₦airaland Forum

PhysicsRND:
You don't seem to get what I was saying:

What sources mention Igbos in 910 AD?

Comprende, amigo?

PhysicsRND:
I meant a written source. There was no mention of the site now called Igbo-Ukwu being called Igbo-Ukwu in 910 AD so the way you phrased your statement was simply incorrect.

Obiagu1:
Read the links posted by PhysicsRND. The king of New Calabar was Igbo. The Europeans knew about Ijo tribes as of that time and they mentioned there presence too.
They don't claim Igbo does not mean we'll yield it to the Ijaws. NEVER! Ikwerres do not claim Igbo but we won't yield them to any other group.
Let them all remain independent clans.

PhysicsRND:
What sources mention Igbos in 910 AD?

Obiagu1:
They don't claim to be Igbos like the Ikwerre denied their Igboness. It does not diminish the fact that Kalabari, Opobo, Ubani (Bonny) and Okrika were Igbo lands.

As for the Bonny and Kalabari, the Europeans confirmed that both towns were Igbo towns and their kings were all Igbos. Ijaws were there too but the Ijaws don't live on land, they live in water.

alj harem:
^^^^^

he is right the majority statue of igbos is questionable

ChinenyeN:
Wait, so state creation is still going on? I thought FG said no more?

Obiagu1:
They claim Bonny (Ubani) and they claim Okrika (an Ngwa town). Kalabaris were originally Igbos, their kings were Igbos. I posted links to that on this thread. So don't say they don't claim Igbo lands or wait, is it when they claim Aba too your eyes will open?

ChinenyeN:
Are you telling me don't worry or is that the meaning of "nde"? haha.

PhysicsRND:
Ijaw Kwenu! (Ijaw agree)


Ijaw agree that they're the indigenous population of everywhere, somehow.

ChinenyeN:
nde?

ChinenyeN:
Weird map. What's with the coloring? Is it supposed to have any significance? I could almost ask questions all day about this map.

PhysicsRND:
As for the first part, I'm stunned Ijaws are trying to claim Benin like that

This claiming getting way out of hand.

Sagamite:
In that circumstance, would you see it as sensible to place a protection order based on just the utterances of one child, when his parents are trying to relocate there, WITHOUT any HISTORIC or PRESENT evidence?

I am trying to imitate you by asking making senseless analogy. In that circumstance, would you see it as sensible to place a protection order based on just the utterances of one child?

Sagamite:
So in your senseless analogy, if a child says my parents are taking me to New York to train as an Al-Qaeda terrorist

Sagamite:
or my parents at going to roast me and put tomato ketchup on me then the court should on that singular basis without any evidence of realism put some protection order than impede parental rights?

Sagamite:
And what senseless analogy are you alluding to?

sbeezy8:
hahaha since when did I ever brag about having a future igbo  wife non jokingly? yea Ive had igbo GFs but certainly not wifey material. at the end of the day

sbeezy8:
chineke look at her roots! Nightmare!
[img]http://2.bp..com/_NzZ4l3ohP3I/SzCEG2UoB1I/AAAAAAAAA3k/D72LUT0NCys/s400/adaeze-igwe-199x300.jpg[/img]

Checks and Balances: Nri democracy had built in checks and balances to protect abuse of power. The highest leadership position at Nri was the Eze Nri (Nri King).  Eze Nri was not a ruler but rather a ceremonial head and a moral guardian. He did not make laws or enforce them; the Ozo and Nze council (and to some degree the Iyom council) did.  Although the Ozo and Nze council made laws through voting, the Eze Nri had powerful sway because of his moral authority. He not only acted for the greatest good, but was perceived as doing so.   Because first born sons naturally inherited family leadership and are potential lineage head, they could not be king. Another major safeguard in Nri leadership was the Adama council. This is probably the best check and balance in Nri leadership. The Adama lineage lived at the heartland of Nri, but was not considered Nri. They were a neutral entity, acting as moral counselors of Nri people. Though they did not participate directly in Nri politics, they did crown all Eze Nri and automatically inherit leadership at the ‘ascension’ (death) of an Eze Nri for Seven years, (during the interregnum period) or until another king was crowned.  They brokered peace at Nri in case of a quarrel or if there was a confusion during the selection of an Eze Nri. They were the last moral authority and peacemakers at Nri.

Another big check and balance at Nri was the Umu-Okpu (or Umu-Ada) council. Although they operated mostly at the village level, they were very effective. The Umu-Okpu (or Umu-Ada) council were a community of women born at a specific village and married outside their villages. Because they did not participate in their birth village’s day to day politics, these communities of women were considered neutral entities. Their birth village members called upon them in extreme cases to deliberate, and give their opinion. Their decisions were highly respected and usually considered final. They operated as ad-hoc panels on a per need basis.

Another powerful group was the Iyom council. This was a league of highly spiritual women who lived by a very high moral code (although just like Ozo and Nze priests, in recent times, they are more regarded as affluent women than highly spiritual). They prescribed laws that guided women’s behaviors and advocated for women’s issues.   Also there was the Inyom Counci. Every married woman at Nri was automatically a member. They made laws for married women, settled disputes between their members and also advocated for women’s issues.

At Nri, every generation (Ndi Ogbo) had its own advocacy group. Ndi Ogbo (age grade groups) were groups of individuals born within a five years period. Although their main purpose was to volunteer for particular tasks like construction of a particular bridge or road, they also acted as advocacy groups for issues affecting their generation.  By playing their various parts, all these groups helped to strengthen Nri Freedom and Democracy.

FACE:
You argued about words you have no clue about and I went through the pains of giving you a link and telling you that the dialect was Umuahia across the board with slight variations  and you keep hammering on Ohuhu.

FACE:
You said that the express splits Ohuhu from Umuopara and I said na lie and informed you that the express passed through Umuopara at Amachara near Ossah Ibeku(google failed you there).

FACE:
You said central Igbo was based on Ohuhu and now you have shifted gears to "partly based" on Ohuhu. (That was never in contention as I had earlier said that it was based on Imo/Abia/Enugu).

ezeagu:
This thing you people are calling "SCI" is mostly the Ohuhu dialect of Umuahia, for this dialect listen to Bright Chimezie, it's actually a dialect that forms a large part of standard Igbo.

No, Umuahia-Ohuhu is a big part of Standard Igbo, you must be an Ibeku person.

PhysicsMHD:
Lol, video evidence? Pictures, you mean.

Anyways, I have never denied the religious and artistic links between Yorubas and Benin (which went both ways, as the Owo and Ijebu bronzes show).

PhysicsMHD:
How is it nonsense? He had the opportunity to turn down serving as an officer to an army that was invading an independent African kingdom but he went twice to assist them. Kumasi was burned the second time. Kumasi and the Ashanti in general were an example of something that challenged ideas of black barbarity, and when the British entered Kumasi they were impressed by the palace. Then they burned the capital. Today all we have are photos of a few houses and a few reconstructed buildings. And then today they tell us that Africans were not capable of architecture - only huts.

PhysicsMHD:
As for setting up foundations of what would become the independence movements in Africa, I can't recall a single independence leader or movement that traced its inspiration to him. For example J.E. Casely Hayford, Edward Wilmot Blyden, and  I.T.A. Wallace-Johnson, tower over him in influencing independence movements.

As for being a legend, he's actually quite obscure in comparison with other black nationalists.

ChinenyeN:
Go preach that to someone else. I'd rather speak English than give up my okwu for whatever 'common language' you have in mind.

FACE:
No point going any further. You rely on google maps and your perception and I am telling you as a native of the area. You make me laff with this your "Ohuhu and Umuokpara" thingy. Where does Ohuhu start from and where does it end ? Same question applies to Ibeku and Umuokpara. You like to argue this Umuahia thing with me all the time and I wonder on what grounds. "Du and Gu" do not exist in Ohuhu ? Hahahahahahahahahha. Shows how much you know.

Listen to the Ohuhu music below. That's Umuahia dialect with very slght variations across the board. The first track in particular. check 2:16 - 2:31


https://www.youtube.com/watch?v=6pjopLWD_aQ