₦airaland Forum

Radoillo:
So I watched the video, and based on the little information I have on Bonny-Opobo Igbo and Ndoki Igbo, I don't think the man was speaking Opobo-Bonny Igbo. He appears to be speaking SCI. I also had an Opobo friend when I was in PH who spoke fluent SCI. The Ikwerre are also able to communicate fluently in SCI in addition to speaking their own dialect which most Igbos (but not all) have problems understanding.

This is undiluted Opobo. This is what i hear Jacob Obomanu, my good friend, speak always with his Opobo wife.

Chiwude:
Yeah, a typical Southern Igbo guy would easily understand the Opobo-Bonny dialect. But, people from Ndoki flawlessly communicate with the Igbani's. I remember during my short stay at Waterlines P/H, I had numerous Igbani friends who spoke flawless Igbo along with their whole family. One of them bore the name Hillary Hart ( his quarters is a reknowed wari in bonny island). So all the while, I thought he was from Abia state, not until he gave me the shocker of my life. He told me one day, that though his village folks speak Igbo, yet, they were'nt Igbo, but Igbani. He even went as far as saying that from his grand mum down to his great-grand mum all were from Ndoki. And that in his community, it is a taboo for a man to marry from another tribe if not Igbo. His mum is Ngwa, and most of his aunts are from Imo state. However, he informed me that there is a concerted effort in his community to bring back the long dead Ibani language. He also said that currently, a part of Bonny almost close to Kalabari land, called Finima - currently hosting the NLNG gas plant - speaks Ibani. But from the palace of their Amanayabo to the other breath of Bonny, their native languge is Igbo, which they call Ubani or Igbani. Note : their Igbo dialect which they call Igbani is different from the Ibani (Ijaw dialect) spoken in Kalabari.

I heard many years ago that the Igbo Bible was even written in the Igbani-Igbo dialect. Though some of our Ijaw friends would never accept that Igbani has/had anything to do with Igbo language.

Concerning your friend, why would his Igbo speaking community forbid non Igbos from marrying in the community even as they claim not to be Igbos themselves? Does it make any sense? Could it be they're of the stock of the original Umu-Ubani Ngwa co-founders of Bonny and indirectly hiding it as a result of the war?

http://www.youtube.com/watch?v=hO3xLlXf-8M

Radoillo:
Bonny-Opobo Igbo is basically like Ndokki (Ukwa) Igbo. An Ukwa/Ndokki man would have no problems understanding it. But I think for Igbos who come from farther inland, it might not be all that easily understood.

I believe any Igbo from the hinterland can fairly communicate with a native Opobian as can be seen from the video link above.

bigfrancis21:
And what is your point? If NI/WI found it difficult accepting the Igbo tag have you ever bothered understanding their cultural and societal background to understand why they might have done so? You're pointing fingers at NI for not accepting the Igbo tag when SI itself was very guilty of the same offence.

In the times of yore, 'Igbo' in Western Igboland and some areas of NI meant 'slave'. This might make more sense given that Southern Igboland participated more in the slave trade in selling themselves than did the NI (save for a few places). And NI/WI clans used 'Igbo' to refer to 'the set of people living downwards/southwards of them who sold themselves out as slaves'. Very little evidence exists for the wilful participation of NI in slavery. It is safe to say that slavery was largely frowned upon in NI axis. The 'disdain' you mentioned should therefore be now better understood by you.

In addition, entire southern Igboland clans never referred to themselves as 'Igbo' except maybe the Aruchukwu slave raiders (Arochukwu was also referred to as 'Aro Oke Igbo' or 'Okigbo' in short) that traversed the entire Igboland scouting for slaves. They were known to apply red coloring on their body in disguise before proceeding on their activities - the same people Olaudah might have referred to as 'Oye Eboe' (red men from a distance) when he wrote his book. The 'distance' Olaudah referring to probably being Arochukwu. The Igbere (Igbo ere) town in Abia state was named after an unsuccessful attempt by slave raiders (most likely Aro) to invade and capture slaves from the town but were resisted by the people. In celebration of their success, they named their town, 'Igbo ereghi' (the Igbo could not sell us. In other words, they were not 'Igbo' but rather the people who tried to invade them'). Such town names like this are equally subtle reminders of the non-generality of the 'Igbo' tag across southern Igboland.

Igbo slaves (who were mostly from the south), on arrival at the Americas, when asked their ethnicities mentioned their respective villages they came from and hardly mentioned 'Igbo' and were shocked to discover that they and everyone speaking similar dialects and from the Bight of Bonny were being called 'Igbo' in the Americas. Those slaves did not have the so-called Igbo consciousness as they were not born and raised with it.

The general Igbo consciousness and ethnic tag started coming into widespread acceptance and usage from around early 20th century after the British occupation of Nigeria and their grouping of similar-sounding dialects together as one.

The acceptance or non-acceptance of the Igbo tag is totally relevant to the authenticity of an Igbo clan. Before the advent of the Igbo ethnic group, these clans had always existed, interacted amongst themselves and knew themselves without any Igbo-attachment whatsoever.

I believe the ‘Igbo’ tag was wide spread before the advent of slavery than you wanna make me believe. How do we explain the towns of Akwukwu-Igbo and Igbo-uzo in the western Igbo heartland? These towns were founded way before the whites came for slaves. What were the founders actually trying to project with the ‘Igbo’ prefix?
Then, In the Northern Igbo territory, Agulu- Uzoigbo, Igboukwu (Igbo-nkwo), Igboetiti, Igbokenyi etc.. In the south: Umuakuruigbo(etche), Amaigbo, Igbo-etche and so on.

Adding to this strong cultural identity were personal names such as Igboanugo, Afigbo, Okigbo, Onuigbo, Odenigbo, Igboka, Igbokwe and so on. These names, I believe, will pass any historical enquiry that they existed before the trouble periods of slavery and colonization. Yes, the slaves might not have identified themselves as coming from an ‘Igbo’ ethnic group. They chose their clans/towns instead. But, that said, it is unlikely they did not know they spoke a language mutually intelligible called Igbo. These are two different things. Afterall, the white man defined an ethnic group for us….and all what that entails.
So, nwannem, Igbo aburo ife tata, odi gboo gboo!

Of course, while Ndokwa ancient history is being debated, the modern history of Ndokwa; its contribution to the cause of Igboland must not be forgotten. Ndokwa sons laid their lives for Biafra. Chiefly amongst these men were the late Col. Phillip Trimnell of the Third Marine Commandos, Col. Emmanuel Nzefili of the 11th Division and Col. Emmanuel Ossai who is currently the Chairman of The Biafran War Veterans Social Welfare Association. Here is an interview he granted after the demise of Gen. Chukwuemeka Odumegwu Ojukwu.

Ever faithful, Col. Ossai still believes that "Once we get Biafra, our money will bear his(Ojukwu) portrait; no doubt about that". Amazing indeed.

[url]http://www.gbooza.com/m/group/discussion?id=5506827%3ATopic%3A378292[/url]

simpolelala:
i strongly belive that there are diffrence in the whole language speaking in anambra becos even in idemili ,Abatete dialet has some diff between our neborin villages not to talk of other local govt or state.

I know only about the Igala language speakers in Anambra. Except you wanted to say the different dialects in the state. Many people, rightly or wrongly, are of the opinion that the Omambala region's dialect is by default the flagship tongue of Ndi Anambra.

This dialect is traditionally spoken mainly in the Oyi, Ayamelum, Onitsha North, Anambra East/west and Dunukofia councils. The youths thinks it's sexy.
Other neigbouring communities whose dialects come close to the above are Ogidi and Obosi. Nkpor and Umuoji to an extent.

The Ogbarus, from Idemmili-Odekpe down to Obeagwe have their own dialect, though very light like the Omambalas.

I will group Abatete, Eziowelle and Abacha together. Then Abagana and Nimo on one side, though the Abagana's tilted more to the Dunukofia side. Amichi, Nnobi, Nnokwa, Agulu-UzoIgbo, Igboukwu, Adazi and Oraeri in one group.

Parts of Umunri; Nawfia and Enugwu Ukwu speaks like the natives of Awka and environs. Nnewi North, parts of Idemmili like Oba and Ojoto, including the Ekwusigo council speak in a similar way. On the other hand, Nnewi South and parts of Orlu/Mgbidi shares dialectical affinity.

Aguata: Umuchu, Akokwa, Osina etc. are very unique. Umunze, Isulo, Nawfija, Ekwulobia, Uga, Ogbunka and so on are another group amongst the rest.

So, yes, Anambra nwelu different dialects. I’ve lived amongst them. And can rightly guess their respective communities/areas whenever I’m their midst.

chucky234:
And who say Okuzu is populated by Igbos? By the way it is Okuzu in Obiaruku and not your pathetic Awkuzu.
Saying the people of NDOKWA are Igbos because of the similarities between Ukwuani and Igbo languages is like saying British people are Greek and Latin since English language has its root in Greek and Latin.

Well, I got to stop here; you lack the depth to follow the rythm of a discussion.

chucky234:
The logic that Igbos who settled in Obiaruku were shoe cobblers, bicycle repairers and hawkers.
The people of Obiaruku migrated from Umuebu and have a very strong tie with them till tomorrow.
The place called Okuzu in Obiaruku is the second smallest quarter in Obiarurku after Umu-edede.
The major places are Ogbe-ofu, Umusume and Ethiope area, Okuzu is also pupolated Umu-ebu indigienes with few foreign settlers who are traders occupying the shops along Old Sapele-Agbor road.

Good you’re departing from your embellishments. You’ve now conceded that Awkuzu is a quarter in Obiaruku. However, get it into you that their forebears were the earliest auchtotonous group in Obiaruku. The issue here is not about population. In the same way, the most political important city in Ukwuani, Abbi, was founded by people from Achalla in the present Anambra state. (Echalla in Ukwuani dialect)


Below are a few Onichas east of the Niger:
You couldn't be looking for the etmology of Onicha in Bini, how dare you!

Onicha-Uburu ---Ebonyi state
Onicha Enugu Ezike---Enugu state
Onicha Uboma---Imo State
Onicha Ngwa-------Abia state
Onicha Nkwerre---Imo state
Onicha---Agu Enugu state
Onicha-Nwenkwo---Imo

chucky234:
I cant pick anything meaningful from the debris you heaped up there.

Challenge the logic on his last chapter or simply shut it.

It is the abuse of Paracetamol and other Non Steroidal Anti-Inflammatory drugs that is behind the epidemic of CHRONIC KIDNEY DISEASES in Nigeria today. The people are so ignorant that they abuse this type of cheap drugs without considering the dangers to the metabolic system.

chucky234:
Utagba is just a small town in Ndokwa kingdom, it is a small fraction in the history of the Ukwuani people.
Igbos dont even know their origin, I think you channel your energy towards knowing where the Igbo race migrated from rather waste your time fighting people who know their root and history.

Really, Utagba small eh? And what about the commercial heart of Ukwuani - Obiaruku-Awkuzu?. Or the political capital of Ndi Ukwuani - Abbi-Achalla?
Well, let's have the Anioma state first, then we will see on which part the pendulum on these issues will swing to. But, know you that the dominant socio-economic and cultural landscape in Asaba will determine the identity of Anioma state. It is not gonna be a multi lingual state, that you know.

chucky234:
Skilled crafty LIAR.

You may want to scroll to this link to see how unskillfull and uneducated you are about your inconsequential Ukwuani or utagba, whatever you call it. Follow the link and click on Oraifite history, Doc. file. After that, you and your co travellers can continue peddling your usual shameless history, even the mallams cannot even buy from you.

[urlhttps://www.google.be/webhp?sourceid=chrome-instant&ion=1&espv=2&ie=UTF-8#q=history+of+oraifite+utagba][/url]

Or simply google "History of Oraifite+utagba" You'll see it on a Doc. File. Have a nice day

[b]victor1464(m):[/b]Im ukwuani 4rm kwale(utgba-ogbe)..i dont understand wat d igbos speak ooooh.i wonda how com de want to teach us our own history i fear oo.Most of dem havent even travel 2 our delta state 4 once; and because we get big heart dem dey fear us..i visited an igbo chuch in agbor delta state.i didnt even understand wat dey were sayin so i left d place because it sounded like noise 2me...hahahahahahahaha..UKWUANI NA BIG NAME 4 Delta STATE oooh,2nd largest tribe 4 dat mata!!!.SO NO TAKE Am play...ishiegwari ...yoooh!!!

Interestingly Oraifite is a town in Anmabra state that assimilated your town's people of Utagba in the 15th century. There was no way they could have been welcomed and assimilated into Oraifite if they had not understood Igbo. Your claim of being unable to understand central Igbo in this 21st century could either be as a result of immigrants from Benin who might have corrupted the original Utagba dialect or that you're not saying the truth as it is very unusual of an Ukwuani not to understand the most simple central Igbo. Read below the excerpt of the history of your town's people and how they assimilated into Oraifite society circa 500 years ago.

"Legend has it that during the time of Oke-efi in Oraifite, Anumanu, a handicapped (partially blind) son of a king of Aboh town (currently in delta state of Nigeria), migrated to Oraifite seeking refuge. Oke-efi welcomed Anumanu and his entourage. Included in his entourage were his servant (Oliobasie) and his horn blower (Eze Opi). Oliobasie was originally from a village called Utagba, in Ukwuani town. He was a servant who accompanied prince Anumanu to Oraifite. Oke-efi allocated a piece of land to Anumanu, and allowed him to settle, adjacent to Odu (Ogwugwuezeani) his younger brother. Odu (Ogwugwuezeani) had a few children, and needed good neighbors for security reasons. Odu (Ogwugwuezeani) was the only original indigene of Ibolo land and the second oldest son of Oraifite. Ibolo quarter was named after a large tree found in that part of town.

Prior to the arrival of Anumanu, there was an earlier settler at Ibolo named Ugwumagana(Isiji). There is no historical account as to where he migrated from. There are 4(four) distinct families resident at Ibolo, even until now. They are (a) Odu (Ogwugwuezeani) family, (b) Ugwumagana (Isiji) family, (c) Prince Anumanu family and (d) Oliobasie family. The Oliobasie family belongs to the Anumanu household, because Oliobasie was a servant of Anumanu. Umu-ezeopi as the name shows, were the children of Eze-opi. And they too belong to the household of Prince Anumanu, since he was part of his confidant and was brought to Oraifite by him. Isingwu migrated later to Oraifite from Osumenyi. There was no historical account as to why they left Osumenyi. Isingwu was accepted and allowed to settle as part of the household of Odu (Ogwugwuezeani). Hence, the household of Odu (Uno-Odu) include, Ibolo, Umuezopi and Isingwu. There is no clear explanation why the Isi-obi (head) of Unodu shifted from Odu (Ogwugwuezeani) to Anumanu household in Ibolo.

Unodu have always lived peacefully with the rest of the other three quarters. No war(s) was fought nor recorded between them. Infact, all quaters jointly fought and conquered the Akwa-ukwu series of wars. Part of the land now occupied by Isingwu and Ibolo were conquered from Akwa-ukwu. Isingwu and Umuezopi instituted their Obis just as the other clans in Oraifite. The Isi-Obi of Uno-Odu rests at Ibolo...."
[/b]

lynpetra:
HBD sir,i hqppen to board a commercial airline with you,i took pictures with you,i was happy i touched a one time president of my country.Unfortunately,the rest of the passengers pretended as if you dont exist!I went back to my seat in concealed shame.I thought you were 'highly' celebrated.I was wrong.

Pity u didn't know the man was/is a leper. The voice of men is the voice of God.Thank God you realized you were wrong.

victor1464:
Im ukwuani 4rm kwale(utgba-ogbe)..i dont understand wat d igbos speak ooooh.i wonda how com de want to teach us our own history i fear oo.Most of dem havent even travel 2 our delta state 4 once; and because we get big heart dem dey fear us..i visited an igbo chuch in agbor delta state.i didnt even understand wat dey were sayin so i left d place because it sounded like noise 2me...hahahahahahahaha..UKWUANI NA BIG NAME 4 Delta STATE oooh,2nd largest tribe 4 dat mata!!!.SO NO TAKE Am play...ishiegwari ...yoooh!!!

Interestingly Oraifite is a town in Anmabra state that assimilated your town's people of Utagba in the 15th century. There was no way they could have been welcomed and assimilated into Oraifite if they had not understood Igbo. Your claim of being unable to understand central Igbo in this 21st century could either be as a result of immigrants from Benin who might have corrupted the original Utagba dialect or that you're not saying the truth as it is very unusual of an Ukwuani not to understand the most simple central Igbo. Read below the excerpt of the history of your town's people and how they assimilated into Oraifite society circa 500 years ago:


[b]"Legend has it that during the time of Oke-efi in Oraifite, Anumanu, a handicapped (partially blind) son of a king of Aboh town (currently in delta state of Nigeria), migrated to Oraifite seeking refuge. Oke-efi welcomed Anumanu and his entourage. Included in his entourage were his servant (Oliobasie) and his horn blower (Eze Opi). Oliobasie was originally from a village called Utagba, in Ukwuani town. He was a servant who accompanied prince Anumanu to Oraifite. Oke-efi allocated a piece of land to Anumanu, and allowed him to settle, adjacent to Odu (Ogwugwuezeani) his younger brother. Odu (Ogwugwuezeani) had a few children, and needed good neighbors for security reasons. Odu (Ogwugwuezeani) was the only original indigene of Ibolo land and the second oldest son of Oraifite. Ibolo quarter was named after a large tree found in that part of town.

Prior to the arrival of Anumanu, there was an earlier settler at Ibolo named Ugwumagana(Isiji). There is no historical account as to where he migrated from. There are 4(four) distinct families resident at Ibolo, even until now. They are (a) Odu (Ogwugwuezeani) family, (b) Ugwumagana (Isiji) family, (c) Prince Anumanu family and (d) Oliobasie family. The Oliobasie family belongs to the Anumanu household, because Oliobasie was a servant of Anumanu. Umu-ezeopi as the name shows, were the children of Eze-opi. And they too belong to the household of Prince Anumanu, since he was part of his confidant and was brought to Oraifite by him. Isingwu migrated later to Oraifite from Osumenyi. There was no historical account as to why they left Osumenyi. Isingwu was accepted and allowed to settle as part of the household of Odu (Ogwugwuezeani). Hence, the household of Odu (Uno-Odu) include, Ibolo, Umuezopi and Isingwu. There is no clear explanation why the Isi-obi (head) of Unodu shifted from Odu (Ogwugwuezeani) to Anumanu household in Ibolo.

Unodu have always lived peacefully with the rest of the other three quarters. No war(s) was fought nor recorded between them. Infact, all quaters jointly fought and conquered the Akwa-ukwu series of wars. Part of the land now occupied by Isingwu and Ibolo were conquered from Akwa-ukwu. Isingwu and Umuezopi instituted their Obis just as the other clans in Oraifite. The Isi-Obi of Uno-Odu rests at Ibolo...."
[/b]

PhenomenonVFX:
U are an unrepentant recalcitrant nitwit. For the same reason u guys were chased out of Port Harcourt in the civil war and u couldn't even get ur own properties back. What makes u think u can take Ukwuani land. I bet u are also planning to take Ogwashi-uku and ika land too because all over these places people claim they are not Igbo. Get ready to take the whole of Delta state then. But trust me that hand u stretch will surely get cut.
U guys never learn. I keep saying it. You need to learn diplomacy and not dumb war rhetoric. It was what cost u the civil war. And it will cost u more this time.
Someone reading this thread now may turn out to be a leader in Anioma tomorrow and have to take sides but this thread will only remind him of the greed of Igbos and he will probably side against u in the best interest of his people. Remember many Anioma sons fought on the side of Biafra and even many more fought against it. The history is there. U can't threaten people into acknowledging their ties with u. U can only provide incentives that will persuade them to join u.
Seek wisdom. If at this ur age ur best strategy is that of a caveman then maybe u should not be speaking on the behalf of Igbos. U are embarrassing ur people and adding to the ever growing number of antagonists u have.

You need to understand when people make metaphorical statements. @Balkan was literally not talking of physical land grab but how Nde-Ukwuani must identify themselves, rightly or wrongly. Therefore, It was not about land grab because for example, the Nri (Nshi) people of Anambra would never lay claims to the land of Ogwanri(nshi)-Uku because an Nri priest founded the town. In the same manner the Nteje/Awka people in Anambra would not lay claims to Asaba land because their sons founded Asaba.

Western Igbos who fought against Biafra did so not because they didn’t believe they were Igbos. The officers said openly they were Igbos but had to do what they did on ideological reasons, whatever the excuse. Even at that, they were quite few officers, namely Fred Chijiuka, Cyril Iweze and Alabi Isama (Abdul Rahman) whose father was actually a Fulani-Ilorin man. He is paternally not an Igbo man.

On the other hand, proud western Igbos fought to defend their people (Biafra). Their numbers can not be complete without mentioning a few of them like Rear Admiral Anukwu who was the first Biafran Naval Chief of Staff (Boji-Boji Agbor), Col. Emma Nzefili (Ukwuani), Col. Phillip Trimnel (Aboh), Brigadier Gen. Conrad Nwawo (Onitsha Ugbo), Col. Okwechime (Igbuzor), Brig. Gen Joseph Achuzia (Asaba), Col. Igboba (Igbuzor), Bernard Odogwu, Chief of Biafran Intelligence (Asaba) etc..

That being the case, there were also a few eastern Igbos who helped Nigeria to frustrate Biafra, Ukpabi Asika, C.C Mojekwu , Ike Nwachukwu etc.

Above all these, your ethnic tie is whom you are and that was what inspired the noble men to fight for Biafra. It is only a bast..ard that points to his father’s compound with his left hand. And as such may require “incentives” to identify with members of his own family. At the end of the day, it is the mother South-East region that is always at the receiving end of the stick as regards who accepts or denies being Igbo east or west of the Niger.

This is so because the Yoruba, Hausas, Isoko, Urhobo, Ibibio, Efik, Ijaw and the rest of Nigeria would never accept that an Awka man and Ukwuani are two different ethnic groups. They have always insisted that the two must not have two political shares but one in Nigeria. They reiterated this belief when Peter Odili wanted to usurpe what they thought was their own turn in the south south. Hence the emergence of GEJ. Nuff said.

PhenomenonVFX:
Guy u are too dumb. And u are a big fool. Statements like this is what will make all Anioma start antagonising u Igbos. Some of u faceless nitwits on naira land do not even know the meaning of diplomacy. It seems u Igbos never learn.
I am Anioma. I am not even Ukwuani. All around Anioma, u will find people who decide not to identify with Igbo because of people like u. We don't hate Igbo but people like u is why some of us distrust ur people. U are further perpetuating the legend of Igbo greed by claiming u want Ukwuani land. Even Aniomas who claim to be Igbo will start having reason to distrust u when they read ur comment.
If u try any nonsense with Ukwuani, be sure that all Anioma will stand together to fight against u. Trust me u will regret it. So shut the heck up and go learn how to think and talk boy. U have been warned.

When you said “it seems you Igbos never learn”, it became obvious you're not better than the man you reproached or those “nitwits”. Infact, you actually ended up an uncivilized man by making a negative blanket remark against the 40 million good people of Igboland.

In the first place, what is ANIOMA? This is a pertinent question because It is just too early to pretend that ANIOMA is not a mere acronym of four local governments where native IGBOS are located west of the Niger River.

Your attempt to use an invented acronym of yesterday to create an atmosphere of WE vs THEM is laughable.

The best you can do is to use your own town, your own very town to fight your fight. The over 40 million Igbos, including the ones in Oshimmili and Aniocha will always put the interest of the Igbo nation first. Anything that concerns Nde-Ukwuani is indirectly an Igbo issue, even the mallam in Kano can not be persuaded not to believe so.

Klinee:
OKPO! EWU! How many time will i tell u that we are full indigene of anambra! I bu mkpaaa!(ewu).
You are delta not anambra so leave anambra for us pls!.

No, you foolishly brought all that unto yourself. So continue identifying yourself until Ndi Anambra are satisfied. But for now, NO, you’re simply a fifth columnist. Because na Ife eji abu Omambala erika. And you failed the test.

A marauding saboteur you are!

soonest:
Lol at ula. Ur guy should go ask the elders.
Have u read the onitsha history as published from the Obi's palace? This is not to be argued nah! By the way if you are an onicha you will know this.

We have learnt through out history how human beings tend to associate with greatness. Though I haven’t read the Igwe Achebe’s, but wouldn’t be surprise if he towed the same unsubstantiated tiring line of the Benin Ezechima myth. Onicha and western Igbo history is replete with stories of some communities claiming ancestry to Benin or to their kings even though in most cases these kings were imposed on them long after their communities have been formed. (E. Isichei) This is regardless of whether there were existing primary, secondary and tertiary migrations.

Was Onicha or Nzam virgin lands when some folks from Benin and Idah arrived?

Therefore, it no longer matters what Igwe Achebe says as his chiefdom is geographically, linguistically and culturally Igbo. Otherwise, everyone came from somewhere but who you are today is what matters.

Wouldn't it be an act of aggression on the part of the descendants of Igbide community in Isoko land whose ancestors originated from Awka in Anambra state to claim aborigenship as Igbos in Isoko land? Is it ever possible? They could only claim that if they chose to relocate to Igboland. I hope you get my drift. That is what I believe OdenigboAroli was trying to let you know.

OdenigboAroli:
You are very ignorant of Onicha history....Onicha are clearly Igbos with with cultural ties from Bini and some Igala migrants. Alot of Anambra town share cultural history with Igala and Bini...In Umuoji you will hear names like Okoye-Idu,Otuo n'Igala,Agaba-Idu,Omo-ohale,Iyasele. Its common in Anambra north. But Onicha are clearly Igbos. We dont need to argue that because I know my history.

Their intentions are apparently born out of mischief, if not why are they so obsessed with the history of only Onitsha out of many Igbo communities with similar history? There are parts of Enugu and Anambra that were far more influenced by Igala or Benin cultures than Onitsha or even Asaba. That said, these two cities are already made economically hence the envious-like feeling of it-shouldn't-have-been-yours. But unfortunately they're in the heart of Igboland. And are Igbos by culture, tradition and language.

I was quite amazed when i read one of your pieces about the "Iba Aroli" in Umuoji. Being that Eze Aroli was a powerful ancient king of Onitsha. And the name Aroli was not frequent in Igbo cosmology even as his origin was interestingly ascribed to Arochukwu. Historians needs to do much work in this area as it'll be interesting to find out if the Aroli at Onicha had anything in common with the Aroli who founded Umuoji and whose abode was named after him in Umuoji. The events took place presumably at the same period.

Deltagiant:
WE HAVE BEEN ABANDONED, ONE MILLION NATIVE IGBOS OF BENUE STATE CRIES OUT
1Million Souls

BY EMMANUEL UZOR, ONITSHA ON MARCH 16, 2014 · NATIONAL
There are over one million of them spread across four local government areas of Benue State. You can find them in Ado, Oju, Okpoku and Obi, all in Benue State. They are ethnic Igbos. Before the Nigerian civil war, they lived a happy and meaningful life, mingling freely with their kith and kin in the state. But today, things have fallen apart. Instead of the joyful songs, they were used to, they now sing dirges.

The Benue Igbos who are called by the name Umuezeokoha are not happy that they have been neglected for a long time now by successive governments, federal, state or local, and they are blaming this on their ethnic origin and the fact that they are in the wrong state. Interestingly, the people share the same Benue South Senatorial Constituency with Senate President, David Mark. Though Igbos , the Umuezeokoha Community, due perhaps to accident of history, are found in Benue State instead of Ebonyi State , being the closest Igbo state where their kinsmen, the Ezza Ezekuna kindred are found.

According to the President, Benue Igbo Union, Mr. Nweke Cedrick Ifeanyi, his people are wallowing in poverty and neglect and are often denied democracy dividends, including obtaining local government identification letters for employment in and outside the state.

Historical background of Igbos in Benue

Mr. Nweke said the Igbos in Benue State, particularly those in Ado, Oju, Okpoku and Obi Local Government Areas were in existence before the advent of Christianity in Nigeria. But since then, he lamented, they have not been recognized by successive governments both at the state and federal levels in both Ebonyi and Benue states.

“Although before the independence and the Nigerian civil war, which lasted for about three years, we used to experience government attention to the extent that the missionaries then established one local primary school at Umuezeokoha community which comprises over 300 villages of Igbo speaking areas that time. The school was generally accepted by our elders then and we did witness medical attention.

“But since after the civil war, we in the entire 300 Igbo-speaking villages in Benue State have been dumped by the Nigerian government. It is worse for those in Benue South Senatorial District. We have never experienced any government attention, let alone a project from the local, state and federal governments up till date.”

The Igbo Union President also disclosed that a place with a population of over one million people has no designated political ward, no councillorship representative at the local government level nor at the state government level despite their voting population. He said even Senator David Mark and Governor Gabriel Suswan have been winning all their elections in the area.

Mr. Nweke also narrated how their children die in their large numbers because of lack of immunization, which he said they have never witnessed since the return of democracy. He also painted a gory picture of how they were swindled of N6,000 each for insecticide treated mosquito nets, which were given free to neighbouring communities by the federal government.

“We are lacking so many things, including a health centre, political ward, good roads, good water, electricity. There is no salary earner in our place to the extent that the mosquito treated insecticide nets given freely by the federal government was sold to us at the rate of N6,000 each, some even paid without claiming it till date,” Nweke said.

“All our roads are narrow; we do not have any motorable road in our area at all, last time when we visited the local government chairmen and complained about the issue of selling mosquito nets to us, what they said was that the era of mosquito nets had come and gone. This attracted exchange of gazes, and the question weather we are still a part of this country. Imagine as we are in this dry season, we hardly see water to drink, wash and cook, talk less of taking bath. Before we see water to do something, one has to trek up to 30 kilometres to a place where there is an unpurified dam water, but in this place, you must queue up in a line before it will get to your turn,” he said.

Another member of the community, Chief John Nwali also narrated the ordeal of the people in the hands of successive governments in the state, adding, “sometimes we do lament whether we are different from other human beings created by God. Some of them that claim to be natives of the state mock us by telling us to wait to benefit from government only when the Biafran nation which we fought for comes into reality.”

“At times we nurse the idea of belonging to another country. In fact, if we are close to another country, we could have declared our intention to become their citizens, but this one we are in the midst of Nigeria, we speak Nigerian language, practice Nigerian culture and religion, in every election we vote and still we are treated with great scorn and neglect as if we are not existing. Yet, we have somebody like the Senate President, living in Abuja with our mandate.

“Even in the last 2011 general election, I was the PDP Campaign Coordinator for Benue Igbo branch, but since that time till now, we are still in the same condition. We have been regarded as slaves in the country of our own. Even the only primary school that was built by the missionary before Independence is no more attracting government attention. The school is now in a sorry state. The only secondary school we have as of now is one at Saint Charles Catholic Church at Apa Ogbozu community, which was initiated by one Reverend Father.”

“We do not have anybody in the Benue State Government cabinet both in the local, state and in federal levels. We are all confused on what to do and where to go because we do not know when this indefinite discrimination will come to an end because even to the extent that the local government identification letters are no more being given to us any longer as Nigerian citizens.”

Chief Nwali also said that during rainy season, their people get drowned in water and disclosed that none of the streams, rivers and lakes has any bridge and lamented that during the last flood incident, they lost almost all their farm lands and every other thing they had laboured for.

“The political oppression which we have been subjected to is very serious. Even one of the biggest rivers we have has not attracted government attention, just to build a bridge across it. Last year, more than 20 people died while trying to cross the river for their normal daily business. We have made so many efforts to visit our Governor, Gabriel Suswan and our Senator, David Mark, to table our problem before them, but all to no avail.”

An octogenarian, Pa Nwankwo Alo said: “Our children have not been immunized over the years, let alone polio eradication programme. Our women do not even know what is hospital when they are pregnant because there are no hospitals to attend and yet we have up to 32 polling units. We have even called for more polling units because we are more than the present one but the government refused even as this national confab draws nearer, there is nobody to speak for us.”

http://sunnewsonline.com/new/?p=56412

This is not an excuse to treat anyone badly. But here we are talking about one million people and 300 villages being neglected to the extent that their kids and women are not even entitled to immunization, denied official recognition by Benue/Northern Nigerian government since 100 years in their own very ancestral land. And some few thousand over fed folks out there at Nzam are complaining that their language is not being broadcast enough on Anambra stations. Is that not annoying?

WE HAVE BEEN ABANDONED, ONE MILLION NATIVE IGBOS OF BENUE STATE CRIES OUT
1Million Souls

BY EMMANUEL UZOR, ONITSHA ON MARCH 16, 2014 · NATIONAL
There are over one million of them spread across four local government areas of Benue State. You can find them in Ado, Oju, Okpoku and Obi, all in Benue State. They are ethnic Igbos. Before the Nigerian civil war, they lived a happy and meaningful life, mingling freely with their kith and kin in the state. But today, things have fallen apart. Instead of the joyful songs, they were used to, they now sing dirges.

The Benue Igbos who are called by the name Umuezeokoha are not happy that they have been neglected for a long time now by successive governments, federal, state or local, and they are blaming this on their ethnic origin and the fact that they are in the wrong state. Interestingly, the people share the same Benue South Senatorial Constituency with Senate President, David Mark. Though Igbos , the Umuezeokoha Community, due perhaps to accident of history, are found in Benue State instead of Ebonyi State , being the closest Igbo state where their kinsmen, the Ezza Ezekuna kindred are found.

According to the President, Benue Igbo Union, Mr. Nweke Cedrick Ifeanyi, his people are wallowing in poverty and neglect and are often denied democracy dividends, including obtaining local government identification letters for employment in and outside the state.

Historical background of Igbos in Benue

Mr. Nweke said the Igbos in Benue State, particularly those in Ado, Oju, Okpoku and Obi Local Government Areas were in existence before the advent of Christianity in Nigeria. But since then, he lamented, they have not been recognized by successive governments both at the state and federal levels in both Ebonyi and Benue states.

“Although before the independence and the Nigerian civil war, which lasted for about three years, we used to experience government attention to the extent that the missionaries then established one local primary school at Umuezeokoha community which comprises over 300 villages of Igbo speaking areas that time. The school was generally accepted by our elders then and we did witness medical attention.

“But since after the civil war, we in the entire 300 Igbo-speaking villages in Benue State have been dumped by the Nigerian government. It is worse for those in Benue South Senatorial District. We have never experienced any government attention, let alone a project from the local, state and federal governments up till date.”

The Igbo Union President also disclosed that a place with a population of over one million people has no designated political ward, no councillorship representative at the local government level nor at the state government level despite their voting population. He said even Senator David Mark and Governor Gabriel Suswan have been winning all their elections in the area.

Mr. Nweke also narrated how their children die in their large numbers because of lack of immunization, which he said they have never witnessed since the return of democracy. He also painted a gory picture of how they were swindled of N6,000 each for insecticide treated mosquito nets, which were given free to neighbouring communities by the federal government.

“We are lacking so many things, including a health centre, political ward, good roads, good water, electricity. There is no salary earner in our place to the extent that the mosquito treated insecticide nets given freely by the federal government was sold to us at the rate of N6,000 each, some even paid without claiming it till date,” Nweke said.

“All our roads are narrow; we do not have any motorable road in our area at all, last time when we visited the local government chairmen and complained about the issue of selling mosquito nets to us, what they said was that the era of mosquito nets had come and gone. This attracted exchange of gazes, and the question weather we are still a part of this country. Imagine as we are in this dry season, we hardly see water to drink, wash and cook, talk less of taking bath. Before we see water to do something, one has to trek up to 30 kilometres to a place where there is an unpurified dam water, but in this place, you must queue up in a line before it will get to your turn,” he said.

Another member of the community, Chief John Nwali also narrated the ordeal of the people in the hands of successive governments in the state, adding, “sometimes we do lament whether we are different from other human beings created by God. Some of them that claim to be natives of the state mock us by telling us to wait to benefit from government only when the Biafran nation which we fought for comes into reality.”

“At times we nurse the idea of belonging to another country. In fact, if we are close to another country, we could have declared our intention to become their citizens, but this one we are in the midst of Nigeria, we speak Nigerian language, practice Nigerian culture and religion, in every election we vote and still we are treated with great scorn and neglect as if we are not existing. Yet, we have somebody like the Senate President, living in Abuja with our mandate.

“Even in the last 2011 general election, I was the PDP Campaign Coordinator for Benue Igbo branch, but since that time till now, we are still in the same condition. We have been regarded as slaves in the country of our own. Even the only primary school that was built by the missionary before Independence is no more attracting government attention. The school is now in a sorry state. The only secondary school we have as of now is one at Saint Charles Catholic Church at Apa Ogbozu community, which was initiated by one Reverend Father.”

“We do not have anybody in the Benue State Government cabinet both in the local, state and in federal levels. We are all confused on what to do and where to go because we do not know when this indefinite discrimination will come to an end because even to the extent that the local government identification letters are no more being given to us any longer as Nigerian citizens.”

Chief Nwali also said that during rainy season, their people get drowned in water and disclosed that none of the streams, rivers and lakes has any bridge and lamented that during the last flood incident, they lost almost all their farm lands and every other thing they had laboured for.

“The political oppression which we have been subjected to is very serious. Even one of the biggest rivers we have has not attracted government attention, just to build a bridge across it. Last year, more than 20 people died while trying to cross the river for their normal daily business. We have made so many efforts to visit our Governor, Gabriel Suswan and our Senator, David Mark, to table our problem before them, but all to no avail.”

An octogenarian, Pa Nwankwo Alo said: “Our children have not been immunized over the years, let alone polio eradication programme. Our women do not even know what is hospital when they are pregnant because there are no hospitals to attend and yet we have up to 32 polling units. We have even called for more polling units because we are more than the present one but the government refused even as this national confab draws nearer, there is nobody to speak for us.”

http://sunnewsonline.com/new/?p=56412

KenGali:
You do know immigration is a very different issue from citizenship.
I have not sought to draw any lesson from the Nazi movement of Germany, but from the fact that Germany is one of the most well Fusioned states in Europe, yet was born out of different tribes, Infact were different sovereign states upto. The 1800s when. The German Empire was formed. We have a lot of lessons to learn from that, being Africans, where every few kilometres constitutes a distinctly different National identity. If not in the past, at least in our current political reality!

I still think you should take Germany out of the context. She doen't fit in your projections. Nigeria, even at this level of co-habitation is a microcosm of what a peaceful plurality should be minus Boko Haram anyway. 500 ethnic nationalties in one country call it empire has no comparison in any European history.

You've said nothing yet regarding Olaudah's citation.

KenGali:
I need not argue,
Just mention 3 major actions taken by this your Igbo political grouping between the 10th and 17th century, and you have me by the Juggler!

My friend, like what kind of actions? Olaudah Equiano identified himself with his community and secondly as an Igbo. He wouldn't have said that had there not been a sense of igbo identity at the time, or even preceding the period.

KenGali:
Lol, ok seems you stay in German, I don't. But German scholar's have identified the blood line definition of citizenship by Africans as the major Fuel for the harvest of post colonial violence and civil wars, as well as our inability to leap in development given that the path has been well worn by westerners. I will give you a. Link to the article whenever I find it. But the truth is that is not something we. Need to contest.

As to their moral authority, do not cast your eyes to the Second World War, rather to the fact that today's German Ethnic group emerged from a several distinctly different Tribes of the medieval era. So that is a lesson in citizenship that they took centuries to learn, and then wonder why we would like to reinvent the wheel.

It is not an issue of second world war but i just think Germany as a reference point here was somewhat a misnomer. Even the post war German immigration policy has not been favorable to the non Germans as opposed to ethnic germans who have been enjoying the right of return to the Einigvaterland. Germans from Hungary to Volga are Germans once in Germany above any other group. No lessons to be learnt here, rather they've got much to learn from the Igbo and Igala. Truth.

KenGali:
No, there are substantial evidence for use of the terms Igala, Igbo
Not for the definition of Today's Igbo political group. Before Nigeria, every Igbo community considered itself distinctly different from the next community. You need to talk a bit with the people of older generation. My grandfather spent a good part of his youth black smithing in Ejule around the 1940s. In telling me that story, he never said he went to Igala, no no! He went to Ejule, it took me a while to figure out today's Ejule.

I also need to show you that the communities we call Igala today were dominating the trade on. The Niger rivers. In all the history of wars and counters, there was non where there was an Igbo wide reaction. Wars where fought community vs community. Showing a lack of ethnic wide political consciousness. Infact I doubt if there is any word or concept for ethnic in Igbo language nor Igala.

Well there are substantial evidence for the use of the term Igbo as a political grouping and equally as a lingual grouping. Personal names that denotes the Igbo as a grouping have been in existence for centuries such Igboanugo, Onuigbo, Igbokwe etc. There was this sense of entity though was not really important. The clans as well obviously recognised their lingul homogeniety to a large extent.

KenGali:
You and your Aunt are irrelevant to the issue of discuss. Whether Igalas encroached by war or by begging is also irrelevant. The real fact is that as at Oct 1960 they were there, on Oct. 9, 2014 they are still there, and have full rights of occupancy. In case you do not know, indigenes hip has no special position in the constitution if Nigeria, nor that of Biafra just for saying.

Further Anambra state does not equate to Igbo, it is an economic and administrative convenience. To tell you the truth, if not that Nigeria puts everything upside down, most of you writing here have no citizenship claims in Anambra since majority live outside the state. You only have a cultural affiliation with Anambra which is just for sentiments. States are not, and were never created for blood homogeneity. Anybody looking for blood homogeneity in the 21st century is extremely stupid! "That's one of the conclusions of Germans about African definition of citizenship".

Last but not the least, any single language or even a variant dialect take hundreds of years to evolve. Every language is like a unique animal specie. It is a human heritage that belongs not just to the speakers, but to our collective wealth as humanity. Hence it is our collective responsibility to ensure that all such language samples are preserved. France and Germany are areas where minorities have been assimilated, yet their languages and cultures are carefully preserved and documented for the future. Why can't we ever think like progressive people instead of always showing the tendency of cavemen.

As far as I know, Anambra state being only Igbo is not an achievement of any sort and holds no special benefit

Ol boy let's talk a little. Please in what part of Deutschland are u living? When did the Germans summon the moral authority to lecture Africans on peaceful co-coexistence? Knowing fully well the historical German take on citizenship and what it means to them? Erhlich, Ich weiss es nicht ganz

KenGali:
You and your Aunt are irrelevant to the issue of discuss. Whether Igalas encroached by war or by begging is also irrelevant. The real fact is that as at Oct 1960 they were there, on Oct. 9, 2014 they are still they, and have full rights of occupancy. In case you do not know, indigenes hip has no special position in the constitution if Nigeria, nor that of Biafra just for saying.

Further Anambra state does not equate to Igbo, it is an economic and administrative convenience. To tell you the truth, if not that Nigeria puts everything upside down, most of you writing here have no citizenship claims in Anambra since majority live outside the state. You only have a cultural affiliation with Anambra which is just for sentiments. States are not, and were never created for blood homogeneity. Anybody looking for blood homogeneity in the 21st century is extremely stupid! "That's one of the conclusions of Germans about African definition of citizenship".

Last but not the least, any single language or even a variant dialect take hundreds of years to evolve. Every language is like a unique animal specie. It is a human heritage that belongs not just to the speakers, but to our collective wealth as humanity. Hence it is our collective responsibility to ensure that all such language samples are preserved. France and Germany are areas where minorities have been assimilated, yet their languages and cultures are carefully preserved and documented for the future. Why can't we ever think like progressive people instead of always showing the tendency of cavemen.

As far as I know, Anambra state being only Igbo is not an achievement of any sort and holds no special benefit

Misdirected response, cos the guy you're quoting did not make any remark to the contrary. Read and get in tune with the rythm of the conversation, please.

JonBee1:
Revisionists per excellence.
OK so you are just annihilating their language. But with with this "sacred truth" your "fathom" aunt told you; you now have a justification for commit genocide on them?
Please wipe the blood from your mouth.

Well, if that is what you want then i'll tell u that there is no revisionism about it. Nzam is Igbo and has always been Igbo right from human recollection before Nigeria. From Eastern Nigeria to Biafra and back to Nigeria and it is not going to change. this is basic. It's admnistration will forever remain in the east and by IGBOS. So what do u do now?

pazienza:
My aunt just confirmed to me that the Nzam people she knew were purely Igbo with no iota of igalla.

I did small digging and found out that the Igalla people in Nzam were invaders, they didn't meet the land empty and hand to drive the Igbo groups in the land away, but many of the Igbo groups recovered back some of their original land. So Nzam is not an Igalla town,but an original Igbo settlement, that Igbos now have to share with their Igalla invaders from Idah.
The current Igwe of Nzam, happen to be from the Igbo part of Nzam.en.m.wikipedia.org/wiki/Nzam

That is what i am trying to hammer into him. It is a fruitless excercise. I purposely don't want to humiliate anyone and that is why i've been courteously telling him to go meet Igwe james okolo to resolve his misgivings.

Klinee:
Guy i dont know the type sense u have. WE ARE NOT LIVING IN ANAMBRA, WE ARE FULL INDIGENE OF ANAMBRA JUST LIKE THE IGBOS WHO ARE FULL INDIGENE TOO. ANAMBRA IS NOT OUR HOST COMMUNITY INSTEAD WE HOST PEOPLE FROM OTHER STATE COMING IN ANAMBRA. This exactly what we are fighting for.

I don't believe you are fighting for anything. Go speak with your town's chief Igwe james Okolo and channel your grievances properly. These your market dance here will not change anything in Nzam and the rest of the state!

Blitz888:
Bro, you miss the point..... are there no Anambra igalas living in other parts of Anambra let's say awka for instance? I live in yenagoa and was so shocked to hear them broadcast in Igbo on their state owned radio.. I guess you can't connect with what I felt that day in a state where Igbo is not an indigenous language and I hear it's a norm here in yenagoa. in all fairness to the government of Anambra state more needs to be done for the igalas amongst us but the greater responsibility lies with them... nobody will place a higher premium on you than what you've placed on yourself.

pazienza:
There are indigenous Igbo speaking communities in Bayelsa. Ask,if you don't know.

The igbo communities in Bayelsa can be found in Osekwenike, Abuetor and Eke Okpokri villages, all in Sagbama area of bayelsa, they are Igbo of Ukwuani stock, and as such, are of the Anioma igbo clan of the Igbo ethnic group.