The Ooni of Ife, Adeyeye Enitan Ogunwusi recently opened a longstanding debate about the relationship between the Igbo and the Yoruba, and did affirm that the Igbo were ancient inhabitants of Ife.

The Ooni’s asserts that the ancient Igbo connections to Ife is still evident in the traditions preserved in the oral narratives of Ife itself, and in the extant lineages of the Igbo still present in their habitations inside the Ooni’s palace. The Igbo quarters are still present in Ife. What the Ooni brings to this debate is legitimacy, because Yoruba tradition confers the authority of national memory on the office of the Ooni.

The Ooni in a sense validates the accounts of the eminent Nigerian historian and anthropologist, the late Professor Ade Obayemi.

Obayemi accounts for a first pavement of culture in what is now known as the cradle of Yoruba origin, but which was once originally settled by the Igbo led by Obatala.

The Igbo were the original inhabitants of Ife and had installed, and practiced a culture based on their ancient Odinala religion of peace, of the divine rights of the individual and not of kings, of the protection and validation of the weak and infirm, of an artistic and creative value rather than of war and destruction. All these values are embodied in the myth of Obatala the sculptor and creative “demiurge” of current Yoruba mythology.

And of course of he also models the value of the Republic over the monarchy. The Igbo had been marked by the multiplicity of their settlements in Ile-Ife which the Igbo know by its more ancient name as “Igbo-Omoku.” As a matter of fact, Obatala was a High Priest in the mold of the Igbo priesthood, like the Eze Nri, and aspects of this priestly function was absorbed by the Ooni who equally then also absorbed the monarchical order that replaced the Igbo republican order of the Obatala era.

The current Ile-Ife is therefore a hybrid system between the displaced Igbo culture and the settler order that replaced it. The war over Ife between the Igbo and the new wave of migrants to Ife was over two different ways of life: the freedom associated with the Republic or the order and control associated the monarchy.

Obatala’s group was defeated, and was driven into exile, and scattered into places including as far as Ketu, and places as far as what we call Dahomey and Togo today. The republic disappeared and the monarchy as embodied by Oduduwa replaced it.

The rivalry between the Igbo and the Yoruba continue to mirror this. The wars the Igbo levied consistently against the new settlers is preserved and enacted even today in the Yoruba Egungun festivals, the Oreluere, the Obameri, the Moremi and the Edi festivals. The eminent modernist playwright, Femi Osofisan, gives a new sheen to it in his play, Morountodun, based on the Moremi myth.

The Egungun festival is preserved as the Yoruba Festival of liberation from the marauding and masked Igbo “Egwugwu warriors. The Obatala festival celebrates the canonization of the era of peace as embodied by Obatala and the Igbo, at a time of national regret, years later, when the Yoruba began to rue the tyranny of Kings in their new order, and regret the loss of the period of peace and creativity of the old order represented by the Igbo.

They turned and memorialized the leader of the Igbo, Obatala, into a god, and the period of Igbo culture as the highest moment of creative fluorescence in the Yoruba world.

The Ifa preserves this for us. And to this day, the Yoruba inhabit two souls: there is the fiercely republican Yoruba, many of whom find close affinity with the Igbo, and there is the Yoruba monarchist, who fiercely defends the settled order of kings.

But that is as far as the Ooni’s knowledge of the Igbo situation in Ife goes.

There is an alternative narrative tradition that says the Igbo themselves in their wave of migration following Amadioha’s destruction of the ancient world met an even older settlement in Ife of people whom they absorbed and protected and introduced to a settled and peaceful way of existence.

The Ooni suggests that the Igbo moved from Ile-Ife to their current settlements in Igbo land.

That is not true. In fact archeological evidence proves that a place like Igbo-Ukwu is a much older settlement than Ife. So in fact, in current Igbo historiography, and assessment of their movements, Ife is a newer settlement of the Igbo, and may have been part of a wave of migration leading to a pavement of Igbo history following an ancient catastrophe.

There are many hypothesis of these settlements, and there is no doubt that the Yoruba and the Igbo are close and related. The language and the cultural patterns suggest points of very recent contacts and break-offs.

The Idu – the Benin – is the medial culture between the Igbo and the Yoruba. Indeed, the Benin suggest that Izoduwa was Oduduwa, and they know precisely when he left Ani-Idu (Benin City). So, who indeed are these people? There is the Nok hypothesis which suggests a coagulation that broke off at the Niger-Benue valley, with the Jukun, the Igbo, the Yoruba and the Igala, and possibly the Idu, moving apart into their current settlements.

There is the Igbo-Nupe-Yoruba hypothesis of a movement from Egypt, through the crags of Air, that settled in their current locations.

Indeed, two studies published by the English colonial anthropologist, M.D.W. Jeffreys, “The Winged Solar Disk, or the Ibo Itchi Scarification Marks” (1951), and “A Triad of gods in Africa,” (1972) explore and affirm these links, and the possible Egyptian origin of the Igbo, and their worship of the Sun god.

The Igbo still call their first-born sons, “Opa- RA” (priest of the Sun-God, RA). MDW Jeffreys identifies in the symbols of the “Ichi” scarifications carved into the forehead and cheeks of the Igbo titled aristocracy, Ndi Nze, the “sun, moon and the wings and tail of the hawk” and the ram-headed symbol of the “Ikenga,” as associated with ancient Egypt, particularly the winged solar disk symbol of Pharaoh Usertsen III.

The Igbos dispersed in great numbers from their ancient habitations by the Atlantic in search of new habitations. Obatala and his group settled in Ife.

Read more at: https://www.vanguardngr.com/2019/08/ooni-of-ife-and-the-igbo-yoruba-relationship/

This is nothing but the honest truth. Ife is the ancestral home of the Igbos. it was the council of Igwes after their meeting in Obosi in the year 1857 decided to give it to the Yorubas after the Fulanis chased Yorubas out of Kwara state. the agreement then was that any inhabitants of Ife must always see himself as a slave of the Igbos since Igbos are the real owners of Ife. the agreement still stands till today. I don't know why they are no longer teaching history in our schools today

Ok now....

Fahdiga:
This is nothing but the honest truth. Ife is the ancestral home of the Igbos. it was the council of Igwes after their meeting in Obosi in the year 1857 decided to give it to the Yorubas after the Fulanis chased Yorubas out of Kwara state. the agreement then was that any inhabitants of Ife must always see himself as a slave of the Igbos since Igbos are real owners of Ife. the agreement still stands till today

illicit:
Ok now....

Always respect your host or will pursue your people back to Ogbomosho

TAO11 please come in here. Your attention is needed.

Kayberg:
TAO11 please come in here.
Your attention is needed.

Is she the Ooni PA?

EzeNri:
Always respect your host or will pursue your people back to Ogbomosho

As a Linguist, I know of the Linguistic affinity tho....

EzeNri:
Is she the Ooni PA?

Bros… I have no idea, but she is really good about these stuffs. I smell royalty about her/him. I really do smell royalty.

See news

Kayberg:

Bros… I have no idea, but she is really good about these stuffs. I smell royalty about her/him. I really do smell royalty.

Ok

Lol. Trash.

Focus this energy on unearthing the history of the Igbo inside Igboland before looking for 'lost territories' outside.

Kayberg:
TAO11 please come in here. Your attention is needed.

Like I once said elsewhere, deep down most Nigerians want to be Yoruba so bad.

No, they wouldn’t admit it in a direct sense as you are expecting them to.

They would, however, admit it in the sense of the OP’s topic.

In other words, if you can’t beat them, then go ahead and see if you can join them at Ife.

Having said that, I would ask that you do not worry too much about these ‘hopeless attachés’.

Instead, you should simply appreciate their ‘desperate attaché syndrome’ for what it is — that is:

Yet another testimony (from ndi-Igbo themselves) as to how we’ve been kicking their asses from day one.

After all, their utmost wish here is tantamount to saying that:

‘We came, we kicked their asses out from their supposed land, and we took over till date’.

Isn’t that precisely another angle to ‘marginalization’?

In fact, this narrative does no good to them (if only they knew), it is actually self-defeating.
—————————

Having said that, the name ‘Ugbó’ (aka: ‘Igbó’) of the Ife account is not one and the same as the name ‘Ìgbò’ of the south-east.

Yes, some have attempted to connect the two names to refer to one and the same thing. But the reality is that they’re not. And I’d explain.

First of all, the actual basis of the attempts to equate these names is often not rooted in history. It is rooted instead in desire for novelty and unity in a modern era.

There are details in the very same Ife account which disallows such equation. There are also other facts too which disallows such equation. These will be explored.

(1) Starting with the details in the Ife account itself, the account states that the peoples of all the 13 Ife settlements used to be collectively known by the name ‘Ugbó’ (aka. ‘Igbó’).

Some periods later (perhaps centuries/millennia), some sections of at least 2 of the 13 Ife settlements was dislodged from Ife in the course of a long political turmoil.

This section took up abode in the woods outside of the Ife settlements. Their new abode or camp was named “Ideta-Oko” (meaning: “Ideta in the woods” ).

From their Ideta-Oko camp, they embarked on a series of attacks and campaign to gain access to Ife again.

However, a stronger force comprising of members of the other settlements went on to camp at “Odin” (one of the 13 Ife settlements) under the leadership of Obameri, to fight them off again and again.

So far, it must be realized that the Ugbó (Igbó) people of Ife have now been divided into groups — (1)the small dislodged group led by Obatala, and (2)the vast majority who live in their respective settlements in Ife.

In the long end after the long conflicts, the two parties desired peace — especially after a small-pox epidemic broke out at the Ideta-Oko camp leading to terrible loss of lives of the campers at Ideta-Oko.

These two Ugbó (aka. Igbó) groups reached a mutual peace agreement, and the agreement provided that the Ideta-Oko campers be readmitted back into Ife.

This was done and peace returned, but there was an exception. Some of the most irreconcilable faction of the Ideta-Oko campers refused to give peace a chance.

This faction of the campers led by Obawinrin refused to return to Ife, and instead moved from Ideta-Oko to a forest location (i.e. Igbó) farther away from Ife .

This group from this forest (Igbó) location proceeded to engage in guerrilla attacks against the outskirts of the Ife city.

They engaged in house burning and property burning which also led to loos of lives. These later attacks are the background to the Moremi/Igbó episode.

The foregoing is a summarized synthesis of the Igbó narrative in the Ife account. It therefore goes without saying, from this account, that the ndi-Igbo of south-eastern Nigeria have no spot to fit into in this account.

(2) Moreover, another key fact which disconnects this narrative from the ndi-Igbo of the south-east is that the Moremi/Igbó episode (which is consequent from this Ife account) already has corroboration in the accounts of another Yoruba subgroup — that is, the Ugbó (Igbó) people of Ilaje.

(3) Another key fact still which disconnects this Igbó of Ife from the ndi-Igbo of the south-east is that this very account (including any of its details) is completely absent in the accounts of the ndi-Igbo people.

Those ndi-Igbo who love to to bring this up always have to rely entirely on the Ife account — and that is in fact because there is no such account (or any of its details) in their own traditional narrative.

And as I have demonstrated, the Ife account (which they embarrassingly rely entirely on) doesn’t even support their hopeless wish in any guise. The only point of similarity they may cling to is the spelling similarity, and that too is superficial as I would soon show.

(4) Now to the actual words themselves. The name of the Ife people is Ugbó [pronounced with the same exact tone as the Yoruba word for forest or bush].

The more common or relatively recent spelling of this word is “Igbó”, and it is also pronounced with the same exact tone as the foregoing older form.

As far as meaning is concerned, this word (Ugbó/Igbó), in the context of people literally means “ancient one(s)” — just as it could equally mean “bush”, forest”, “sacred-grove”, or “weed” in a different context.

The pronunciation(s) of the south-easterners’ Igbo, on the other hand, is nothing like the above. Theirs is pronounced as “Ìgbò” [with the same exact tone as you would pronounce do-do — plantain]. It is sometimes also pronounced as “Ígbò” [with the same exact tone as the Anglicized form Ibo].

These words (the Ife’s and the ndi-Igbos’) although may appear the same (considering their respective roman orthographies) are in fact two different things from the very get go as has just been demonstrated from a linguistic standpoint.

(5) Now to the Ooni’s remark (about which I would love to see his own actual words), his statement is along the lines of an age-long Ife (religious) belief that all humans in the world — European or Chinese, Japanese or Bantu, Arabs or Igbos, Hausa or Jukun, etc. — are all descended from Ife.

Ife, in the psyche of any conservative Yoruba, is the parallel of the Abrahamic Garden of Eden.

With regards to this belief, Rev Samuel Johnson was informed by the chiefs of Ibadan in 1882 that Ife was “the place where all nations of the earth have sprung from.”. ~ CMS (Yoruba) 1/7/5. Johnson to Griffith, Jan. 23, 1882.

Also, a British team (led by Henry Higgins) visiting the Yoruba interior in 1888 was told by the Alaafin of Oyo that “the Ifes ... were the fathers of all and all people came from Ife.” ~ Report of the Special Commissioners to the Lagos Interior,1886,” Enclosures in Higgins to Colonial Secretary, Jan. 1887, Parliamentary Papers, 1887, C.4957.

Moreover, the same British agents of 1888 were informed by Chief Ogunsigun, the then Seriki of Ijebu, that “Even the English king can be shown the spot at Ile-Ife from where his ancestors went out.” ~ Ibid.

Whether this Yoruba belief is scientifically accurate or not is an entirely different question. But if we’re sking about what a conservative Yoruba person (like the Ooni) actually belief, then it is the idea that all human beings spread out from Ife.

Cheers!

EzeNri:
The Ooni of Ife, Adeyeye Enitan Ogunwusi recently opened a longstanding debate about the relationship between the Igbo and the Yoruba, and did affirm that the Igbo were ancient inhabitants of Ife.

The Ooni’s asserts that the ancient Igbo connections to Ife is still evident in the traditions preserved in the oral narratives of Ife itself, and in the extant lineages of the Igbo still present in their habitations inside the Ooni’s palace. The Igbo quarters are still present in Ife. What the Ooni brings to this debate is legitimacy, because Yoruba tradition confers the authority of national memory on the office of the Ooni.

The Ooni in a sense validates the accounts of the eminent Nigerian historian and anthropologist, the late Professor Ade Obayemi.

Obayemi accounts for a first pavement of culture in what is now known as the cradle of Yoruba origin, but which was once originally settled by the Igbo led by Obatala.

The Igbo were the original inhabitants of Ife and had installed, and practiced a culture based on their ancient Odinala religion of peace, of the divine rights of the individual and not of kings, of the protection and validation of the weak and infirm, of an artistic and creative value rather than of war and destruction. All these values are embodied in the myth of Obatala the sculptor and creative “demiurge” of current Yoruba mythology.

And of course of he also models the value of the Republic over the monarchy. The Igbo had been marked by the multiplicity of their settlements in Ile-Ife which the Igbo know by its more ancient name as “Igbo-Omoku.” As a matter of fact, Obatala was a High Priest in the mold of the Igbo priesthood, like the Eze Nri, and aspects of this priestly function was absorbed by the Ooni who equally then also absorbed the monarchical order that replaced the Igbo republican order of the Obatala era.

The current Ile-Ife is therefore a hybrid system between the displaced Igbo culture and the settler order that replaced it. The war over Ife between the Igbo and the new wave of migrants to Ife was over two different ways of life: the freedom associated with the Republic or the order and control associated the monarchy.

Obatala’s group was defeated, and was driven into exile, and scattered into places including as far as Ketu, and places as far as what we call Dahomey and Togo today. The republic disappeared and the monarchy as embodied by Oduduwa replaced it.

The rivalry between the Igbo and the Yoruba continue to mirror this. The wars the Igbo levied consistently against the new settlers is preserved and enacted even today in the Yoruba Egungun festivals, the Oreluere, the Obameri, the Moremi and the Edi festivals. The eminent modernist playwright, Femi Osofisan, gives a new sheen to it in his play, Morountodun, based on the Moremi myth.

The Egungun festival is preserved as the Yoruba Festival of liberation from the marauding and masked Igbo “Egwugwu warriors. The Obatala festival celebrates the canonization of the era of peace as embodied by Obatala and the Igbo, at a time of national regret, years later, when the Yoruba began to rue the tyranny of Kings in their new order, and regret the loss of the period of peace and creativity of the old order represented by the Igbo.

They turned and memorialized the leader of the Igbo, Obatala, into a god, and the period of Igbo culture as the highest moment of creative fluorescence in the Yoruba world.

The Ifa preserves this for us. And to this day, the Yoruba inhabit two souls: there is the fiercely republican Yoruba, many of whom find close affinity with the Igbo, and there is the Yoruba monarchist, who fiercely defends the settled order of kings.

But that is as far as the Ooni’s knowledge of the Igbo situation in Ife goes.

There is an alternative narrative tradition that says the Igbo themselves in their wave of migration following Amadioha’s destruction of the ancient world met an even older settlement in Ife of people whom they absorbed and protected and introduced to a settled and peaceful way of existence.

The Ooni suggests that the Igbo moved from Ile-Ife to their current settlements in Igbo land.

That is not true. In fact archeological evidence proves that a place like Igbo-Ukwu is a much older settlement than Ife. So in fact, in current Igbo historiography, and assessment of their movements, Ife is a newer settlement of the Igbo, and may have been part of a wave of migration leading to a pavement of Igbo history following an ancient catastrophe.

There are many hypothesis of these settlements, and there is no doubt that the Yoruba and the Igbo are close and related. The language and the cultural patterns suggest points of very recent contacts and break-offs.

The Idu – the Benin – is the medial culture between the Igbo and the Yoruba. Indeed, the Benin suggest that Izoduwa was Oduduwa, and they know precisely when he left Ani-Idu (Benin City). So, who indeed are these people? There is the Nok hypothesis which suggests a coagulation that broke off at the Niger-Benue valley, with the Jukun, the Igbo, the Yoruba and the Igala, and possibly the Idu, moving apart into their current settlements.

There is the Igbo-Nupe-Yoruba hypothesis of a movement from Egypt, through the crags of Air, that settled in their current locations.

Indeed, two studies published by the English colonial anthropologist, M.D.W. Jeffreys, “The Winged Solar Disk, or the Ibo Itchi Scarification Marks” (1951), and “A Triad of gods in Africa,” (1972) explore and affirm these links, and the possible Egyptian origin of the Igbo, and their worship of the Sun god.

The Igbo still call their first-born sons, “Opa- RA” (priest of the Sun-God, RA). MDW Jeffreys identifies in the symbols of the “Ichi” scarifications carved into the forehead and cheeks of the Igbo titled aristocracy, Ndi Nze, the “sun, moon and the wings and tail of the hawk” and the ram-headed symbol of the “Ikenga,” as associated with ancient Egypt, particularly the winged solar disk symbol of Pharaoh Usertsen III.

The Igbos dispersed in great numbers from their ancient habitations by the Atlantic in search of new habitations. Obatala and his group settled in Ife.

Read more at: https://www.vanguardngr.com/2019/08/ooni-of-ife-and-the-igbo-yoruba-relationship/

Doesn't it feel sort of embarrassing to desperately look for yourself in other people's history?
First with Jews, now with Yorubas

macof:


Doesn't it feel sort of embarrassing to desperately look for yourself in other people's history?
First with Jews, now with Yorubas

No its not embarrassing if its the supreme monarch of the Yoruba that started looking for yoruba culture in igbos, and even called the highest yoruba deity Obatala an igbo man

so who should be embarrassed ?

Tao11 where did anybody ever tell you they wanted to be yoruba in this country? Are you simply not suffering from delusions of grandeur and an over-inflated sense of importance? ......The Ooni of ife brought up a topic which many Igbo people have since known to be true but dont care to discuss......Is it not your Ooni that wants so desperately to be igbo like all Yoruba people do?

The little kicks of pride and sense of self importance you get when yoruba brittle-ego Nairalanders mention you is now a bondage and you constantly need to keep up appearance in other not to loose the little Self-esteem and sense of belonging that have so far eluded you in real life

Your balderdash about kicking Igbo ass is clearly a figment of your warped imagination because i remember forcing you and your lies off this Nairaland platform once or twice

Now to your supposed counter arguements to the Ooni statement that Igbos where Aboriginal in Ife

The moremi stories of IFE has countless points that really prove they were talking about a distinct tribe called "Igbo" "ugbo"

1. The ilaje of modern ondo state corroborating the igbo story means absolutely nothing apart from the fact that they may or may not have been a part of this Original ife people, Ilaje may just have learnt to corroborate a story which clearly gives them the benefit of some importantance, Infact the ilaje version of the story tells of their leader or "Olugbo" during the crisis called "Ekenwa" , Your guess is as good as mine ilaje may just an igbo group that got yorubanized over so many years, The Onitsha people and some of their relatives west of the Niger also fall into this category of igbos with extreme western origins, Maybe even Eri the father of modern umueri and nri peoples

2. Trying to use the fact that there is no corresponding igbo story of IFe origins is not only misleading but reinforces my position that you are simply fraudulent, The Igala and yoruba clearly have history but have no credible story that connects them So your logic doesn't hold even a drop od water.

I'm sure with the countless hours you spend digging the cyberspace for articles and papers to twist and misinterpret you must have stumbled on the ones written by the Europeans about the striking resemblances of the artifacts of IFE especially the discoveries at "Iwinrin" grove to the much older igbo-ukwu found hundreds of miles east across the Niger and their conclusion that igbo-ukwu somehow influenced IFE......Thats doesn't suit your fraudulent narrative?

3. In what dailect of Yoruba does igbo or ugbo mean "Old ones"? ......Tao11 can you be less fraudulent? ...The igbo meaning for "Igbo" is what you want to pass off as yoruba just so you could be right

4. Apart from the the pronunciation that alludes to "weed", Igbo people use all other variations of pronouncing "Igbo" to refer to themselves, You mustn't twist facts just so you can be right.

5. The Ooni was clear on his position that a group of igbos led by Obatala were aboriginal to the IFE area, But you so desperately want to discredit the Ooni that you went and brought zulu and japan into the topic simply to confuse , Did ooni mention Japan and zulu in his statement?.....You see why i call you a fraud?

Tao11 you are not a student of history, what you actually need in your life is love so you dont go about seeking validation and a sense of self-importance from strangers online, SEEK LOVE

Cc Tao11 Tao12 Kayberg

Itohanprefa:
No its not embarrassing if its the supreme monarch of the Yoruba that started looking for yoruba culture in igbos, and even called the highest yoruba deity Obatala an igbo man

so who should be embarrassed ?

Yoruba don't have a supreme monarch. And nobody said Obatala is an igbo man

And even if someone did so you don't know your own history? You are destined to wait for someone to dish out part of their history to you? Lol

macof:

Yoruba don't have a supreme monarch. And nobody said Obatala is an igbo man

And even if someone did so you don't know your own history? You are destined to wait for someone to dish out part of their history to you? Lol

Yoruba dont have supreme monarch?.....well you need to take that out with Tao11, he thinks otherwise

The Ooni of ife said a group of igbos led by Obatala was aboriginal to ife, Ooni said it no me

Ife history is not my history, why cant you yoruba brittle egos understand that?......I'm not connected to ife just like most Igbos Go to west of Niger those are the Igbos you are looking for.

Your Ooni is clearly not a brittle-ego like his subjects reason he can make bold assertions that rattle the status quo....Kabiyesi o Ooni

Itohanprefa:
Yoruba dont have supreme monarch?.....well you need to take that out with Tao11, he thinks otherwise

The Ooni of ife said a group of igbos led by Obatala was aboriginal to ife, Ooni said it no me

Ife history is not my history, why cant you yoruba brittle egos understand that?......I'm not connected to ife just like most Igbos Go to west of Niger those are the Igbos you are looking for.

Your Ooni is clearly not a brittle-ego like his subjects reason he can make bold assertions that rattle the status quo....Kabiyesi o Ooni

I'm still trying to understand how this is supposed to be a bad look for yorubas and how you manage to mock over something that is actually your own embarrassment damn these guys are dumb and so in need of a history, any history

[s]

macof:


I'm still trying to understand how this is supposed to be a bad look for yorubas and how you manage to mock over something that is actually your own embarrassment damn these guys are dumb and so in need of a history, any history

[/s] The whole embarrassment should be yours, Your Ooni claimed his ancestors in Ife were igbos led by Obatala and even connected some yoruba festivals to this igbos but i'm the one that should be embarrassed? .... Alright i understand you need to mask your pain

Itohanprefa:
[s][/s] The whole embarrassment should be yours, Your Ooni claimed his ancestors in Ife were igbos led by Obatala and even connected some yoruba festivals to this igbos but i'm the one that should be embarrassed? .... Alright i understand you need to mask your pain

Ah I just noticed this is the same Imbecilic guy hellraiser or whatever the moniker is
No wonder this one can't comprehend anything

macof:

My father is imbecilic, it runs in our family

Chai!! ......No wonder, Take heart

macof:

Ah I just noticed this is the same Imbecilic guy hellraiser or whatever the moniker is
No wonder this one can't comprehend anything

All because i wouldn't let you transfer what should be yoruba embarrassment to igbos

We were minding our business before Ooni started calling our attention

macof:


Doesn't it feel sort of embarrassing to desperately look for yourself in other people's history?
First with Jews, now with Yorubas

Do you know more than your Ooni?

EzeNri:

Do you know more than your Ooni?

You worry about how you need the Ooni to teach you your history. Don't you worry how you have no history to tell?
Anyway, that's your business

I will treat this again. Ooni if Ife is just trying to mend relationship btw Igbos and Yorubas

macof:

You worry about how you need the Ooni to teach you your history. Don't you worry how you have no history to tell?
Anyway, that's your business

No history yet the whole world knows that Igbos casted with Bronze 100 years before Ife tried it.

We are always 100 years ahead.

FACT

EzeNri:

No history yet the whole world knows that Igbos casted with Bronze 100 years before Ife tried it.

We are always 100 years ahead.

FACT

Lol. Who informed “the whole world” that Igbos casted bronze earlier?

Long story short: No, it is NOT a fact.

EzeNri:

No history yet the whole world knows that Igbos casted with Bronze 100 years before Ife tried it.

We are always 100 years ahead.

FACT

100 years?......More like 400 years

whatever bronze technology ife had was clearly transferred from igbo-ukwu which is much older

TAO11:
Lol. Who informed “the whole world” that Igbos casted bronze earlier?

Long story short: No, it is NOT a fact.

Its not a fact because the only Fact is Tao11s fact ;

Thurstan shaws and other 19th century archeologists FACT are not Fact......... Tao11 no go kill person