Igbo slaves in the Americas were not interested in worshiping deities, why should they? Did those deities prevent them from being sold as slaves?

Of infinitely more interest to the Igbo slave in the Americas was his freedom. The longing to assert him/herself and be all he/she can be.

One example? Archibald Monteath: Igbo, Jamaican, Moravian, an important read written by Maureen Warner-Lewis. An excerpt courtesy of amazon.com:

This reconstruction of one of the rare Caribbean slave narratives is an amplification, interrogation, and modification of its original texts by cross-reference with official documents, contemporary diaryentries and reports, present-day oral sources, and secondary analyses of plantation society. Accessing a variety of primary records, Maureen Warner-Lewis meticulously reconstructs a biography of enslaved Archibald Monteath, an Igbo, who was brought to Jamaica around 1802, became active in the Moravian Church and later purchased his freedom. Through Monteath's biography she explores the sociology of slavery from 1750 to the 1860s. Fieldwork conducted in Africa brings an important dimension to the work, and scholars of Caribbean history, church history, diasporic studies, Atlantic studies and Jamaica will find it of significant interest.

RichyBlacK ,


You sent me some stupid rubbish a few months ago and I hope you refrain from sending such silly nonsense to me in future. You're lucky there was no reply option.

RichyBlacK:

Igbo slaves in the Americas were not interested in worshiping deities, why should they? Did those deities prevent them from being sold as slaves?

Of infinitely more interest to the Igbo slave in the Americas was his freedom. The longing to assert him/herself and be all he/she can be.

One example? Archibald Monteath: Igbo, Jamaican, Moravian, an important read written by Maureen Warner-Lewis. An excerpt courtesy of amazon.com:

This reconstruction of one of the rare Caribbean slave narratives is an amplification, interrogation, and modification of its original texts by cross-reference with official documents, contemporary diaryentries and reports, present-day oral sources, and secondary analyses of plantation society. Accessing a variety of primary records, Maureen Warner-Lewis meticulously reconstructs a biography of enslaved Archibald Monteath, an Igbo, who was brought to Jamaica around 1802, became active in the Moravian Church and later purchased his freedom. Through Monteath's biography she explores the sociology of slavery from 1750 to the 1860s. Fieldwork conducted in Africa brings an important dimension to the work, and scholars of Caribbean history, church history, diasporic studies, Atlantic studies and Jamaica will find it of significant interest.

Another bull.Poo

I took Atlantic history, I know a lot about the slave trade, u guys should stop making up stories and at least focus on the topic at hand

FL Gators:

Thank God you're not!!! E se Oluwa, E se Oluwa, ife re si Nigeria o poh, ese oluwa

A thief's brother (or is it sister) comes to his defense!
Na Yar adua go thank am when he comes back.  

babapupa:

RichyBlacK ,


You sent me some silly rubbish a few months ago and I hope you refrain from sending such silly nonsense to me in future. You're lucky there was no reply option.

babapupa,

What did I send to you?

SEFAGO:

Another bull.Poo

I took Atlantic history, I know a lot about the slave trade, u guys should stop making up stories and at least focus on the topic at hand

Why not attempt to refute the fact in that book instead of screaming like puppy. Do you have any evidence to refute what was laid out in that book? Note that I did not write the book and do not personally know the author. Stop yapping nonsense.

RichyBlacK:

babapupa,

What did I send to you?

You authored it, so you  know what you sent. All I'm saying is, keep such to yourself or peddle it elsewhere.

f I were Yar adua, I would arrest this thief called Obasanjo, put him in jail and throw away the keys! That would be my first act as a "revived" president. Grin Then I would move in on his loot.

The dog never attacks its master. By the way that is a patented Obasanjo technique- do u think Obj did not think about such a possibility

Man u underestimate the political brilliance of the Yoruba even for a farmer

THE GREATER IGBO NATION-- IDENTIFYING IGBO VARIANTS DURING THE ERA OF THE SLAVE TRADE


THE EGBA ARE IGBO
  Southwest Nigeria is commonly referred to as “Yorubaland” which is home to a mosaic of distinct tribes and tribal states who collectively form the present day Yoruba tribal identity, however the original Yoruba designation exclusively referred to the Oyo, a tribe who at one time lived amongst the Hausas in what is presently Northern Nigeria.  In fact the word Yoruba is of Hausa origins.
  Misrepresentations of Nigeria the Facts and the Figures by Yusef Bala Usman, PhD – Center for Democratic Development, Research and Training.
     “The fact is that the earliest record we have of the use of the very name Yoruba was in the Hausa Language and it seems to have applied to the people of the Alfinate Oyo.  Don Masani wrote a book on the Muslim scholars of the Yarriba.”   Over the centuries the Oyo were gradually driven southward where they in turn became the conquerors of the indigenous people of “Southwest Nigeria” who like their Southeastern counterparts were referred to as the Igbo.  The Southwestern Igbo were protected by an army of masked warriors known as the Egbo or Egba.  Olumida Lucas states that the name Egba is synonymous with Igbo.  [b]The Indigenous Igbo(Egba) lived in the forest area surrounding Ife.  The name Ife derives from an Igbo system of “divination” called Ifa.   It was at Ife that the Igbo(Egba) were first confronted by Odudwa who along with his youngest son Oranyan are remembered as the founders of the Oyo(Yoruba) Kingdom at Ife.  At the time of Odudwa’s invasion the indigenous Igbo(Egba) resided under the leadership of Obatala whose name means the Oba or Obi Ala.  Obi or Oba was initially an Igbo title of authority and Ala is the land deity of the Igbo.  Amongst the Egbo tribes of Calabar the Oba appears in the form of the deity Obassi who is also called Abassi.[/b]   Like the indigenous forest dwelling Igbos, the present day Egbas are historically associated with the Obas.  In fact the name of the Egba ruling council known as the Ogboni relates to the Igbo word Ogbonna which indirectly refers to an elder.
  The Wikipedia Encyclopedia – “Yoruba”
     “The numerous Egba communities found in the forests below Oyo’s Savannah region were a notable example of elected Obas though the Ogboni, a legislative judicial council of notable elders wielded the actual political power.”
(The Ogboni “Cult” played a central role in the Brazil slave rebellion of 1809.)
  In their initial encounters the Oyo(Yoruba) were unable to penetrate the frightening Egba(Igbo) as these intimidating masked forest dwellers mastered the art of instilling fear into their opponents.  In defense of their homeland the Egba(Igbo) went further in raiding and burning down the intruding Oyo(Yoruba) settlements in the town at Ife.
  The Egba were first defeated through the scheming of a woman named Moremi who allowed herself to be captured as she used her beauty to seduce the Igbo(Egba) King into revealing the secrets of the masked Egba warriors.  She later returned to the Oyo providing her countrymen with the necessary information needed to finally conquer the Igbo(Egba) Kingdom.  This defeat of the Igbo(Egba) is celebrated every year at the annual Eid Festival of Ife.   In 1835, the Egba declared themselves to be independent of the Oyo(Yoruba) and in response the Oyo along with the Ijebu drove them out of Ibadan, Ife and other towns north of their present day capital of Abeokuta.  As a result of contact between the Ijebu and the Indigenous Igbo the city Ijebu-Igbo was established.  The founding of the Egba Kingdom of Abeokuta in 1837 is considered to be the last kingdom to be recognized within the “Yoruba federation of tribes”.  By this time the term Yoruba had expanded beyond its original usage in referring to the Oyo and now generally applied to all of the inhabitants of Southwestern Nigeria.
  The tradition of the masked Egba(Igbo) warriors is likewise documented in Southeast Nigeria amongst the followers of the Egbo Society of Calabar.EGBO – A secret society at one time existing as a political bond between various towns especially Eastern Nigeria. – World Book Dictionary A-K 1974.
  In 1876, the Scottish Presbyterian missionary Mary Slessor came to Calabar.  According to the accountings of Ms. Slessor in the “Igbo” dominated areas a secret society known as Egbo went around in masks and beat people.  She claimed to have chased a group of Egbo and tore off a mask.  The image of Mary Slessor would later appear on the 10 pound British Monetary note.  (The Egbo/Egba warriors seem to have a problem or weakness in defending themselves against foreign women.  First Moremi in the west informs her people to burn the masks of the Egba(Igbo) warriors and later in the east Mary Slessor claims to have ripped a mask off of an Egbo man.)
  The Egba of Abeokuta worship a deity called the Oro.  Oro is a god who resides in a bush.  In honor of Oro a sacred ceremony is performed at a secluded spot inside the bush.  This ceremony is called Igbo Oro and is very similar to bush ceremonies observed by the Egbo Society of Calabar.  There are many similar practices and rituals performed by both the Egba of “Yorubaland” and the Egbo Society of the east.   In this regard it is of interest to note the name of the Biafran Officer from Ejagham(Calabar), the formidable Captain Ndom Egba.
  Although the concept of Legba varies it began as an ancestral memorial designed to maintain the Egba identity during times of persecution and hardship.  Legba is also known as Eshu and relates to the deity Isua which is honored in the Egbo Society as the Master of Ceremonies.  Legba was also activated in the New World as a means to counter modern slavery and its attempts to wipe out the Egba identity of the captives.  The deity is described in Yoruba mythology as the “Divine trickster” because of his ability to outwit his fellow gods.  Evidences of Legba have been documented throughout the Americas in such places as Brazil, Guyana, Trinidad, Haiti and New Orleans under various names such as Lebba, Legba, Elegbara and Liba.  It is the Igbo descended Mina tribes such as the Ewe and Fon who are most readily associated with the Legba variant.   The term Elegbara is of great significance because not only does the name appear in the Americas amongst Igbo descended captives meaning the Egba and the Mina tribes, but is also the name of a tribe that lives on the Southern Sudanese, Northern Ugandan border and of whom are likewise related to the Igbos of Nigeria as they are known by the variant of Elegbara being called the Lugbara.  When traveling in Uganda I personally met a Lugbara Doctor of Medicine who previously studied alongside of Igbo students from Nigeria.  The Lugbara man stated that he could understand much of the Igbo Language which held a great deal in common with his own Lugbara Tongue.  Through numerous and prominent cultural and linguistic affinities the Lugbara man was definitely convinced that the Lugbara and the Igbo are akin.
  Similar to the Igbo of the east, the western Igbo descended Egba were always known to be revolutionaries in continual revolt against the Colonial British authorities, European missionaries and their traditional Yoruba enemies being primarily that of the Oyo and Ijebu.   In 1929 the Igbo market women of the east led a tax revolt against the Colonial British Government which became known as the Abia Women’s Tax Revolt.  The Egba women carried out a similar tax revolt in 1947 known as the Abeokuta Women’s Tax Revolt of Egba Market Women.  The Egba market women were led by Fumilayo Ransome Kuti, a teacher and wife of a prominent Egba educationalist.  The protest of over 10,000 Egba women caused the governing authorities to abolish taxes on women for several years and the Alake who conspired with the Colonial authorities spent three years in exile in Oshogbo.
  Many of the positive social and ethical traits which are often associated with the Igbo are historically documented as being characteristic of the Egba as well.  Robert Campbell who along with Martin Robison Delaney signed a pact with Egba leaders for the right of resettlement of African-Americans to “Egbaland” states that the Egba are the most industrious people on the face of the earth.  (Burton 1863:101)   James Africanus Beale Horton concerning the Egba(Akus) “It must be admitted without question that there are no people on the coast who are so hard working and so long suffering in proportion to what they expect in return.”  He also went on to say that the Egba as a race are amongst the most industrious, persevering and hard working people on the coast of Africa.  (Horton 1969:149)
  In terms of education the Egba like the Igbo are deserving of great acclaim.  The first Black-African to receive a Nobel Prize in Literature was an Egba man named Wole Soyinka who like the Igbo actively opposed the Nigerian Government during the Biafran War.  Soyinka was detained by agents of the state between 1967 and 1969.  In this regard Booker T. Washington whose middle name, Tanifeani, attests to Egba origins should be noted as the founder of the famous Tuskegee Institute.
  In Brazil an organized Ibo revolt led to the establishment of the Independent “Ibo Republic” of Palmares which lasted 45 years.  Being consistent with “Igbo resistance” Palmares ended in a massive suicide of Ibo warriors who preferred death to capture.  The city Ibotirama testifies to a strong Ibo presence in the region, however as in the case of Haiti, Afro-Brazilian culture and religious practices are more readily associated with that of the “Yoruba”(Egba) including the worship of Legba.   Olukwumu is spoken in Brazil and interestingly enough in a few Western Ibo communities such as Anioma, Idumu-ogu, Ubulubu, Ugbodu, Ugboba and Okwumuzu.  In fact communities bearing the name Olukwumu(Olukumi) still exist amongst the Western Ibo.  Although this dialect cannot be found in the Yoruba heartland it remains in reference as a “lost dialect of the Yoruba Language”.  All of the above clearly indicates that many of the captives in Brazil including those who successfully revolted in the establishment of Palmares were of western Ibo origins and like the Egba are being mistakenly classified as Yoruba.  In Brazil the Western Ibo were accompanied by a massive importing of Ebos from Angola and Ibos from Mozambique, the latter further accounting for the dominant and preferable Ibo usage amongst the Brazilian captives.
  In Cuba the Olukwumu were referred to as the Olukumi, Lukumi or Akumi.  The Egba have traditionally resisted identification with the term Yoruba preferring to be called Egbas or Akus.  Slaves in Cuba known as the Lukumi or Akumi meaning of the Egba people were well known for suicide resistance which often found them handing from the branches of the Guasima trees.  This being very similar to the “Igbo” resisters of Haiti who were likewise remembered for suicide resistance as understood in the Haitian saying, Ebos pend cor a yo, meaning the Ebos hang themselves.  The relationship between the names Olukwumu and Olukumi with that of Akumi(Aku or Egba) further solidifies the common origins which link the Western Ibo and the Egba peoples.
  The Egba who like the Igbo were originally known as forest dwellers are acknowledged to have been at one time living east of their present day location.  The process which led to the vanquished links of brotherhood between the Igbo and the Egba can be characterized by the often strained relations that currently exist between some of the eastern and western Igbo communities of today.
  Biafran Nigerian World Message Board-JAN. 6th 2004 Efulefu of Western Kind.
     “… lately some misguided Igbo people of Anioma/Ibusa (in short Western Igbo stock), have been making anti-Igbo noises.  I read that a group of 419 purporting to represent Anioma and all Western Igbo issued a statement disavowing their Igboness… If you are from Western Igboland and you no longer wish to consider yourself Igbo you have only one option.  Pack your damned bags and leave otherwise we are coming!!!”
  History not only records the common origins of the Egba and the Igbo but their common destiny as they are identified as two groups most devastated by the slave trade which is expressed in the following;
     “The Egba have suffered more than any other nation in West Africa from the depredation of the slave trade.”
















@akigbemarun
Do U know the writer of this piece is a yoruba man.
He was only trying to say the the present day Egba stock might be connected to the Igbos of southeastern nigeria and other Igbo  tribes in other African countries.
Am so sorry U failed to read and understand the piece.
The writer ieven went further to say the Igbos are  one

babapupa:

You authored it, so you  know what you sent. All I'm saying is, keep such to yourself or peddle it elsewhere.

I don't know what you're talking about. I wonder why you're bringing it up now. Some months ago? Please don't disturb my peace with some inconsequential nonsense, okay?

RichyBlacK:

Why not attempt to refute the fact in that book instead of screaming like puppy. Do you have any evidence to refute what was laid out in that book? Note that I did not write the book and do not personally know the author. Stop yapping nonsense.

U call that a fact Owerri logic

Fact about what? The igbo could not practise their religions or deities because the  slave masters did not let them. Go back, sit down, grab a book and learn about atlantic history.

Moreover the book is a reconstruction of history. I do hope you know a bit about historical analysis to know what that means right?

Everything in that book is a supposition

SEFAGO:

U call that a fact Owerri logic

Fact about what? The igbo could not practise their religions or deities because the  slave masters did not let them. Go back, sit down, grab a book and learn about atlantic history.

Moreover the book is a reconstruction of history. I do hope you know a bit about historical analysis to know what that means right?

Everything in that book is a supposition

The tired rants of an empty barrel!

^^^
He was trying to prove that the slave trade didnt help, but made it difficult to know the connections between the Egbas and the Igbos.

RichyBlacK:

The tired rants of an empty barrel!

Yeah as I expected, you really dont know anything about slave history , and you want me to explain the intricacies to you?

If you don't know that most accounts or biographies of historical characters are based on significantly secondary sources. Even Olaudah equiano is still doubted by a lot of historians to be igbo.

henry101:

^^^
He was trying to prove that the slave trade didnt help, but made it difficult to know the connections between the Egbas and the Igbos.

Crap, please who wrote the rubbish you posted above?

RichyBlacK:

I don't know what you're talking about. I wonder why you're bringing it up now. Some months ago? Please don't disturb my peace with some inconsequential nonsense, okay?

It must be consequential to your worthless peace for you to send it to start with.

Fell free to say what you must, I do believe you got the message.

Another example of an Igbo son in slave captivity, living the life that fate had dealt him: Olaudah Equiano

See:
1. His Wikipedia entry.
2. The Life of Olaudah Equiano by Olaudah Equiano - originally published in 1814.

Excerpts:
1. His autobiography depicted the horrors of slavery and helped influence British lawmakers to abolish the slave trade through the Slave Trade Act of 1807. Despite his enslavement as a young man, [size=14pt]he purchased his freedom[/size] and worked as a seaman, merchant and explorer in South America, the Caribbean, the Arctic, the American colonies and the United Kingdom.

2. "Equiano's Narrative was so richly structured that it became the prototype of the nineteenth-century slave narrative."
--Henry Louis Gates, Jr. (Alphonse Fletcher University Professor at Harvard University)

3. Compelling work traces the formidable journey of an Igbo prince from captivity to freedom and literacy and recounts his enslavement in the New World, service in the Seven Years War with General Wolfe in Canada, voyages to the Arctic with the Phipps expedition of 1772–73, six months among the Miskito Indians in Central America, and a grand tour of the Mediterranean as a personal servant to an English gentlemen. Skillfully written, with a wealth of engrossing detail, this powerful narrative deftly illustrates the nature of the black experience in slavery.

@ SEfaGO
That piece wasnt directed 2 u.
It's a cont. of the piece I wrote to akigbemarun.

On a parting note, I would give the following advise to Igbo people. I came to nairaland to study Nigeria and I have learned a lot of lessons. I still keep referring my Igbo folks to this site to embark on that education. Our fathers were too idealistic about Nigeria and Africa and we as a people have paid dearly for it, and if we don't learn, we will continue to pay for it. The civil war and its aftermath was all the lessons we needed to learn.

As someone who hitherto didn't believe in stereotyping a people, I was amazed at how opinions from some parts of Nigeria closely mirror long held stereotypes of those parts. To be plain, the tendency to betray unscrupulously and scheme devilishly to retain unfairly secured advantages continue with great zest in western Nigeria. So, to the westerners, the bottomline is to remain on top of the corporate food chain. Sell whoever needs to be sold, betray whoever needs to be betrayed, the end justifies the means.

We must accept the challenge of playing this evil game to ensure our survival. For 40 years we have been subjected to all types of "Nkali", to borrow from my sister Chimamanda Adichie. All we really need to overcome that Nkali is to master this evil game. The future is really looking bright for us provided we don't fall for these fraudulent schemes of pro-democracy this or PRONACO that. Let us just play it like everybody else. We are already winning, and all we need to do is to consolidate our gains. The future is ours!   I rest my case.

babapupa:


It must be consequential to your worthless peace for you to send it to start with.

Fell free to say what you must, I do believe you got the message.

babapupa,

You're an idiot for making such a comment. I don't have time for akamu-brained zombies like you, okay. If your sorry ass has an axe to grind with me then say it. Nonsense!

Compelling work traces the formidable journey of an Igbo prince from captivity to freedom

its really interesting that Africans rarely do research in the transatlantic slave trade because they could easily have disproved the lies of Olaudah Equiano.

RichyBlack do u know how many slave accounts were written? Moreover are you aware that in nearly every single slave account, the writer called himself a prince. I dont know how many princes were in africa but it seems a lot of them wrote slave accounts

Crap anyways, Olaudah equiano was probably not igbo

Go and read and stop posting second hand info

SEFAGO:

its really interesting that Africans rarely do research in the transatlantic slave trade because they could easily have disproved the lies of Olaudah Equiano.

RichyBlack do u know how many slave accounts were written? Moreover are you aware that in nearly every single slave account, the writer called himself a prince. I dont know how many princes were in africa but it seems a lot of them wrote slave accounts

Crap anyways, Olaudah equiano was probably not igbo

Go and read and stop posting second hand info

See how you defeat yourself in an argument against yourself. Do you even know the meaning of the word probably?

Meaning in my context it can never be proven and is inconclusive.

i dont really care what the word really means to you or oxford dictionary

Onlytruth:

On a parting note, I would give the following advise to Igbo people. I came to nairaland to study Nigeria and I have learned a lot of lessons. I still keep referring my Igbo folks to this site to embark on that education. Our fathers were too idealistic about Nigeria and Africa and we as a people have paid dearly for it, and if we don't learn, we will continue to pay for it. The civil war and its aftermath was all the lessons we need to learn.

As someone who hitherto didn't believe in stereotyping a people, I was amazed at how opinions from some parts of Nigeria closely mirror long held stereotypes of those parts. To be plain, the tendency to betray unscrupulously and scheme devilishly to retain unfairly secured advantages continue with great zest in western Nigeria. So, to the westerners, the bottomline is to remain on top of the corporate food chain. Sell whoever needs to be sold, betray whoever needs to be betray, the end justifies the means.

We must accept the challenge of playing this evil game to ensure our survival. For 40 years we have been subjected to all types of "Nkali", to borrow from my sister Chimamanda Adichie. All we really need to overcome that Nkali is to master this evil game. The future is really looking bright for us provided we don't fall for these fraudulent schemes of pro-democracy this or PRONACO that. Let us just play it like everybody else. We are already winning, and all we need to do is to consolidate our gains. The future is ours!   I rest my case.

Excellent summary!

Reminds me of one of my favorite verses in the Holy Bible: I have fought a good fight, I have finished my course, I have kept the faith. (2 Timothy 4:7).

SEFAGO:

Meaning  in my context it can never be proven and is inconclusive.

i dont really care what the word really means to you or oxford dictionary

Okay, let me school you on how it is done. When it is probable, then it is inconclusive (as you said), and it could be true or false. So, when one asserts a position you're deem untrue, you're supposed to look for evidence in support of your position, not just scream "rubbish".

As regards Olaudah Equiano, true there is some confusion about his origin, however, the vast majority of references to him classify him as Igbo. The confusion is due to where he was supposed to have been born. It seems he was born in then Benin Empire. However, one's place of birth does not necessarily determine one's ethnic background. Igbos were living and trading in Dahomey and Benin as far back as the mid 1700s and so it is not surprising for an Igbo to have been born in 1745 Benin Empire.

As regards Olaudah Equiano, true there is some confusion about his origin, however, the vast majority of references to him classify him as Igbo. The confusion is due to where he was supposed to have been born. It seems he was born in then Benin Empire. However, one's place of birth does not necessarily determine one's ethnic background. Igbos were living and trading in Dahomey and Benin as far back as the mid 1700s and so it is not surprising for an Igbo to have been born in 1745 Benin Empire.

So after searching online u finally figured that out , anyways I dont need google for that. I had read olaudah's work a long tym ago.

By the way you still missed the real problem about his origin. Please sit down and google, since that is what you guys are good at. You really dont know much about the transatlantic slave trade and you want to school me .

Okay, let me school you on how it is done. When it is probable, then it is inconclusive (as you said), and it could be true or false. So, when one asserts a position you're deem untrue, you're supposed to look for evidence in support of your position, not just scream "rubbish".

No let me do the schooling. There are times when it is impossible to find evidence on something. It is impossible to verify Equiano's origins, historians cannot find evidence (Getting evidence about the origins of a slave is very tricky) so why should common me try? .

By the way I dont consider a published book/article or scholarly work evidence. I check how they obtained their evidence, what primary documents they used, and how much is speculation. I told your omoibo brother mekusxyz this a long tym ago, man are y'all that intellectually challenged?



What did I say about NL, I-too-know will kill y'all.

RichyBlacK:

babapupa,

You're an idiot for making such a comment. I don't have time for akamu-brained zombies like you, okay. If your sorry backside has an axe to grind with me then say it. Nonsense!

Warning and grinding axe are 2 different things and I do believe you're old enough to know the difference. Unfortunately and based on your puerile behavior and name calling tantrums, I'm inclined to reason that you don't know.

Like I said, you're free to run your mouth as much as you want, it's your God given right, just don't send me no nonsense. That's all I ask. Try it again and we'll arrive at the axe level. For now, it's just a warning.

babapupa:

Warning and grinding axe are 2 different things and I do believe you're old enough to know the difference. Unfortunately and based on your puerile behavior and name calling tantrums, I'm inclined to reason that you don't know.

Like I said, you're free to run your mouth as much as you want, it's your God given right, just don't send me no nonsense. That's all I ask. Try it again and we'll arrive at the axe level. For now, it's just a warning.

You're a fool, you're warning your elder? Foolish small boy! F.uck off!

RichyBlacK:

You're a fool, you're warning your elder? Foolish small boy! bleed off!

Man u are a christian- u go dey vex plenty in church.

Thank God, I am agnostic

@henry101, Let us not get confused with some academic endeavours!! Yoruba is a very deep language with so many words having same pronunciations but different meaning. You may check this link for some of them.

https://www.nairaland.com/nigeria/topic-186908.0.html

Egbas means accepts, they got their name from their accommodating attitudes. They accepted almost all, rebellious cities in the interior Yorubaland found safe haven with them some are even given autonomy, eg the Owus and Ijayes.

Olukumi means my friend, it is used sarcastically to associate with adulterers referring to either man or woman friend.

Legbaa or Elegbara is another name called Esu (devil or satan) a deity in Yorubaland. Ojuelegba in Lagos has a shrine for it, it is so called Oju ibo Elegbara which metamorphosed to Ojuelegba. (Shrine of the devil)