WHY EGIS CALL OTHER OGBA PEOPLE "NDE IGBURU".

By:
Ajukura, Fidelis O.
ajukurafidelisobi@gmail.com
14th December, 2023.

Ogba ethnic nationality, like every other group is made up of sub-groups or clans with inconspicuous and noticeable differences in areas such as; speech, customs, tradition and history. The Ogba nation consists primarily of three clans viz; Egi, Igburu and Usomini. However, Egis do not share this narrative. To them, Ogba is made up of Egi and Igburu. As far as they are concerned, Ogba is either Egi or Igburu. But before we proceed, it is pertinent to briefly look at Egi clan. Egi is a clan made up of several towns and villages. It is located at the southern part of Ogba land. F.J. Ellah in his book, 'Ali Ogba' quoted W.F.H. Newington who, in the Intelligent Report of 1930 stated that "Egi is apparently an (Ekpaffia) Ekpeye term for farming". In the same Report, Newington observed that the "country is much drier than in the Igburu area which lies to the north of it". According to a popular Ekpeye oral tradition, the name Egi, is derived from "a particular yam specie called Ege". Because this yam was farmed or planted on a large scale in the Ogba territories close to Ekpeye land, Ekpeye people called the area Ege. The name (Ege) overtime changed to Egi. This account agrees with the previous one which states that the name is derived from an Ekpeye term for farming. It also agrees with the position of the Report that names of the three major clans of Ogba land are derived geographically and not geneologically.

Egis description of other Ogba people as "Nde Igburu" is rooted in the history and believe that Egi is the first son of Ogba. According to this historical account, Ogba had two sons namely; Egi (senior) and Igburu (junior). For this reason, they argue that Ogba is made up of only two clans viz; Egi and Igburu. This is why they call every other Ogba man who is not an Egi man "Onye Igburu" meaning "Igburu man". But is it true that every other Ogba man who is not from Egi is an Igburu man? The answer is "NO!" Not every Ogba man outside Egi is from Igburu. As we have observed from the preceeding lines, it is incorrect to call an Usomini or Omoku man "Onye Igburu". The reason for this is simple; Usomini and Igburu are different zones or clans in Ogba land with marked differences. Although, some ardent believers of this version of Ogba history argue that Usomini is an artificial creation - it was not there from the very beginning. In fact, many of them maintain that it was the colonial government that created the Usomini group/zone/clan. But Ellah clarifies that "...the groups and their names were definitely not created by the colonial agents! They existed and had their names and culture before the colonial era".

Despite this fact, Egi people have continued to refer to every other Ogba people who are not from Egi as "Nde Igburu". In this regard, the word "Igburu", to Egi people has become a label used in describing non Egi Ogba people: this label has become indelibly entrenched in the consciousness of Egi people such that erasing or correcting it is almost impossible. This can be likened to learning the use of left hand in old age.

Changing or correcting the label "Igburu", obviously is going to be an uphill task owing to the fact that it is deeply rooted in the culture and psychology of the people. However, the present and coming generations must know the truth about Ogba land - that it is made up of three major clans or zones. And that members of the various clans should be addressed appropriately.

Good write up....and I also hope your people are Igbos or should we also, like some ikwerre people, note that you are No longer Igbos but should be recognised as a distinct tribe from Benin?

Just asking so I can classify you as you want to be classified.
Thank you!

Karlman:
Good write up....and I also hope your people are Igbos or should we also, like some ikwerre people, note that you are No longer Igbos but should be recognised as a distinct tribe from Benin?

Just asking so I can classify you as you want to be classified.
Thank you!

UNFOLDING THE LIES IN BININ HISTORY

Onicha-Olona speaks Igbo dialect with same customs and traditions

Ukwuani speaks Igbo dialect with same customs and traditions

Ika, speaks Igbo dialect with same customs and traditions

Ikwerre speaks Igbo dialect with same customs and traditions

Etche speaks Igbo dialect with same customs and traditions, (AMADIOHA HEADQUARTER IN IGBO LAND)

OGBA speaks Igbo dialect with same customs and traditions

EKPEYE speaks Igbo dialect with same customs and traditions

EGBEMA speaks Igbo dialect with same customs and traditions

OPOBO speaks Igbo dialect with same customs and traditions

NDOKI speaks Igbo dialect with same customs and traditions

ANIOMA speaks Igbo dialect with same customs and traditions

Now if the above mentioned districts speaks Igbo dialects and call God "CHUKWU OKIKE/CHINEKE", practice the four market days with same Igbo age grade system but claims to be of Binin ancestry when they do not have a traceable resemblance both in culture and way of life with the Binin people then we can as well say Binin is the land of IGBOS.

What magic happened with Non Igbo speaking Binin migrants that enabled them to retain and sustain their language including traditional practices after their sojourn in Binin?

Need I remind you that the likes of Isoko, Itsekiri and Urhrubo people unarguably originated there too but still maintained their own language with clear similarities with Binin accent, customs and traditions.

Again, why must it be only Igbo speaking people that got their original Binin languages corrupted without retaining their culture to boost their claims?

This should be an eye opener to the lies told to intentionally reduce the population of IGBOS in this country.

-TheTribes