₦airaland Forum

ozoebuka1:
thank God say roman catholic church no join for CAN...That's just my take.

MizzD:
As in, the anger is real. .

One minute naija girls to them are oloshos and sex objects, the next minute they are hypocrites.

Very judgemental and confused lots

dyabman:
Cococandy where are you Lo and behold , your toys !

KevinDein:
we are talking about two acquainted females, say room mates, finding it difficult to get along and you are citing a male thief and a male stranger as a similarity. Not in any way similar analogies.

Acidosis:
Coco my crush, we are not talking about robbers okay?

Acidosis:
Some Nairalanders can pretend for Africa

Why would anyone deny this obvious fact? Ah, nawao


One said "women don't hate each other, but they are more vocal." Isn't that enough reason?

Real men (friends) don't exchange serious words...we let go easily knowing that poo happens. Some days we win, other days, we lose.

The inability of women to easily let go, forgive and forget is an apparent trend. Vocal or not, you folks must learn to always state the FACT.

dinachi:
Get a more sexy girlfriend

Lionbite:
damn!

PaperLace:
1)you have a high sex drive.
2)You know it.
3)Your wife knows it.
4)You know that your wife knows it.
5)Your wife knows that you know she knows it.
6)She is using it to you guys her advantage.
7)She doesn't turn you down when you come for it.
8 )You cure konji and become stable.
9) Misunderstanding is solved via makeup sex.
10)You should be happy you guys resolve your own in the other room, some people use blow and pestle
11)Everybody has mumu button, your wife has discovered yours_ I am sure you know hers.

Uncle, what else do you want?

Thisnut:
+821028883714. Whatsapp me. My nl email dey Bleep up now

agarawu23:
If your money counts thousands, the best rate is 440-450. You can try thisnut too, he will deliver if his rate his higher.

agarawu23:
maybe your money is low then...... so u should accept the rate if its better than WU. That's the offering rate for higher volumes.

juliustip:
If you are based in Texas, I buy @450

Thisnut:
na you new here and na you dey do shakara. Why didn't you respond to my initial message? Abi me self get bad reviews?

Pm me jor make i give you better offer

DavisBloom:
If it's the number (+1.34.72.16.52.93) that's chatting with u as clone2020,ure safe

agarawu23:
440-450

agarawu23:
He will deliver but his rate is poor.

Gunbiz:
just be careful sha and try to quote the person you are dealing with here for open transaction

agarawu23:
you can msg me his moniker on WhatsApp on the number on my signature. Forget online praises o, I know ppl that won't give u stories even if you send first to them.

agarawu23:
That's why I try to rubbish any body that's talking nonsense here.

They will quickly bite anyone that's tagged a scammer but will hide under their bed when known exchangers scam, thief or cheat ppl and they told us they are fighting scammers.

Cococandy, be careful of who you will reply their pm o. They are ppl here on this thread that can buy your dollars in US and pay u instantly and I know ppl that will delay your payment and give u one or two stories. Trade wisely.

onatisi:
what do u want to do?buy or sell?

onatisi:
welcome to e currency section.

edwife:
Economy

The pre-colonial economic activities in Igbo nation was characterized by women-driven
economic wheel. According to Nwanesi following F.K Ekechi, these women traded in various
kinds of agricultural products, ranging from palm product, yam, Cocoa-yam and so on. Some
Nigerian economists have noted that prior to the advent of colonialism; Igbo men regarded
Merchandise as women‟s occupation. Sequel to this, the money accruing from these
enterprises gave Igbo women the power to be independent and to provide them with material
needs (Nwanesi 2006; 33).
The advent of colonialism made the economic status of women insignificant. According to
Nwanesi, in a study of Ngwa people (an Igbo tribe), S.M. Martins maintains that colonialism
induced poverty on Igbo women by transferring economic power first to the colonizers and
more recently to the African men.

Gender and political participation

According to Adu, Judith Van Allen maintains that pre-colonial Igbo society was a “system
of diffuse authority, fluid and informal leadership; shared rights of enforcement, and more or
less stable balance of male and female power” (Adu; 42). She writes that though men and
women were regarded as equal, there was an inherent tendency to see women as
complementary to men.However, due to their enterprising nature and existence of gender
equality, women had equal influence on communal decision. They also had women forums
through which they influenced communal decisions. Just as the political authority of the
assembly of elderly men was recognized, so was the political authority of their female
counterparts (Adu; 43). In a situation where a man was found wanting, probably by beating
his wife or maltreating her in any way, the women forum would impose a curfew on him and
have him reported to the general assembly who would determine the adequate reparation or
punishment. According to Adu, in such a situation sometimes, the women could hold “sitting
on a man” kind of protest, in that the women could go to the offender‟s house from morning
till dawn, singing ridiculous songs and “calling his manhood into question” (Ibid; 45-46).
Van Alle further maintains that the general assembly which allows the participation of every
Adult member of the society was highly democratic. According to her, every adult, both male
and female was allowed to air her or his opinion and it would be taken, as far as it was
reasonable and resonates with a majority of the assembly. She supports her claim by quoting
an Igbo adage which says: “a case forbids no one” (Ibid; 43). However, the problem with this
sort of democracy is that decisions are hard to reach. Nevertheless, they were able to reach
decisions based on a simple majority.
The political culture of the Igbos could be theoretically described as dual-sex. Under this structure, women had their own governing councils…to address their specific concerns and needs as women. The councils protected women’s social and economic interests, and guided the community’s development. The dual symmetrical structure accorded immense political profile to women…The socio-political structure required and depended on the active participation of women in the community life. Their views were deemed critical, not because they were women, but because of the special insight they brought to issue by virtue of their spiritual, market and trading duties and their maternal roles.

The women’s council, also known as the Otu or Ogbo, was led by a woman usually called the Omu, who achieved her status on account of merit. Her roles included leading clan ceremonies, disciplining the women of the community, representing the female population at village meetings, and advising the women of the tribe. Women known as Ilogo advised the Omu. Together this group ruled the women of the tribe. However, when larger community meetings were held for important decisions, all the women of the tribe were expected to be present. Once there, every woman had one vote on the issue in question and the majority won. If a woman broke one of the laws of the council, the other women ostracized her until she repented. If a man broke one of the rules of the council, a ritual known as “sitting on a man” was performed


Women and families


A widow in Ibo society was well protected. As long as she did not remarry, her husband’s family was expected to help take care of her and her children. She also had the option to return to her motherland. If she did, her sons were able to go back to their father’s home to claim their property once they were grown.

In traditional Ibo society, motherhood was greatly respected. Women were respectfully called “the trees that bear fruit,” because the tribe knew that without women to bear children, there would be no future for the clan. New mothers were greatly pampered, receiving a month totally devoid of work after the birth of their child. The ideal number of children was seven, because seven meant completeness or perfection in the tribal culture. If a woman had more children she was considered exceptional. If a woman had ten children a celebratory ritual was held in her honor. After his ceremony, called igbu ewu ukwu, the woman was considered one of the blessed “queen of mothers” and gained great respect and status in the tribe.

source: women in Pre Colonial Nigeria and Maria Rojas '94 (English 32, 1990).

cc: cococandy

Fortissimo502:
Why is it ok to hit kids though?

pocohantas:
No one is part of the evil women o, it's their friends and room-mates. They say 'We Women', then exclude themselves .

I quoted a lady, one non-troublesome man quoted me to stir trouble. It's okay for him a man to quote me without it meaning men hate women, but I can't do same .

All these husband and wives fighting till one party is brutally injured, I guess the man is a transgender.
Confused fellows.

We are still waiting for that one woman that will agree to this.