₦airaland Forum

DitariDisciple2:
Oguan is not an ethnic nationality mumu.
It's a dynasty.
Kala-Okun dynasty consists of Kolokuma Okordia Biseni and All Ibani people and parts of Wakirike Ijaw people.
All Ijaw towns are under clans, all Ijaw clans are under Dynasties Dynasties are under the Ijaw ethnic nationality.

Well, from the article, Epie-Atissa sons claim they are a unique tribe with a unique language under the Oguan ethnic nationality.

DitariDisciple2:
I saw a war called Odiarabara war by Epie.
In my Kolokuma dialect it means.
The war that came from the Strenght of the Odi citizens.

Let me check for more.

Wow! May God bless Epie-Atissa ethnic nationality.

Igboid:
God bless Epie-Attisa people, God bless Oguan ethnic nationality, God bless Bayelsa, God bless NIGERIA.

May God bless Epie-Atissa and Oguan Ethnic nationality at large.

DitariDisciple2:
That's a lie.
U ibos wrote it.
We know.

https://www.google.com/amp/s/theperiscopeglobal.com/2021/06/02/epie-atissa-the-people-and-challenge-of-development/%3famp=1

Behave yourself, you claim Bayelsan and yet you do not know Etete Enideneze, a renowned Epie writer and journalist.

Behave yourself. It shows that you do not belong to the Epie-Atissa ethnic nationality.

DitariDisciple2:
I just saw a name Torupina as an Epie leader name.
You just wrote it.
Let me interpret it in my Kolokuma Ijaw dialect.
It means Bright Eye.

I am sorry, I am not the original writer.

The public relations guru for Epie-Atissa people, wrote the article. ETETE ENIDENEZE, Journalist, Public Relations/Advertising Professional

DitariDisciple2:
You Ibo liar.
Why don't u go nd force them to join Urhobo, Benin nd Isoko socia-cultural organizations.
Tell them to leave Ijaw ones, since Na u wan tell them their Ancestors.

Landlocked dot circle Biafra Republic.

Please, do not come at me, go and face the renowned Epie son, ETETE ENIDENEZE, Journalist, Public Relations/Advertising Professional for Epie-Atissa ethnic nationality.

Please, go and face him o.

GAINS OF RESTRUCTURING

The early contemporary leaders restructured Epie/Atissa into two clans, to get a colonial district for political and administative benefits, through a letter signed by Late Chief Korisei Torupina and other leaders in 1927.

Following the recognition as a district, a colonial customary court was set up at Onopa to stop the people from pulling canoes to litigate cases at Brass Island Province and Sagbagreai, where they lost cases because of wrong interpretation of Epie by Izons trained as interpreters.

A colonial sports council, was also set up in Yenagoa, the present location of the Samson Siasia Stadium.

Yenagoa turned into a Province Headquarters, hosted the Royal Niger Company, United African Company, and later Local Government headquarters.

Constituency and wards, were created, though still grossly inadequate, given population surge and under-representation in the legislatures of the three tiers of government.

Communities also provided their own ammenties, for example, earth roads, town halls, markets, schools and church buildings.

Notable among early government’s utilities are the old Oil Mill Road; the defunct Yenagoa Hospital, taken over by the FMC; Mbiama/Yenagoa Road, now Melford Okilo Road, facilitated by Late King E. P. Okoya of Bumoundi-Epetiama with Famgbe maternity, as then Secretary of Works (Minister) in the old Eastern Region; the defunct Oyoyo Market etcetera.

LOOKING AHEAD

Given the challenges, one way forward, is for Bayelsa State Government to establish Yenagoa Capital City Host Communities Development Commission.

The other is formulation of a land swap policy in which the State Government, could acquire or purchase lands and reallocate to those whose lands have been totally taken over by Government, as done in Abuja, the FCT. Or, build houses and resettle indigenes swallowed up by government’s buildings, besides demarcating native and government’s areas.

From the entire narrative, a convoke of all classes of Epie-Atissans, to look inwards, tinker and proffer solutions to the Kingdoms’ development challenges, is another potent internal mechanism, that was long over due

YOUTHS TO THE RESCUE
One of the only attempts to press for a better deal from the State Government was in the Alamieyeseigha and Dr. Goodluck Jonathan eras in which Epie-Atissa youths made some demands. Consequently, Late Governor Alamieyeseigha cancelled the obnoxious land use policy of the Philip Ayeni administration. The arpatheid policy, limited the natives from using lands, 500meters after Mbiama/Yenagoa Road.

The Alamieyeseigha administration improved a bit on slots of political appointments, contracts and employments to the host of the Capital, in addition to a monthly N5Million grant to Yenagoa Local Government Council, to aid development. Former Governor Jonathan created Epie/Atissa Rural Development Authority, to compensate for non-creation of local government for the people, when Alamieyeseigha created 24 of them.

THE BRUNT OF CAPITALHOOD AND DEVELOPMENT CHALLENGES

Blessings of Hosting the State as capital from 1996, are not without brunt of State Government’s land acquisitions; losing of Yelga Council’s property and many sources of revenues to the State; delay in implementation of master plan for physical development and non-demarcation of aboriginal settlement from Government Reserved Areas.

Influx of teeming visitors is threatening the language and culture of the aborigines tagged with a minority status, that has become the people’s albatross.

Sadly, their natural resources, especially, land and houses they depended on, to eek out a living, are even depleting.

These are not to say, it has never being good at all. Epie-Atissa got topnotch positions of pioneer Head of Service in the person of Deacon Bob Ozaka, and Prof. Steve Azaiki, as pioneer Agriculture Commissioner, and later pioneer Secretary to the State Government, under Late Chief D. S. P Alamieyeseigha. Andd later Chiefs Emmanuel Paulker; Diekivie Ikiogha; Mrs. Diezani Madueke; Dr. Josephine Igodo and others in top public offices.

Giiven its vantage position as Capital City, Epie-Atissa, would have experienced quicker transformation, but, it is not yet Uhuru for majority of the people.

Poor enterprenuership orientation among many Epie-Atissans who though had landed resources, yet could not diversify the incomes, could also be cited for the the economic downturn.

Besides that, docility of the elites; self-protectionism; disunity; fear of competition; greed; a disatified and unwilling followership, have been main obstacles at synergistic and strategic approach to the overall development of Epie-Atissa, by its own people, thus also affecting effective collaboration with the State Government to meet the yearnings of the people.

Traditional rulers; Oguan Congress, student and youth bodies, are equally yet to really coordinate the people for the realisation of the common good.

The Obunem-Epie and Adiafa-Atissa Festivals, though have preserved the Kingdoms’ cultural heritage, are like annual entertainent jamborees, at the expense of appraisal and solutions to the myriad challenges.

PROFILES IN HISTORY

Some of the early and contemporary leaders of Epie-Atissa were Chief Korisei Torupina; Chief Alfred Cinime Akenge; Chief B. W. Mabinton; Chief Korisei Otobo; Chief Seikeme Otobo; Chief Ogio Ogon, a business tycoon; King Abiye Agama, one of the pioneer managers of the then Shell De Archy and Shell BP; King C. B. Agulata; Chief Micah Ogio, foremost police officer and staff of the then Agip; Elder C. T. Ogon Ogio, a foremost teacher, Chief C. M. Sorgwe; Chief Anthony Borisei; Engr. Obed Ben Walson and Chief Z. O. Ogon, an ace grassroots mobilizer, all of blessed memories.

Others are Chief Nelson Yakie; Chief Newton. I. Kenigbolo; Chief Francis Kokori; Chief G.M. Odumgba; Chief V. K. Lagumo; Chief Fatty Job; Chief V. B. Fabiri; Chief Ebiyefa Torukuru; Chief George Agudain; Barr Donald Isele Eseimo, foremost police officer and lawyer, as well as Chief Thomas Ogori, another foremost police officer, all of blessed memories.

One cannot leave out, Capt. Francis Kponu, the first Nigerian Ship Captain in the defunct Nigerian Shipping Company; Chief Cornelius Walson, an impartial traditional mediator; prolific Historian, Dr. Ibiba Sasime; foremost lawyer and Attorney General, Chief F. D. Lot; vibrant lawyer and then activist, King Malla Sasime; shrewd politician, Chief Okulovie Obhoo and others who are living heroes.

COLONIZATION AND RESISTANCE

Due to warm embrace with the missionaries, Anglican, Catholic and Baptist churches and missionary primary schools were established in many communities, developments which led to decline in paganism and superstition. Bishop Dimeari Grammar School and St. Jude’s Girls Secondary School are part of the colonial legacies which brought formal education to the people.

Yet, the the early leaders resisted domination, for instance, the Odiarabara War against British imperialists at Yenaka, led by Chief Fefegha Kokime of Yenagoa in 1894, over seizure of his goods because of non-payment of tax.

Another example is the 1958 Epie women’s riot against introduction of school fees by the colonialists, a matter they won at the colonial court in Degema, with Barr Naboth Graham Douglas as their lawyer.

THE PEOPLE, ANCESTRY, ORGANIZATION AND CIVILIZATION

Epie-Atissa people are the original inhabitants of 30 communities in Yenagoa Local Government Area of Bayelsa State, Nigeria, with Yenebebeli Two as the newly recognised community.

The ancestral and migratory root of Epie-Atissa is traced to Akoko Edo Local Government Area in Edo State, from where groups moved to various places, untill Prince Zue, one of the sons of Oguan, the ancestor, founded Yenizue-Epie as the first place of settlement. A group of elites from Epie/Atissa, recently visited Akoko Edo and reaffirmed this claim.

Aside the Akoko Edo and Oguan origin, a few communities in Epie-Atissa, have their own migration narratives, few of which also finally tend to link the Edo origin, as first place of migration.

The language spoken by the people of Epie-Atissa ethnic nationality is known as Epie, under Delta-Edoid classification, and very similar to the language of Ukoroho group of people in Akoko Edo.

All of them are autonomous but contiguous communities, subject to the kingship of their Kingdoms. Thus, communities in Epie owe allegiance to the authority of the Obenibe of Epie Kingdom, while their brother communities in Atissa owe allegiance to the Ebenibe of Atissa Kingdom.

The people of Epie-Atissa, share common ancestral and migratory links with their brothers: Zarama in Yenagoa Local Government Area; Engenni and Degema of Rivers State, and by extension, Urhobo and Isoko, with similar origin, language and culture.

Subsistence farming, fishing, hunting, canoe carving, oil palm harvesting and processing of palm oil, inter-community and inter-ethnic trade in farm produce and food stuff and its other natural resources, served as means of livelihood.

They initially lived in bamboo-mud-thatch-roofed houses, changed to zinc-roofed-mud houses and later full-block-zinc-roofed houses before becoming Bayelsa State Capital. A business magnet, Late Chief Omeleh Tologere was the first to build block house, while Late Chief G. F. Omeleh, first owned a storey building.

Life was anchored on a communitarian philosophy of love and brotherhood, Ubuntu. Ancestral guiding spirits and ‘Inibru’ supplemented man-made laws, and slammed nemesis on offenders.

Writing Credit.
ETETE ENIDENEZE

Suddenly, everyone wants to have an opinion in order to enter the limelight.

This issues have existed for long.... poor children dying .. innocent children killed by police and the rest.

No one says anything because there is no clout or headline to go with it. the victims are not children of the rich.

R.I.P Sylvester.

DitariDisciple2:
Only Egbema clan have over 350 villages and settlements under it, and Ijaw have 86 clans.
Ijaws were unjustly Balkanized into more than six States, when all Ijaw areas are together, and share perfect boundaries with each other.

Ijaw Republic our home.
God bless the Ijaw Republic.
God bless our hero General Ditari.

Are you mentally challenged? What has this got to do with the topic?

Hmmmm...

What happened to the kid is unfortunate and never should have happened to no child deserves that treatment.

However, my question is, Why are Nigerians not showing the same empathy for children for poor homes? For the children killed and left to die because they are labelled witches?

It seems this is gathering attention because the parent of the child is a rich or at least prominent individual.

I wish we can spread this concern for also children from poor homes. Children killed by villages attacked by bandits; children who are maltreated at home and used for adult labours in many homes.

Children who are subjects of sexual abuse by guardians who are suppose to protect them or at the whims of "madams".

Who is agitating and fighting on behalf of those children who died last week at Plateau in the hands of marauding invaders.

This should be a wake up call for everyone because if evil is allowed unabated, it finally comes around when we least expect it.

Abuse have been rampant in Boarding houses and cultism which was only exclusive to the university environment have trickled down to the streets and eventually, our secondary schools.

Just my random rants

R.I.P Sylvester Oromoni

SlayerForever:
Anyị na-emegodu nyoputa tupu ekwuwo maka channel.

Ke' ebe unu na eme nkwado a?

SlayerForever:
Bkayy,
Ekealterego,
Vintagepipes

Good morning.

Onye ọbụla anọgokwa na Telegram. Ebaahu ka akụkọ anyị na malitezi.

Biko ke' Ihe bu aha "Telegram" channel anyi?

Alabo7978:
They have gone mute.


The other one is bringing up Jubo jubogha memorial.

Ask him who enculturated Jubo jubogha?
They want to claim him and his entire 14 houses without knowing most those houses were ijo houses.
Without knowing Jubo himself swore before the spirits themselves as he abandoned his old self dropping the name mbanaso okwarazurumba.

If Ezecanada (their newest clown) and the older ones like 9pluto Ekealterego wants to claim, they should re-enculturate his spirit in the land of the dead from Jubo jubogha to okwa(whatever)Zumba mbaso.
Nonesense.
We are their lord and master.
We captured them and ruled over them, renamed them, owned them.

Throughout the written history from the 1600s to1800s and early 1900s, the Ijohs were described as wild, uncivilized and quarrelsome pirates.
Then out of no where, the canoe dwelling, landless people now appeared as kings in Bonny.

Antispambot banned me, I had to sit on the sidelines while I watch Umunnem give gave it to these guys hard core, with no mercy or Vaseline.

RobbStark:
South East ready to kneel and beg for presidency.

Hope you have seen that one.
That is where you shud be, not attacking a tribe you claim are minority.

You people said you are majority but you want to kneel n beg for something that shud rightly come to you.
Your majority talk na waste.
We don't have to do that, we have our ways if getting the people at the top know or hear.

majority my black asss

Yeah, trust Igbos, they learn very quickly. The last time a minority tested power, it was on the back of Igbos.. In far away lands, they were threatened that they will be drowned in the Lagoon, still, they stood by the minority.

..but you know what, they learn too quickly.

RobbStark:
Bonny is motherland.
Opobo is a child of Bonny

Bayelsa is mother State, not my mum's state, get that.
Bayelsa is the only homogeneous Ijaw state.

Stop lying up and down. Very soon, you will claim Abia, your child's state.
In Bayelsa, there are 3 main language groups/people.

Stop terminating minority groups. This shows your mentality. If given a chance, you will wipe out people's identity.

This is BAYELSA

1. The ijoids (South Izon/southern Ijaw, Izon etc.)

2. The Edoids (e.g Epie, Attisa, Engenni [Known as the Oguan), Urhobo, Isoko).

3. The Cross-River people (Ogbia, Abureni etc. )

These are the people in Bayelsa and here is their classification and LGAs

Brass
Abureni; Cross-River language/people
Southeast Ijo; IJo
Ogbia; Cross-River language/people
kugbo; Cross-River language/people

Ekeremor
Izon; Ijo

Kolokuma/Opokuma

Izon; Ijo

Nembe
Abureni; Cross-River people/language
Southeast Ijo; Ijo
Izon (Ijaw)

Ogbia
Abureni; Cross-River language.
Southeast Ijo;
Odual; Cross-River language
Ogbia; Cross-River language
Oruma; Ijo

Sagbama
Biseni; Ijo
Isoko; Edoid/Edo
Izon; Ijo
Ogbah; Igbo/Igboid
Okodia; inland Ijo/Ijo
Urhobo; Urhobo/Edoid/Edo

Southern Ijaw

Southeast Ijo; Ijo
Izon; Ijo

Yenagoa
Engenni; Edo/Edoid
Epie; Edo/Edoid
Izon; Ijo
Ekpeye; Igboid

Putindbutt:
The earlier explorers were the Portuguese and then the Dutch, as the British were the last arrivals. Fair enough, the British missionaries who came along were a bit more comprehensive than Hugh Crow. The missionaries's account (through interactions, socializing and longer periods of mission assignments) from Baikie, Clarke & Crowther with corroborating testimony from the royal palace, were specific about the Ibani host and their ibo settlers.

Captain Crow was only a slave merchant who deals in slave trading vessels and human cargoes much of whom were ibos. Thereby, his interrogation with majority of ibos slaves on board informed much of his accounts.

That's not true. I personally have uploaded.

Barbot (1699)

Captain John Adams 1823 (Earlier than Crow)

Oldfield and Laird (1841)

Schön and Crowther (1841)

Lander (1841)

Sigmund Kölle (1850)

Horton (1865)

Johnston (1886-

Clarke (1841)

W. N. Thomas 1873

Igboid, Ofoigbo, Bkayy, slayerforever have uploaded multiple self.

JANK23H:
They'd always discredit it so long as it isn't Crow's account.

I have some literature from the Dutch,French and Portuguese and would unleash at the appropriate time.

I've been trying to download "A Voyage to New Calabar River in the Year 1699" by James Barbot 1699.I only have access to snippets.That has some key information.

I have the book and I have posted several snippets from it .
If you read it, you will even be more depressed. The reason why I removed the one I uploaded which Igboid can bear witness to is because his description of all the blacks in the area EXCEPT Igbos (Heebaus) were all negative.

He visited Calabar, New Calabar, Cricke (Okirika), Dony (Andoni), He visited Bandy (Bonny).
He mentioned Igbo (Hickbaus/Heebaus) and also bought a sword from them, which I uploaded as well. He mentioned that the blacks didn't produce much and their production came from the "Heebaus black".

He did not have one mention of Ijaw or anything sounding like that.

Although the document all favoured the Igbos, he was condescending to others.

I brought down the rest of the snippets but uploaded the Igbo (Aro) sword specimens he displayed.

Igboid:
He isn't.
He clearly stated that he is an Oduduwa child.

And I am beginning to suspect you might be one too.

Lol. chai!

Igboid:
See where he was claiming Ijaw. Shamelessly using "We" to refer to himself as an Ijaw man.

Yoruba race is a very ......... one by nature.

Tuo ndi a egwu. Chukwu aju! How can we share a country with these people?
Imagine this Afonja have been here convulsing for days on top matter that has nothing to do with him.
All he cares about is to make things hard for Ndiigbo.

LOL. They always shoot theirself on the foot.
I knew their writing style was fairly better than what the Ijaws here could muster. You could tell the difference. Yet they were struggling so badly.

The other one ROBWhatever, was caught, he had claimed Bayelsa, Opobo and Bonny in the space of a few day.

It is a shame no ijaw man can come up with one document for days now.. They even had to employ mercenaries.

Putindbutt:
During the slave trade in the 19th century, there was a heavy presence of Igbo slaves from the Igbo hinterland.
Further injection of Igbo people, culture and language came after the slave trade was abolished and all the captured slaves brought recently from Igbo land to Opobo and Bonny to be sold couldn't be sold off again, then the Igbo slaves SETTLED then there AMONG the Ijaw natives. The proportion of the Igbo people to the Ijaw was highly significant in both areas that Igbo language became the common spoken language. In addition, the Igbo language was spoken as a second language by all the minorities living along the Niger Delta and was used as a common means of communication with the Igbo people from the hinterlands.
After the Igbo slaves settled there, it was noted that the natives refused to teach their language to the Igbo people and outsiders but rather they reserved it as a secret language instead. This factor led to the heavy decline in the usage of Ibani in Bonny, the total death of the Language in the Opobo area and the pervasive usage of Igbo language in both areas. When the christian missionaries landed in Bonny, note that the natives did not present Ibani to the missionaries but they presented Igbo as their language instead.
This history is clearly captured in the work of Roger Blench of which a snapshot image of his pdf book is shown below. The full PDF material can also be downloaded here: http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=4&ved=0CEwQFjAD&url=http%3A%2F%2Fwww.rogerblench.info%2FLanguage%2FNiger-Congo%2FIjoid%2FIbani%2FIbani-English%2520dictionary.pdf&ei=9a12UZqsGISMO8SqgMAD&usg=AFQjCNFwak52P0FClDB2M4XeYRy4X0Vseg&sig2=xjJrI-zJS26YVTz8QNqe9Q



cc: JANK23H Alabo7978


Modified: Ibos on this thread are only fighting a lost battle. Give it up already.

Bruv, that's Roger Blench's book written from year 2010-2020.

Go and dig up history books, just like we did.

Our oldest snippet was 1906 and we even used it very sparringly to make another point.... Go deeper in 200 years like we have done.

JANK23H:
Are you by chance hoping to get chyked by an Igbo guy here?

What does it matter.
Her mum is Aro, so she is automatically, Adamazi.

ThickSharon123:
This one you are calling Alexballs like this, how are you sure he isn't as ignorant as you.

And I didn't say Ijaaws are not living harmoniously with their neighbours. They know Yoruba's right, they don't take nosense, one issue with them, and they'll be cutting you people one by one.

If they were so accommodating in the past, I'm sure most of your people would pack there and call it Ijaw Republic and Yoruba took the land by their Oni kankafo who destablized the King of Swami Okololooman Illage but these your names are sweet oo..

For people in Ghana we hardly know Ijaw people. This one everyone here is pushing you to our side, if they know what you people are, I'm sure they'll deny anything to do with you people.

Yorubas are more politically aware especially when it comes to things that threatens their borders and territory. They cut it early as it is budding. You can't even find minorities in their religion. They deal with you immediately.

When Ijaws were terrorising Ikorodu, looking for place to annex with piracy, Yorubas stepped in immediately.

Yoruba's weak point are the Fulanis when it comes to territories.

Igboid:
During our Okirika debate, when I was making obvious the fact that the Okujagu village in Okirika still speaks Igbo as mother tongue till today.
The Bayelsa man claimed to be an Okirika man.

LOL. By the time this thread is over, he will claim, Eastern Obolo in Akwa-Ibom.

9Pluto:
At least for the igbos there is awareness now. The people you should pity are the Akwa/Cross people...theirs is taking place as we speak.

The small so called splinter groups there are more or less bounties... While some of them are putting up a fight, like the Abua/Odual people... The Ibibios that should be playing big brothers to reignite their common "Moko" (or as Igbos put it, "Mmogho" identity) are busy looking for any witch child to suffer.