₦airaland Forum

preZidO1:
Go and ask Dien or your Chief for more explanation.

I write with due respect to the elders of Agbor and the entire Igbo institutions in Agbor. I am of the impression that the elders of Agbor who are custodians of Igbo traditions are not comfortable with the way the current Dei of Agbor, Benjamin Ikechukwu, is piloting the affairs of their community. Benjamin Ikechukwu was not brought up in Agbor, does not speak Igbo, and as such does not really understand the intricacies of Igbo culture and tradition. Benjamin Ikechukwu cannot speak the Igbo dialect of Agbor; how then can he understand the fundamentals of Agbor historical and cultural institutions? That the kingship institution of Agbor is hereditary does not give him the right to burst into the scene and ignorantly supplant the real traditions of his people with alien ideas. Let the elders of Agbor stand up and call Benjamin Ikechukwu to order. I don't know if Benjamin Ikechukwu really told his people to stop practising Igbo culture. But if the young king actually said so, the elders of Agbor must rise up immediately and educate him so that he could learn that Agbor is fundamentally Igbo.

Edodefender:
The Dein of Agbor Kingdom, His Royal Majesty Dr. Benjamin Ikenchukwu Keagborekuzi I, has enjoined his subjects to stop promoting Igbo culture, describing the Agbor culture as ‘unique and peculiar’.

I write with due respect to the elders of Agbor and the entire Igbo institutions in Agbor. I am of the impression that the elders of Agbor who are custodians of Igbo traditions are not comfortable with the way the current Dei of Agbor, Benjamin Ikechukwu, is piloting the affairs of their community. Benjamin Ikechukwu was not brought up in Agbor, does not speak Igbo, and as such does not really understand the intricacies of Igbo culture and tradition. Benjamin Ikechukwu cannot speak the Igbo dialect of Agbor; how then can he understand the fundamentals of Agbor historical and cultural institutions? That the kingship institution of Agbor is hereditary does not give him the right to burst into the scene and ignorantly supplant the real traditions of his people with alien ideas. Let the elders of Agbor stand up and call Benjamin Ikechukwu to order. I don't know if Benjamin Ikechukwu really told his people to stop practising Igbo culture. But if the young king actually said so, the elders of Agbor must rise up immediately and educate him so that he could learn that Agbor is fundamentally Igbo.

abdelrahman:
But why

I make these comments with due respect to the elders of Agbor and the entire Igbo institutions in Agbor. I am of the impression that the elders of Agbor who are the custodians of the Igbo traditions of Agbor are feeling uncomfortable with the way the current Dei of Agbor, Benjamin Ikechukwu, is piloting the affairs of their community. Benjamin Ikechukwu was not brought up in Igboland, does not speak Igbo, and as such does not really understand the intricacies of Igbo culture and traditions. That the kingship institution of Agbor is hereditary does not mean that the king has the right to burst in and ignorantly supplant the real traditions of his people with alien traditions. Let the elders of Agbor stand up and call Benjamin Ikechukwu to order. I don't know if Benjamin Ikechukwu really told his people to stop practising Igbo culture. But if the young king actually said so, the elders of Agbor must rise up immediately and educate him so that he could learn that Agbor is fundamentally Igbo.

igbodefender:
Agbor culture is Igbo culture.

On the history that Agbor of Western Igboland originated from Umunagbor village of Amagbor Ihitte in Mbaise...

https://books.google.com/books?id=nFlX9bCPKzMC&pg=PA44&lpg=PA44&dq=umun-agbor&source=bl&ots=75L-yk6gFT&sig=DOjUzhXzhGMcfSXE3VdJVdKxc4Q&hl=en&sa=X&ved=2ahUKEwit6eua_dvfAhVCQKwKHVU-DP0Q6AEwAnoECAcQAQ#v=onepage&q=umun-agbor&f=false

gidgiddy:
Agbor is a dialect of Igbo and their names are Igbo

On the tradition that the original settlers of Idumuje-Unor came from Ezinihitte Mbaise...

http://www.academia.edu/30921681/THE_TRADITIONAL_GOVERNANCE_STRUCTURE_IN_IDUMUJE_UNOR_OF_ANIOCHA_NORTH_LOCAL_GOVERNMENT_AREA_DELTA_STATE

Donmedra:
what's the meaning of agbor in Igbo language?

On the history that Agbor people of Western Igboland originated from Umunagbor village in Amagbor Ihitte Mbaise...

https://books.google.com/books?id=nFlX9bCPKzMC&pg=PA44&lpg=PA44&dq=umun-#v=onepage&q=umun-&f=false

nazzyon:
Idumuje Unor and Idumuje Ugboko are one people that settled in different locations.

On the tradition that the original settlers of Idumuje-Unor came from Ezinihitte Mbaise...

http://www.academia.edu/30921681/THE_TRADITIONAL_GOVERNANCE_STRUCTURE_IN_IDUMUJE_UNOR_OF_ANIOCHA_NORTH_LOCAL_GOVERNMENT_AREA_DELTA_STATE

On the history that Agbor of Western Igboland originated from Umunagbor village of Amagbor Ihitte in Mbaise...

https://books.google.com/books?id=nFlX9bCPKzMC&pg=PA44&lpg=PA44&dq=umun-agbor&source=bl&ots=75L-yk6gFT&sig=DOjUzhXzhGMcfSXE3VdJVdKxc4Q&hl=en&sa=X&ved=2ahUKEwit6eua_dvfAhVCQKwKHVU-DP0Q6AEwAnoECAcQAQ#v=onepage&q=umun-agbor&f=false

ehikwe22:
Even the precious Ogwashi Uku you're talking about has Bini aborigines which is the Ikelike people according to Ogwashi intelligence report.

The Ogwashi-Ukwu kingship (Eze/Obi) emanates from one of the villages that trace their origins from Nri, while the actual traditional right of leadership is held by the "Okpala" of Ikelike. The elders of Ikelike, the first inhabitants of the land, said they were practicing the Okpala system of leadership before the Odaigbo group arrived from Nri. This indicates that the Ikelike people were Igbo.

selemempe:
well if u are igbo u will see reason.
1. With nigerians clamouring for restructure and regionalism, the 6 geopolitical zones will be legalised at some point in the future.
2. If 1 above happens, the SE will be the smallest zone....with large population density.
3. If we however have ANIOMA which is a large land mass, we increase the area of SE.
4. If Biafra is being discussed at anytime in future, then we would know that we already have Anioma...so need to attach the whole of non-igbo delta state..unless they come willingly.
5. With ANIOMA created and joined in SE, the igbos and ikwerres in Rivers will be more open to associate with SE.

Excellent points for the Igbo nation

https://www.nairaland.com/2515691/anioma-state-best-choice-ndigbo

https://www.nairaland.com/2390549/why-some-s-southerners-denounce-igbo

https://www.nairaland.com/3350670/igbo-vs-delta-igbo-what-guy/39#49762129

https://www.nairaland.com/4263684/finding-solutions-many-ndi-igbo-problems

trutbetold:
A meeting of the South-East, South-West leaders and other regions has ended in Enugu with a 17-point communique. The communique was signed by Chief Nnia Nwodo, President-General, Ohaneze Ndigbo and ‎Chief Ayo Adebanjo, on behalf of Afenifere. It read in full: Communique – Handshake Across The Niger:

"Handshake Across The Niger" is a wrong and divisive phrase for the Igbo nation because the implication in this regard is that Igboland exists only on one side of the Niger River when the reality is that nature placed Igboland on both sides of the Niger River.

According to this recent article from the globalnewscity....

"It is now left for every other association or group to condemn and distance themselves from Nnia Nwodo's Ohaneze Ndi-Oshi. Handshake across the Niger as if Ala Igbo started from Onitsha. Nnia Nwodo have also sold Igbo territories like Igbanke in Edo State together with the whole of Anioma. Ohaneze is the enemy within."

http://www.globalnewscity.com/2018/01/how-refreshing-to-see-that-there-are.html

Finding Solutions to the Many Ndi-Igbo Problems in Nigeria
https://www.nairaland.com/4263684/finding-solutions-many-ndi-igbo-problems

Finding Solutions to the Many Ndi-Igbo Problems in Nigeria
Published on Sunday, 23 November 2008
Written by Esogbue Emeka

I have written series of articles centered on the Igbo nation in the geo-political entity called Nigeria some of which have been “The Igbo in the present state of Nigeria”, “Anioma is my ethnic-nationality not Igbo”, “How the Igbo nation and communities are marginalized”, “Creation of Anioma state is the solution”, “Anioma people, towns and communities”, “Ibusa (Igbuzo) people”, “Ibusa town: a call for the social development of the town”, Eastern Ibo and Delta Ibo of Nigeria” and have received several different comments many of which have been quite outstanding.

All of these comments are no doubt totally in agreement with the fact that the Igbo whether in Rivers or Delta states are facing marginalization politically, economically and socially. Much of these have been elaborately and previously discussed in my articles. Having collectively agreed that there is something wrong with the Igbo race even beyond the much talked about marginalization, what needs to done here is the way forward for the Igbo nation and in trying to proffer possible solutions we need to ask ourselves one vital question. Why do Igbo groups from outside the southeast keep opting out of the Igbo race?

In answering this question, I need to appeal for patience because as some of the contributors to my work put it the average Igbo man is often too enraged to listen whenever any critical comments are passed concerning the situation of the region. I advise that this must not be so as something vital can be picked from every contribution and used for transformation through series of researches. Necessity they say is the mother of invention. We actually require patience, listening ears and receptive attitude to tackle problem of this magnitutide and every one of us has a role to play.


PROBLEMS OF IGBO

Of all the comments I have received so far on all my articles regarding the Igbo, this very one being a contribution to the article “Eastern Ibo and Delta Ibo of Nigeria” from a certain ‘Scott Iwuji from USA via Owerri’ (posted 20:09 hrs 10.07.2008) remains the actual one which provoked my thought and consequently responsible for proffering solutions to the Igbo cause.

Iwuji wrote thus:

“You know as of recently i have been looking very hard about what it means to be Igbo. Who are the Igbos? And why do groups keep dropping out of the bigger confederacy and I have come to the understanding this. Alot of our leaders don't understand the concept of creating general welfare for the Igbo nation. This means wheather (sic) you are from Enugu, as a politician and a rep of the greater group, you have not only the obligation to create welfare for your immediate people but to also go a step further to make sure this good deed reaches across to the your other Igbo brothers across the states. Most of the eastern Igbo politicians seem to be so crooked, short sighted and stupid that they don't see this essential piece of the puzzle. Yes I agree, a lot of our guys are crooks, but for them not to see the above as their tribal responsibility means we need to do away with them and start again properly. By that in case I am not clear, I am saying we need a cleansing of the Igbo leadership and reinstall leaders who understand the big picture for the Igbos is ONE VOICE. Just like the Yorubas do they come out with one strong voice and they look after their own. Revolution starts from within, lets not blame Nigeria for what we cannot do ourselves. Before we fight for our rights outside, let us fight for order within. IGBO KWE NU”.

Iwuji is obviously puzzled on why groups keeps abandoning or rather disowning the Igbo ethnic-group as theirs and honestly seeks to know the reason behind this. Though it would appear that the reason behind this is well within his knowledge or understanding because he would quickly reveal the reason behind as inability of the Igbo leaders (politicians) to look beyond the South-Eastern en and realize that other Igbo ethnic-groups exist somewhere in states other than Imo, Anambra, Ebonyi, Enugu, and Abia states who are of their own and must be carried along in the political, economic and social development of the ethnic-group even more radically beyond the South-East geo-political zone.

When the word “Yoruba” is mentioned Yoruba in southwestern part of the country as far Republic De Benin and maybe Peru, Brazil, Cuba readily and immediately strikes one without a mention of further words. The Hausa man in Nigeria would also readily give you the understanding even in practice that Hausa as an ethnic-group exist in every part of the African continent and as far as Asia if need be. Every of these ethnic-groups outside Nigeria will readily accept to members but the vital question that confronts the mind is why some Igbo in Nigeria particularly outside the South-East will keep disowning the ethnic-group as theirs. In other word, anti Igbo sentiments still exist among the Igbo themselves.

This article will seek to supply a possible answers to this question and also proffer solutions to the plights currently befalling the race.

The major problem of the Igbo race as presently constituted in Nigeria is marginalization by the federal authority but it goes beyond this as the Igbo on our own have also whether knowingly or unknowingly put together certain utilities and manufactured some of the problems now fighting against out development and denying us of our rightful place in the Nigerian political entity most of these will also be discussed but as noted earlier this article is more concerned with finding the way forward so that other students of History and researchers can further their researches for if this is encouraged we shall find a way out of the various problems confronting the ethnic-group.

To help us understand the problems of the Igbo which I have identified majorly as Marginalization by the Federal might of Nigeria we need to look at the definition of the word “marginalization” as given by Ohaneze Ndiigbo at the Justice Chukwudifu Oputa Panel articulated by the Former Federal Minister of Information, Uche Chukwumerije.

He defined Marginalization as “purposeful denial of rights of some members of a given unit by some other members of the group who control the power of allocation of resources”

He went on to state that the Federal Authority has consistently denied the Igbo the rights to fair share of natural resources. For Ohaneze Ndiigbo therefore the state of the Igbo in the present Nigeria in commanding the heights of polity obviously means denial of right to life, right to freedom from discrimination, right to acquire property anywhere in Nigeria and other rights enshrined in the constitution of Federal Republic of Nigeria (The Guardian, 26 July 2001)

The problems of the Igbo in Nigeria go beyond this. In his speech entitled “Ideological Igbo Agenda: Reconstructing Igbo Political Capacity in the Nigerian Body Polity,” delivered at the All-Igbo Political Summit organized by PNF USA on July 12, 2003 by Acho Orabuchi the following problems were listed as confronting the existence of the Igbo in Nigeria:

(i) Abandon property

(ii) The percentage of federal projects in Igbo States

(iii) Lack of functional airport, especially an international airport in ala Igbo.

(iv) Lack of a Uniform Standard JAMB Scores for entrance into Nigerian Universities. Ndi Igbo must score higher than their counterpart to be admitted into the university.

(v) Lack of a Uniform Standard Entrance Examination Scores for the entrance into Federal Government Schools. Ndi Igbo, especially Imo State indigenes have a higher score threshold.

(vi) Resource Control

(vii) Lack of well-maintained federal roads in our zone

(viii) Lack of Equity in Federal Appointments

Professor Omo Omoruyi, a Bini man once described the leadership of Igbo after the civil war as that lacking in vision thus enraging the Igbo. This comment should not be totally discarded and completely assumed to be that lacking in substance and should also not be thrown into oblivion because clear-cut leadership will also be of use in repositioning the Igbo in the main stream of the nation’s politics and even off-set the balance of other ethnic-groups in the country. There in identifying the various problems of the Igbo lack of leadership vision counts.

For Ubanese Nwanganga, the Igbo have largely contributed to its own problems. The problems are listed as follows:

(i) Asika Ukpabi an administrator of the former East-Central region who saw himself as an appointee of the Federal government and as a result of this owed the Igbo nation nothing even though he gained the position riding on the back of the Igbo influence and backing.

(ii) On indigenization programme, no leadership of Igbo has ever bothered to venture into this sort of programme, which to every extent will have united all the various units of Igbo as far as other states where Ndiigbo exist. Awolowo did this for the Yoruba, and Gowon for his people. This may have angered Prof. Omo Omoruyi and necessitated his sarcastic comments.

(iii) The 19975 creation of states policy of Murtala also was not favourable to the Igbo nation having gotten only two states being Imo and Anambra states yet the Igbo were complacent but a clear leadership vision would have gained the creation of Anioma state for the Igbo which the Igbo once again lost to Babangida still complacent that Asaba, the capital of Delta state was still their own. The Igbo nation would again lose in the creation of state policy of the Federal Power several years after in 1975, 1991 and 1996 (eleven years after) an indication that the leadership of Igbo had not yet woken from slumber. Stressing further, Nwanganga notes that it stands now the north and Yoruba land will not readily allow for the creation of Anioma without corresponding states for them.

(iv) The soar relationship between the Igbo and their Eastern minorities according to him reached its climax when Biafran troops in the minorities homeland left much to desired during the war and no Igbo leadership has tendered apology to them decades after. He would buttress this argument with the results of the 1979, 1983 national elections. Still the 1999 and 2003 in my own opinion also clearly shows this. So Nwanganga would readily agree with any Igbo leader who holds the view that bitterness against the Igbo by the Eastern minorities is a phobia. Tiv, Igala, Angas, Idoma, Jukun, Bachama, Mumuye would all prefer to join hands with our neighbours against us. Why?

(v) Igbo are very much obsessed with Lagos as noted here. And as the second largest ethnic-group in the state have so largely invested in Lagos that this ethnic-group believes that someday an Igbo man would rise to become the governor of Lagos state. This is another self-made problem. The Yoruba cannot share the state with any other ethnic-group much less Igbo.

(vi) Also of note is the second fiddle the Igbo appear contented to play in the Nigerian politics. In the years of Tafawa Balewa was the prime minister while Azikiwe was a ceremonial president, Shagari as the president of Nigeria, while Ekwueme was the vice-president, Babangida was the military president while Ukiwe his second in command was not entitled to the use of vice-president. Chukwumerije, Nzeribe and Ofonagoro in small ways helped to frustrate the ambitions of Abiola rather than pursue a personal ambition or even help to reposition the Igbo in the theatre of Nigerian politics. How would the Hausa-Fulani have rewarded the Chukwumerije, Ofonagoro and Nzeribe? I am still not cleared on this.

We shall now turn to the argument of Ohaneze Ndiigbo on what the problems of Ndiigbo are and subsequently proffer solutions on the way forward, which if strictly adhered to would in no small way reposition the Igbo.

The apex group states the Igbo problems as thus:

(i) Nigeria’s proclamation of a peace formula of three Rs (Reconciliation, Rehabilitation, and Reconstruction) which turned out in practice to be a smokescreen behind which she continued the war against the Ndiigbo

(ii) Federal government vindictive enactment of abandoned property law

(iii) The impoverishment of all Ndiigbo through payment of a flat meager fee

(iv) The intentional timing of the enactment of the indigenisation decree at the height of total destruction of the purchasing power of Ndiigbo

(v) Exclusion of oil and other mineral deposits discovered in Igbo land

(vi) Manipulating of census figures to deliberately reduce the figure of the Igbo ethnic group

(vii) Discrimination in federal sensitive appointments

(viii) In the creation of states the Igbo have been deliberately caged so as to contain the financial and demographic expansion of the Igbo. Lack of the creation of Anioma state is an example. This is referred to as “Igbophobia”

(ix) Socially the Igbo are still haunted


POSSIBLE SOLUTIONS

A lot have been said on the problems of the Igbo which almost everyone in the street of Nigeria can testify to, as I noted noted earlier in this work what needs to done is to proffer solution on how we can bounce back.

(i) The return of the Igbo in Nigeria will best be accomplished if the ethnic-group democratically captures power at the at the center of Nigerian federation and how to achieve this will very much be dependent on how the people of Igbo have handled their immediate neighbours and beyond for it requires people of other ethnic groups to cast their votes in majority. And the Igbo should also have it at the back of their minds that any Igbo man is an Igbo man no matter what state of the federation he hails from because states are artificial creations used by the Hausa-fulani aided by the Yoruba to cause divide and rule policy among the Igbo

(ii) The typical character of the Igbo man, which sees him readily racing in presidential contest against his fellow Igbo men, should be discouraged because this yields nothing but the division of votes casts by voters during elections. Only God can tell the number of Igbo men that contested during the 2003 presidential election in Nigeria. Jim Nwobodo and Arthur Nzeribe are best noted for this acts, yet the Igbo have not sat down to vilify them

(iii) Ohaneze Ndiigbo itself is another problem of the Igbo because the umbrella organization lacks clear-cut agenda for the Igbo nation compared to their Arewa and Afenifere counterparts. Ohaneze must first come up with programmes which must identify and unite all Igbo speaking people whether from Delta or Rivers for this will give the Igbo more support and help to reduce hostility. With the way things stand at the moment, Ohaneze appears to have run out of ideas. The argument on the sixth state to be created for the Igbo community tells it all.

(iv) A Yoruba is a Yoruba even if he is Republic De Benin, so also a Hausa. A Hausa man from Chad, Niger or even Mauritania can vote for a Hausa in a presidential election in Nigeria. The Igbo should carry along the Igbo from other parts of Nigeria who are feeling abandoned for support. When was the last time, any Igbo leader paid a courtesy visit to states outside the Southeast where Igbo are also concentrated and particularly visited the Igbo communities? Igbo leaders and indeed Ohaneze can extend their policies to these Igbo speaking communities in Delta and rivers states. This will give these people a semse of belonging and also gather support for Igbo with political aspirations.

(v) Igbo should abandon the “Igbo enwe Eze” syndrome after all certain Igbo communities have monarchical structures from time immemorial and recognize that a pan or tribal leader is now necessary for the advancement of the cause of any ethnicity. The Yoruba once spoke through Awolowo, Adesanya and even now through almost all their monarchs. The Hausa-Fulani continues to speak through Arewa leaders and in military times spoke through the Sultan.

(vi) Igbo traders should recognize that by investing largely in Lagos, they are helping to develop the state and under-developing the numerous communities of Igbo land in entirety. Lagos is not a home of the Igbo man therefore he must surely leave when the time comes.

(vii) Surprisingly, a lot of governors have met following the proposed constitutional conference but the Igbo governors are yet to meet. This is discouraging indeed. A forum must be created for Igbo governors to meet and discuss matters concerning the region and the Igbo as a whole.

(viii) The creation of Anioma state or any other Igbo state from River state is still necessary to extend the Igbo outside the containment and siege created by the Federal Authority which Ohaneze complained about at the Oputa Panel. Creation of a state outside the Southeast will indeed expand the finance and demography of the Igbo and the southeast. The Igbo should jettison the political jargon called “geo-political zone” put in place by Abacha to cage them (Igbo) For one, the history of policies in Nigeria shows that the idea may soon become a thing of the past. Moreso, if Igbo states are created out the present Igbo region the governors from these would-be created states will always join their fellow Igbo governors for meetings on matters of concern to the Igbo. This will also ideally win friends for the Igbo from the immediate neighbours of the would-states from Delta and rivers. Finally, this will help the Igbo to reclaim their lost oil communities deliberately shifted to Rivers and Delta states by the Federal authority.

(ix) Better still, the Igbo should work and achieve the inclusion of all Igbo-speaking areas into the southeast geo-political zone.

(x) Public Education institutes in the southeast appear to be the most expensive. Igbo leaders of thought should work towards this to ensure that Igbo get educated rather and be able to contest with their counterparts from the other parts of the country.

(xi) Igbo should strive towards making the region an economic base and realize that a wide gap of difference exist between trading and business.

(xii) The Igbo have the highest record of disunity in the country, which people spell out as a reason why an Igbo man has failed to rule this country. Consider the example an Igbo man, Chief Solomon Onyekwelu a former 2007 Presidential Candidate of AC and a former National Secretary of the party who stepped down for Alhaji Umaru Yar ‘Adua. The headline of that report was titled “Ndi-igbo Leadership has failed Presidential Candidate” (Daily Trust, 22/12/2007)

(xiii) Socially the Igbo would need re-orientation particularly on issues concerning politics, 419, and other social matters. The federal authority failed to carry this immediately after the war, which was very necessary to psychologically put the people back on course.

(xiv) Finally the Igbo should find concerted efforts in pushing forward their demands to the federal government. This would have ideally heeded some of the much agitation for the construction of the second River Niger Bridge, and at least some seaports and an Airport in Igboland.
The claim of Ohaneze for reparation and possibly apology from the federal government may not be realized and even if realized such apology and finance will do the people no good instead reparation will further split the region on how it should be apportioned instead Ohaneze should take the bull by the horn and work towards the drastic revolution of the southeast and recover the lost glory of the region.

http://yaayeelogistics.com/finding-solutions-to-the-many-ndi-igbo-problems-in-nigeria/

http://www.allaboutlagos.com/finding-solutions-to-the-many-ndi-igbo-problems-in-nigeria/

AlNur:
Let's get over the past and come together and forge a better future, for as a saying goes "united we stand, divided we fall".
Umuigbo, Igbo wu ofu!
N.D.I

I completely understand the issue of identity crisis in certain parts of Igboland (that is, Anioma and Ikwerre areas). I humbly say that Igbo leaders from the Eastern side of Igboland have contributed more to this identity crisis because there have been so many clear opportunities which they could have utilized to bring Anioma and Ikwerre areas back into the larger Igbo fold, but they (the Eastern leaders) allowed those opportunities to slip away by giving baseless and senseless excuses.

Psychology is a powerful thing that can turn your mindset positively or negatively. The fundamental cause of the identity crisis in the Anioma and Ikwerre areas of Igboland is the psychology of geo-political alienation from the larger Igbo populace. The colonial masters and subsequent Nigerian military rulers created this geo-political confusion by portioning Igboland into different regions. I am not going to prolong this explanation. Rather, I am here to bring a vivid solution and a positive change. This was the same thing Dr. Nnamdi Azikiwe talked about in 1949 when he said that all parts of Igboland should be in the same region. So, the task facing Igbo leadership is to identify all Igbo villages, organize re-orientation meetings and Igbo Unity Conference, declare that all parts of Igboland must be merged together in one geo-political region, and work seriously to achieve the goal. Once this is achieved, the identity crisis is fundamentally eradicated.

https://www.nairaland.com/3350670/igbo-vs-delta-igbo-what-guy/39#49762129

Chiwude:
Enuani is pure Onitsha Igbo plain and simple

Chiwude is correct. This was the same point I made sometime ago: "From all indications, the Ikelike people were Igbo, and they were part of the early Eri subgroup of the Igbo people who occupy the stretch of land from Omambala area in the East to Agbor area in the West. That is to say, the autochthonous people of the Enuani area of Anioma are of the same lineage as the autochthonous people of Anambra area. They all belong to the same Eri subgroup of Igboland. Their dialect and culture, the elaborate tradition of Nze/Ozo titles and Okpala system of leadership, clearly show that these people on both sides of River Niger are of the same stock. River Niger is not a barrier; rather, it is an open access that allowed these people to spread out on both sides."

bigfrancis21:
The major reason Anioma state was not supported in entirety during state creation requests for SE in 1999 is due to the identity crisis issue going on in the state, which was started or created by some of the Aniomas themselves. Had some of the elements in Anioma not started the 'I am not Igbo' game in the first place, I am sure that Igbos would have supported its state creation.

I completely understand the issue of identity crisis in certain parts of Igboland (that is, Anioma and Ikwerre areas). I humbly say that Igbo leaders from the Eastern side of Igboland have contributed more to this identity crisis because there have been so many clear opportunities which they could have utilized to bring Anioma and Ikwerre areas back into the larger Igbo fold, but they (the Eastern leaders) allowed those opportunities to slip away by giving baseless and senseless excuses.

Psychology is a powerful thing that can turn your mindset positively or negatively. The fundamental cause of the identity crisis in the Anioma and Ikwerre areas of Igboland is the psychology of geo-political alienation from the larger Igbo populace. The colonial masters and subsequent Nigerian military rulers created this geo-political confusion by portioning Igboland into different regions. I am not going to prolong this explanation. Rather, I am here to bring a vivid solution and a positive change. This was the same thing Dr. Nnamdi Azikiwe talked about in 1949 when he said that all parts of Igboland should be in the same region. So, the task facing Igbo leadership is to identify all Igbo villages, organize re-orientation meetings and Igbo Unity Conference, declare that all parts of Igboland must be merged together in one geo-political region, and work seriously to achieve the goal. Once this is achieved, the identity crisis is fundamentally eradicated.

genieluv:
Hmm this thread tho.

For me i do not think and will never believe that Anioma people are igbos.
Anioma people may be culturally related to igbos, but they are not igbos in the real sense.

genieluv, you must understand that Agbor, Ubulu-Ukwu, Ogwashi-Ukwu, Ndokwa and Aboh areas are all Igbo. You are from the Western part of Igboland, and you are Igbo. Do not be brainwashed of your Igbo identity. Do not let liars deceive you. Enemies of the Igbo nation have brainwashed some Igbo of the South-South to believe that they are different from the Igbo of the South-East. Igbo leaders have also contributed to the miseducation and division of the Igbo people. I call for a fundamental re-orientation of the Igbo psyche so that we can collectively move forward as one people. That is why I solidly agree with Dr. Nnamdi Azikiwe and Prof. Chike Edozien (the Eze of Asaba) who insisted that the entire Igboland should be grouped together in one geopolitical region, as such would ensure Igbo unity and facilitate the rapid development of the Igbo nation.

OdenigboAroli:
No,the Ezechime clan arrived Onicha in the 15th-16th cen. after the Ogboli Nri have long settled in the town. In fact,the Orimili Niger was one of the rivers used for sacrifices before an Eze Nri is crowned. Nwanne,let's drop this discussion for peace to prevail because you will never win this. Even Onicha indigens will NEVER call the town ANIOMA LAND.....Never,I have never heard it in my life until this thread. You might as well call Anambra Anioma land because the state is littered with Anioma migrants.
As for ANIOMA being Omanbala land...lol...AHABA GOM, OGWA NSHI/NRI UKWU, IGBO BI N'UZOR...lol. Should I go on. We have an unshakable presense in Anioma. But at the end we are one....Igwe bu ike.....Igbo bu ofu. Daalu.

OdenigboAroli, yes the present-day Onitsha was previously inhabited by the Nkwelle Ezunaka (Oze) and Ogboli Nri villages which were all part of the Eri-Awka territory. Whether Onitsha people (Ezechime) originated from Western Igboland or Eastern Igboland, it doesn't really matter. What matters is that Ezechime and his descendants are Igbo people. Let me also add that Western Igboland has always been occupied by Igbo people since antiquity. From a single ancestral community, Igbo people spread out to all parts of Igboland, at the same time, thousands of years ago.

On the meaning of "Asaba", I would say that the name is a dialectal variant of "Ahaba" - a type of plant found in many areas of Igboland. In Idemili Igbo dialect, it becomes "Araba". Contrary to the "Ahabago m" theory of the meaning of "Asaba", I would suggest that we look into the plant named Ahaba/Araba/Asaba. Founders of a new land usually name the place by the type of landmark, trees, plants, or natural occurrences prevalent in that area. So, most likely, when the most recent settlers of Asaba got there, they saw many Ahaba plants in that area, and so they called their new settlement "Ahaba" which gradually transmuted into "Asaba" by way of dialectal change (the same way we have Ohai/Osai (Ossai), ahu/asu/ashu/aru dialectal variants, and many such examples). There are several Igbo villages named "Ahaba", for instance, the Ahaba village in Orodo near Owerri; Ahaba Imenyi in Isuikwuato; the Okporo Ahaba village in Ngwa; Asaba Ubulu (Ahaba Ubulu) and Asaba Ese (Ahaba Ese) villages in Western Igboland; Araba (Ahaba) villages in Northern Igboland and more.

"On the people of Agbor and their ancestry, this also is another hot topic, as even the Agbor scholars cannot explain in full or to any satisfactory degree, how they came about. This inconclusiveness is simply rooted in the fact that their modern day leaders have sought to carve out and formulate an origin for their people, an origin that isn’t theirs, and one that denies their true nature and ancestry.

"The truth is that Agbor and Owa, who are mainly united with their common tongue in the Ika dialect, are Igbos from origin."

(comment from Gabriel Nwanze)

Identity crisis exists in Igboland especially among some Igbo communities in the South-South region of Nigeria. Igbo leaders should solve this problem fundamentally by declaring that all Igbo communities in the South-South should be merged together with the South-East region. Igbo leaders should make this demand a top priority and work together to achieve the goal.

Dr. Nnamdi Azikiwe foresaw the present predicament in 1949 when he said, "The only worthwhile stand we can make as a nation is to assert our right to self-determination, as a unit of a prospective Federal Commonwealth of Nigeria and the Cameroons, where our rights will be respected and safeguarded. Roughly speaking, there are twenty main dialectal regions in the Ibo nation, which can be conveniently departmentalized as Provinces of an Ibo State, to wit: Mbamili in the northwest, Aniocha in the west, Anidinma and Ukwuani in the southeast, Nsukka and Udi in the north, Awgu, Awka and Onitsha in the centre, Ogbaru in the south, Abakaliki and Afikpo in the northwest, Okigwi, Orlu, Owerri and Mbaise in the east, Ngwa, Bende, Abiriba Ohafia and Etche in the southwest. These Provinces can have their territorial boundaries delimited, they can select their capitals, and then can conveniently develop their resources both for their common benefit and for those of the other nationalities who make up this great country called Nigeria and the Cameroons.

"Let us establish an Ibo State, based on linguistic and ethnic factors, enabling us to take our place side by side with the other linguistic and ethnic groups which make up Nigeria and the Cameroons."

Similarly, the Eze of Asaba, Professor Chike Edozien with great wisdom and intelligence advised Igbo politicians to work towards unifying all Igbo communities into one geopolitical zone. Professor Edozien actually laid out conditions he believes will cement Igbo unity permanently. He called on the people of the South-East zone to support the creation of Anioma State and another for Igbo-speaking people of Rivers State to make for seven states, all of which will be lumped together in one zone or region.

checkzy:
"It was this same thinking that made my team and I convene a Regional Security Conference in August last year that attracted my brothers, Governor Ifeanyi Ugwuanyi of Enugu State, Governor Okezie Ikpeazu of Abia State, Governor Dave Umahi of Ebonyi State and of course Governor Ifeanyi Okowa of Delta State. We did this because we have since realised that Anambra cannot experience sustainable growth without the complementary efforts of our sister states in the South East and Delta. We believe that Igboland will be a better homeland for all of us if Anambra’s promising story becomes the story of the entire region."

"We achieve development goals faster when we work together as one"

Willie Obiano
Governor of Anambra State

Governor Obiano is doing well from many perspectives, but he failed to comprehensively build a unified vision for the whole of Igboland. First of all, it is good that he is working together with our Igbo brothers in Delta State (Anioma). He must also work with the Igbo people of Imo State and Rivers State through their respective governors, Rochas Okorocha and Nyesom Wike. (Perhaps these two governors did not attend the above-mentioned August conference last year). Second, it is nice to hear Obiano say that we achieve more when we work together as one people. However, his failure in this speech is his inability to discern that the entire Igboland should be merged into one geopolitical region, which is a fundamental challenge facing us as a people. Once the entire Igboland is grouped together in the same zone, we can then form a common front and demand regional autonomy and resource control from the federal government. This will lead to stability and a very rapid economic and technological advancement of the Igbo nation.

cheruv:
O nwekwalanu ndi bidoro ije maka nzuko oha Igbo a?

E nwebeghi ndi obula m huru bidoworo ya bu ije. O kwesiri ka e nwee ya bu nzuko oha Igbo niile. Ka anyi sigodi ne ulo mara mma puba ama.

spiritfada:
I kinda thought he was the 16th king according to his previous bio....at least now he has extended it to 26th king....I hail thee o

AjaanaOka explained that the total number of Eze Nri that reigned in the past is more than what had been published.

https://www.nairaland.com/3244454/kingdom-nri-really-older-than/1#47871964

cheruv:
Gbáhàra maka odu o noro tupum zágháchì I...edemede okammuta Nwabueze ahu o no na PDF?

Nwanne, achosiwo m edemede ahu ne PDF, mana ahughi m ya etu ahu. Ihe okammuta Nwabueze na-ekwu di mma. Ne elu ya, m ga-agbakwunyekwa na o ga-adiwanye mma iji obi oma gwa otutu ndi agbataobi ndi Igbo ka ha soro anyi kwuru ofu ebe. Mu onwe m edeputawo uzo a ga-esi chikota Alaigbo niile onu, site Agbor ruo Opobo, ne ofu usoro ngalaba ochichi. Anyi bu umuokorobia ga-agba mbo ka anyi pagharia echiche ndi na-achi anyi, ne ihi na etu ha si ahu ihe abughicha ka o kwesiri idi. Ne Alaigbo, ezigbo onye ochichi kwesiri ina ahazi ihe ne obi ocha na ne uzo doro anya (transparent way), wee na-achikota mpaghara Igbo niile onu (uniting and inclusive politics), ma nwekwaa ihe ndi digasi mkpa o na-acho ka Igbo niile nweta (top priorities that must be achieved). Ya mere m ji wee na-ekwusi ya ike, na Igbo niile kwesiri ibugodi uzo biakota onu ne nzuko obodo (Igbo national conference first), ebe anyi ga-akpa nkata di omimi ma gwa onwe anyi eziokwu, ka anyi wee nwee ike ighota onwe anyi, nokota onu ne ofu usoro ochichi, ma nwee nnukwu oganiru. Ya diri gi mma.

chukzyblingz:
you're doing a good job

"On the people of Agbor and their ancestry, this also is another hot topic, as even the Agbor scholars cannot explain in full or to any satisfactory degree, how they came about. This inconclusiveness is simply rooted in the fact that their modern day leaders have sought to carve out and formulate an origin for their people, an origin that isn’t theirs, and one that denies their true nature and ancestry.

"The truth is that Agbor and Owa, who are mainly united with their common tongue in the Ika dialect, are Igbos from origin."

http://www.nigeriansinamerica.com/igbos-of-delta-state-and-crisis-of-identity-conclusion/

(written by Ephraim Adinlofu)

The Ikelike people of Ogwashi-Ukwu were the aboriginal Igbo of the land before Odaigbo from Nri came. From all indications, the Ikelike people were Igbo, and they were part of the early Eri subgroup of the Igbo people who occupy the stretch of land from Omambala area in the East to Agbor area in the West. That is to say, the autochthonous people of the Enuani area of Anioma are of the same lineage as the autochthonous people of Anambra area. They all belong to the same Eri subgroup of Igboland. Their dialect and culture, the elaborate tradition of Nze/Ozo titles and Okpala system of leadership, clearly show that these people on both sides of River Niger are of the same stock. River Niger is not a barrier; rather, it is an open access that allowed these people to spread out on both sides.

The Ogwashi-Ukwu kingship (Eze/Obi) is found in one of the villages that trace their origins from Nri, while the actual traditional right of leadership is held by the "Okpala" of Ikelike. The elders of Ikelike, the first inhabitants of the land, said they were practicing the Okpala system of leadership before the Odaigbo group arrived from Nri. This is a clear proof that the Ikelike people were Igbo. Any attempt to falsify the origin of the Ikelike people will be seen as a deliberate attempt to re-write history, and that will not be accepted by the elders and academics of the Igbo world.

marshborn:
I am actually from etche and i not surprised to see this, even though I was brought up with the mentality that i am not igbo, I always felt a close affinity to them, because that was the closest thing my language sounded like.

Identity crisis exists in Igboland especially among some Igbo communities in the South-South region of Nigeria. Igbo leaders should solve this problem fundamentally by declaring that all Igbo communities in the South-South should be merged together with the South-East region. Igbo leaders should make this demand a top priority and work together to achieve the goal.

Dr. Nnamdi Azikiwe foresaw the present predicament in 1949 when he said, "The only worthwhile stand we can make as a nation is to assert our right to self-determination, as a unit of a prospective Federal Commonwealth of Nigeria and the Cameroons, where our rights will be respected and safeguarded. Roughly speaking, there are twenty main dialectal regions in the Ibo nation, which can be conveniently departmentalized as Provinces of an Ibo State, to wit: Mbamili in the northwest, Aniocha in the west, Anidinma and Ukwuani in the southeast, Nsukka and Udi in the north, Awgu, Awka and Onitsha in the centre, Ogbaru in the south, Abakaliki and Afikpo in the northwest, Okigwi, Orlu, Owerri and Mbaise in the east, Ngwa, Bende, Abiriba Ohafia and Etche in the southwest. These Provinces can have their territorial boundaries delimited, they can select their capitals, and then can conveniently develop their resources both for their common benefit and for those of the other nationalities who make up this great country called Nigeria and the Cameroons.

"Let us establish an Ibo State, based on linguistic and ethnic factors, enabling us to take our place side by side with the other linguistic and ethnic groups which make up Nigeria and the Cameroons."

The Eze of Asaba, Professor Chike Edozien with great wisdom and intelligence advised Igbo politicians to work towards unifying all Igbo communities into one geopolitical zone. Professor Edozien actually laid out conditions he believes will cement Igbo unity permanently. He called on the people of the South-East zone to support the creation of Anioma State and another for Igbo-speaking people of Rivers State to make for seven states, all of which will be lumped together in one zone or region.

https://www.nairaland.com/2390549/why-some-s-southerners-denounce-igbo

https://www.nairaland.com/2739476/thread-south-south-igbos

chukzyblingz:
for your information their is no chi in ika language

It looks like "Chi" exists in all Igbo dialects, and in the original Agbor dialect, it is pronounced "Ki". That is, the letter "k" is sometimes a variant of "ch" in Agbor dialect. Agbor people are proud of their Igbo ancestry and Igbo heritage.

http://ifedubatochukwu..com/2015/07/igbo-rising-agbor-people-are-part-of.html

http://people.bu.edu/manfredi/Iduuwe.History.pdf