₦airaland Forum

Anambra state:

A. Anambra East

Aguleri
Nando
Otuocha
Nsugbe
Umuleri
Igbariam

B. Anambra West

a. Ezi Anam

Umudiora Anam
Umuikwu Anam
Onono

b. Nzam

Enekpa
Etakolo
Echa
Igeje
Urubi
Odobo
Okpoliba
Uda

c. Olumbanasaa

Alla
Igbokenyi
Inoma
Odekpe
Igbedor
Odomagwu
Onugwa

d.Umuenwelum

Nkwoji
Obodo-otu
Umu-Amachiala
Umuotom

e. Oroma Etiti

Umuanakwe
Umuagha
Umuche
Umuezumezu
Umunzu
Umuoje
Umuomenweni
Umuotianya
Uno-osodi

f. Ifite Anam

Abegbu
Iyiora
Mmiata
Umueze
Umuoba

ChinenyeN:
This Abia state compilation though needs some correcting. Ukwa East lists communities that should otherwise be in Ugwunagbo and Obingwa LGAs.

Thanks. Please can you point out some of them.

Ngozi123:
Stupid question but just for clarity, are you from Atani, Ogbaru LGA?

It might be the Atani village in Arochukwu, Abia state.

AtaniWarrior:
Great topic.

The majority of the area now known as Abia and Ebonyi states were once dominated by non Igbo groups. Igbo groups from Central Igboland moved in and eventually dominated the area. The founders of Ututu/Ohafia/Abam, Bende, Umuahia Ibeku, Ngwa, Ezza/Izzi/Ikwo, etc were apart of these migrations.

A smaller number of originally non Igbo groups also moved into the area during and after the Igbo migrations. The founders of Abiriba, Arochukwu, Edda, Amasiri, Uturu (not to be confused with Ututu), Isingwu, Item, Nkporo, etc were apart of these migrations. The clans eventually adopted Igbo as their main language most likely because Igbo was the lingua franca in their new areas, intermarriages with Igbo speaking neighbors, and trade.

Are you really sure?

Cos many communities in the Extreme Northern part of Abia state( Umunneochi area) and parts of Orumba, have origin stories of migrating from these extreme Eastern parts of Igboland now known as Ohafia/Arochukwu areas to their present location.

After that day light robbery of PSG, how can Barca fans keep straight face while accusing referee of helping anyone else.
This must be one of the wonders of this world.

Barca fans trying to make CR7 gay, by fire and by force.

Is it ya Surrogacy? Iz it ya twins? Iz it ya money?

Ndi asili gbaka ute!

Ngozi123:
What's the settlers' perspective?

I don't have it. It would be interesting if any one have access to it and post it here.

Now I find this Ututu story interesting because of many reasons.

1. The Isu neighbors of Ututu, who Ututu themselves know not how they came to be in their present location as Ututu neighbors, which to me points out to a possible fact that Isu themselves were already at that extreme eastern end of Igboland before the Ihechiowa and Arochukwu people came to the area.

Unraveling who these Isu people who keeps popping up in many parts of Igboland are, is key to piecing together the missing puzzle of Igbo history.
Is it possible that there was an once unaccounted, undocumented and lost to memory Isu civilization in the ancient Igboland that these Isu people were all part of, before it fell.


2. Who are these Efik people that Ututu people gave lands and accommodated, I'm talking about the Enyong, Ito, Idere people?
Are they still part of Abia state today, or did they finally manage to break free of Ututu people and rejoin other Efiks in Cross River state?

The story we had been fed so far was that Igbos migrated from North and encroached into Efik/Ibibio lands in the Extreme Eastern part of Igboland. But from this Ututu perspective, it would appear that it was rather the Efik/Ibibios that were pushing westwards towards Eastern Igbo territories.

cc: Abagworo, bigfrancis21, Dhugal, Redbonesmith, ChinenyeN,Ngozi123,

[b]About 1920, Enyong, Ito and Idere
because of long distance of ten miles from
Arochukwu asked for a Native Court to be built at
Atan. The Atan Onoyom Native Court was built
with Chief Onoyom Nya as its President. In 1944
the Arochukwu - Itu Road was reconstructed
through communal effort by the whole of
Arochukwu division.

These Efik speaking people started
some agitation of going back to their original
home across the River to join their Kiths and Kin
(in the former South-Eastern State) now Cross
River State immediately after the war. These
agitations made them uneasy in Arochukwu
Division. As there are no natural or artificial
boundaries between these agitators (the Efiks) and
their Igbo landlords. It is considered a great
injustice to the Division and Clans if any part of
the land they the Efiks are occupying as tenants is
granted to them by the Boundary Delimitation
Commission, if they are allowed to secede from
Arochukwu Division to join their Kiths and Kin in
the Cross River State.

This tricky and sensitive issue is principally
responsible for the boundary problems that have
become rampant among these border
Communities.[/b]
http://ututupeople..nl/2014/02/ututu-and-her-neibouring-villages.html?m=1

cc: Ngozi123

IDERE: The Idere ancestors originally came from
Idoro Ikot Enyong. They crossed a creek and
settled at a place called "Edak Inyang Creek" as
fishermen without permission from Iton and Ututu.
Iton sent a report to Ututu and the Ututu ancestors
sent their best fighters with their leader Isiama
who joined the Iton.

A tribal war began and Idere
people were driven out of the creek. Eventually
Idere made peace with Ito. They were permitted to
live at a place called Atabiri with the condition of
paying tribute, when they failed, a second war
broke out. Isiama and his warriors set up their
fighting Juju which they called "ogwu di nso"
which is still intact till present.

It is of recent because of the Europeans that Idere
was granted permission to fish in the creeks and
rivers at about 1908 and there have been peace
between the settlers and Ututu people.

Before any person from Ito was made Chief Ututu
must be present. The following Chiefs enjoyed the
blessings of the Ututu landlords.
1. Ndo Essien Oror
2. Udo
3. Nturukun
4. Abita Aria
5. Akpan Akpan.
Throughout the reign of the above Chiefs, there
was no boundary problem between Ututu and
Ito. Ututu have several extended Villages in this
area. Since 1901, Enyong, Ito, Idere have been
under Arochukwu Division with one District
Officer and one Native Court at Arochukwu. At
about 1905 the whole Division opened
Arochukwu-Itu Road to help their neighbours in
Enyong, Ito and Idere. As there were no
payment of rates and taxes in those days, the
road was jointly maintained by the entire
division.

THE ABATUM OF ENYONG: The ancestors of this
Efik speaking people came from Calabar area as
traders, having got the permission from Iton
people, settled along the Cross River banks. They
remained there as fishermen and also dealers in
slaves from Arochukwu to Calabar. They also
shipped food from Ututu to their hometown. With
the help of Iton people the Abatum ancestors met
Ututu people and requested for another market to
be opened.

The Ututu ancestors agreed and
Obiene and Umunna Isii were sent to meet them
to conclude arrangement if the Abatum ancestors
would do as the Iton people had done. They
brought goats, sheep, fowls and wine, and another
market was opened at a place called “ETA” which
Iton people interpreted as "Ntan". Since the
coming of the Europeans, the Iton people are
known and called Ito and the "Ntan" market in
now called Atan Market.

Ngozi123:
Good thread.

@Igboid Please give me a mention when you've finished pasting all of the information. I want to read it all together.

You are welcome. I will do just that, once I'm through.

ITO: South-East of Ututu also inhabits another
Efik speaking people called Ito. The Iton people
now called Ito came from Ikot-Ekpene area to
Ututu to buy food from Ututu people. They were
also slave dealers. A cordial relationship ensued
between Iton people and Ututu ancestors. The Iton
Head Chief named Ndom Essien Oror with his men
came to Ututu and asked for a piece of land to
settle near the Cross River creeks for fishing and
hunting purposes.


Ututu granted them a portion of land to settle and
to fish along the creeks of the Cross River. The
Iton first settlement was called Obot Ndang
Inyang, which means fishing settlement. The Iton
ancestors from Obot Ndang Inyang came with
sheep, fowls, and goats to Ututu ancestors to set
up a market and fix a day for it. Ututu agreed and
sent their representatives Obiene and Umunna Isii
to meet them and grant their request.


Both met at a certain place near Obot Ndang
Inyang settlement. They cleared the area and
made sacrifices with sheeps and goats whose
heads were buried there. They drank the wine
provided and called the place "Otita Arunsi" which
Iton people translated as "Uta Mbian" and opened
a market there. The market place known as Uta
Mbian is now known and called “Uta Mbara
Market".

These are:
1. Ndi Owo Village or Group
2. Ikisi Village or Group
3. Ikot Eruong Village or Group
4. Ifo Village or Group
5. Akanobio Village or Group
6. Nkpani Village or Group.

Each of the above group was permitted to fish in
the river as well as to settle. They promised to
remain loyal and friendly with the Ututu landlords.
They also paid tribute to the people of Ututu in the
early years of their settlement. In return Ututu
people had to protect and defend them in any
attacks from outside. In addition to payments of
tributes and loyalty by the people of the six
Villages above mentioned.

The Nkpani people inparticular were made to cross the OBASI UTUTUshrine for purposes of sacrifice.
This practicepersisted till the end of the Nigerian Civil War.
Some years after the settlement, the Ukwa people
came under constant war raids with Biakpan
people, a more war like group. The repeated
aggressive actions of the Biakpan people against
Ukwa people were several times halted by Ututu
people, on the grounds that Ukwa people were
their tenants.

At last a lasting peace was arranged
and affected by Mazi Isieke Mgbafor of Ndi-Abor
and Mazi Kalu Ibom of Ndi-Aja both of Amaeke
Ututu and their people ten years before the coming
of Europeans into this area in 1901/02, after
which a boundary was fixed between Biakpan and
Ukwa by Ututu people with Ukwa still living in
Ututu land.

UKWA : North-east of Ututu lies the Efik speaking
Clan of Ukwa. The Ukwa Clan also known as
Mbiabong consists of six small Villages. The
people of Ukwa came from Ibibio-Iand as
fishermen to settle at a place called Mbiabong
near the OBASI UTUTU shrine along the Cross
River North-east of Ututu, which is also the
boundary of Ututu Clan with Umon people on the
opposite bank.


On their arrival at about 1862 into the area for
fishing purposes, these fishermen met Ututu
people living in their plantation. The strangers
asked for permission to settle down there to fish.
They brought with them goats, fowls, wine and
kolanut to the Plantationers. The permission to
settle down there to fish was granted by Amaeke
and Amodu people principally because the
approach was cordial and polite and because their
settlement there would keep the place free from
possible infiltrators.


After granting their request, they said "Ndewo"
meaning “Thank you” to the landlords. These
words now spelt "Ndi Owo" became significant and
recognized the place of settlement of this first
group of fishermen as Ndi Owo Village.
Later on these first fishermen were joined by
other groups of Ibibio from Eche and Umon and
they were settled in different places accordingly.

In 1901/02 the Arochukwu expedition took place,
the result of which was the destruction of the
shrine of Ibiniukpabi by the British Government.
Exhibiting their high intelligence as always they
quickly embraced the colonial masters. Today the
Aro’s are regarded as the elites of Igboland.


Unlike Ihechiowa and Isu, there is very little
marital relationship between Ututu and
Arochukwu. In the olden days Ututu people
patronized the Aro's as clients. Young men who
committed abominable acts were sold to the Aro’s
as slaves whereas when slaves were needed for
rituals and sacrifices in Ututu, it was the Aro’s
who sold the slaves to them.


Despite their uncontested intelligence, the Aro’s
are sometimes described as a most trickish people
and are known to have cheated and exploited the
Ututu people when they came to sell their farm-
produce. They will offer them very bad prices,
realizing that the Ututu people needed to buy
European articles in exchange. At the end of the
market day instead of carrying home their farm
produce, they would accept the menial prices
offered by the Aro’s.

It was principally to eradicate this exploitation
that an age-grade in Ututu by name UKE JISIKE
jointly purchased a lorry with which they
transported the produce of Ututu farmers to
markets in Ohafia, Bende, Uzuakoli, Umuahia etc.
where they received better prices than what the
Aro's offered. The Ututu people nevertheless have
remained very good neighbours with the Aro’s.

A distinctive aspect of the lives of the Aro’s is
their believe in Chukwu, who is accessed through
the people's oracle Ibiniukpabi or Long Juju. The
artistic shrine contained a long metal tunnel and
pipe through which the god communicated to the
people: The long-juju was believed to possess
great supernatural power that enabled it to have
knowledge of everything.


The Chief Priest and the shrine agents controlled
a number of other agents who traveled far and
wide looking for dispute that would be referred to
the Oracle for settlement. They would intelligently
get all the hard facts concerning the disputes
before persuading the disputants to consult the
juju for settlement.


When the disputants finally arrive the shrine of the
Oracle and make their cases, both parties are
separately made to come inside the Oracle's
chambers. The long-juju would then devour the
guilty party whose blood flows out through a small
stream, while the winners would go home to break
the story. But the subterfuge didn't last forever
since the guilty parties were sold into slavery and
the blood that was seen was that of a goat.


As a result of its popularity the long-juju was
widely consulted throughout the Igbo and Ibibio
Communities and the routes that agents of the
Oracle transversed have remained trade routes of
the Aro's till present. Thus we have the Aro Uno-
who are the Aro's living at home, and the Aro
Uzo-who are the Aro's living in the various
settlements where the Aro's have established
homes in other communities.

The relationship is that of a farming community
which exchanged its farm products for European
goods provided by the Aro’s. The Aro’s themselves
recognize Ututu as the real farmers which is why
the counting for Ikeji Aro is aligned to that of
Ututu people known as "etutu".
Also quoting from the Nzuko Arochukwu
Publication, the editor acknowledged this
interdependence between the two communities.


The Ikeji (New Yam) festivals were also
occasions that brought different communities
together in what used to be Arochukwu district. By
custom, the three Igbo communities celebrated
their IKEJI before Arochukwu. Again, it was spaced
out in such a way that there was no overlapping
or clash... Ikeji Aro is still observed after those of
their neighbours. The older generations have
resisted every pressure from the younger ones to
adjust the Ikeji calendar".


The origin of the Aro's is best given by them,
because they are a most eloquent and intelligent
people. During the reception marking his
coronation in 1995, Mazi V. O. Okoro, Eze Aro VIII
said "The Eze Aro throne is many centuries old,
the crown which has just been passed on to me
dates as far back as the fifteen century AD".
In a book “the Aro of South Eastern Nigeria.
1650-1980. Prof. K. O. Dike and Prof. Felicia
Ekejiuba digged into the origin of the Aro’s.


Also in the Notes and Reflections on a Vanishing
Civilization the author O.P. Kanu presented and
interesting revelation into the origin of the Aros.
All these works are in agreement that the Aro's
are of Igbo/lbibio Origin, but some accounts of the
period of migration dates back to a period when
the other Igbo communities such as Abam, Ututu
etc. who came to their present abode long before
the Aro’s had not yet migrated to their present
place.

AROCHUKWU : In the south of Ututu lies the town
of Arochukwu. "Arochukwu Kingdom is centuries
old and has enormous history behind her, the
three Kindreds in Arochukwu namely; Okennachi,
Ibom Isii and Ezeagwu, have exemplified one of
the best cohesive and progressive coexistence
ever known in the history of Igboland”. So said
Eze V . O. Okoro, Eze Aro VIII on the occasion of
a traditional reception given to him by the people
of Arochukwu on 26th December, 1995.
In a Publication by Nzuko Arochukwu Nigeria
dated 26/12/95 the editor had this to say
concerning the Inter-group Relations between the
Aro’s and their neighbours. "Arochukwu has, over
the centuries, maintained a high degree of
cordiality with the immediate Igbo and non Igbo
neighbours of Ututu, Ihechiowa, Isu, Ifo, Asang,
Makor and Biase.
Indeed one of the versions of Aro origin
claims that the mother of Agwu, one of the major
actors in the emergence of Igbo population and
dominance in the area, came from Ututu Clan.
Much of Aro proverbs, idioms, folklore and
stories are connected with Aro relationship with
these Igbo neighbours, particularly the Ututu
people".
This account go to show the level of good
neighbourliness between the Ututu and the
Arochukwu people, infact there is no record of
war between the two communities.

ISU: Lying south-east of Ututu is another Igbo
speaking Clan called Isu. The history of this Clan
is obscure, even though some of them claim
common lineage with the neighbouring Clan of
Arochukwu. Even at that the language of the Isu
people is the same as that of Ututu, this common
dialect may have been the result of the close
proximity between the two communities. Whatever
may be their origin the people of Isu have
remained peaceful neighbours with their Ututu
counterparts.

IHECHIOWA : Ututu Clan is bounded in the North
by Ihechiowa Clan. Oral history tells us that the
Ututu migration (which happened at the same
time as the Ohafia and Abam migrations
respectively) took place before the Ihechiowa
people came to inhabit their present location.
However some Ihechiowa Villages notably
Umuchiakuma still trace their history to Asaga
Ohafia, and the similarity in language between the
Clans attest to the fact that there is some strong
connection between the ancestors of the two
Clans. Also the maternal descents “Ikwu” made up
of descents who can trace their maternal lineage
from a particular woman are all evidences of the
strong ties between the two Clans.
As earlier stated in the enunciation of the origin of
Ututu people. The second son of Otutu Ezema
known as Koko Ukwu first settled in a place called
Ujara near the present Obinto Village in Ihechiowa.
This settlement is known to have existed long
before
the Ihechiowa Villages surrounding it came into
existence. All these facts are further evidence of
the strong ties between Ututu and Ihechiowa
communities.
Even though stories abound concerning constant
skirmishes between the two communities during
the early stages of their migration to this part of
Igboland, the relationship between them in recent
times has been a most congenial one. With their
almost similar Igbo dialect the two Clans consider
themselves as brothers. Sometimes we do hear
stories about Ihechiowa parents disagreeing to the
marriage of their wards in Ututu on the ground
that they will be maltreated, but this attitude did
not prevent constant marriages between the two
Clans.
Whatever distrust that may have existed between
the two Clans in the olden days did not prevent
them from maintaining a common front especially
when the issue is politics, and there seem to be a
much better relationship existing between the
educated class in the two Clans.

Abia state:

A. Aba North LGA

1. Ogbo
2.Umuola-Egbelu
3. Umuola-Okpulor
4. Eziama
5. Osusu
6.Umuokoji
7.Uratta

B. Aba South

1.Akoli
2.Amanfuru
3.Asaeme
4.Ihieorji
5.Ndiegoro
6.Nnetu
7.Ohabiam
8.Umuagbai
9.Umumba
10.Umuosi
11.Abaukwu
12. Ariaria
13.Asaokpuja
14.Eziukwu
15.Obuda

C. Arochukwu

1. Arochukwu
2. Ihechiowa
3. Ututu
4. Abam
5. Isu

D. Bende

1. Bende
2.Uzuakoli
3. Item
4. Ozu-Item
5. Ugwueke
6. Umuhu- Ezechi
7.Igbere
8. Alayi
9. Okporoenyi
10.Nkpa
12. Itu-mbauzo
13. Umu Menyi

E. Ikwuano

1. Oboro
2. Ibere
3. Ariam -Ushaka
4. Oloko

F. Isiala Ngwa North

1. Ngwa-Ukwu
2. Ama-asaa
3. Umuoha
4. Ihie
5. Amasa- Ntigha
6. Amapu- Ntigha
7. Nsulu

G. Isiala Ngwa South

1. Ovu- Ngwa
2.Ovu- Okwu
3. Okporo- Ahaba
4. Amaise- Ahaba
5. Omoba
6. Mbutu
7.Amaise
8. Osokwa Nvosi
9.Isiala Nvosi
10. Ngwa



H . Isukwuato

1. Isukwuato
2. Uturu

I. Obingwa

1. Mgboko- otu-Ngwa
2. Abayi
3.Ntigha-Uzo
4. Akuma-Imo
5.Ibeme
6.Mgboko
7. Ahiaba
8. Mgboko-Amiri


J. Ohafia

1. Ohafia
2. Abiriba
3. Nkporo

K. Osisioma

1. Umunneise
2. Oso-Okwa
3. Aro- Ngwa
4. Amaitolu
5.Ama asa
6. Uratta
7.Okpu-Umuobo
8.Okupu- Umuobo

L. Ugwunagbo

1.Abayi
2.Akanu
3.Alaoji
4.Amaokpu-Umuitiri
5.Amaorji
6.Amapu-Ukebe
7. Amapu-Umodo
8.Amavo
9.Amuzu-Amaikoro
10.Asa-Amuhi
11.Asa-Nnentu
12.Asa-Oberie
13.Asa-Umunka
14.Asaomuakwa
15.Ngwaiyiekwe
16.Nngwa
17.Obegu
18.Obuzor
19.Osusu-Aku
20.Ozaa-Umuebukwu
21.Ukebe
22.Umuaja
23.Umuama-Oke
24.Umuchewu
25.Umugo
26.Umule-Osoamadi
27.Umunkama
29.Umuodo
30. Ihie

M. Umuahia North

1.Ibeku
2.Ohuhu

N. Umuahia South.

1.Ohiya
2. Olokolo
3. Ubakala
4. Umuopara
5. Old Umuahia

M. Ukwa East

1.Abaki
2.Abala-Ibeme
3.Abala-Nkomiri
4. Abam-Nsuluamapa
5. Agburuke
6. Akanu
7.Akirika - Nta
8.Akirika - Obu
9.Akirika - Uku
10.Akpa-Mbator
11.Akwete
13.Alaoji
14.Amairingbua-Ovom 1
15.Amakam
16.Amaobu
17.Amapu
18.Amasa-Ovom
19.Amauvuru
20.Amorji
21. Amuzu
22 .Azumini
23.Ehere
24.Eti
25.Eziama
26.Mkpujakere
27.Mkpukpator
28.Mkpukpator
29.Mkpukpuaja
30.Mkpukpuaja
31.Mkpukpule
32.Mkpukpuoha
33.Mkpuohia-Oba
34. Mlpukpuokwo
35.Mkpukpuokwo
36. Ntigha
37.Obeaku
38.Obeala
39.Obegu
40.Oberete
41.Obete-Nchima
42.Obete-Uku
43.Obete-Umodu
44.Obete-Umuoha
45.Obija
46.Obosu
47.Obohia
48.Obozu
49.Obunku
50.Obuozu
51.Obuozu
52.Ogbuagu
53.Ogbuagu
54.Ogbunga
55.Ohambele
56.Ohandu
57.Ohanso
58. Ohanze
59.Ohanze-Agwo
60. Ohaobu
61.Ohaogwe
62. Ohukwu
63. Okoloma Quarters
64.Okotoko
65.Okpuama-Uku
66.Okuenyi
67.Osuogwo
68.Osusu Amaukwa
69.Owo-Ahiafor
70.Owohia
71.Ukebe
72.Umise
73.Umuaelaki
74.Umuafor
75.Umuaforkwu
76.Umuagada/
77. Umuaguma
78.Umuagwula
79.Umuakoma
80.Umuali
81.Umudim
82.Umuechi
83.Umueijioke
84.Umueke
85.Umuezigbe
86.Umuguru
87.Umugwuma
88.Umuibe
89.Umujaghari
90.Umumagberugo
91.Umumbukwa
92.Umunta
93.Umuobasi
94.Umuobiakwa
95.Umuochoi
96.Umuodo
97.Umuogazi
98.Umuogele
99.Umuogor
100.Umuoji
101.Umuokahia
102. Umuokara
103.Umuokatawom
104.Umuokoroata
105.Umuola Egbelu
106.Umuomegbi
107.Umuopara
108.Umuoru
109.Umuoruwu

N.Ukwa West

a. Ozar Ukwu

Oborhia
Oke-Ikpe
Owo-Ala
Owo-Asa
Umuadienwe
Umuebulugwu
Umuiku
Umunteke


b. Ozar West

Obalu
Obiga
Umuituru
Umukalu
Umuokwo
Umuorie

c. Ipu South

Imo River
Okorhia
Uzuaku

d. Ipu-East

Ezebudele
Obehie
Obiakpu
Obibor
Obuzor
Umuahala
Umuajoha
Umuelechi
Ipu-West
Etitiuzo-Owaza
Eze Ugwu-Owaza
Owaza
Umoekekewekwe-
Umu-Acharaba
Umuagala-Owaza
Umuakata-Owaza
Umudobia
Umuegwusi-Owaza
Umueme-Owaza
Umungbeje-Owaza
Umungede-Owaza
Umunkpulu-
Umuohiata-Umudobia
Umuokerete-
Umuokwolu-Owaza
Umuololo-Owaza
Umuosakara-
Umuoyeke-Owaza

e. Asa South

Aparazu
Obiahia
Obiawom
Ogwe
Okpokoro-Ala
Ozanta
Ozatta
Ugwati
Umuabali
Umuachakwu
Umuachoke
Umuada
Umuadata
Umuaebo
Umuakirika
Umuanyika
Umuazuta
Umuechke
Umukwuru
Umunkpulocha-
Umuodeke
Umuogwu
Umuololo
Umura

f. Obokwe

Amaukwu
Ikenyi
Ogwati
Umuakwa
Umuguru 1
Umuika
Umuinwere
Umunduru
Umuoka
Umuopere
Umuopere-Kamanu


O. Umunneochi.

a. Nneato

Eziama
Ubahu
Akawa

b. Isuochi

Achara
Amuda
Ihie
Lomara
Mbala
Ndiawa
Ngodo
Umuaku
Umuelem

c. Umuchieze

Lokpanta
Lokpa Ukwu
Leru
Lekwesi

After seeing a compilation of towns in Anambra state. I decided to do same for all states with Igbo speaking people with aim of picking out places with similar names.

Most of the Information here were sourced online, so I'm aware there might be one or two mistakes, so constructive corrections are welcomed.

Anambra, Umu Chukwu gozili agozi. Ndi oma ndioma.

nonsobaba:
If Agbada is from mali and was copied by Arewa and oduastanis, why can't igbos copy it too? Is the "senator" dress not also copied? Afterall, it was ijaws and other southsouth tribes that started wearing them first before igbos began embracing it. If you want igbo dressing that was not copied, then you have to start wearing wrapper, the kind Ngige wore during his ministerial inauguration.

You are not delta today, but in another topic, you will be. SMH

"Senator" is a modern dress not associated with any Nigerian cultural group.
I'd rather Igbo leaders wear it than Agbada.

I never claimed Delta for one day on this forum.
Maybe you misunderstand my dodged resistance to distortion of Western Igbo history by descendants of Edo invaders and asylum seekers of ancient past that were absorbed by Western Igbo communities.

. Part of this settlement was cultural acculturation into the environment and learning the language, and for first/initial speakers pronouncing Ika words with edoid inflections would be expected, which over time gave birth to a generation of people speaking Ika with edoid inflections.

Spot on.

nonsobaba:
This igbo wannabe, who told you Obiano's dressing is not igbo? Didn't you see the red cap on his head? Who told you that agbada belongs to any particular tribe? Show me one governor in that meeting who dressed 100% igbo. I have since known efulefus like you from delta who claim to be igbo when the going is good but quickly deny when ur sincerity is really put to the test. Have you not seen ur governor Okowa dress many times exactly the same way Obiano dressed? But you have to single out the anambra governor for criticism due to ur hate and stupidity.

Lol!
Agbada is Malian dressing that Arewa-odunanistanis copied.
Its not Igbo style of dressing.
I'd rather Obiano wear "Senator" cloth that Peter Obi use to wear, or even those his ankara wear with his pics printed on it, than this 1500 he was wearing there.

I'm not from Delta. About Ifeanyi Okowa, I don't even know if he considers himself Igbo, so I could care less about what he wears.

I don't think that nonsobaba is Igbo.
He doesn't behave or sound like one.

Ebonyi people are one of the most proud Igbo people out there, their patriotism to Igbo nation is unmatched by anyother Igbo group, even an Ntezi Ebonyi man that doesn't speak Igbo as a first language, will get mad with you if you tell him that he is not Igbo.

Ndiigbo is blessed having such group as Ebonyi.
They were disadvantaged because of their location, so it took time for them to catch up with modernity, especially the Ikwo/Ezza/Izzi part, but since Ebonyi state was created, they have made giant strides and are rapidly bridging the development gap between them and the rest of the Igbo groups. Ebonyi is on the rise, and Ndiigbo will be better for it.

First it was Igariwey leading Ohanaeze Ndiigbo, now it's Nwaeze turn to lead SE governors caucus.
This re emphasizes the equity and justice upon which Igbo nation is built and why an independent Igbo nation will be a success.

On a side note, why is Obiano wearing an Arewa-odunanistani attire to a supposedly all Igbo event? What happened to our Isiagu, if he must wear local wear. That his dressing is distasteful.

ezenaija:
Always ready to play the victim.
Onitsha was a more thriving business City in early 90s than recent years... Was it because of the civil war that most importers began to relocate to Lagos and many retailers to Port Harcourt?
Please how many thousand Yorubas and Northerners live within South East and how many million Easterners live in South West? The boast is that Igbos have half of Lagos population which would mean about 8 - 10 million Igbos in Lagos alone! Chai

What victim mentality are you talking about, are you living under the rock or what?
Are you not aware that most of the infrastructure in the East were lost after the war, and the 3Rs the FG touted to implement to revive the region was hijacked and implemented in Lagos?

"The war aim and (final) solution properly speaking of the entire problem, is to discriminate against the Igbos and in their own interest. Such discrimination would include above all the detachment of those oil-rich territories in the Eastern Region, in addition, the Igbos' freedom of movement would be restricted, to prevent their renewed penetration into other parts, leaving any access to the sea to the Igbos, is quite out of the question, "(Federal Nigerian Minister speaking to E. C. Schwarzenback, Swiss Review of Africa, February 1968)".
Are you not aware of the indigenization policy?

https://www.nairaland.com/2516282/before-forget

What happened to the proposed post civil war rehabilitation of the East?

https://www.nairaland.com/2521923/former-governor-akwa-ibom-state


Many Northerners live in the East, I see them everywhere in Enugu as shoe shiners, barrow pushers, water sellers, cow sellers, etc.
Come to Garriki and Artisan side in Enugu and see them in mass. Go to Lokpa nta in Abia and see them everywhere. Go to Amahausa in Imo state and see them.

ezenaija:
Have you ever wondered why the South Easterners are always running away from their area and moving massively to live in the North and South West and South West,Northern people are not moving to South East in the same numbers?
You need the sophistication I'm talking about to know the right answer

You need to start reasoning like a rational being.
The FG post civil war Igbophobic policies ensured that the East was starved of FG investments, the 3Rs never took place in the East.

Even at that, Ndiigbo are naturally adventurous, we are not only in SW,North or SS, we are in USA, Canada, Asia, Ghana, RSA, Kenya, etc.

It has nothing to do with sophistication or non sophistication.
Moreover there are many Northerners, Yorubas and other non Igbos in the East too.

ezenaija:
Which Aba?
That shameless retrogressive little town unable to find its potential. The Aba I grew up in the 80s and 90s has nosedived. You can attempt to deceive those who don't know the city but Aba is miles behind from the developments witnessed 1980 - 1983. No other states in Nigeria is that backwards.

Which other state in Nigeria can boast of a second City/ town as economically viable and vibrant as Aba?

Aba is a city encompassing at the present 5 local governments( Aba South, Aba North, Osisioma, Obingwa, Ugwunagbo), for comparison, Enugu is a city of three local governments( Enugu South, Enugu North and Enugu East), yet Aba is not a capital city, it has to compete with Umuahia for government attention.
The second town in Enugu is Nsukka, in Ebonyi it's Afikpo, in Imo state it's Orlu/Okigwe, in Anambra it's Onitsha.
Can we compare any of those towns other than Onitsha with Aba in any aspect of development?

And this is just in SE, no need going to the SS, North or SW.
So where exactly is this talk of Abia state being backward because she is blessed with an economically viable and vibrant city like Aba, coming from?

I think you need to reassess your rationality. There is nothing shameless about Aba, she is just infrastructurally challenged because she had been starved of government attention, seeing as she is not the capital city of Abia state.

Scapegoat things.
Poor little things that have been failed by the government, hustling to put food on their table and those of their loved ones.

Uwa nka sef.