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Culture / Re: Bad Blood Between Igbos And Ijaws In The Nigerdelta. by ChinenyeN(m): 5:23am On Jan 26, 2021 |
ChangedMan1999: I dey. I’m from Abia. 3 Likes |
Culture / Re: Bad Blood Between Igbos And Ijaws In The Nigerdelta. by ChinenyeN(m): 5:22am On Jan 26, 2021 |
Sinistami, yeah, the Sabo Era is almost never discussed. However, you may sometimes notice the fallout of it in the way Igbo people talk about the Southeast minorities. Phrases like “they sabotaged us” used to be heard a lot even up to 2008, but from what I can tell, most Igbo people aren’t aware of what the Biafran army was actually doing in that time. It may surprise you just how many Igbo people respond with disbelief or even denial. when I go into some of the details about the Sabo Era. Yet, they just repeat “sabotage” and “betrayal” like a mantra, without knowing that villages in Kalabari, Okrika, Ngwa, Ndoki, Ibibio, etc. were actually clashing with the army. For the most part, the Biafran administration (and people in general) just seemed to keep quite and not discuss the saga after it happened; much like how many of our elders have generally remained quiet about the Biafran war. It’s no wonder we can’t reconcile these events and heal, because the ethnic tension has never really been openly and honestly discussed beyond the nonstop insults being thrown both ways. Everyone feels victimized and they want to stay victimized. It’s understandable, but very tiring to have to go through the victimized conversations over and over again. But I guess that is what happens when there’s no room given for open and honest conversation. 4 Likes |
Culture / Re: Eze Bernard Enweremadu, Traditional Head Of Ngwa Land In Abia State Is Dead by ChinenyeN(m): 4:34am On Jan 26, 2021 |
IamAtikulate: Ngwa doesn’t have a paramount ruler. It’s just that Ikonne was recognized before Enweremadu some two years prior, I believe. |
Culture / Re: Bad Blood Between Igbos And Ijaws In The Nigerdelta. by ChinenyeN(m): 8:46pm On Jan 25, 2021 |
Sinistami, pior to the Biafran War, a lot of southeast (I am using the geographic context and not the political context) Nigerian communities were unhappy with what seemed like an overwhelming hinterland Igbo migration into the area. Hinterland Igbo came to acquire civil service jobs and work in the new coal industry at the time. At this time, people were still operating with their pre-colonial ethnic identities, so this wasn’t an “Igbo” issue yet, per se. For example, Ngwa, Asa, Ndoki and Echie all had similar grievances as their Bonny, Opobo, Okrika, and Kalabari counterparts. However, by the 1940s a lot of ethnic unions had begun forming; the Igbo State Union being one of them. This is essentially the birth of ethnic nationalism in Nigeria, and communities that otherwise had not yet accepted being part of a “meta-identity” became effectively grouped as belonging to one of the “big three”. At this time, “Igbo” became an identifiable political block within Nigeria. Of course, due to Igbo’s overwhelming numbers, Nigerians outside of the southeast seemingly thought of the southeast as “Igbo”. Ethnic minorities, like Ijaw, began developing nationalism of their own in response. By the 1960s, we began having clearer ethnic lines of Igbo vs Ijaw as opposed to the fluidity that existed thirty years prior. Ijaw nationalism also came with a campaign to distance Ijaw from Igbo and that manifested in a lot of ways (hence why we still have these incessant “who is Igbo?” and “who is Ijaw?” discussions). Fast forward a little bit to just before the Biafran War. Ojukwu and Gowon were waging a propaganda war of their own. As part of the effort to chisel away at Ojukwu’s regional authority, Gowon increased ethnic tension in the southeast, claiming that the Igbo were going to overrun the minorities. An Aside: Self-determination was a big thing in the southeast. Between 1910 and 1940s, many “Igbo” and “Ijaw” groups were actively petitioning the British for sovereignty of their own, rather than being grouped with others. For instance, Kalabari did not see themselves as “Ijaw” and wanted to govern themselves. Likewise, Ngwa did not see itself as “Igbo” and wanted to govern itself. This applies to many other groups as well. Now, back to the narrative. Gowon gave a bit of hope to the minorities seeking self-determination. He created new states in Nigeria, effectively creating the idea is “Igbo” as a SE community and “Ijaw” as an SS community that had nothing to do with each other. After this happened, Ojukwu unilaterally declared Biafra as an independent nation (and included the many minority communities who had just received states of their own from Gowon). Obviously, suspicions grew on the part of minorities (Ijaw included). Gowon’s propaganda war won out in this case due to Ojukwu’s unilateral haste (there was never any referendum in which the local communities voted for secession). Fast forward a bit into the Biafran war, there was an era in the war that people don’t seem to want to discuss. It’s generally called the “Saboteur Era”. During this period, Biafran administration was actually concerned that various groups were becoming discontent with the war effort, and with the increasing losses, some Biafran administrators and army leaders were looking for scapegoats. They called these “sabo”. Biafran military actually went combing through Ngwa, Asa, Ndoki, Annang, Efik, Kalabari, Okrika, etc. communities unilaterally sacking the communities and reportedly killing people under the guise of “they were saboteurs”. This led to armed and bloody clashes between the locals and the Biafran army. Suspicion grew even more. By the time the war was over, the idea of “Igbo” was finally cemented. The Igbo felt betrayed by Ijaw and other minorities who did not stick with them to the end (even though they generally did). Minorities felt anti-Igbo suspicions and even hate (especially for the atrocities of the Sabo Era). Gowon’s anti-Igbo propaganda worked, and Ojukwu anti-saboteur effort (which turned out to disproportionately affect minority groups) made things worse. From the end of the war until now, Nigeria has not attempted to foster any sort of reconciliation, rehabilitation or reparations between communities. Everything is swept under the rug and since then the communities has maintained a sense of ethnic tension between themselves. Of course, there is more detail involved in this narrative, but it should be enough to get your research going into learning more about how Nigeria has contributed to unnecessary ethnic tensions within the country. 9 Likes 3 Shares |
Culture / Re: Ijaw Originating As European Ship Servants From Ghana, India , Indonesia Etc. by ChinenyeN(m): 6:14pm On Jan 25, 2021 |
There are black Africans who did arrive with Europeans in the 19th century, but they were not Ijaw. As in, “Ijaw”, as an ethnic community, did not come to Nigeria as European indentured servants. Ijaw oral traditions suggest that they were just as established in Nigeria as other groups by the time Europeans arrived, and this can be corroborated with the oral traditions of other groups. If I had to hazard a guess, it is most likely the case that this story of “arriving with Europeans” refers to the “Saro” people (Sierra Leoneans). They were actually returnees (formerly enslaved), and they came from different ethnic communities in Nigeria. Many southern Nigeria communities have one story or another that refers to this returnee migration. I don’t know how it came to be associated with Ijaw, especially since there was known tension between Ijaw and some Saro returnees. Long story short, it seems that people now use returnee migration to spite Ijaw people for whatever reason. At least, this is my interpretation. Perhaps someone who knows better might be able to clarify things or correct me where I may be mistaken. |
Culture / Re: Ndoki Clan Reunion With Their Ijaw Root. by ChinenyeN(m): 5:10pm On Jan 24, 2021 |
WorWorBoy: You must really be new then. For a second I was thinking you might have been a former Nairalander and this was a secondary account for you, but for you to say that Ibime is not an Ijaw person really clarifies it for me. 2 Likes |
Culture / Re: What Ndoki People Say About Themselves by ChinenyeN(m): 7:00pm On Jan 23, 2021 |
Bonny and Opobo are culturally and politically Ijaw. Nationalism in Nigeria has locked that in place. This conversation is really not up for debate. |
Culture / Re: What Ndoki People Say About Themselves by ChinenyeN(m): 8:42pm On Jan 21, 2021 |
ijawcitizen: I encourage you to do some research then. 1 Like |
Culture / Re: What Ndoki People Say About Themselves by ChinenyeN(m): 4:00pm On Jan 21, 2021 |
ijawcitizen: That’s one, yes. It seems you’re already familiar. That’s good to know. |
Culture / Re: What Ndoki People Say About Themselves by ChinenyeN(m): 2:30pm On Jan 21, 2021 |
ijawcitizen: No, not all. I don’t claim to know everything, but I definitely know a few things on this subject. 2 Likes 1 Share |
Culture / Re: What Ndoki People Say About Themselves by ChinenyeN(m): 4:35am On Jan 20, 2021 |
So. Many. Wrong. Statements. |
Culture / Re: Ndoki Clan Reunion With Their Ijaw Root. by ChinenyeN(m): 2:56am On Jan 13, 2021 |
ijawcitizen:**shakes head in disappointment, but not surprise** |
Culture / Re: Syntax Variations Across Igbo Dialects by ChinenyeN(m): 2:07am On Dec 13, 2020 |
odumchi: This has been my longstanding frustration with modern Igbo tendencies. It has affected everything from how Igbo people perceive “Igbo language”, to politics and identity. Anyhow, reading this now, I believe my answer to this is in one of my audio responses to you. If you feel my answer didn’t do it justice or if you’d want to discuss it further, let me know. |
Culture / Re: Syntax Variations Across Igbo Dialects by ChinenyeN(m): 12:14am On Dec 12, 2020 |
Odumchi lei. Hewu, o noooola odo. Harawa yee. I'll be back to respond to your follow up question, but see my preliminary responses here (they exceed the maximum upload size for NL): https://www.dropbox.com/sh/jjd9cldoxk7vulg/AACAy8JcuM99dfPvtADCx8lFa?dl=0 |
Culture / Re: Aba, Ngwa, Abiriba And Arochuwkwu Are Ancestral Ibibio Land. by ChinenyeN(m): 6:30am On Nov 24, 2020 |
comfokon: |
Culture / Re: The Oldest Bronze Artifacts Known In West Africa, The Igboukwu Bronze by ChinenyeN(m): 4:29am On Nov 23, 2020 |
aribisala0: You are not a dumb individual. Please do not behave as though you do not know that one of the main purposes of archeology as a study is to help answer these sort of questions. 1 Like |
Culture / Re: Izzi-Ezaa-Mgbo-Ikwo dialect cluster by ChinenyeN(m): 1:19am On Sep 30, 2020 |
I'll echo RedboneSmith's words. Intelligibility is very low, but that also depends on the direction. An Izii speaker would have little (maybe no) problem understanding modern/mainstream Igbo, but not the other way around. From what I have seen, it is a consistent struggle for mainstream Igbo to understand Izii. So definitely, mutual intelligibility is inherently low. Probz: Every language in the world can be learned and understood. Specific humans do not hold a monopoly on specific sounds or modes of communication. So, Izii can definitely be learned as well. In fact, I'd say that prior knowledge (ie. some level of fluency or familiarity in another "non-mainstream" dialect) would be useful. However, it will still mostly feel as though learning Izii is like learning a different language. |
Culture / Re: Izzi-Ezaa-Mgbo-Ikwo dialect cluster by ChinenyeN(m): 8:22pm On Sep 18, 2020 |
Probz, from the much that I understand about the region, when it comes to specific words (when written down with Onwu orthography and without any indication of tone), they do not diverge that much. The cognate relationship between this cluster and say, Oratta is still rather high. It's the morphology (how sentences are constructed along with tone) and phonology (pronunciation and tone) that truly sets it apart. I'll use Izii in particular, since it's divergence is well known. And anyone who knows better should feel free to correct me if I am wrong on this. Let's take a famous bible verse, John 3:16 (in the King James version), "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.". Igbo (standard-ish), "N'ihi na Chineke huru uwa n'anya otú a, na Ọ nyere ọbuná Ọkpara Ọ muru nání Ya, ka onye ọ bula nke kwere na Ya we ghara ila n'iyì, kama ka o nwe ndu ebighi-ebi." https://www.bible.com/bible/77/JHN.3.16.IGBOB Izii, "Lẹ Chileke yekwarụ ndiphe obu; yetabe iya k'ọphu ọ nụru Nwa lanụ, o nweru kpoloko: g'ọoburu onye kwetarụ nkiya; onye ono taa ladụ l'iswi; o nwechiaru ndzụ ojejoje." https://www.bible.com/bible/1601/JHN.3.16.IZII If you encounter Izii for the first time, it will certainly be unintelligible, even time after time after that. Yet, you can still see that as far as the cognate words are concerned, the divergence is not that far off. There is parity, but the morphology and phonology significantly obscure it. As far as names peculiar to the region, someone else might have to answer that. I am not that familiar. |
Politics / Re: What Is An Igboid Language? Is Ikwerre The Same Language As Igbo? by ChinenyeN(m): 2:35pm On Jul 05, 2020 |
gartamanta: Correct. Now people beginning to understand. |
Culture / Re: See The Real Meaning Of IGBO People by ChinenyeN(m): 6:50pm On Jun 22, 2020 |
AjaanaOka, I can certainly agree that the use is heavily associated with the sense of "community". There should be no way anyone would miss that connotation. However, you do bring up an interesting point. Outside of the current known use of "igbo" (within place and personal names), we don't see anything else. Even to make the potential "ogbo" (all, group) connection would not be possible without lookout outside of the Igbo-speaking region. Speaking of which, this is a new revelation for me. "Ogbo" is a term I am very much familiar with, but today is the only day I am seeing a potential connection between it and "igbo". But again, it is not something that could have been arrived at internally. If I may add one more "hmm" observation, it is even more striking that the sense of "forest" that we get from the term "igbo" (at least within the Igbo-speaking region) comes almost exclusively from juxtaposing it with "oru". Granted, with respect to the "forest" sense, I am speaking from a limited perspective. "Igbo" is not a term that is used in my region, so my knowledge of the full list of usages would be slim. If the term "igbo" is/can be used on its own when talking about forests and/or bushes within the Igbo-speaking region, then I will stand corrected. However, for now, and to the best of my limited knowledge, I have yet to come across any usage of "igbo" that directly references the forest or the bush. With that, I have decided to say that the "forest" sense is only realized when juxtaposing "igbo" with "oru". All of this considered, there seems to be more than enough basis to suspect/suggest a 'cluster' etymology for "igbo". 2 Likes |
Culture / Re: See The Real Meaning Of IGBO People by ChinenyeN(m): 2:01am On Jun 09, 2020 |
Etymologically, "Igbo" does indeed mean "forest" or "bush", and it is/was used in the SE to denote forest-dwelling communities as opposed to river-dwelling communities known as "Oru". This dichotomy seems to be wholly indigenous in the SE, making it highly unlikely that SW ever ascribed "Igbo" to the SE. Rather, it is probably more so the case that the term, Igbo, is a legacy from proto-YEAI period. After all, Igbo and Yoruba are part of the same language family. Igbo simply branched off sooner than Yoruba. Therefore, it is not surprising that there would be terminology that is shared between the two branches that survived over the millennia. 1 Like |
Culture / Re: The Oldest Bronze Artifacts Known In West Africa, The Igboukwu Bronze by ChinenyeN(m): 9:37pm On Jun 01, 2020 |
darfay: The art suggests a lost bronzesmithing culture group which belonged to the Awka-Orlu cultural complex. 4 Likes |
Culture / Re: The Oldest Bronze Artifacts Known In West Africa, The Igboukwu Bronze by ChinenyeN(m): 8:25pm On Jun 01, 2020 |
The concept of "cultural continuity" (with respect to the Awka-Orlu axis and the artifacts) seems to be evading darfay. 3 Likes |
Culture / Re: The Oldest Bronze Artifacts Known In West Africa, The Igboukwu Bronze by ChinenyeN(m): 3:30am On Jun 01, 2020 |
Am I reading this exchange correctly? There are people here trying to make a non-Igbo argument about excavated artifacts? Do people not know how archeology and anthropology work? |
Culture / Re: Kamalu And Amadioha: Two Different Deities That Converged? by ChinenyeN(m): 5:53pm On May 18, 2020 |
AjaanaOka:Enyi, no worries. I, just as much as anyone, understands and appreciates the time an effort involved in all of this. AjaanaOka:I certainly agree. In fact, I had your Abiriba-Aro thread from earlier in mind, hoping that some of this information (relating to ascendancy) might reveal something about the Calabar groups. Well, we already know how this goes for people like us. We work with what we have, until we find come across something novel and interesting. Nevertheless, I do appreciate this breakdown. One thing you said struck me in particular: AjaanaOka:You know, this makes sense. Initially, I wanted to consider the establishment of Igwe ka Ala as potentially earlier, since we do not traditionally associate Amadioha exclusively with the slave trade. In short, we don't associate Amadioha with oracular trade in general, as we would with say Agbala or Ibini Ukpabi, for instance. However, this excerpt above makes a great deal of sense if I consider one important detail--Igwe ka Ala was forcibly established. This story of violent settlement is not associated with the other Amadioha satellites (at least to the best of my knowledge), but it does make sense that it would likely occur in this period (or just slightly before this period) to either capitalize on or initiate the boom in traffic. I guess there is justification for a later sudden and dramatic establishment (in the mid-17th century) as opposed to an earlier one during the wet interlude (16th century). Anyhow, it certainly seems like the Kamalu and the Chukwu campaigns were separate. I wonder what prompted the use of Kamalu in the southern end, when we know that the raids were far less effective (meaning far less opportunity to display warrior prowess). Unlike further north, Chukwu campaign was in place while raids were still ongoing, even through 19th century. If it is possible that Kamalu (or use of Kamalu by Aro) predates Chukwu, then it might provide the basis for your comments on Aro being established sooner than contemporary historians believe. If so, we might say they established with Ibini Ukpabi and Kamalu, and the adoption of "Chukwu" for Ibini Ukpabi would have come after they had already begun expansion into different Igbo-speaking territories. But I do not have much to support this speculation, so I'll consider it "floating" for now. But where would this leave other aspects of Aro history, such as their war with Ibibio elements, which predates their acquisition of Ibini Ukpabi, consequently predating Arochukwu. Unless... it was Kamalu they were using before acquiring Ibini Ukpabi. Which might explain the pair/partner view or relationship as opposed to a superior-subordinate relationship. 3 Likes |
Culture / Re: What’s The Most Divergent Igbo “language”? by ChinenyeN(m): 7:25am On May 17, 2020 |
Daverytimes: Exactly. |
Culture / Re: What’s The Most Divergent Igbo “language”? by ChinenyeN(m): 7:24am On May 17, 2020 |
cheruv: While I certainly agree that the SPILC more or less created a weak product (Izugbe), I have to admit that they achieved what they set out to do. So technically, it's not a failure. They created a new standard, and it has been in place for forty years now. So it was a success. It is a lacking standard, yes, but that is actually by design. Where I consider it a failure is the effect it ultimately had. It led to a stall. Izugbe isn't being developed further, and on top of that, Igbo people are foolishly using Izugbe to consequently stall the various native lects. cheruv: I'd be interested in hearing more. But have you heard of the Neo-Nsibidi project? Here's a link to the Izi PDF. https://drive.google.com/file/d/1IVa3DolLbiSB9Ud5szcZbWpotLEo7ybj/view?usp=drivesdk 1 Like |
Culture / Re: Trying To Peek Into The Ethnoreligious History Of Igbo by ChinenyeN(m): 6:49pm On May 16, 2020 |
Ah. Aka is destiny or fate? Yeah, that's not a term we use in our community. So, "Chi na Aka" is similarly as redundant as "Chi na Eke" (at least, based off my current understand). Man, this only adding more to the tangled nature of this thread. 2 Likes |
Culture / Re: What’s The Most Divergent Igbo “language”? by ChinenyeN(m): 5:59pm On May 16, 2020 |
cheruv: Hehe. You're trying to succeed where the SPILC failed ehn kwa? That's quite the endeavor, but I wish you the best of luck in that. To aid you on this, I know I had in my possession a non-searchable PDF of their language and grammar. Give me some time to look for it and I'll share it with you. |
Culture / Re: Trying To Peek Into The Ethnoreligious History Of Igbo by ChinenyeN(m): 5:51pm On May 16, 2020 |
What exactly is Chi na Aka, by the way? Based off the pronunciation I'm familiar with (the name Chilaka), I interpret it along the lines of "chi is in the business of saying". I don't know anything about it beyond that. 1 Like |
Culture / Re: Kamalu And Amadioha: Two Different Deities That Converged? by ChinenyeN(m): 9:15pm On May 15, 2020 |
AjaanaOka: As far as this is concerned, I had never stopped to think about that aspect. In truth, I've always wondered why Igwe ka Ala had a different name, and it's only recently that I suppositioned climate change as part of that. It never crossed my mind though to consider the effect of an already present Sky-related spirituality. However, that does leave me wondering about other satellite shrines in the area and further north that may answer "Amadioha" or "Amadiora", but not "Igwe ka Ala". Either way, the pre-existing Sky-related spirituality provides a solid basis for such a thought, and I would not be surprised if Nneoha capitalized on that. I would not even be surprised if it turned out that the forceful establishment of Umunneoha was to do just that. After reading and researching into pre-colonial Igbo history and culture, one thing has been made very clear to me. Ako na uche was abundant during those dynamic times. 1 Like |
Culture / Re: Trying To Peek Into The Ethnoreligious History Of Igbo by ChinenyeN(m): 7:52pm On May 15, 2020 |
*clears throat* Gama nye ọhnụhnụ ahnaa to la snị wịka. I hope that gets the point across. 1 Like |
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