagabonds, that Ika people accepted into Ikaland.

You said those names are Edo names. But they are not Edo names. Those are Ika names with 100% ika language. Please accept your ignorance and move on

Ubenedictus:

Take a look at this ika names, ehi, ose, they are edoid.
1. ehiabor- Gods blessing
2. ehioma - GOD is good
3. ehiwarrior- it is god we pray to
4. omiken- mercy
5. ehimeninomiken God has shown me mercy
6. osedodo- God i plead
7. ehiedu- God leads
8. kpanmiose- God i thank you
9. ewere- good luck
10. osebor - Gods blessing

Lies....so what is the name of God in ika

What are the names of market days in ika
What is the name of ika king
What do they call land

Answer these questions so that we can know how igbotic they can be

chukzyblingz:
You said those names are Edo names. But they are not Edo names. Those are Ika names with 100% ika language. Please accept your ignorance and move on

Lol. Mugu!

Those names are names of Ugbodu kings in the past, they are purely Edo names and have no meaning in Ika language, except the Ika translates them using a learned Bini language.

By the way, Ugbodu is in Aniocha and not Ika, so I wonder what's the point of this your childish argument.

No Ika man understands Bini language without first learning it.

ariesbull:


Lies....so what is the name of God in ika

What are the names of market days in ika
What is the name of ika king
What do they call land

Answer these questions so that we can know how igbotic they can be

Ika market days- Eke, Orie, Aho. Nkwo
Ika king- Eze
Ika titles for Eze- Obi/Dein
Ika land- Ali

"On the people of Agbor and their ancestry, this also is another hot topic, as even the Agbor scholars cannot explain in full or to any satisfactory degree, how they came about. This inconclusiveness is simply rooted in the fact that their modern day leaders have sought to carve out and formulate an origin for their people, an origin that isn’t theirs, and one that denies their true nature and ancestry.

"The truth is that Agbor and Owa, who are mainly united with their common tongue in the Ika dialect, are Igbos from origin."

(comment from Gabriel Nwanze)

Igboid:


Lol. Mugu!

Those names are names of Ugbodu kings in the past, they are purely Edo names and have no meaning in Ika language, except the Ika translates them using a learned Bini language.

By the way, Ugbodu is in Aniocha and not Ika, so I wonder what's the point of this your childish argument.

No Ika man understands Bini language without first learning it.

I think you have a mental issues. Who did you quote before I quoted you? OMG what a dumbass u are

chukzyblingz:
I think you have a mental issues. Who did you quote before I quoted you? OMG what a dumbass u are

Okpo ngaji!

Your learned Ika researchers and mates like Ehinze are busy researching on how Bini proximity to Ika resulted in introduction of many Edo loan words into Ika original Igbo language. You are here exhibiting your ignorance for the whole world to see.

Ehinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011
104
Language Contact: The Influence of the Esan Language on
Ika-Igbo
S. N. Ehinze
Abstract
Language contact phenomenon has a lot of implications among which are
bilingualism, multilingualism, borrowing, code switching, pidgin etc. Such
occurrence between Ika Igbo and Esan language has not only linguistic
implications but cultural and socio-political implications. Esan and Igbo language
have linguistic boundary like other languages. Language contact phenomenon
presupposes exchange of linguistic and cultural features between the two groups.
This work therefore is a study of the linguistic features that are amenable to
socio-linguistic analysis. It seeks to discover the extent to which Esan language
exerts linguistic effects on the Igbo language. The results of the analysis show
that the effect of the contact between the Igbo and Esan languages is bi
directional.
1. Introduction
In a speech community, when two languages come together, certain
linguistic changes or developments occur. Language contact between two
people speaking different languages can have a wide variety of outcomes.
In some cases only a few words are borrowed; in others whole new
languages may be formed. The result of such language contact differs
according to several factors, including the length and intensity of contact
between the groups, the types of social, economic and political
relationship between them, the functions which communication between
them must serve and the degree of similarity between the languages they
speak.
Ika-Igbo language has been influenced at one time or the other by
Esan language contact, resulting in varying degrees of transfer of features
from one to the other. Against this background, the need arises to
investigate the possible linguistic and cultural influences existing in IkaIgbo language due to contact with Esan language and to determine
whether it is bi-directional or uni-directional.
Esan and Igbo languages share boundary like other languages.
Urhobo-Igbo, Edo, Yoruba Languages etc. The phenomenon of language
contact presupposes exchange of linguistic and cultural features between
the two groups. This paper seeks to determine the extent to which Esan
language has influenced the different linguistic levels of the Igbo
language. It is equally important to know whether linguistic changes from Ehinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011
105
the contact between Igbo and Esan affect Igbo alone or Esan alone or both
and the level of significance

2. Literature Review
The bilingual nature of some speech communities has made it
possible for two or more dialects/languages to be in existence, in such
speech communities. This has been a universal phenomenon in world
languages. The use of one dialect/language vis-à-vis other
dialects/languages derives from the attitudes of the language/dialect users.
Mbah (2005:276) in her study of sociophonology in Oba Igbo opines
that one of the factors that influence the selection of a particular variant is
contact. The degree of contact which speakers of Oba dialect have with
speakers of the more mutually intelligible dialects of Igbo is of great
significance in influencing their choice of the binary variant of the lexical
and morphological variables. It appears that contact factor works hand-inhand with the regional factor in Oba. Ugwuona (2004:23) in her study of
language choice and attitudinal differences in Nsukka Urban, discovers
that Owerre and Onitsha dialects of Igbo language are the prestigious
dialects among other dialects of Igbo including the host dialect, which is
Nsukka dialects. The reason for the dominance is that Owerre and Onitsha
dialects have historical, economic, educational and political advantage
over other dialects. In her conclusion, Ugwuona affirmed that there are
multiplicity of different Igbo dialects which influence one another. The
interaction of the different dialects has given rise to the phenomenon of
code – switching and code – mixing, among the dialects. As a result,
hardly can any educated person in Nsukka Urban engage in a sustained
discourse especially in a relaxed, informal context in Igbo language
without mixing some elements of his indigenous dialect.
Uwalaka (2001) in Igboanusi (2001:50) investigated the anguish of
Igbo as a mother tongue. Internal and external conflicts and revealed
crucial issues on factors affecting and underlying language choice
especially in Igbo as a mother tongue. One of the interesting things in her
study is the Igbo internal conflicts. Uwalaka defines language internal
conflicts as “the phenomenon in which for political, economic or socio –
economic reasons, dialects of a given language vie for ascendancy”.
Language external conflicts are cases in which for whatever reasons
language of a given country competes with one another or compete with a
foreign language or languages, she concluded. Okeke (2006) studied
language attitude and language shift in Nkpor dialect and reports that
there is complexity of dialect. stuation in Nkpor – Agu region of Nkpor.
Some of these dialects are Nsukka, Owerre, Umuahia, Udi, Abakaliki, Ehinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011
106
Onitisha, Ohafia, Mbaise, Oyigbo, Ikwere, Ngwa, Oka, Nteje, Ogbinuike,
Aguata, Obosi, Ogidi, Ezeagu, Enugu, Ngwa, Izzi, Ibagwa, Efiom, Nkpor
etc. The attitudinal indifference of the language users in Nkpor dialect is
similar to that of Tamil dialect speakerss because that dialect situation in
Nkpor is complex, and these different dialects have different traditional
backgrounds as it is in Tamil.
However, he concluded that because of urbanization that came to
Nkpor – Agu through the influence of the commercial city of Onitsha, the
town is affected linguistically by urban life. Again, a lot of people
migrated to the town for the purpose of commerce and as such made the
town multidialectal (because they all came with their languages and other
Igbo dialects). This influenced the dialect greatly. From the discussions
about language contact, it comes out clear that the field of language
contact in African languages in general and Igbo language in particular
in particular has not received much attention in spite of huge
amount of data on the subject in other languages. By this token, it
becomes necessary to advance the field knowledge in the area of Igbo
Language contact.

3. Lnguistic Influences
The various Linguistic changes of the language contact exercise
between Esan and Ika-Igbo are discussed in this chapter. They are,
however, being discussed under two headings vis a viz Linguistic and
cultural influences respectively. The linguistic influences are further
categorized under such sub-headings as lexical variations, phonology and
morphology and syntax.
Lexical Variation
ENGLISH IKA-IGBO EKPON
You Yu Yuno
We Enyi Eno
All Welecha Enolecha
Many Oda Ebuke
Bird Nnunu Ununu
Dog Nkite Itite
Louse Izu Ezu
Tree Osisi Osi-h
Seed Mkpuru Akpuh
Egg Ekwaran Ekur
Tongue Ire IgheEhinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011
107
Ear Nti Itin
Hair Ntutu Ururu
Moon Ifon Okegwe
Water Mmiri Umi
Ash Ntu Utu
Round Okiriokiri Ghahime
Claws Mbuo Ubuo
Although these differences in words are all free variations but they
came about due to a proposed deviation (unintentional) from normal,
which was not achieved by these Ekpon speakers. The intention to drop
the Ika-Igbo words and perhaps substitute them with that of Esan or
probably new inventions, but this was to be a hard task as they are caught
between where they were coming from and where they are going to.
However, they have only succeeded in creating sub – Ika dialect from the
main Ika dialect of Igbo language.
Phonology
In this domain, we discovered some deletion of sounds and segments
as the case may be.
m – deletion
Mme me = me
o – deletion
Okpoho Okpoh
= woman
Syllable deletion:
Osisi Osi-h
= tree
Ekwukwuo Ekhwo = leave
Ekwaran Ekun = Egg
The last sounds in these cases are aspirated. This is because most of Esan
words are aspirated and have short and very fast levels of pronunciation,
mostly followed by high tones. Most of Esan words begin and end with
high tones e.g. Ekoh (ear), eke (belly), Inyie (breast), Oria (person) aran
(blood) awa (dog), ehen (fish), ibe (liver) akon (Tooth) anyo (drink)
eloloh (eye) okppia (man) etc. All these have affected the Ekpon dialect
in terms of tone and aspiration of sounds.
In summary, we can affirm that the speakers of Ekpon have a peculiar
pronunciation which tends to influence their contiguous speech
communities.Ehinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011

Morphology and Syntax
There are few instances of variations in sentence constructions and
production of words as evident in the following examples:
1. Enyi a nu we ebuo (Ika) enyi a nu welebuo (ekpon)
We do understand the two (languages). The difference here is the “L”
insertion in the word “welebuo”.
2. Me ri Agbor eben (Ekpon)
‘I live Agbor here’
‘Agbo ebeni ke mbi’ (Ika)
‘Agbor here I live’
I live in Agbor
The first person pronoun “M” (I) does not appear in initial position with
“Me” form but “M” form and in some cases “Mme” form. The “Me” form
in Ekpon is borrowed from the Esan language. For instance the above
sentence in Esan will read;
Agborme yie
Agbo Iive (I live in Agbor)
3. Onye Ekpon ya me wu (Ekpon)
I Ekpon that I am
Onye Ekpon ke m wu (Ika)
I Ekpon that I am
I am from Ekpon or native of Ekpon.
The “ya” and “ke” are variants as they have the same meaning. The
pronoun changes form in Ika due to position in the sentence viz a viz
initial, middle or final but it remains Constant in form at whatever
position in Ekpon which is a characteristic of Esan for e.g. will read –
“Ovwie Ekpon me khin” from (Native) Ekpon I am.
4. Cultural Influences
The socio political status of Ekpon people is one that is rooted in Esan
culture. This is a society of people whose origin is traceable to Ekpon in
Esan west local government area of Edo State while they live in Esan
South – East Local Government Area of the same Edo State but
linguistically they belong to Ika dialect of Igbo language and live at the
linguistic boundary between Ika (Igbo) and Esan languages. Their
traditional institution is rooted in Esan culture. They have no Obiship or
Eze system of leadership like Igbos but an Onogie who is appointed or
approved by the Oba of Benin. To rule with the Onogiie are Chiefs –Ehinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011
109
Ogele, Ihiami etc who help the Onogie to carry out his royal functions and
tributes to the Oba who made all of them who they are in the land.
The mode of obtaining chieftaincy titles in Ekpon is synonymous
with Esan ways. Every festival taking place in Ekpon is according to Esan
tradition. For instance, ceremonies like marriage, child naming are in no
way similar to Ika culture. The burial ceremony for example which runs
for seven days in Ekpon is what obtains in Esan land contrary to four days
burial activities in Ika/Igbo culture. This shows that apart from language,
the Ekpon life style is similar to that of Esan.

5. Summary and Conclusion
Language contact phenomenon has a lot of implications among which
are bilingualism, multilingualism, borrowing code – switching, pidgin and
so on. Such incident between Igbo and Esan languages has not only
linguistic but cultural, and socio-political implications. From the study of
the influence of Esan language on Igbo due to their contact, it was
discovered in the first place that the speech community at the language
boundary between Igbo and Esan – which is Ekpon could neither identify
themselves as Ika nor Esan speakers but Ekpon speakers. However, from
the linguistic point of view they belong to Ika dialect speakers of Igbo
language.
It was discovered also that there are a lot of variations between the
Ika dialect speakers and that of the other speakers of Ika that are residing
in Agbor and its environs. For instance, there are changes in words like
“Okele” for Ekele (greeting), “Onwole” for “Onweni” (nothing). There is
change in syntax e.g. “Me ri Agbor ebeni” for “Agbor ebeni kemri (I live
in Agbor).
Culturally, there is little or no relationship with the Igbos (Ikas) as
their culture is in consonance with Esan culture. The various festivals and
rituals running from the beginning to the end of the year are synonymous
with Esan culture. Politically, they are affiliated to Esan style of
traditional leadership. Another important aspect of the Ekpon people is
that the bilingual phenomenon is gradually dying away. The older
generation of folks speak Ika and Esan languages while the younger
generation does not understand nor speak Esan language. The older ones
claim that they find it difficult to speak Esan and that those who speak it
struggle to do that. On the other hand, the immediate neighbours like
Ewosa who speak Esan language do not understand the Ika spoken by
their Ekpon neighbours. This is why some Ekpon people try to speak
Esan to their Esan neighbours but switch to English when the
interlocution becomes unintelligible. Ehinze – Language Contact: Ika Igbo and Esan pp: 104-111
Journal of Igbo Language & Linguistics (JILL) No. 3 December 2011
110
The variety of language contact studied here demonstrates that there
is in principle no limit to what speakers of different languages will borrow
or transfer from each other, given the right opportunity. One of the
greatest challenges facing linguists is to account for both the social forces
and the linguistic mechanisms and constraints which operate jointly to
determine what particular outcome emerges from the language contact
that can lead to great benefits both practically and theoretically. Research
on its social aspect can lead to insights on group relationships and group
identities, and how they are shaped by processes of accommodation in
some circumstances and by divergence and conflict in others.
Understanding of the social forces that guide and constrain language
contact use is of vital importance both to language contact, planning in
areas like education, politics and social welfare and to understanding the
ways language changes. Research on the linguistic aspects of language
and language contact leads to insight on the nature of linguistic systems,
the mechanisms by which they interact to produce new strategies of
communication, the creativity of human beings in adopting and adapting
new materials to be reshaped into new manifestations of human faculty of
language contact.

chukzyblingz

Have you seen how human beings with brains behave? Have you learnt Anything from Ehinze, an Ika man with brain today?

You have a brain like Ehinze. The only difference is that while Ehinze had decided to put his to use, you my friend had decided to stuff yours with purulent stuffs, arguing like market women, bereft of any intellectual input whatsoever.

Better turn a corner now.

chukzyblingz:
Bini/Igbo origin and influence is one of the major features of all Anioma towns but not everybody that has these are Aniomas. As far as I'm concerned, the only Anioma people outside of Delta State is Onitsha and maybe Ndoni. If you're not from Onitsha, please stop calling yourself an Anioma woman and don't use yourself as example when talking about Anioma issues.

Well there you have it .

If you had read my first post on this thread then you wouldn't be making such enquiries as to where I come from so, by your own admission, I am very much qualified to talk about Anioma issues. I know the history of my people so please don't try to misinform me about my own culture. At least you've admitted that there are Anioma people outside of Delta State .

1Igboman202:

Main igbo mentality......... Delta igbos still exist pls. dont include us in your Biafra!

see this benin muslim man trying to claim Delta Igbo. Who u wan deceive

MrPresident1:


It confirms what I say too. Dahomey under the command of Oyo defeated Ashanti in the Atakpame war

your statement earlier stated that the oyo empire rule up to ghana which was not true.. the Ashanti only came up to beat up the Dahomey in their land, and retain regional dominance but the oyos and also a part of the ashantis joined hands to fight back the ashantis...

Ivoryred:
are you from amaigbo?

Yes

iamord:

your statement earlier stated that the oyo empire rule up to ghana which was not true.. the Ashanti only came up to beat up the Dahomey in their land, and retain regional dominance but the oyos and also a part of the ashantis joined hands to fight back the ashantis...

This is not what those two links are saying.

The two links say that at the battle of Atakpame, Dahomean soldiers under the command of Oyo defeated the Ashanti.

Read again

Abagworo:


The basics of Igbanke is Igbo but there has been heavy Edo influence owing to so many reasons. Igbanke is one of the present solid evidence of Igbo settling close to Benin even though a different ethnic group today. Igbanke identifies as Ika not Igbo.

Is ika not igbo?

Jus Like ngwa nn co

Ubenedictus:

It is not bini who began the onitcha story, onitcha themselve began the story zik and so on.

No it is not. There were Bini that migrated with Eze chima to Onitsha and they are the ones that started the Benin migration story according to Onitsha peeps.

Igboid:


It's like you suffer from brain damage.

I wasn't the one who wrote about Ika original names being non Edoid. It was Igbanke people.

I wasn't the one who proclaimed Oak Igbo root. It was Chief Iduwe, and I had provided the quotes here.

You must be a descendant of one of those Bini Vagabonds, that Ika people accepted into Ikaland.

Leave him. I'm actually suspicious of him. The fact that Ngozi123 had to let him know there are anioma outside of delta state is extremely suspicious. Which anioma does not know that? The fact he tried to sell that denial is high in aniocha makes him suspicious. I'm truly starting to believe he's that Bini dude that the igbodo guy on NL back in the day kept arguing with regarding ika history. I'm very suspicious about it.

LOL 18 pages, and once again, Igbo people denying themselves while others trying to convince the "Non-Igbo" Igbo who everyone else already knows them as being, who they are.

This is of course, a primary legacy of the collapse or halting of the Biafran revolution/administration, which has created a leadership vacuum and mindset of "I must survive"-even if it means denying who you are or wanting to not associate with Groups perceived as "troublesome".


Meanwhile, an old coup plotter is (mis)steering the nation at Aso Rock, making deals and cutting checks to his people and some Yoruba businessmen and the Easterners are joking as usual.

On to page 19

Ubenedictus:

Take a look at this ika names, ehi, ose, they are edoid.
1. ehiabor- Gods blessing
2. ehioma - GOD is good
3. ehiwarrior- it is god we pray to
4. omiken- mercy
5. ehimeninomiken God has shown me mercy
6. osedodo- God i plead
7. ehiedu- God leads
8. kpanmiose- God i thank you
9. ewere- good luck
10. osebor - Gods blessing

These names are hybrid, just like Ika culture for the most part.

ehi (Edo) + oma (Igbo)
ose (Edo) + dodo (Igbo)
ehi (Edo) + wa riọ (Igbo)
ehi (Edo) + -m (mụ) e nịne omiken (Igbo)

I'm not even sure if 'ehi' is Edo because Ika is Igbo based and the lexicon is mostly Igbo.

Lol...Where is Chukzyblingz. Dude has been schooled. What a retard!

Why do u lie like this? You denying what I heard. Were you there? Simply cis you have a genuine business doesn't mean there ain't igbos who are fake. You can speak for yourself...be objective. I said some igbos guys in Benin said Benin is no man's land and you here denying it. I pray you people actualize your Biafra speedily and see if you won't go back to your lands.

Unimaginable123:
first, no igbo is calling Benin a no man's land. The only no man's land is the former federal capital, Lagos.
And secondly, who told u that if biafra comes to be, that igbos will Benin. All the Benin girls in Italy, what are they doing there?

Ikechukwu48:


Leave him. I'm actually suspicious of him. The fact that Ngozi123 had to let him know there are anioma outside of delta state is extremely suspicious. Which anioma does not know that? The fact he tried to sell that denial is high in aniocha makes him suspicious. I'm truly starting to believe he's that Bini dude that the igbodo guy on NL back in the day kept arguing with regarding ika history. I'm very suspicious about it.

Sony4all or something like that. I remember him.

uckennety:

Yes

which part? Am from there too.

elsomm:
During my service years, I met a corp member, we were on a boat going to a community in Sagbama LGA. As she conversed on the phone, I could understand what she was saying though I knew her dialect was very different from mine. Elated I thought I have met kinswoman but she denied being Igbo claiming Kwale. I was like but I understood you. She maintained she's not Igbo in a way that made it seem we're quarrelling... I was instantly pissed off. I really dislike those segregation and denials. I concur with writer. We are all Igbos.

Another that makes me annoyed is the way Igbos from other states segregates Igbos from Ebonyi. For the love of God, we are all Igbos. Together we will be stronger. They divide us so they can rule us perpetually.

Let's rise above such mentality.

Igbo kwezuo nu!!!

That's true my brother.