₦airaland Forum

valirex:
There is never a kingdom without a king, so who was the king in 1701? If you can't prove it then this is a bloody lie

The Oba of Benin.

Ojiofor:
No Kingdom without a king.
Op who was the King of Biafra?

The king of Biafra was the Oba of Benin according to Equiano the first educated Igbo man..

KingSango:
Sango ruled from Gabon to Mauritania. This territory has more square mileage than the Nile Valley. Sango is without a doubt Africa's greatest king. Now what Yoruba, Nigeria, or even West African would want to diminish the greatness of Oyo Empire? Your dispute about the Alaafin holding supernatural power over other Obas is borderline of treason. We need African empires to protect us from Western empires and Asian empires. I only pray I can get the Igbo people to see that. Nigeria is the Giant of Africa and has to potential more than anywhere else to be the next great African empire. This is the destiny of West Africa because Diaspora Africans are all mostly from West Africa. It is our time and I don't want to argue about this anymore. Long live the Alaafin of Oyo and the Ooni of Ile Ife. We need Oyo and Ile Ife, Benin, Benin Republic, Togo, Ghana, and the Yorubas in the Diaspora to pull off the greatest upset in history.

Ase

Love Sango

Please Sango is not the greatest African king.. He is a myth, probably not real..

Ideadoctor:
see this illiterate, 70% of Yorubas are Muslim, proof it, for your information Islam had been in Yoruba land before the Fulani jihad, so go and think it over, moreover, you guys that says Yoruba never won any war, what about the war they won against jihadist at Oshogbo, or the war against Igbos at Ore, or how the Yorubas drove the Nupes farther beyond the Niger and established their empire, how Yorubas of Oyo travelled far into Dahomey with their Calvary and made slaves of fon and Ewe people and established their culture and religion on the people of the land, Yorubas are like the Greeks, their culture is unique, their art is the best, it rivals classical European arts, their religion is complex and well documented in the Ifa corpus invented by a Yoruba philosopher,Orunmila, even outside of Africa, Yoruba culture triumph over all other cultures, go to Brazil, Cuba, Trinidad and Tobago, Caribbeans and go witness the glory of the Yoruba people, see how whites proudly call themselves children of oduduwa.
Abeg Yoruba na the baba,no sentiment here,but the truth,and if it is a lie,oya burst my burble.

I believe if Ibos were a war tribe like the Edos, they would have easily conquered Yorubas and a lot of other tribes..

Ideadoctor:
Ema wo Omo alainiran yi, o she enu gbogia gbogia bi idiroko.

same to you ooo..

Ideadoctor:
see this illiterate, 70% of Yorubas are Muslim, proof it, for your information Islam had been in Yoruba land before the Fulani jihad, so go and think it over, moreover, you guys that says Yoruba never won any war, what about the war they won against jihadist at Oshogbo, or the war against Igbos at Ore, or how the Yorubas drove the Nupes farther beyond the Niger and established their empire, how Yorubas of Oyo travelled far into Dahomey with their Calvary and made slaves of fon and Ewe people and established their culture and religion on the people of the land, Yorubas are like the Greeks, their culture is unique, their art is the best, it rivals classical European arts, their religion is complex and well documented in the Ifa corpus invented by a Yoruba philosopher,Orunmila, even outside of Africa, Yoruba culture triumph over all other cultures, go to Brazil, Cuba, Trinidad and Tobago, Caribbeans and go witness the glory of the Yoruba people, see how whites proudly call themselves children of oduduwa.
Abeg Yoruba na the baba,no sentiment here,but the truth,and if it is a lie,oya burst my burble.

It's only a yoruba Muslim that will say "proof it" instead of "prove it", so u have confirmed that 70%..

Earlier today I saw a thread asking bout any tribe yoruba's have defeated in history,we are all aware that yoruba defeated fulani's in present osun nd oyo state during jalunmi war,defeated nupe in jeba,defeated ashanti in present day togo nd ghana,defeated egun in benin republic(dats why port novio is called ajashan)defeated igbo's in ore nd also defeated igbo's through moremi.

They only lost ilorin to fulani cause afonja fought on his own,he vetrayed the oyo empire so he was left to fight alone.
Now can igbo's tell me any tribe they have defeated

Yorubas were defeated by the women warriors of dahomey and all of eastern yoruba was conquered by the Edos and ruled for almost forever..

Mann11:
I hacked her WhatsApp some months ago.
Although I've seen many chats of hers that left much to be desired, this present one is the height of it! She was chatting with her ex and they both inquired how their present relationships are going. She told him I'm not handsome. I'm really heartbroken at the moment.

He: How is your current relationship?
She: He is nice and caring just like you but not handsome.

He: Lol, how do you mean he's not handsome?
She: He's not, I can't lie to you

He: Why did you go for someone that is not handsome, o wrong naw
She: I don't even know how I fall for him jhare

He: How did you meet him?
She: He was formerly staying in our area.
She: In fact, I always find it difficult to kiss him. He's very neat o, but I don't know why I can't kiss him
It's been long I kissed and that was the last time I visited you
He: Oya come lemme kiss you.
The next thing was she sent my picture to him, maybe for the guy to see how ugly I'm.
He: But he is okay naw. Abi he's not serious with you ni? He's looking serious already sef
She: Laughing ( she sends a laughing sticker)
I felt like crying honestly

What should I do? I feel like dumping the fool

please where is the rest of the chat na?? there is more juicy details abeg no dull us, we want it all..

hammerDK:
THE SAME THING OBAZE MEAN IN IGBO AND EDO.


IGBO AND PRESENT EDO NOT ONLY SHARE MANY SIMILAR WORDS LINGUISTICALLY BUT ALSO, ANSWER SIMILAR NAMES, LIKE OKORO, OBAZE ETC.

please what is the meaning of Okoro, Obaze and Osekola in Igbo?? I really want to know.

hammerDK:
CAN I ASK YOU A SIMPLE QUESTION?




ARE AGBOR PEOPLE BENIN CLAN OR ANIOMA CLAN?


Y DO U LIKE TO CONFUSE YOURSELF?

Can you answer this question..

Are Anioma clan more Edo than Igbo or vice versa??

Etrusen:
congratulations to our southern brother for the elevation may God give him wisdom to serve the people rather than being an instrument for destruction.
secondly
for those of you arguing the name " Irabor"....
the name is 100% Edoid word which is sometimes pronounce slightly differently by the various Edoid tribes
for example in Benin there is a saying that " the wrong speaking of Benin is what Esan is made up of" also " an Urhobo man begin to speak Benin when it become difficult for him."
this particular name is common among all the Edoid tribe just that the first letter "I" is mostly change among them.
if you observe the early obis in Agbor and their palace chiefs, they mostly had Edo names and some of them still retain their surname till date just like this Irabor case
the population among Ikas may have been another dialect but the royalty is of Edo origin
so don't be surprise seeing an Ika/ Agbor man answering Osagie, Irabor, Ogbemudia, Eboigbodin, Ilahor, Erhahon, Ovia etc as surname because you will agree with me that surname tells a man true origin
similar names in Benin are
Okunbor
Osunbor
Ogunbor
Edobor
Igiebor
Esezobor
Ozabor
etc
let me keep it meaning first
if an Igbo man says the name is their own let him tell us the meaning
so we can be done with this

You forgot to add, in bini side side of Edoid group, Irabor is pronounced as Erabor..

I wonder why people argue blindly.. The name clearly proves he is of Edo origin.. He may be born in Delta and maybe his father, but his grandfather or prior ancestors relocated from Benin to Agbor..

TAO11:
And where did I claim that some statements are absent in mine (the original) but are found in yours (the edited) ??

Nay! I simply exposed you that the Oba made certain statements in mine (the original version) which you have edited out from yours (the edited version). The direct opposite.

It is interesting that the parts you edited out shows him issuing disclaimers that ultimately damages your “Benin owns Lagos” propaganda.

The Oba stated clearly in a general sense (in the unedited version) that he is not infallible. He also stated that Lagos does not belong to Benin Kingdom.

Having done the exposition of your fraudulent attempt, I proceeded to refute a specific part of his interview — particularly where he says that:

"The first Oba of Lagos is a male descendant of the Oba of Benin".

I assumed (for the sake of my refutation) that what he meant here is that Ashipa (the first Eleko) is a Benin prince — son of the Benin king, or something to the same effect.

Of all his claims in the interview, it is this specific one that I clearly identified as inaccurate.

I stated clearly that such a claim is only a reiteration of the 1950s Benin account propagated and popularized by the Bini ‘historian’ Chief Egharevba.

I proceeded to debunk this specific claim with evidence by citing Lagos account rather than the popular later-day Benin account which he reiterates perhaps unknowingly.

The Lagos account (as historians call it) has been in existence many, many decades earlier than the Benin account; and also many decades earlier than Oba Akiolu or Chief Egharevba themselves.

In short, the Lagos account have been collected and published by colonial officers since the days of Oba Akiolu’s ancestors.

The Lagos account states clearly that (1) Lagos island was not conquered by Benin; and (2) Ashipa is a Yoruba man — one of the Isheri Chiefs of Ife royal descent.

Refer below again to a relevant section of the Lagos account from page 43 of Sir Alan Burns‘ History of Nigeria, 1929.

This 1929 account below is said by Robert Smith to be based on the two earlier Lagos account publications by Rev. J. B. Wood in 1878 and by Rev. J. B. Losi in 1914.

www.nairaland.com/attachments/12768161_03c5f455ca6c4a4983a0bf2594607f69_jpeg_jpegcd0c447085360c921debd85d0f8869cd

Considering the Lagos account (attached above), it becomes clear that Oba Akiolu’s claim, of saluting the Benin king at Enuwa on the occasion of a new Eleko’s ascension, is not out of place.

The Benin king is clearly admitted in the Lagos account to have earned Ashipa’s unwavering loyalty. And this continued into custom with Ashipa’s descendants and successors to the throne.

Also, the song which according to Oba Akiolu goes “baba awa [our father]” was born in Benin city is also not out of place — I have earlier stated that Ado’s mother is a Benin woman; while his father Ashipa is the Yoruba man.

Again, the Lagos account (which I have obviously cited repeatedly) are older than this video.

For me, the Oba’s disclaimer here that Lagos does not belong to Benin kingdom (despite his reiteration of the Benin account) is a clear indication that his narrative is an innocent confused syncretism of the indigenous Lagos account and the latter-day Benin account.

LegendHero, macof, RuggedSniper, DenreleDave, Saintbehot, reallest, gomojam, Balogunodua, babtoundey, Ideadoctor, ABULARdotCom, TheLionofLasigi, Olu317, Amujale

You are still battling your inner demons lol...
no worry, the Edo stain/stigma on Lagos and Yoruba can't be erased lol..

reallest:
Your knowledge of history is outstanding,permit me to follow you and learn one of two things from you.edumare bless you ma

Which history? history that was told and written in early 1900s...
if you as a true and bonafide Yoruba man, a lucumi or omoluabi have never heard the Yoruba history narrated by Tao11 then it is fake history and not real.. its just her foolish attempt at making Yoruba look great by belittling Great Benin Kingdom..

Maybe she can give u a logical reason why there is no non Yoruba tribes claiming to come out of Yoruba race or any of the Yoruba kingdoms..

slawormiir:
Damnnn niggarrrr
Isoright....
It looks like your Apartment is the face me i slap you kind of Apartment ....
Such thing is expected..but be careful bros op
Like my grandfather will always say to me son....
Always avoid another man's wife especially the woman whose bride price has been paid
I thought he was done then he called me again son.....
The body of a woman is like heaven to the eyes
Purgatory for the wallet
And hell to the soul....especially that of married women
And remember son......four things destroy a man
They are :
1)Greed
2)Pride
3)Anger
4) LUST TOWARDS THE OPPOSITE SEX...especially your neighbors wife
Bros op..To be forewarned is to be forearmed...don't throw caution to the wind...even me as a real niggarr I dey avoid married women....anyway what do i know....am just a drunkard, a pussy banger and a weed smoker
Let me light up my last tie of weed for the night

Lol.. Slawormiir!!!

babtoundey:
After your parents had named you David, you remain what you are to them (A child). Being David doesn't stop you from being a Child. The name David was just given to you by your your parents (based on the circumstances that surround your birth,your environment and your innate qualities) to differentiate you from other neighboring children. You get the logic?

The oba in Ife is Ooni
The oba in Oyo is Alaafin
The oba in Ifon is Olufon
The oba in Ijebu is Awujale

Tell us what Oba means in Benin and stop whining.

Oba means King in Benin.. Its not a generic word for ruler.. it simply means king.. but in Yoruba, Oba is probably a generic word for ruler not "king".. Yorubas started to use it to mean king after copying it from Benin..
Oni means king to the Ifes, Alafin means king to Oyos, Awujale is King to Ijebus..

babtoundey:
Anku, it is a simple something to do now. Tell us what Oba means in Edo.

You don't share that "it is shinning" and "it's red nonsense" with your brother. Tell us your own faction. we are all ears.

Please does Alafin or Oni mean king or ruler?

IkwerrePikin:
It was a great and historical meeting with his Royal Majesty the Oba of Benin. As the supreme leader of IFM proudly presented our Iwhuruohna flag to the OBA OF BENIN.

God bless our ancestral home.

Iwhuruohna (Ikwerre) anu meka oh!

God bless Ikwerre!
God bless Rivers state
God bless Nigeria.

chai! this is so painful... so says somebody from the eastern side of the river niger..

gomojam:
I wish I knew you in person!

May your brain stay intact!

hahahahahahahahaha!!!
this your prayer is like telling a short man; "may your height stay intact"..
you Yorubas funny die..

valirex:
Lol you sef notice am, very senseless epistle just to paint lies into truth

na yeye dey worry Tao12..
funny thing is that any claims she makes is not corroborated by her fellow Yorubas, she seems to be the only one to know these things (lies).. her fellow Yorubas are only excited at seeing such new (fake) stories.. unlike we Edos, any claim by any Edo is easily corroborated by fellow Edos because it is common knowledge among Edos..

TAO11:
To give a quick background on the historical connection between Lagos and Benin:

Except among historians, what the average person [Yoruba or non-Yoruba] knows about the Benin-Lagos relationship is that an Edo/Bini prince is the progenitor of present-day Lagos [Lagos Island] kings.

This narrative has become so popular and widespread that it has become accepted even by many Yorubas as if it is the historical reality.

What is actually very shocking to find, however, is that historians have named this particular narrative as: the Benin account.

But why did historians give it such a name? Isn’t this narrative the correct and factual historical position?

Well, historians have so named this narrative because, unlike the general public, they (the historians) are aware of the fact that this narrative is simply one narrative which had actually originally emerged from the Binis.

In other words, there is another narrative which is known unfortunately (almost) only by historians, and which differs from the Benin’s narrative in very important respects.

This other narrative is known by historians as: the Lagos account. Yes, it is unfortunately not as widespread as the Benin account.

The Benin account became so popular that it has found acceptance by non-experts or non-historians who are completely oblivious of the fact that there is something as a Lagos account.

In fact, its popularity [courtesy of the successes of the writings of Chief Egharevba] has made the Benin account find its way even into local family stories — especially as the lay person is oblivious to the Lagos account.

Yes, I can imagine what you may be thinking: That perhaps the Lagos account is a latter-day account which simply came up in reaction to the Benin account.

Guess what! The reverse is actually the case.

The Benin account [which claims, among other things, that the Binis settled in Lagos via a military conquest; and that the present-day monarchy of Lagos Island was begun by an Edo/Bini prince] first surfaced from Benin in a publication of Chief Egharevba in the year 1953.

On the other hand, the Lagos account have long been published by Rev J. B. Wood in 1878; by Rev. J. B. Losi in 1914; and also by the then Governor of Nigeria, Sir Alan Burns in 1929.

[The attachment below shows a relevant page from Sir Alan Burns’ publication, viz. “History of Nigeria”, 1929].

In other words, decades before the Benin account ever surfaced for the first time, the Lagos account had already been published.

It thus becomes clear, at this point, which account was in fact a reaction to the other.

The Lagos account states clearly that although the Binis desired to settle in Lagos [like many other groups], the Binis continued to attempt it the wrong way until they finally got the message.

They had been attempting for some time to settle in via force so as to take control of the booming European coastal trade, etc.

They were, however, so repelled by the Aworis that they eventually got the memo and then resorted to seek permission to settle in peacefully just like others were doing.

The Binis were thus granted permission to settle on Lagos island and occupy a designated area — the permission was granted by the Awori islanders whose king (who controlled the Iddo island and Lagos island, et al.) was the then Olofin of Iddo.

Moreover, the Lagos accounts also states clearly that the progenitor of the present ruling dynasty of Lagos Island is a Yoruba man by the name Ashipa.

Ashipa (according to the Lagos account) is an Awori man and one of the Isheri chiefs of Ife royal descent — he is a member of the Olofin of Isheri’s family.

Ashipa is said in the Lagos account to have initiated a patron-protegé pact with the powerful king of Benin thus gaining his support during the succession tussle (among the eligible Awori princes) on the island, after the demise of the Olofin of Iddo.

It was as a result of this patron-protege pact with the Benin king that Ashipa emerged as the people’s favorite prince [not without the support of both his people and the immigrant groups].

As a result of this success, the Benin king and people earned Ashipa’s unwavering loyality — hence his remittances to the King of Benin which then continued into a custom among other customs consequent to the success of the pact.

The attached screenshot below shows the Lagos account as contained in page 35 of Sir Alan Burns’ “History of Nigeria”, 1929.

Now that you know better @tollyboy5, please do not join them in popularizing Egharevba’s propaganda which was simply a reaction to this much earlier account.

In sum, the Benin account which claims that Ashipa [spelt as “Esikpa” by Egharevba] is a Bini man, and that the Binis settled on the island via military conquest is in fact the latter-day account which as has been shown is in stark conflict with what the Lagos account had stated decades earlier in clear and unequivocal terms.

Cheers!
cc: macof, LegendHero, gomojam, nisai, RedboneSmith, scholes0, babtoundey, RuggedSniper, Balogunodua, Barbilius

dumb dumb you have started again with all these your long and stupid essays..
The Benin account you claimed was told or written by historians from which century and which century was the Lagos account written?
Yorubas have been trying since 1930s to change thousand years history..

tollyboy5:
Yeah I saw that also. The most reasonable one to me. Is the Sudan migration legend. I believe we came father from sudan.
Until I finally establish who the jebus of ancient Jerusalem was then I'll know what to believe.
Only Palestine claim descendant of jebus.
Palestine should be Philistine and ijebu the jebus. Some legend say Edo might be Edomite of old but I'm not from Edo make I face my business

It's only a Yoruba that will write this rubbish..
Edo didn't migrate from anywhere.. We have been on the same soil from the beginning of time..

chronology:
War in yoruba land can't be easily forgotten because of the tactics the warlords deployed in the war.The Unforgettable wars include battle between ijaiye and ibadan, osogbo war, kiriji war and many more. I have published articles on osogbo and kiriji wars and the next is ijaiye-ibadan war and british-ijebu war

THE IBADAN-IJAYE WAR (1861-1862)
Ijaye was founded about the same time as Ibadan, by refugees from the Ikoyi area, led by Kurunmi, greatest soldier of his age’. It became an important communications centre, and under strong leadership it prospered. By this time, Ijaye probably had a population of 40,000 or more. Initially, relations with Ibadan were good, but rivalry between the two gradually developed. An issue for a final confrontation was provided by the death of Alafin Atiba in 1859. He was succeeded by the Aremo Adelu, and Kurunmi refused to recognise the succession because as at then,there was no Oba, and chiefships were not hereditary. The chiefs were organised into four lines: the civil chiefs, led by the Bale; the military chiefs in two lines, headed by the Balogun and the Seriki; and the women chiefs led by the Iyalode. Within each of these lines the titles were ranked, and each chief moved up a rank as those above him died or were killed in battle. The bottom ranks were filled by magaji, the elected leaders of the Ibadan descent groups. The most senior title, that of Bale, was usually filled by a Balogun who had proved himself in war. Ijaye and Oyo were already at loggerheads over the control of the Upper Ogun towns around Saki. In any case, Ibadan sided with the new Alafin and war broke out.

The war was fought in the forest between Ibadan and Ijaye. The Egbas joined the war on the side of Ijaye in order to prevent Ibadan form becoming a colossus in Yorubaland. The Ijebus also joined the Ijaye side in order to foil Ibadan’s attempt of creating enmity between them and Remo in order to secure a route to the coast. Later on, the Fulanis also joined the Ijaye to punish Ibadan from preventing them to spread Islam in Yorubaland.

The Ibadan army camped at Ilora, 13 miles north of Ijaye while the Ijaye forces, led by Ogunbonna of Abeokuta, camped at Olokemeji on the River Ogun. The Ijaye, Egba, Fulani and Ijebu forces set a blockade to cut Ibadan off from the supplies from the British in Lagos. Ibadan retaliated by blockading Ijaye from food supplies. The British merchants in Lagos lobbied the Remos of Sagamu and the Ikorodus to smuggle ammunition from Lagos to Ibadan. The support Ibadan received from the British made her brought the Ijayes on their knees in 1862 following Kurunmi’s death in 1851. The cause of his death is still unknown, but however, it is believed he committed suicide. Other towns supporting Ijaye retreated immediately. The Egbas were displeased with the actions of the Remos and Ikorodus and sought to punish them, but the British army prevented this by defeating the Egba army. The Egbas avenged this in 1867 by expelling all British missionaries in Egbaland and burned the printing house of Iwe Irohin, the first newspaper in Nigeria by Rev. Henry Townsend. The Ijebus also punished the British by not allowing any British nationals to enter Ijebuland. This was the foundation of the Battle of Imagbon (1892) also known as the 1892 Ijebu expedition.

Battle of Imagbon

In 1891, the Ijebu people, dwelling between 50 and 60 miles north-east of Lagos on the Magbon river, set a blockade on the trade route to Lagos which was then a crown colony, and charged customs dues as a source of revenue.

The Awujale (traditional ruler of Ijebu) closed down Ejirin market, cutting off Lagos from a source of up-country trade.The British government persuaded the Awujale several times to open the blockaded route but the Ijebu ruler remained adamant. However, in May 1891, a British acting governor together with some Hausa troops (mostly slaves who fled the North to South and were recruited by the British army) went to Ijebu kingdom to make an agreement with the Awujale and convince him to open the blockaded route and allowing the free passage of goods into Lagos.

The Awujale refused at first but after much persuasion and pressure, he agreed in January 1892 on the terms of receiving £500 annually as compensation for the loss of custom revenue.

However, the agreement didn’t last long. A white missionary was denied access to pass through the kingdom and was sent back. The British government were provoked by the action of the Ijebus and authorized the use of force on the kingdom. Britain gathered troops from Gold Coast (Ghana), Sierra Leone, Ibadan, and Lagos (the Hausa troops nearly 150).

On the 12th of May, 1892, the captain and his men, including some carriers, sailed up the Lagos Lagoon and landed at Ekpe. When they got to Leckie, another set of carriers (about 186 in numbers) were recruited.

On the Ijebu side, 8000 men with old rifles would be fighting the British. The British underestimated the fighting prowess of the Ijebus thus giving them some hard times in penetrating into the interiors of their kingdom.

The first day, the British army razed down four villages with some of their men sustaining fatal injuries. The next day, they proceeded to Atumba and gunned down the Ijebus with machine guns. Britain lost 12 men, a Briton and 12 Africans. Every Ijebu villages they came across was burnt to the ground. The Ijebus were really losing the battle but determined to prevent the British army from crossing the Yemoyi river.

The goddess of the Yemoyi river was said to have taken human sacrifice in order to prevent the intruders (British) from crossing. The river was dug deeper to make it impenetrable by all means for the British army. However, the British army managed to cross the sacred Yemoyi river and unleashed havoc on the Ijebus. They proceeded to the village of Imagbon.

The Ijebus had lost over 900 men while Britain lost only 56 men and have more than 30 wounded. The Ijebus were still determined to fight on but shortly afterwards, the Awujale surrendered and admitted losing the war.

The only wars Yorubas can talk of is Yoruba killing Yoruba.. No wars of conquest and imperialism over other non Yoruba Kingdoms or territories..

Beverlyjean:
That under water room wasn't built for people like u ... its for those that have money to spend

So was it built for somebody like you?
idiot..

SocialJustice:
Poverty speaking, chill until you've made money.

You must be from the skull mining region.. na dem they talk without sense..

Many wealthy people will still see this under water bedroom as a waste..

valirex:
I really admire you all historical knowledge.


You All are great, Great Ẹdo decendants. We appreciate you all.
To those not mentioned you all are still appreciated.
Thanks

Ẹdo Ọrdion

You no add me to the list.. Son of Iyase of Uselu..
I no gree oo... lol.
stay blessed.

NkanAkpanika:
Do you have reading problem or your just dumb.. Where did you see the oldest church in Nigeria up there, try an get small sense ok

South East, South South all part of Nigeria.. You are the dumb one to believe that the 1887 church is even the oldest in the regions you or whoever posted this rubbish mentioned.. the only revealing info from this post is that it was 1887 missionaries first visited your region (akwa ibom)

NkanAkpanika:
Akwa Ibom State and Qua Iboe church fondly got thier names from the Ibeno River (quo Iboe river) were this church is located adjacent to the Atlantic ocean.. The United Evangelical Church (Founded as Qua Iboe Church) is a Christian denomination in Nigeria. It has existed since 1887.[1] It has more than 1,000 congregations and 2,000,000 members. The church was founded by an Irish missionary, Rev.Samuel Alexander Bill the first of many missionaries who served with The Qua Iboe Mission, now known as Mission Africa, which is based in Belfast. [/b]The Mission and Church were initially named after the place where the mission began its work, at Ibeno near the Qua Iboe River in the present day Akwa Ibom State of Nigeria.[b] The church and mission have been entirely independent entities since 1984, but the two continue to work together closely.

The church has its headquarters at Ibeno in Akwa Ibom State. United Evangelical Church is a Bible believing church and does not practice doctrines that do not have any biblical background.

You call a church built in 1887 the oldest church in Nigeria?? something must be wrong with all these feel good tribalists..
Missionaries have been preaching in Nigeria hundreds of years before 1887.. Your church is a very new church..

step1:
The origin and development of Yewa (formerly Egbado) history is linked to and greatly influenced by the history of lle-Ife and Oyo -the cradles of the Yoruba people.

Samuel Johnson and Anthony Asiwaju; authorities on Yoruba and Yewa history respectively describe the Yewa as a sub-ethnic group of the Western Yorubaland.

The founder of the early settlements of kingdoms in this part of Yorubaland were princes, great warriors or hunters who migrated from lle- Ife, Oyo or Ketu.

Essentially, the settlements were as a result of independent migration of these founders and their entourage -a pattern which led to Yewaland being populated by independent kingdoms and chiefdoms made up of diverse ethnic and sub-ethnic groups.

Available evidence suggests that the Northern parts of the area must have been founded in the 13th or 14th century. However, major groups of settlers migrated to the area in the 15th, 16th, and 17th centuries according to the history of these settlements. Owning to the Egba and Dahomey invasion of some Northern Yewa towns, however, another wave of migration southwards occurred in the18th and 19th centuries.

Today, the Yewa people are mainly located on the Western part of Ogun State of Nigeria. They comprise the Ketu, the Sabe, the Ije (Ohori),Ifonyin, Anago, Eyo and Ogu (Egun)

On the Northern part of Yewaland is the Ketu sub-ethic group. Ketu towns of Ijoun, Ijaka, ljale, Egua, Igan Alade, Imeko, Owode-Ketu, Tata, llara and Idofa etc. were founded by emigrants from Ketu (founded by Alaketu and now in the Republic of Benin).

South of he Ketu are the Ije (Ohori) located in Oja-Odan, Obele, Ohunbe, Ibeku and lsale. Further to the South of the Ohoriare the Ifonyin whose main kingdoms are Ikolaje, llashe and Ifonyintedo.

To the Eastern part of Ketu, Ohori and Ifonyin are the sub groups originally referred as Egbado. These include the people of llaro, Ibara, Ilewo, Ilogun, Imala-Aiba, lIobi, Ibese, Igbogila, Imasai, lsaga, Igan Okoto, Joga, Ayetoro, Idofoyi, Tibo, Keesan, Oke-Odan, Erinja and Ajilete, among others.

South of the Egbado are the Awori who settled in towns such as Ota, Ado-Odo and Igbesa. West of the Awori are the Anago interspersed by the Eyo who settled in Ipokia, Agosasa, Ijofin, Ibatefin and Ihunbo.

To the south of the Awori and Anago are the Ogu (Egun) largely concentrated in and around Badagry. The Egun have intermarried with the Aworis, Anagos and Egbado and their main settlements are Tube and Maun.

All these sub-ethnic groups were administratively grouped as the Egbado Division of Abeokuta Province in the closing years of British Colonial Rule in Nigeria. Over the years however, the area has been divided into various numbers of councils. Today, the Yewas are mainly located in the Ado-Odo Ota Local Government, Ipokia Local Government, Yewa South Local Government, Yewa North Local Government, Imeko- Afon Local Government, and Abeokuta North Local Government areas of Ogun State.

In 1985, the people formerly referred to as Egbado, resolved to change their names to Yewa. The change was motivated, first by the need to tackle an identity problem of correcting a double misnomer that had applied to the wider multi ethnic area and the particular sub groups formerly labeled as "EGBADO". Secondly, and more significantly, the change was based on self-determination of the entire people who not only share cultural but also geographical affinity over the Yewa River to explore new grounds for Unity and Progress.

Although, this aspiration are largely being realized, it is hoped that Yewa people and their land will by the grace of God and the Goodwill of mankind get its fair share in the scheme of things in Ogun State in particular and Nigeria in General.

This story is not complete, you did not add Benin Kingdom in it.. Any yoruba history without Benin Kingdom included is not complete and uninteresting..

legendsilver:
I'm from Oligie, my people are not getting good governance because they believe we are minorities in Edo state. If we can't get igbanke to become a LGA, then let's join our clans in Delta State.
Enough is Enough

Whether you are in Edo or delta is not the issue.. in a couple hundred years from now, your language and culture will become lost/merged in a bigger and dominant tribe.. is it Edo or Biafra? That’s your choice..

RedboneSmith:
No. There's a third option. Merge with their Anioma kith and kin in Delta State and be neither Edo nor Biafra.

Who is Anioma; Edo or Biafra? because those ones are also about to be absorbed..

omorogied:
Igbanke People Of Edo State In Search Of
Linguistic And Cultural Identity by OMOROGIE

This is my candid and unbiased idea on
how our proposed memoranda to the
CONFAB should look like. This, in no way,
is final copy of it. Please, lets have it
subjected to a comprehensive analysis with
the view to removing things considered
irrelevant and injecting those viewed most
appropriate. IGBANKE IN SEARCH OF
LINGUISTIC AND CULTURAL IDENTITY
INTRODUCTION
Language and culture are two of the most
fundamental factors that unite and identify
a people . A people and their race go into
extinction once their language is dead.
Once a group of people who share similar
linguistic and cultural affinity are
dismembered or have other language and
culture super-imposed on them, the
resultant effect is gradual, systematic and
eventual disintegration of the people, their
language and culture.
A classical example of a people who have
suffered aforementioned linguistic and
cultural annihilation were the Sects. Sects,
the original owner of the present-day
England were, in the 4th century, attacked
by the three Germanic tribes- Jutes,
Saxons and Anglo-Saxons. The imposition
of the dialects of the three Germanic tribes
led to the total extinction of the Sectic
language.
Though, the descendants of the Sects are
still in England, but their linguistic and
cultural identity have gone into oblivion.
To this extent, the people of Igbanke in
Orhionmwon Local Government Area, Edo
state are face the Sects experience.
Igbanke is one of the few Ika-speaking
communities in Edo state. For this singular
reason, they are subjected to all forms of
discriminations and marginalization.
STATEMENT OF FACTS ON THE SUBJECT
MATTER
The language and culture of the good
people of Igbanke are losing their envious
identity and relevance in culture-linguistic
market-place in Edo state in particular and
Nigeria at large.
Several reasons are evidently present to
support the fears and anxiety of the people
of Igbanke that our identity as a people
would go into sudden extinction if urgent
measures are not quickly taken to address
our emasculation by Bini language
dominance. The following points support
the facts of the subject matter:
1) Igbanke is one of the few communities
in Edo state that speak Ika language
2) Igbanke is located in Orhionmwon Local
Government Area, Edo state.
3) Igbanke, by name is in Orhionmwon
LGA, but geographically, we do not share
common boundary with any community in
the council
4) From the eastern flank, Igbanke shares
common boundary with Mbiri, an Ika
speaking community in Delta stae, from
west, it’s bounded by Oghada, another Ika
speaking community in Uhunmwode LGA
in Edo state. In the northern sphere,
Igbanke has boundary with Ekpon, Ika
speaking community in Igueben LGA while
from the south, it has Agbor and Oza-
Nogogo, Ika communities in Delta state as
neighbours.
5) Igbanke is in Edo south senatorial
district
6) Igbanke people and community came
under the Bini empire during the latter’s
expantionist programme.
7) Most of other Ika speaking communities
that were conquered by Bini empire same
time with Igbanke have gotten their
independence in Delta state while Igbanke,
Oghada, Otobaye, Iru, Ekpon and Ogbeka
etc are selfishly scattered in three local
government areas with the attendant
linguistic discrimination and political
marginalization.
coolIgbanke are gradually losing their
linguistic and cultural identity as a result
of our involuntary affiliation to the Bini
language-speakers dominated Orhionmwon
LGA.
ISSUES FROM THE STATEMENT OF FACTS
Consequent upon the facts drawn from the
subject matter, some issues could be
deduced to support Igbanke search for
linguistic and cultural identity. These
issues would go a long way in justifying
our position.
1)Igbanke was deliberately, but selfishly
carved into Edo state during the 1991 state
creation irrespective of the linguistic
difference between the people of Igbanke
and the dominant Bini speaking population
of the state.
2) Over 96% of Ika speaking communities
in the defunct Bendel state were carved
into Delta state while Igbanke and a
handful other Ika speaking communities
were severed into Edo state where they are
presently subjected to acute linguistic and
sundry discriminations
3) Because of linguistic factor, the people
of Igbanke feel more at home with their
kiths and kins (Ika speaking people) in Edo
and Delta states.
4) Igbanke is made up of six (6)
autonomous clans: Ake/Obiogba, Idumu-
Odin, Igbontor, Oligie, Omolua and Ottah.
These clans were governed by traditional
rulers called ‘’Eze or Obi’’. These terms
were of Ika origin, but have been forcefully
changed to ‘’Enogie’’ a Bini term by the
conquering Binis.
5) Our ancestral heritage like language,
names and beliefs are being systematically
destroyed by the domineering power of the
Binis.
ARGUMENTS IN SUPPORT OF ISSUES
RAISED
1)Most Igbanke indigenes who have Ika
ancestral names like, “Emeka”, “Maduka”,
“Chukwuka’’, “Chinyere”, “Amaka and
“Ogorchukwu etc are often confronted with
all forms of harrowing experiences when
there are needs to visit our council
headquarters, Abudu to process one official
documents or the other. We are often
denied the issuance of documents like,
‘’Certificate of Local Government of
origin’’, Protest Letter’’, To Whom it May
Concern’’ etc on the guise that we are
Igbos not Binis.
2) Those who have the likes of the Ika
aforementioned names, but can speak Bini
language are rarely subjected to the above
embarrassments and discriminations. This
act goes a long way to vindicate our fear
that there is a subtle, but carefully planned
agenda to make us lose and abandon our
ancestral linguistic and cultural heritage.
3) In order to escape from these
unnecessary embarrassments, some have
no other option left than to change their
identity from Ika to Bini names.
4) Today, we, the good people of Igbanke
are gradually losing our once envied
linguistic and cultural identity.
5) Some of the eminent sons and
daughters of Igbanke, whom out of their
outstanding contributions to the
development of the community, were
recognized and given chieftaincy titles had
had such titles changed from their original
Ika origin to Bini equivalence. For example,
few years ago, one of our sons who
addressed himself as “Chief Orike-Eze” in
Oba of Benin palace was shamefully
harassed, insulted and forcefully forced,
right in the palace to change the title to its
Bini version. According to the palace, the
title, “Orike-Eze” had its origin from Ika
and Igbo nations.
5) Most times, when we have cause to
attend meetings with the Binis in our local
government area or senatorial district,
deliberations are often conducted in Bini in
language without considering the fact that
the people of Igbanke in such meeting
neither speak nor understand the language.
Often than not, when we attend such
meetings, we left the venue more confused
than we were before we went.
6) In Edo state, Igbanke is only tolerated,
not respected, seen, but not accepted.
Today, in Edo state, plans are underway by
the state Ministry of Education to introduce
the teaching of Bini language in Primary
and Secondary schools across Edo south
senatorial district including Igbanke.
Unfortunately, our indigenous language, Ika
is not in any way considered qualified and
appropriate to be taught in schools in
Igbanke. To us, its another deliberate
attempt to send our linguistic identity into
extinction.
7) Our people have also suffered several
inexplicable discriminations when it comes
to political appointments. During the 2013
Edo state local government elections, one
of our sons, Mr. Peter Ikem was refused to
contest the chairmanship position in
Orhionmwon local government area.
Reason? His surname, “Ikem” was an Igbo,
not Bini name.
PRAYERS/ RELIEFS SOUGHT
Sir, based on the foregoing, we therefore,
solemnly ask for the folling:
1) A local government be created that
would comprise all Ika speaking
communities scattered in Orhionmwon,
Uhunmwode and Igueben LGAs of Edo
state. Some of the Ika speaking
communities in Edo stateinclude:
Orhionmwon LGA ----Igbanke, Iru,
Ohezenaka, Otobaye, Ugbeka
Uhunmwode LGA ----- Oghada
Igueben LGA ------- Ekpon
2) Where, for any reason, creation of a
local government area that would consist
all Ika speaking communities is not in the
immediate possible or feasible, we
therefore ask that Igbanke be severed from
Edo state and merged with our kiths and
kins in Ika south local government area in
Delta state.
3) The people of Igbanke should be seen,
recognized and accepted as Ika people
residing in Edo.
4) That Igbanke people, based on our
forceful membership of Edo state, reserved
the natural and inalienable right to decide,
at any time, either to continue our
membership with the Binis in Edo state or
join our Ika kiths and kins in Delta state.
CONCLUSION
Igbanke is an Ika speaking community in
Orhionmwon local government, Edo state
We, the people Igbanke are gradually losing
our linguistic and cultural identity as a
result of our forceful membership with the
Binis through conquest.
If urgent measures are not taken, our
linguistic and cultural identity would
sooner than later go into sudden extinction.
In order to avoid the impending
extermination of our race, we therefore, ask
that a local government area be created
that would consist of Igbanke and other Ika
speaking communities in Edo state.
Alternatively, if local government creation
is not feasible or possible, Igbanke, should
therefore, be severed from Edo state and
merged with Ika south local government
area in Delta state.

Well it seems Igbanke only have 2 choices: Merge with Great Edo or be lost in Biafra.. no other option for them..