₦airaland Forum

[quote author=dre11 post=30217161][/quote]Why always Anambra, Anambra!! Such wicked and evil people. One wonders whether or not they are igbos. Anything bad in SE Nigeria....look for Anambra!

Kenai:
Nwafor Igbo.

@Topic: The funniest of the all is the lame stereotype that Igbo people abandoned education for wholesale/retail business.
Anyone privy to the true education statistics for the country would laugh at the stupidity of that fable.

This is not entirely false. Many people from Anambra are uneducated, illiterate traders who have no desire for education or acquiring knowledge, a rather disgraceful state of play.

[quote author=smartcet post=29772750][/quote]Anambra women. Chei!!

coolcacuz:
SCAM!!!! I sure say na Igbo Anambra gurl(I still like my igbo gurls though), feeling d guys shame and disappointment, if na me both school fees both bride price I go collect every thin (wit intrest if possible) because there was an agreement (been engaged and getting married is like entering into a contract) and she screwed up I pity for d graduate she gets maried to

This is typical for Anambra women! I pity any man that looks for a wife and makes the mistake of venturing into that Omambala enclave. He will surely regret. Anambra women are trash and make terrible wives.......a word is enough for the wise.

To hell with these Anambra idiots!!!

If this is Nigeria's answer to Las Vegas, then Houston....we have a problem.

Look at this foolish Anambra goat. Always doing evil and expecting to see good. May his soul rot in HELL.

bigfrancis21:
What has my post got to do with Nri-Igbo origin you're taking about? You mentioned NI rejecting the Igbo tag, the issue I directly addressed and you instead brought up an entirely different topic altogether.

Nri begat Idemili, which begat Awo Idemili that begat Awo Omamma.

Almighty Nri, begetting clans since 1050AD!

My friend, look for you kin folk elsewhere. Idemili in Anambra has nothing whatsoever to do with Awo Idemili.

bigfrancis21:
And what is your point? If NI/WI found it difficult accepting the Igbo tag have you ever bothered understanding their cultural and societal background to understand why they might have done so? You're pointing fingers at NI for not accepting the Igbo tag when SI itself was very guilty of the same offence.

In the times of yore, 'Igbo' in Western Igboland and some areas of NI meant 'slave'. This might make more sense given that Southern Igboland participated more in the slave trade in selling themselves than did the NI (save for a few places). And NI/WI clans used 'Igbo' to refer to 'the set of people living downwards/southwards of them who sold themselves out as slaves'. Very little evidence exists for the wilful participation of NI in slavery. It is safe to say that slavery was largely frowned upon in NI axis. The 'disdain' you mentioned should therefore be now better understood by you.

In addition, entire southern Igboland clans never referred to themselves as 'Igbo' except maybe the Aruchukwu slave raiders (Arochukwu was also referred to as 'Aro Oke Igbo' or 'Okigbo' in short) that traversed the entire Igboland scouting for slaves. They were known to apply red coloring on their body in disguise before proceeding on their activities - the same people Olaudah might have referred to as 'Oye Eboe' (red men from a distance) when he wrote his book. The 'distance' Olaudah referring to probably being Arochukwu. The Igbere (Igbo ere) town in Abia state was named after an unsuccessful attempt by slave raiders (most likely Aro) to invade and capture slaves from the town but were resisted by the people. In celebration of their success, they named their town, 'Igbo ereghi' (the Igbo could not sell us. In other words, they were not 'Igbo' but rather the people who tried to invade them'). Such town names like this are equally subtle reminders of the non-generality of the 'Igbo' tag across southern Igboland.

Igbo slaves (who were mostly from the south), on arrival at the Americas, when asked their ethnicities mentioned their respective villages they came from and hardly mentioned 'Igbo' and were shocked to discover that they and everyone speaking similar dialects and from the Bight of Bonny were being called 'Igbo' in the Americas. Those slaves did not have the so-called Igbo consciousness as they were not born and raised with it.

The general Igbo consciousness and ethnic tag started coming into widespread acceptance and usage from around early 20th century after the British occupation of Nigeria and their grouping of similar-sounding dialects together as one.

The acceptance or non-acceptance of the Igbo tag is totally relevant to the authenticity of an Igbo clan. Before the advent of the Igbo ethnic group, these clans had always existed, interacted amongst themselves and knew themselves without any Igbo-attachment whatsoever.

My friend keep quiet. What is the purpose of this ramblings? Fact is, you people are not the origin of 'Igbo'! You have just admitted it! Nri are an off shoot of Igala and never accepted the tag 'Igbo'. We in Orlu have Amaigbo, which is rich with culture and is our ancestral origin. My people, Awo Omamma, migrated from Awo Idemili, which is in the same Orlu area. We have no knowledge of any place in your area and laugh amongst ourselves when pretenders who are not even real Igbos assume the cloak of originators!!!! My dear, ogadimma ooo!

bigfrancis21:
Pre-colonial times, most Igbo clans referred to themselves by their village names rather than 'Igbo'. The Igbo tag and consciousness is only but of recent construct. So where is this coming from?

This is coming from a place that recognises that a select group of people were always referred to as 'IGBO' since time immemorial and that most (if not all) of the people in Northern Igbo land were not, which includes Nri. Case in point, when asked if they were Igbo most of the people occupying Anambra refuted this tag and disdainfully referred to those living to the south as Igbos - a hitherto derogatory term. My point is, you jekebe people are recent new comers in the Igbo speaking area. Nevertheless, you are all welcome. I suggest you read up on the deep cleavages in Igbo land for your continued education.

OdenigboAroli:
I will like to find out why Arochukwu stopped bringing gifts and paying homages to EZE NRI,like they use to. All the proud Aro sons should come here and explain this to me.
Not just Aro but all the other major towns in Igboland. To me this is a complete disobedience to a sacred institution.

OdenigboAroli, you are a foolish man. Who is Eze Nri? He isn't worth shyte in Igbo land except for a few deluded fools like you. You better shut up and hold your corner, boy. You Nri people only recently started calling yourself Igbo and now you want to try and assume a position that you are not even entitled to. Come to my neck of the woods and speak to some one like this. You will be subject to a public flogging.

Eke40seven:
I think we are rather getting the root of this 'classy' and 'unclassy' dialect wrongly.
This phenomenon is present in any 'multi-dialectal' language. It is not the structure or tone of the dialect that should be referred to as 'classy' or 'unclassy' but the unexposed speaker or the in/ability to speak a dialect that unify the people in that area in their demographic conglomeration, which is usually a city. (this should not be mistaken for the situation in England in the Elizabethan era or thereabout, when there was a class difference between the language of the high class educated people and the ordinary pub commoner).
For instance, in Aba, there is an urban dialect spoken there which is quite different from Ngwa. Now, if someone from Alayi or Igbere for example, who has never left his/her enclave for the most popular city in that area, he/she will likely use his/her local dialect to communicate because toning it down to suite the common urban dialect there may be difficult. Now, having that in mind, even more exposed family members who have lived in that city for long may refer to that person as "onye Ime obodo". The "Ime obodo", is not the language itself, in our Igbo situation but a reference to the unexposed experienced to a unifying dialect.
This situation I mentioned above is just only appropriate for people who dwelled mainly in Igbo speaking regions.

Now, for someone like me who wasn't born there and grew up learning my local bende/alayi dialect, I just tone. down my dialect or join the Igbo Izugbe and other anambara and aba and whatever dialect, mine might sound a bit off. Now will I be termed as "Ime Obodo" noting that my English is quite clear and unaffected by any regional influence (its really hard to point out my ethnicity from my English, which is usually a mark of classiness, at least, where I grew up)


And to my dialect, the use of some terms is completely strange or foreign to other igbos..
e.g we say 'opO' (the capitalised 'O' stretched) to mean money I.e 'ego'. although we use ego too. I was thinking, this ' 'Opo' could have been a long lost ancient medium exchange of goods and services in that area. is there any of such situation in other places? Some of these words may be archaic meaning of some terms in general use or words which have switched to mean other things with time. Dialects sometimes can be a very veritable way of tracing our history and heritage and even adding more words to our lexicon.
We also tend to use 'e' 'pen' in place of 'a' in 'pant' in some instance
e.g. eka for aka (hand); eziza for aziza (broom); ekwukwo for akwukwo (book). However, many like azu (fish), ala (land) and anu (meat) remains the same.

While some names are very funny to me e.g 'Uzoeru' (road to eru) we call 'arochukwu', 'eruchukwu' 'Ugbalu', I.e 'ogbenye alu' (Not to be married to the poor), 'Lekwauwa' (see the world), Uguru (harmattan) Okai (dont know the meaning)
we bear okoronkwo, okorie, okereke but I have never heard of 'Okoroafor'
while we pronounce some names differently but spell them differently. e.g we pronounce 'enyaele' but spell 'Anyaele', egwu for 'Agwu'.
These are the ones I remember.
However one thing am proud about my people is that we still maintain these names.

This is why I am so proud to be from Imo/Abia! We discuss issues with intelligence and use constructive arguments that are laced with reason and enlightenment. Others should take a cue.

pazienza:
True, but Southern Anambrarians are proud Anambra people,they see being in Anambra as a thing of pride. Some of them would go extra lenght to fit into the stereotyped Anambra dialect and culture.

I use to have a class mate from Ogbunka in Orumba south, his family name was originally 'Okereke', but they changed it to 'Okeke' to fit into the stereotyped Anambra dialect.
In some of those communities, their traditional rulers were traditionally called Ezes, but these days, they are now answering Igwes, all in an effort to fit in.

Really? This is rather pathetic.

abagoro:
He committed a fallacy by authoritstively claiming blood purity for Imo State. In my side we have Ijaw, Igala and Benin ancestry too. The point I raised which he based his comments on is that Imo is the only State that is indigeneously 100% Igbo speaking. The reason is because the languages surrounding us are Igbo based like Ukwuani, Ikwerre and Etche on the Rivers and Delta side while the rest of our surrounding States are Igbo.

Not a fallacy, my Ugwuta brother. We are 100% Igbo. There are no other languages spoken in Imo, which is quite unlike Anambra - the so called home of the Igbos!

bigfrancis21:
Not to also think there's Orsumoghu in Anambra state. Interesting.

What is your point?

bigfrancis21:
Chillax bro. A gbojazina na I buro nkita.

I'm glad you brought up Nkwerre and Nkwelle but they are not the same in pronunciation - the former reflects southern and the latter Northern.

But, Awo Idemili in Southern Igboland?

O dikwa vely suplising.

Yes, Awo Idemilli is the capital of Orsu LGA in Imo State. What is so 'surprising' about that? My friend, we should all learn to respect each other and know our boundaries. As you feel proud of yourself believe you me, so do we. You or any other Anambra person can NEVER, and I mean NEVER, speak on behalf of anyone in Imo State. We don't even take you people seriously and regard you lot as a bunch of fake, criminal interlopers.

bigfrancis21:
Awo Idemili - Imo state

Idemili - Anambra state.

And? What is that mean't to mean? My friend, stop trying to draw similarities where there are none. In Imo State you have Nkwerre and in your enclave you have a place called Nkwelle. So what? Going by your earlier assertion one came from the other or they are related, abi What an arrogant creature! We in Imo State are in no way related to you people up north. We, at least those of us from the Orlu Zone, descend from around the town of Amaigbo. If anything this is our ancestral home and no where in Anambra! We do not share your self imposed belief of Igbo Origin! Come to think of it, as far as I can remember many people in Anambra never used to accept the term Igbo. this includes you Nri people, Onitsha, Ogbaru, Nkpor, and many others that I cannot care to mention. However, this is not so with people in Imo. We have NEVER denied being Igbo. Except for Ugwuta people, who are like their brothers in Anioma. However, there is no confusion about where we are from and Anambra is NOT where we are from. Get it?

bigfrancis21:
Of course i'm sticking to the topic as I've done before:

Anambra Igbo still remains the easiest to understand, critical in Nollywood, default used in Nollywood Igbo movies, easily spoken by southerners etc.

You are a child! Get it through your head: We do not like you people, never have never will. We just happen to speak similar a language but that is where it stops. We are different people and we should respect that. After all, we don't intermarry or socialise with each other so what is your point?!

bigfrancis21:
Jealous of what? LOL!

You people are from Anambra. Nri begat some Igbo clans around her that might have begotten Awo Idemili. You never can know.

@bold...yes. That's true. And I don't doubt that. Especially in mannersims, behaviour and outlook on life.

My friend stop lying. We are from Imo State and have nothing to do with Anambra. Where do you get that from?!

bigfrancis21:
Lol. Was I talking to you? I wasn't referring to anybody and you hijacked my post. O dikwa egwu!

You know what I have come to realise about you people (Anambra): you are all very immature, childish and jealous. All this stupid nonsense about Nri is a joke. For instance, my people from Awo Omamma are from Awo Idemili and have no connection whatsoever with Nri, Aguleri or any other Anambra town. We are very much different people from you guys. But we are all Nigerians!

bigfrancis21:
All my points still hold water. Anamba remains the most preferred dialect my non-Igbo, no doubt. My experience taught me so. It's more used in Nollywood Igbo movies than any other dialect. The dialect was critical in propelling Nollywood to where it is now (Living in bondage shot in NCI and in Onicha town) before the switch to English was made. Non-Anambra Igbo girls desire to marry Anambra men though many don't end up doing so. The dialect is rarely represented in movies as lacking class or of 'interior'. Nri in Anambra state is the progenitor of some Igbo clans. I mean which Igbo person doesn't know all these.

I'm still very much surprised you didn't counter the part that says most high-profile Igbo indigenes tend to come from Anambra, or tell me you didn't 'see' that part of my post?

Listen son, you seem to be deluded. Imo/Abia are in no way in awe of you people. Many of us have been told quite categorically NEVER to marry someone from Anambra because they do not make good wives/husbands. We may speak a similar language but believe you me most Imo/Abia people do not feel any kinship with Anambra people. We are just not the same people! You guys flow better with Delta and Benin people because you share cultural and blood relationship with them. We just don't feel you people.

bigfrancis21:
@bold...overcome your hate for Anambra people. Hate leads you nowhere but love does.

Hate is such a strong word, which I did not use. I just expressed how much I don't feel you people, that's all.

bigfrancis21:
Hahaha. Jumping from exposure to interest in speaking of which I've encountered many who like to speak it. Yes, some, not all, are interested in speaking it. For example, Geraldine Ekeocha (nwanyi owerri) that speaks NCI in Igbo movies.

My friend, shut up with this your d*ck measuring contest! Imo/Abia people just don't like Anambra people and want nothing to do with them! That is a fact, take it or leave it. If you want separate and create a new ethnic group called 'Anambra' and see who will care! Personally, I can't stand you people and feel absolutely no kinship with you and your kind whatsoever.

abagoro:
Only Imo State is a complete Igbo State by language. Abia has an Ibibio speaking group known as "Itu mbuzon". Even Imo State's complete Igbo status could be questioned if Ukwuani, Etche, Egbema and Ikwerre are considered as distinct languages.

Gbam!! Yet Anambra people always claim to be the origin of Igbos, however, as this thread clearly shows they (Ndi Anambra) are of mixed ancestry comprising Igala, Benin and Igbo. Imo State - as aptly described - is the Heartland of Igbos - 100%!

Ihuomadinihu:
I believe we are over this shady and weak assertion!
If you had said that it was used during the early days of nollywood igbo movies,i would have accepted it. Why? because majority of the early nollywood actors came from Anambra/Enugu axis. Would you have them speak Mbaise dialect?
Lol.
Now,fast forward to some years later. The default dialect of nollywood movies is the NCI and SCI.
NCI spoken in Anambra/Enugu metropolis
SCI spoken in the Southern region.
Am yet to see actors like Kalu Ikeagwu, Mike Ezuruonye, Alex Ekubo,Angela Okorie and Chita Agwu speak NCI.
People stick to the dialect they are comfortable with, i can't get into nollywood tomorrow and you expect me to speak NCI cos it's the default dialect in your egocentric mind!
The fact is that am more comfortable with SCI. But Miss B from Ebonyi state might be more comfortable in NCI cos she has been exposed to it very well.
Take Chiege Alisigwe for example,she spent enough time in IMT Enugu,she obviously came in contact with NCI. So i would n't be surprised if she decides to use it in movies.
If your dialect was 100% mutually intelligible,there would not have been any need for an Igbo izugbe in the first place!
People learn and acquire dialects through interactions. You cannot stay in Ozubulu all your life and understand/speak Owerri dialect and vice versa.
Honestly,this is getting repetitive and boring,i don't know when you will comprehend a simple explanation.

In the recent past, Musicians of Igbo descent sang in Yoruba or adopted Yoruba slangs in their songs.
Onyeka Onwenu - Gbemi leke
Junior and pretty - Bolanle
Psquare - Omoge mi
Tina Onwudiwe - Asiko laye
Christy Essien, non Igbo - Seun rere.
Rugged Man - Baraje
Does it mean that Yoruba is now the default language of Igbo people or music?
Ngwa, Yoruba people should come and dance on our heads cos some igbo musicians used Yoruba. What happened to people like Bright Chimezie or Kelly handsome that use only Igbo?
Or because Tuface used Igbo language in two songs, Igbo has now become Tuface's default language. Or is it Timaya that sang in Igbo from the onset?
Or because Rex Lawson used Igbo, it now the default language of Kalabari/Ijaw music?
That is Silly!
From their backgrounds, you will understand that the above names grew up in D West or was exposed to Yoruba language.
This B.S is getting old.
It is only an honour or a thing of joy when people use your dialect or language. I get excited when non Igbos speak Igbo, infact the day Davido or Wizkid will sing in Igbo eh.
I equally feel honoured and excited when people use my dialect. But that is as far as it goes. You can stop that shallow assertion,now!

My brother!! I could not have put it better myself. These Anambra folks are full of inferiority complex it is unreal. One reason I am proud to be an Imolite is that we are truly enlightened and intelligent, which shows in our mature and reasonable mind set.

eri1stson:
Very early in the morning of the seventh day of the visit of Igwe-elect Onyeso and his people to Aguleri (i.e. on 15th February, 1988), an elder from Enugwu Aguleri, Ogbuevi Ekwuo Agbasionwe, led a young virgin boy and Igbanugo Ajana, accompanied by Igwe-elect Onyeso and his delegation, as well as other Enugwu Aguleri elders and youths, on foot, from Obuga to the Anambra river, a distance of about three kilometers. Igbanugo Ajana, together with Ekwuo Agbasionwe and a few young men were then taken in a canoe to Agbanabo, while Igwe-elect Onyeso and others waited at the river bank. At Agbanabo, Igbanugo Ajana jumped into the river, while those who had accompanied him moved away and waited around for him to surface. After About two hours at the bottom of the river, Igbanugo Ajana emerged with some white clay in his palms. Those who had been hanging around for him, picked him up and took him back to the river bank, where others, including Igwe-elect Onyeso, had been waiting for him.
With the white clay in his palms, Igbanugo Ajana went to where the Igwe-elect and the virgin boy, who was now carrying a traditional wooden saucer covered with white cloth, were standing, and dropped the white clay in the wooden saucer. Ekwuo Agbasionwe wrapped the clay with the white cloth in the wooden saucer, which was then presented to Igwe-elect Onyeso, and he took the white clay, representing the Ududu-Eze. According to the elders of Aguleri, any object in the palms of the person that went to the bottom of the river at Agbanabo, be it clay, stone, stick, or whatever, is the Ududu-Eze, also known as ‘Ikekelu-Eze Nri’ (the power that creates Eze Nri). So, immediately Igwe-elect Obidiegwu Onyeso removed the Ududu-Eze from the wooden saucer, there was great jubilation, with praise singers and drummers from Nri singing his praise and thanking Aguleri and the gods for making their visit successful by giving their Igwe-elect the Idudu-Eze. By this time, everybody was hurrying back to Obuga, because, according to tradition, the Ududu-Eze should not spend the night at Aguleri, since it is the power/authority for rulership over Nri, and not Aguleri.
Back at Obuga, Igwe-elect Obidiegwu Onyeso now had the Ofo, which was given to him at Ama-Ofo, in one hand and the Ududu-Eze in the other hand. At this stage, His Royal Majesty, Eze Chukwuemeka Eri of Enugwu Aguleri, sat Igwe-elect Onyeso down on the replica of the throne of Agulu, which is at Obuga. From that moment, Igwe-elect Obidiegwu Onyeso became traditionally confirmed as the Igwe of Nri or Eze Nri. As soon as he got up from the throne at Obuga, Igwe Onyeso went back to the deities/shrines in the various quarters of Aguleri on a ‘thank you’ visit, for helping him to become the traditional ruler of Nri. Thereafter, he and his delegation left for Nri. After three native weeks (i.e twelve days) of Igwe Obidiegwu Onyeso leaving Aguleri, Ogbuevi Ekwuo Agbasionwe, acting on behalf of Aguleri elders, and in keeping with tradition, went to Nri to recite to Igwe Onyeso the do’s and don’ts (‘Igu Nso’) of being in possession of the Ofo and Ududu-Eze from Aguleri, as the traditional ruler of Agukwu-Nri.

TRADITIONAL OBLIGATION
It is, indeed, unbelievable that after going through all these coronation rites, Igwe Onyeso could refer to his visit to Aguleri in 1988 in a very casual and less-than-honest manner, by saying that “any coronated Eze Nri must obtain clay from the bottom where two rivers meet; the nearest place that meets the requirement was the confluence of Ezu and Omabala. I therefore went to Agbanabo to collect the clay for Udu Eze meant for Eze Nri. That I slept in Obuga was to shorten the distance to where I obtained the clay soil for the moulding of Udu-Eze. Aguleri and Nri do not have much in common". Igwe Onyeso knows, from the bottom of his heart, that he was being very economical with the truth. From the details given above, his visit to Aguleri to collect the Ududu-Eze or clay from Agbanabo is not a casual affair. It goes with a lot of ceremonies and tradition. Besides, Agbanabo, in the oral tradition of Eri clan, including Nri, is not just
any place "where two rivers meet". It has great spiritual significance, because it was at this point that Eri had a divine revelation that they had reached their ordained place of settlement. Members of Eri clan, including Nri, therefore, have a strong spiritual attachment to Agbanabo. And this has made it an important and mandatory feature in the coronation rites of the people of Nri. That was why Igwe Onyeso had to go to Agbanabo, at Aguleri, as a matter of traditional obligation, and not merely as any place "where two rivers meet".

As for Igwe Onyeso's reason for spending the night at Obuga, one may ask: is Obuga a guest house, or a hotel? The fact is that Obuga is a place for spiritual re-dedication and the evocation of the proud ancestry of Eri descendants and Ndi Igbo in general. It is a sacred place for royal empowerment and self-purification. Igwe Onyeso knows all this. And that was the real reason he went to Obuga. Also, it is quite misleading for Igwe Onyeso to give the covert impression that he spent only one night at Obuga, when he said: “that I slept in Obuga was to shorten the distance to where I obtained the clay soil for the moulding of Udu-Eze”. This is very untrue. He spent seven clear days at Obuga, in the performance of certain traditional rites at Aguleri for the Eze Nri, and was sleeping on the floor with a mat, as demanded by tradition.
Perhaps, it should be mentioned here that the visit of Igwe Obidiegwu Onyeso, as Igwe-elect, with his people to Aguleri in 1988, including the places he went to, making sacrifices and paying homage to certain deities/shrines, was well captured in a video coverage. The video is available in Aguleri archives for anyone who cares to see and is interested in knowing the truth.

KINGSHIP INSTITUTION IN AGULERI
We find it difficult to believe that Igwe Obidiegwu Onyeso of Agukwu-Nri is genuinely ignorant when he claimed that "Aguleri people have never produced Eze Aguleri since the beginning of time". If that is so, then it is a terrible exhibition of an unpardonable ignorance. According to Aguleri oral tradition, kingship started in Aguleri ‘ube eri’ or ‘mgbe eri’, meaning since the time of Eri, hence, one of the coronation rites Igwe-elect Onyeso performed at Aguleri was to sit on the replica of the throne of Agulu-Nwa-Eri at Obuga. But, specifically, there is the Umuezeora family of Enugwu Aguleri, which produced over thirty kings of Aguleri, up to the 18th century, and has continued, in recent times, up to now, to produce the Eze of Enugwu Aguleri. We also have the Idigo dynasty of Iruokechi family of Eziagulu Aguleri, which has produced Eze Aguleri from 1900 till date. Both dynasties are from Ugwunadegbe Aguleri.

CONCLUSION
We have gone into all the above details, in order to effectively debunk the false claims of Igwe Obidiegwu Onyeso. In the process, we believe we have also proved that Aguleri, and not Nri, is the first son of Eri and the ancestral home of Ndi-Igbo. We do not know what propelled our brother, Igwe Obidiegwu Onyeso, to engage in virtual apostasy by repudiating the traditional rites he went through at Aguleri, as well as the unwarranted denigration of Aguleri and the sacred and spiritual facts about Eri and his descendants, even to the extent of saying that “Aguleri and Nri do not have much in common”. This was after he had stated that Aguleri and Nri were among the direct children of Eri. We are, indeed, at a loss to understand our brother any more. We hope it is not a case of "he who the gods want to destroy, they first make mad”. Be that as it may, the spiritual and traditional bond between Aguleri and Nri cannot easily be wished away, just as we are reminded of the fate of some Igwes of Nri in the past, who failed to visit Aguleri to consummate the traditional rites for kingship in Nri. Perhaps, what happened to them is instructive and should be a guide to all it may concern!

ADDENDUM

Our attention has also been drawn to another story on the same subject matter of Igbo history, captioned: “How Igbo migrated from Israel”, published in the Daily Sun of Wednesday, May 28, 2014, by Elder Edozieuno Ndive Aniegboke of Umueri. The write-up appears to be driven by a strong desire to re-write the history of Umuleri, recently changed to Umueri, rather than an effort to enlighten the public. Of course, in doing this, Aniegboke distorted a lot of historical facts and manufactured stories to fit his design. He also engaged in his usual pastime of insulting Aguleri. Be it in spurious petitions written by him or his ilk against Aguleri, or in articles, such as the instant one, the “mercenaries from Aguleri” must be an issue. For instance, in the story in question, he concluded that “it is these mercenaries from Aguleri and co that are forcing (these) names of different known and unknown communities on Eri which the Aguleris don’t belong to”. He also falsified history when he insinuated that the name “Aguleri” was originally “Agu-Eri”, but because “the whiteman could not pronounce Agu-Eri hence he added the alphabet (L) to become Aguleri”. This is absolute fiction. The name Aguleri is supported by empirical evidence, for Agulu was the first son of Eri and the founder of ‘Agulu-Eri’ (Aguleri). It has also remained constant since the dawn of the history of Aguleri.

Indeed, Aniegboke’s article is more of nuisance value than any serious contribution to Igbo history. It is as confusing as it is full of historical inaccuracies and contradictions. At best, it is a comic relief. However, in the maze of confusion in the story, Aniegboke labored hard to assign a new founder to Umuleri, in the person of either Dabaw or Eri, as he appears not to have made up his mind yet on which one to stick to. In one instance, he claimed that Umuleri “are direct descendants of Dabaw”, and in another place he referred to Umuleri as “the original Eri descendants.” But the truth of the matter is that Igbo history is short or silent on the historical paternity of Umuleri. Rather, there is historical knowledge that Adamgbo, the daughter of Eri, was the founder of Umuleri, hence Umuleri and Aguleri are generally regarded as related communities, since Adamgbo was the sister of Agulu, the founder of Aguleri. Another school of thought has it that Umuelri was founded by Iguedo, an itinerant woman, hence Umuleri is a prominent member of the ‘Umu-Iguedo’ communities, till date. These are easily verifiable facts. And they are confirmed by the oral traditions of Umuleri and Aguleri, as well as of the ‘Umu-Iguedo’ clan. As a matter of fact, the original name of Umuleri bore evidence of the above circumstances of its founding. The name then was ‘Umu-Ulu-Eri’ (children of profit to Eri), since they are the children/descendants of Adamgbo, the daughter of Eri, who was not known in history to be married. It was later shortened to ‘Umuleri’, and just recently changed to ‘Umueri’. A more detailed comment on Aniegboke’s concoction of history will be made later, if need be.

Long live Aguleri! Long live Ndi-Igbo!! Long live Nigeria!!!

Signed by:

Chief Ralph Igwah

Chief Eddy Okoye

Chief Osita Chinwuba

Chief (Hon) Jerome Nnechi (JP)

Chief Paul Nnamah

Prince Raph Chikwenze

Chief Emma Ikem

Chief George Ejimofor (JP)

Chief Charles Chieze

Utter nonsense! My people, Awo Omamma, came from Awo Idemilli and NOT Aguleri, Nri or any part of Anambra. Speak for yourselves.

OdenigboAroli:
Mr.,this is getting pathetic and pitiable... You,Abagworo and the Awka revisionist called Rodoillo have spent the better part of your time on Nairaland fighting the dominance and influence of the Umu Nri culture. I think its high time you revisionists give it up because it isnt working. Nri didnt wage war and ruled over Igboland but her cultures were adopted by different Igbo groups and its spread to every nook and crany of Igbo land ,including Ngwa land. Nri is the beacon of Igbo culture and nobody can change that ! The Awka revisionist has done everything humanly possible,even going to the extent of editing altering historical work to please his insecure mind but that wont change anything. What is recognized as Igbo culture today is from Nri. Chinenye,if you dont like it get a rope and do the needful

Hahahaha!!! my friend, we in Imo State have NOTHING to do with you and your Nri fables. Come to my town and talk that junk and you will be thoroughly beaten black and blue. Useless Anambra immigrants. Where was Nri during the Biafra War? Useless monkeys!

MadCow1:
Ofcourse we are not brothers.. Our relationship is like that written in George Orwells Animal Farm.. You and I are equally Igbo, but I am more Igbo than You..




To the rest of you Anambra haters on th thread, please dont beat yourself up because you are not Anambra Igbo.. There is absolutely nothing you can do about the circumstances of your birth.. Some of us are just more favoured than the other.. You can however help your future generations by selecting your spouse wisely.


Igbo Mma' mma nu..

Oganiru Anambra state...

Hahahahaha!! You are a fool. I feel no kinship with you people, none whatsoever. I can NEVER marry from your side...I hear your women are know for dominating their men and killing them for their possessions. Is that true?!

MadCow1:
And he labelled me crass an uneducated... And you with all your grace and education think its wise to generalize an entire group of people based on your extremely limited exposure to just a hand full of them.

I am glad you are angered by the superiority of Ndi Anambra.. those whom the Gods have elevated, mere mortals can never pull down..

Onwero ebe oru mu na gi..


I remain an Anambra Supremacist, You remain an Anambra-Hater. Its all good my fellow Igbo man, we all have our callings ..

Hahahaha!!! Yeah, I hear you. However, I am not your fellow anything. You and I are no brothers, ok?

MadCow1:
Oso kwa gi, bark from today till tomorrow.. Dogs would always remain below Lions on the Food chain.


Anambra Mma'ma nu o..

Igbo Kwezu enu..

#iAmArrogantlyAnambra.

#YouCanHateMeNow..ButIWontStopEver..

Hahahaha!! You useless idiot! You and your people make Igbos a laughing stock. Crass uneducated omata trader. Refine yourself, joor!

OdenigboAroli:
Why would Eze Nri come to your town ?
Who are you?

My friend, nobody in my town would want to go to Nri or Aguleri!! Those people are just too poor and wretched!

OdenigboAroli:
You are a fool to make that statement....In Igbo land nobody breaks the Kola before Eze Nri. Even,fear wont let anybody try such. About Biafran war; Saying Imo and Abia fought bitterly alone is a big bake of lie... Every single Igbo man of age was enlisted and they fought to death....I can count up to ten of my relatives who died in that war. Stop spreading lies.

Oh yeah? If 'Eze Nri' came to my town no one would give a hoot and he will have to wait in line with the other visitors! No one gives a rats a*se about you people! We see you all as big mouthed, loud, uneducated pretenders who are not even real Igbos! Anambra people are fake! They are betrayers, backstabbers and cut throats! Nigerians - nah Africans - hate Igbos because of the shenanigans of Anambra people! Are you proud of that?