₦airaland Forum

vicenzo:
Even though the book credited to obi of owa has proved beyound all reasonable doubt that ika is igbo and therefore ikaland just like ngwaland is part of igboland,we are still aware that there are bini slaves who settled among original igbo people in ikaland and indeed all aniomaland,we have already seen some of their descendands in this thread,our message to them is to pack their bini must go bags and go back to bini as slaves they once were,or stay in aniomaland as igbo and be free from slavery,it is not a must to stay in igboland,enough is enough,for the bini must go bags,they should come to my shop in alaba.

Words of wisdom.
Vicenzo, merry xmas.

Oji ji, ji nma--He has the power to share and distribute resources.

[quote author=Aloy+Emeka link=topic=570446.msg7358673#msg7358673 date=1292626675]Have you considered the fact that the North is poor, largely uneducated and holding to presidency means a lot to them. They see it as a way of measuring up with the south. Nigeria is 50 and the North has ruled over 35 years out of that 50, yet they are poor. When Igbos subscribe to that mentality of holding on to the presidency because of increased welfare windfall that will come through for their people, they will slowly build a generation of almajiris that are still scanty in Igboland.

No society in this world progresses when they put all their fate and hope in the hands of Government and the largess that comes with it.[/quote]EMEKA: May your days be long.

Ras Kimono--Kimono de want.

@the poster: this sort of thread surely exist.

Lovers of Igbo culture travelling to Igboland this christmas period, the main attraction is Iwa Oji Ezinaihitte (MBAISE). It is rich, colourful, informative and attractive. Mbaise will through Oji Ezinaihitte present to the world a significant aspect of Igbo culture.
Safe journey and happy xmas to those attending the festival as well as those travelling home for xmas.

1025:
@andrew,
if u say ndigbo is one now, i will say yes because among ndigbo, we have ppl who are contesting for presidency, we have those hoping for vice president, we have those praying for senate president and then we have those fighting for biafra. in fact, this is oneness at its best.
it will interest you to know that our almighty ohanaeze ndigbo as an organisation is divided among itself.
u are this uninformed that u bring non existing facts to the public.
ndigbo with one voice and different interests.
if u know the party called apga, it is made in igboland and how does this igbo party relate with your ohanaeze and the rest of the igbos interests?

Ohanaeze is not my father's property. Once you are born Igbo, you automatically belong to Ohanaeze. No matter how you tarnish the image of the Igbo apex body, you are part of it.
The APGA gov-Peter Obi was one of the Igbo men that resolved the factional crises in Ohanaeze between Ikedife and Achuzia some years back. You are the most uninformed Igbo nairalander as you have never heard of Ohanaeze, Uwaechue, Aka Ikenga before until recently. Are you not ahamed of your self?.

The most thing to happen to Nigeria at the moment is G.EBERE.J.

Ndi Igbo: Ofu Obi Wu Ike Anyi. Let this motto be our guiding principle irrespective of geographical location.

agabaI23:
Akpa amu ikomi na-eru abu maka ndi uta. Itakwakwa ya aru there, itara abu

@the bolded, Nna were ya nwayooo!.

OnlyTruth is a title holder and a proud Nnewi son.

Thanks to Amb Ralph Chukwu Uwaechue led Ohanaeze, Ndigbo are finally uniting.

Ndigbo are one again
Chuks Iloegbunam

There was a time when Ndigbo spoke with one voice. It now looks like centuries ago. But it was actually in the decades that led up to Nigeria’s political independence in 1960, and during the First Republic which the military terminated in January 1966. During that memorable stretch, the Igbo State Union (ISU) was the instrument that bound Ndigbo together. It was the people’s mouthpiece. It gave directions on the paths to tread and Ndigbo never hesitated to follow as directed. The Igbo State Union did all these because its leadership was committed; the leaders were the ones that deployed their personal resources and their time, their organizational skills, energy and political savvy into serving the best interests of the ethnic group. Ndigbo were a united people as a result, a better aggregation for the pursuance of the dream of a united Nigeria, where neither man nor woman was oppressed.
All these came apart in 1966 when the Igbo State Union was proscribed by the military junta of General Johnson Thomas Umunnakwe Aguiyi-Ironsi, the Head of State, and Supreme Commander of the Armed Forces, of the Federal Republic of Nigeria. Ironsi’s regime didn’t isolate and proscribe the ISU in order to punish Ndigbo; it equally banned other existing tribal unions of the time, believing that by so doing, the goal of a united Nigeria would be more readily realized. Ten years would pass before Ohaeneze Ndigbo, envisioned as the apex Igbo organization, would be established. Another 20 years would elapse before the organization started enjoying something close to its conception as an umbrella body for the Igbo. These were 30 years of thralldom in the hands of Nigeria.
But, it isn’t as though Ndigbo had a common union from primeval times. It was colonialism that got the ethnic group together into a unified fold, if only because the entire territory that later became known as Nigeria had been put under the suzerainty of an imperial power. Prior to that, the links between them were their differing but largely mutually intelligible dialects, their similar customs and traditions, and their religious monotheism. The situation was different for the Edo, for instance, because their Oba was King of the ethnic group, not of any of its component parts alone. Elsewhere religion was the principal instrument of cohesion. Neither by monarchy nor religion did Ndigbo cohere for political reasons. It was therefore thanks to their political acumen that they managed to get their act together and present a common front in Nigerian affairs until 1966.
The civil war came and went and, although General Gowon declared that there was no victor and no vanquished, we all knew better. The post-civil war era meant, in Federal Nigeria’s arrangement, that Ndigbo couldn’t aspire to the country’s presidency. Once this injustice held, second-class citizenship was guaranteed Ndigbo in all spheres of national life. Their property got seized in some parts of the country and pronounced abandoned. Their military officers rose to the rank of colonel or its equivalent at the pain of compulsory retirement. Oil in the bowels of their land was ceded to other states or declared reserved and not to be mined. Statutory appropriations didn’t take into account their large population.
It led Ndigbo themselves into a kind of self-criticism that was understandable before the turn of this century but clearly untenable in today’s Nigeria. Observed Professor Michael J. C. Echeruo in his 1979 Ahiajioku Lecture entitled Aha m efula (A Matter of Identity): "Our history strongly suggests that we need to moderate strength and power with discretion and diplomacy, not only among our leaders but also among the generality of our people. It is not weakness to recognize the value of discretion. It is foolhardiness to choose death (or something close to it) in place of life." Six years later, Professor Ben Nwabueze used the same Ahajioku platform to speak on The Igbos in the context of Modern Government and Politics in Nigeria: A Call for Self-Examination and Self-Correction. He reinforced Echeruo’s point in this vein: "There is need therefore for us to rethink our tactics for co-existing with other Nigerians. There is need in particular to abandon the inclination to despise or look down on others not as successful or clever as ourselves. We must learn less abrasiveness, more shrewdness and tact and a willingness to grant the validity of less boisterous values."
It is curious that perpetrators of injustice turned out to be the ones with acceptable ethnic dispositions while, for Ndigbo, victimage became synonymous with aggression. Contemporary Nigerian politics have, however, negated this standpoint. The story that Ndigbo aggress and spite all comers has turned out to be more mythical than real. Given reactions to the nullification of the June 12, 1983 presidential election by the Babangida junta, and given also the recent reactions to the politics of oil and derivation, aggression now appears like a vocation that appeals to be all ethnic nationalities in the country. Besides it isn’t in the Igbo country that contemporaneity has witnessed incessant ethnic riots, massacres and cleansings. The notion that Ndigbo required to embrace unwarranted and unjustifiable meekness had its own disastrous results, of course. It created avoidable confusion and made the articulation of a central union a near impossibility. Consequently, upstarts and turncoats from the ethnic group relocated to Abuja where tin-god owners of the city compromised, commandeered and conscripted them into the traitorous role of undermining their own stock. Treachery was indeed in ascent, the kind of behavior unimaginable when patriots like Chief Z. C. Obi ran the Igbo State Union.
Tell us not to valorize timidity! There was a time the Yoruba were accused of filth and loquacity. There was also a time the Hausa were charged with laziness and idleness. The Yoruba didn’t react by bleaching themselves. The Hausa didn’t respond by banishing sleep and leisure. The lesson from these labels is that myth is a veritable instrument of political domination. We have come a long way from these labels. The age-old and tenable argument that nationals of the same country must have the same rights and privileges is back to relevance in Nigeria. No one section of any society should be asked to devalue its essence in order to be accommodated by the rest. Ndigbo did not and do not need to beg for acceptance. Their only option was always to assert their right to general acceptance. It is intolerable, for instance, that construction work on the Onitsha-Owerri Federal road – a mere 80 kilometres – has remained uncompleted for 12 years now. Those who declaim this injustice do not deserve to be charged and convicted of aggression in kangaroo courts. Their clamour is simply and solely for justice.
It is this same longing for justice that has ultimately strengthened the resolve of Ndigbo to concentrate on forging a truly common front. The Ohanaeze Nidgbo has come a long way. Its founders include Dr. Akanu Ibiam, the pioneer chairman who hosted the maiden Ohanaeze meeting in his Enugu residence, and Chief Jerome Oputa Udoji, the first Secretary General. Others are Dr. Michael Iheonukara Okpara, Chief Dennis Osadebe, Dr. Kingsley Ozumba Mbadiwe, and Dr. Pius Nwabufo Okigbo. Not to forget Professor Ben Obi Nwabueze, Dr. Sylvester Uzor Ugoh, Senator Francis Ajie Ellah, Chief Bob Ewuolonu c]Ogbuagu and Ezeogo Anagha Ezikpe. There are many others and we salute them all for bringing Ndigbo back together again. After decades in the wilderness of disunity, Ohanaeze Ndigbo is today more primes than ever before to play the honourable role of manager of the Igbo destiny. This is happening under the leadership of Chief Raph Chukwu Uwechue, a great thinker and dedicated Nigerian diplomat with generally acknowledged leadership qualities. It means that Ndigbo are storming back to speaking with one voice. At the last word, Ohanaeze’s relevance and sustenance will be tested on the crucible of the personal example of its leadership, and its independence from external manipulation. Ohanaeze Ndigbo cannot afford to be any ventriloquist’s dummy, as happened when someone recently jostled for an unconstitutional Third Term in office! We hail a united Ndigbo because it can only enhance Nigerian unity.

•Iloegbunam is the author of Ironside, the biography of General Aguiyi-Ironsi.

http://www.champion.com.ng/displaycontent.asp?pid=1508

Map of Igboland. If your community falls within this map and still  doubts your Igboness, you are free to pack out of Igboland.

Miki Okri--Time na money.

^^^
Anyway, I have sworn an Igbo oath to attack any divisionist theory put up by enemies to undermine the Igbo.
You do not know this before, so take it or leave it now.

ChinenyeN:
A wasted lesson. Andre just won't give this ish a rest though; behaving as if their refusal of his adopted categorization will be the death of him.

I don't know why you get silly at me when I post here. Why have you not attacked Egobianbu for his idiotic and brailess post. My post was merely correcting the stupidity in his post. So I gave an example with my hometown where people do not use the word Nro or Aro for dream but Egugo. Then I asked him, if that makes my town people less Igbo.
ChinenyeN, all the time you have been pushing me to use a foul language on you. Carry time ooh!.

From being a presidential candidate four years ago to a gubernatorial candidate now, and in four years time a local council chairmanship candidate. Rochas, why behaveth thou!.

EgobiambuEmmanuel:
There are differences b/w Igbo in Delta and SE Igbos.I myself come 4rm delta.people in d area hardly accept d fact dat dey are Igbos,they mostly belief they migrate 4rm Bini and are most at home with people 4rm dat part dan SE Igbos.one of d diff is in my username,egobiambu which means wealth has been existing b/4 bt SE Igbos will interprete it as wealth/money comes first.This and more makes us believe dey are not Igbos.

This brainless post above is an irrelevant one and does not educate anyone. Majority of the people accept that they are Igbo. Some areas in Delta Igbo zone of Delta state that has identity crises is the Ika/Ukwuani region.
This your useless user surname is not a proof that they do not seem themselves as Igbo. Utomi is a proud Igboman yet his surname does not mean anything in Igbo. Within the south east, there are so many dialects and what a word is called in another community is different from the other. In my hometown of Isinweke, dream is called Egugo while the rest of Igboland call it nro or aro. Does that make us non Igbo?.
The Ubulu Ukwu people believe that Ezemu their progenitor came from Israel, then Ife, then Abor and later Ubulu. Yet they are proud Igbo people, even the Igbo Youths U.K is headed by an Ubulu Ukwu son and a proud Igbo. They do not claim that they are Yorubas because of Ife link or Jews because of Israeli link.
Do not come to pollute this thread with your moronic and baseless ideas.
Most Delta Igbo people I know are very well informed unlike the retards here who do not know their left from their right. What a shame.

alj harem:
i am proud of my igbo heritage

it has always been part of me

Dee na asusu Igbo.

The entire Fodio's exercise was chiefly political. He divided the sultanate into two, and handed his son Sokoto and his brother got Kebbi. Was that not a political move?.

Ozo kwa, obibia ndi ocha mere ka igbu ejima laa. Tupu ndi ocha abia, nwanyi o bula muru ejima umu abuo n'otu mgbe mere aru. O bu umu abuo ahu o muru ka a na-akpo ejima. A ga-egbu umuaka ahu site n'ipigbu ha apigbu ma o bu kupu ha n'ajo ohia ebe mmiri na anwu ga-ano meela ha. Aga chupu kwa nne muru ha.
Ekele diri ndi ocha ka ha si kwushi ya.

Fodio's march to Bornu exposed his ulterior motives. Purely political.

I learnt that Aros are the first to pick a lobe of kolanut in Abia state during passing round of kola nut in Abia gatherings. Anyone from Abia to to clarify this issue?.

Jimmy  'Snuka' Superfly bu onye Fiji.

Godly.

alj harem:
i know but if he is delusional to see reason that ika is a tribe of the igbo nation or ethnic group then that's it

even after the facts and other things and he still does not see reason that's it
other ika people would see themselves as igbo

this is just one in a 100 thousand (population of ika about 100 thousand) among the real and main ika people

i think trying to tell him that he is igbo is just going no where


also in the north some fulanis call themselves southerners or yoruba but it is just 1 in a million so just forget about him

I HAVE NEVER FORCED IGBO ON HIM. My message to him has always been that he should not generalise the Ika as not Igbo. If he sees himself as non Igbo, so be it, but claiming Ikas or some parts of Ika are not Ndigbo is an insult to the IkaIgbo.
I do understand that there few Bini families that have settled in Ikaland in the last 60 years, probably he is one of them and wants to go back. As a result, I have offered to assist him in cash and in kind.

alj harem:
i think u should not try to convince him

i think u should just let him believe what he wants to believe and respect his views

clearly he has made up his mind after all those evidence

But he writes out of ignorance. I only lecture him. He never knew that Biafran navy commander-Anuku was an Ika man.
Also, he said his Ika Obis has no time for Ohanaeze, which was also a lie. He claims to be a journalist, yet he is not well-informed. We have half-baked men parading themselves as journalists this days in Nigeria. What a shameful bunch.

Ngalaba ji isi ulo---The pillar of the house.

[quote author=pres-elect link=topic=104669.msg6777542#msg6777542 date=1284831997]gwam gwam gwam . . . . . gwam osisi m huru n'uzo ma ejighi m mma mji egbutu ya?[/quote]Nwanyi m huru n'uzo ma odighi ego m ji alu ya.

^^^
The head of the Biafran navy was an Ika man (Anuku). Why did Ndigbo give such a sensitive post to him if he wasn't one of them?. Why did he fight on the Igbo side?. Stop displaying further stupidity in this thread.
At the last Igbo day in Owerri organised by Uwaechue's Ohanaeze Ndigbo, the Obi of Ekwuoma was in attendance. Is Ekwuoma not Ika any more?.
Your Obi of Ika wrote a book which he discussed Owa's Nri ancestry, yet you have dodged that aspect. Why not write your rebuttal to what your Royal Highness said?.
I earn enough money from my career and I will single-handedly assist you with your relocation out of Igboland. Believe it.

@Nwafo ChinenyeN: Ohu bu domestic slave. Ha enweghi ike igbaputa onwe ha. Mana obibia bekee mere ka ihe ndi di otua kwusi. Bekee mere ka anyi mata na o bu Chineke ke kwara ha ka osi ke ndi ozo.