₦airaland Forum

Ooshe Am gej retardeen like my nairaland friends call me clueless like nigerians cal me if you don't know its Don Amechi on the beats.

Am interested but Were do u live?am in abuja

I hope he is better than Ahmednijad

Oga we have written the exam and gotten the scholarship we will be living on friday so back off

Well BRUNO MARS - NEVER SAY YOU
CAN'T

They are mostly nairalanders

Its just becus of fear of having a Muslim as govnor

And hu said oga Jonathan s damft and clueless

And so dos MI abaga he replies and retweets

Oga I wll prefer the dell xps 15 its so good

I did use gt bank mobile £ and its good

U are not always going to be a winner

U aree not always going tto be a winner

I have been contacted many
a time to expatiate on the cultural
concept of “Igbo kwenu.” In other
words, what does "Igbo kwenu"
mean? Why are none Igbo culturally
oriented and speaking peoples
identify the Igbo themselves with
that phrasing “Igbo kwenu”? When
the Igbo say in a gathering “Igbo
kwenu,” what exactly are they
referring to or echoing out? Whose
voice or voices are embodied in the
philosophy and culture of “Igbo
kwenu”? Of what origin has the
concept of “Igbo kwenu”? Are
there other societies known to the
Igbo that share the same collective
wish to agree or disagree in a
political or communal discourse of
that nature? Why are the Igbo
people of Southeastern Nigeria
sensitized with such an unshared
cultural identity and
representation?
In the referred article above, I
had posited the meaning of “Igbo
kwenu” in the following statement
and explanation: So, it took Igbo
kwenu. That is, invaluable time,
determination, imagination,
originality, mobilization, resources,
and efforts. To begin with, the
Igbo typically say that “gididi bu
ugwu eze” (sound of the foot in a
stampede or row is a mark of
strength and honour to a king).
To explain the cultural logic and
symbolism of “Igbo kwenu” may not
be as simple as it may look. I will
therefore attempt and situate the
concept of “Igbo kwenu” in the
context of cultural identity,
belongingness, solidarity and
contribution to one’s society.
THE PHRASE “IGBO KWENU”
A common linguistic analysis may
help us to understand the phrase
“Igbo kwenu.” Here we have two
words: ‘Igbo’ and ‘kwenu.’ The term
“Igbo” refers to Igbo people – men
and women of all ages of tradition
and modernism. On its own, “kwenu”
as a word refers to agreement,
endorsement, solidarity, unity,
bondedness, strength, collective
will.
The conception of the idea to stay
together as a community and act as
one is very important for the Igbo.
The Igbo see the fact that to stay
united in a direction or course of
action will bring a shared honour to
them. Therefore, they value
strongly to come together. Coming
together is deterministic and
central to all else. In gathering of
all sorts, namely marriage, rituals,
celebrations, age grade meetings,
war, wrestling, hunting, and village
political affairs, the Igbo assert
their emotions and psychology
together through calls to order of
solidarity such as invoking the “Igbo
kwenu.” Today, the Nigerian
political class come up with all sorts
of slogans not far from the
culturally enhanced idiom of “Igbo
kwenu.” When someone is to speak
to an issue, he will call to order the
gathered Igbo to listen to him
through the application or summon
of “Igbo kwenu.”
Traditionally, when a person among
the gathered group intends to
speak and has masterly and skilfully
summoned attention with “Igbo
kwenu,” he is automatically granted
audience. "Igbo kwenu" is a supreme
call to attention and order to speak
in a culturally appropriate way. Once
the “igbo kwenu” is announced and
responded to, all ears will listen, at
least momentarily to the person
who surely will stand out and speak
to them. His idea, point of
information and facts, contribution
and oratory skill will determine how
much attention he will command.
The Igbo can be noisy in public
meeting sessions. Being noisy while
discussing public affairs is not
easily understood by the non-Igbo.
Speaking out loud and clear is a well
cherished Igbo cultural feature. It
is not merely seen or viewed as
shouting or yelling, rather as a form
of strength of communication and
emphasis.
CULTURAL ORIGIN OF IGBO
KWENU
To trace the cultural origin of “Igbo
kwenu” is a search for meaning and
point of departure. It can be
clearly said it is history of a culture
in an unwritten form whose parts
make up the whole. Like the history
of the origin of the Igbo people of
Nigeria, Igbo culture is attached to
the shared meaning of Igbo life
historically. There is no beginning
and there is also no end in the
dynamic relationship between
ideology and realism. An inquiry into
knowing and connecting the dots of
the origin of the idiomatic notion of
“Igbo kwenu” is hard to excavate
and pin point to a specific historic
and linguistic moment. Legends and
creation myths told nothing to our
common sense understanding about
the first application of the phrase
“Igbo kwenu.” Yet important
information gathered suggest that
Igbo language, philosophy and
manner of communication evolved as
a collective praxis in charting their
ways and transmission of life
curiosities.
Some related stories asserted that
the Igbo as a whole like to think
and speak to and of things in a
dynamic sense. There is an
indication also of the fact that the
Igbo reinvent any of their agreed
upon matter of importance. As such,
the “Igbo kwenu” concept captures
their before, now and ahead of
their time and events. Put
practically, “Igbo kwenu” cuts short
the form of saying - Igbo kwere na
ihe ha kwuru (The Igbo believe in
what they have agreed upon to
think, say, and do). Classically, there
is no record of history exclusive to
the origin of the idiomatic
connotation of “Igbo kwenu” this
writer came across in the search
for knowing. Made to believe is that
the phrase “Igbo kwenu” is aligned
to Igbo language process on
solidarity register and shared
meaning of holding to what is
agreed upon. We can deduce that
“Igbo kwenu” is a psychic of a
collective voice, the oratory skill
and community action. Its origin and
continuity have endured so much so
that the significance of “Igbo
kwenu” has become a norm in
gathering of the Igbo for Igbo
affairs.

Oya go down low

DON BABA J d banj is selfish while baba J is helping other talents.

I will be in the front-line and will be risking my life just to have nigeria back to were it belongs home of peace and tourism good people great nation let's go there

1gej
2patience
3IBro

So he really did it I tot he was joking when he told me on Friday he s truly a man of his words

Pls how do u put a picture n between a paragraph just like the one u did

Not bad

The Lebanese community in Kano
has strongly condemned three of
its members who were arrested by
security agencies after a large
cache of arms and ammunitions
were found in a dump owned and
operated by the suspects.
The Defence Headquarters
Thursday said the three and
another suspect still at large are
suspected of having ties with the
Hezbollah resistant movement
based in Lebanon.
The Kano Lebanese community, in a
statement Friday, signed by its
Chairman, Tahir Fadlallah, said “”
The Lebanese community in Kano
and Nigeria condemns crime in
whatever manner.
Mr. Fadlallah added that “we have
been living in Nigeria for upwards of
a century in peace and conducting
our lawful business and have never
been associated with any crime over
this period of stay in Nigeria, and
we will not accept, assist, or
associate with criminal activities by
individual or group.”
The leader also said the Lebanese
community is “prepared and willing
to cooperate with security agents
to counter any act of terrorism.”
It restated its confidence in the
relevant authorities to carry out
thorough investigations with a view
to bringing the culprit to justice.
It could be recalled that the Joint
Task Force, JTF, in Kano on May 28
conducted a search at a house
located at No 3 Gaya Road off
Bompai Road, Kano, belonging to one
Abdul Hassan Taher Fadlalla, a
Lebanese who is currently out of
the country.
The Defence Headquarters said the
search team uncovered “an
underground bunker in the master
bed room where a large quantity of
assorted weapons of different
types and calibre were recovered”.
The weapons found in the house
include anti-tank weapons, rocket
propelled guns, anti-tank/anti-
personnel mines among other
dangerous weapons. All the weapons
and ammunition recovered were
properly concealed with several
layers of concrete and placed in
coolers, drums and bags neatly
wrapped.

That's great oshe no long thing

I will brief the SGF about what you did to our dear country

Nigeria my country were governance is rivalry instead of competition

That's is Mama Nigeria for you she can never do that she is a very nice woman so haters back off she off limit

Hmm

He has the full backing of the federal government and we shall reward him for his hard work

Let him join anpp