₦airaland Forum

By the way, the mod that transferred this topic from the culture section where it was as of yesterday to political section is being mischievous.

Moreover, this topic had been comprehensively trashed in this thread: https://www.nairaland.com/458875/delta-igbo-bendel-igbo-what
And here: https://www.nairaland.com/1362294/abohs-delta-state-not-igbos/4
And laid to bed.

If not for the sake of driving traffic,cos any topic that has the magic word "Igbo" attached to it in nairaland is a traffic generator, I don't see why this topic should be re visited again.

IkpuMmadu:
Who even cares about ukwuani ? What are you coming to the table with
Population...nowhere
Ego....no where
Resources...mbanu

Onye ka IBU? the

There are many proud Igbos of Ukwuani decent, don't let an efuluefu you met online make you insult them.

Ali Chukwuma, one of the most Popular Igbo highlife music legend was an Ukwuani, and he was a proud Igbo man.

Here on this forum, we have a proud Igbo man of Ukwuani origin, by the moniker Oweniwe, I have seen him battle anti Igbo posts on this forum.

There is a degree of Igbo denial in Ukwuani, but it has not gotten to the level of Ikwerre, which had since evolved from Igbo denial to Igbophobia.

If you want to meet real Ukwuani people proud of their Igbo identity in number, join us at Proudly Igbo, proudly Anioma facebook page, the admin of the group is an Ukwuani person.

And by the way, Ukwuaniland is rich in Hydrocarbon and they have the biggest land mass in Anioma area, their land is fertile too. So yes, they have alot to bring to the table.

Most times bro, all that is needed to start a revolution is a little spark usually provided by men of substance who stood tall and though existed in the present, were able to have peep into the future and shared their vision with their people.
Good job once again.

OP PERSPECTIVE

This Obamkpa's perspective, is not far from the truth.

I had always maintained that ancient Bini had indigenous Igbo people Resident thereof.

An Igbo people who though assimilated partially as Bini people, by imbibing Bini political systems and some Bini names( probably from marrying Bini women) but stuck unto their Igbo core and language.

This will explain why we had so called Bini founders of Igbo speaking towns answering Igbo names like Ezechime, Akalaka, etc from the onset. And even when they had edoid ones, they end up giving their children Igbo names, like in the case of Esumai and his son Ogwaezi, and even giving their new established towns Igbo names, using the Igbo prefix of "Umu" and not Edo "Omo", it's obvious they were all Igbo speaking.

The pure Edo speaking non Igbo ones who are actually of Edo origin, like Oza Nogonogo people of Agbor, still speak an Edoid language till today despite centuries of being part of an Igbo speaking Agbor town, and the Yoruboid ones in Ugbodu, Ukwunzu and the Rest, still retained their native Yoruboid language, they never threw them away totally for Igbo dialects. The Igala ones in Ebu, still speaks Igala.

It is true that the Igbo speaking parts Delta were Igbo speaking even when they were in Bini, the Obamkpa's story of captivity in Bini fits into this plot perfectly, this is a logical and rational conclusion.

1. This narrative is very interesting. Simply because it gives an authentic Igbo origin to Ezechime. It also gives an alternative explanation how the title of “Eze” came about . Since Obomkpa is not involved in such squabbles, her account could be less tainted with distortions.

This account confirms the documented narrative given by the American anthropologist, NW Thomas in his 1913 (earlier than any written account) work which suggested that Ezechime’s original homeland is somewhere between the present towns of Igbodo and Onicha-Ugbo(before these towns were founded there was a now extinct kingdom in the area). Could the now long extinct Ogidi kingdom lie somewhere between Onicha-Ugbo and Igbodo or somewhere in Enuani heartland?

There will be need to carry out massive excavation of the entire area to verify these claims. There is already such indication already. At Ashama (in Aniocha South), ancient mud sculptures which were sadly destroyed due to poor handling indicates that many of our towns had been founded in areas which had been occupied by extinct communities. Ubulu people talk of the extinct Ozalla people; Aboh talks of the confederation of the now extinct Ewelie people.

Ancient economic trees such as palm trees, kola nuts and so on were found in some of our jungles. These jungles were largely “claimed” in the twentieth century by farmers, nobody can really say who planted these trees.

It's also noteworthy that the historian, Prof Isichei noted in her book, that other versions suggesting a West Igbo homeland for the Umuezechima people actually exists and this narrative confirms it.

Also, in the Onitsha-Mmili narrative which we will treat later, it suggests that Chime was the king of a kingdom called “Ado” and after losing the war with the Oba of Benin, decided to leave the vanished Ado homeland to found a new kingdom along the Niger. Since Onitsha is near the eastern Niger Ogidi, there will be naturally that tendency to talk of an ancient “Ado” kingdom rather than an ancient “Ogidi” kingdom. If they had stuck to Ogidi like Obomkpa, it would make them appear “inferior” to a “less civilized” neighbouring town of Ogidi.

OBOMKPA
Obomkpa gives an entirely new perspective to the narrative. It says Ezechime was originally of Igbo origin from Ogidi. Yes, Igbo origin. Ogidi in this account is not the Ogidi in the present Anambra State. Rather, Ogidi is identified as an autochthonous West Igbo kingdom related to Ogidi on the other side of the Niger.

The narrative says that an Oba of Benin demanded for tributes from the vassal West Igbo chiefdoms. The ruler of Ogidi, Ezechime refused and for this reason the Oba declared war on Ogidi, his kingdom. After a long struggle, Ogidi was leveled and what was left of its population was deported to Benin (similar to the deportation policy of the old Babylonian Empire). In their captivity, Ezechime died of heart-break but his descendants and followers were conscious of the fact that they were never of Edo origin.

However, the Oba tried to assimilate them as Bini people. Some of Ezechime’s descendants were more receptive to this. But all of them plotted to escape from captivity. They in this narrative includes Ukpali, Onicha, Anagba (the founder of Obomkpa), and Ifite all children of Ezechime and other citizens of the vanquished Ogidi kingdom.

They left Benin on the day they agreed on but some of their relatives who had been more receptive to Benin Society reported them to the Oba. The Oba got angry and sent his soldiers after them. Anagba using his magic (for he was well versed in native medicine) used his astral powers and sensed the approaching Benin army and whisked his people far from them. They got to their old town of Ogidi. It has been taken over by forests and there was no incentive for them to remain together and for this reason each of them left to found their own settlement.

This was how the towns were dispersed.
Obamkpa accepts the seniority of Obior. But from the tussle-bound kingdoms of Obior, Onicha-Ugbo and Issele-Uku; the narrative is different. It rather identifies Anagba as a follower of Ezechime and not his son. They all agree that Anagba came from Nri or an eastern homeland. When HIS RELATIVE Ezechime died, Anagba decided to go back to his eastern homeland. But his wife was pregnant and for this reason, he decided to make a tent out of “Mkpa leaves”. This was how the name “Obamkpa” originated from.

Thus while an account suggests that Anagba was a follower of Ezechime; another indicates that he was related to Ezechime via blood and they descend from a West Igbo homeland.


Obamkpa has three villages of Ogbeobi, Ukpatu and Ogbeonei. Ugboba , now an autonomous town used to be a part of Obomkpa putting a question to the inclusion of Ugboba as part of Odiani clan rather than Ezechima clan. Another attached town to Obomkpa is the small town of Ogodor which is related to Ugboba. Both descend from people who came from Ishan-Edo land but have been fully absorbed as Igbo people.

bigfrancis21:
Lol. I got your back bro.

By the way, your write-up seems so familiar, like a well-known past nairalander under a new moniker. So tell me?

Lol! Nnaa rapu Ife edelu na moto, bata na moto.

So in Ezi, we see the Ihite/Ifite and Ezi division of ancient Igbos towns.

EZI CONTINUES

REFLECTIONS

1. Ezi is not involved in the tussle thus it would possibly have a more honest narrative on Ezechima. Unfortunately I don’t have much material on Ezi community. Comparison of the king list of Ezi (with 13 names) with Issele-Uku (now with 15 names) suggests it could be a younger settlement though we cannot be very sure of this.


2. The association of the name “Ezi” and “Ifite” is unique only to Igbo people. In fact the full name of Ezi-Uzor(as its often called) is Ezinifite(or Ezifite). I am aware of an Ezinifitte town around Nnewi in Anambra State and in Mbaise is Ezinihitte in Imo State. Ezi and Ifite are often associated with the Umueri clan and its usually used in naming several communities especially within towns in Anambra State(often used for directions). Thus, it gives some clues that Ezi and indeed Umuezechima possibly has some eastern Igbo connection specifically the Umueri people. It is therefore not suprising that in some accounts Chime is identified as migrating from Nri , settled in Benin and got married to Princess Edeleyo of Benin who is called "Eze(chi)".

EZI
This town lies to the Northeast of the Ezechime area close to Edo State. The Ezi people say their ancestor “Ushi” was a son of Ezechima. Another account identifies Ifite as the founder.

Ezi is unique since its just a single town unlike the Issele and Onicha groups. Ushi or Ifite was said to have had five children giving rise to the five villages of Ogbeobi, Ogbeuwafu, Ogbeakwu, Umuolo and Ogbeofu. Now, from the more “stronger” towns of Issele-Uku, Onicha-Ugbo and Obior, the claim of Ezi descending from a son of Ezechima is questioned. It rather identifies “Ifite” as a daughter who was married to “Ushi” , a relative of the founder of Obomkpa called “Anagba”. Thus from these three towns we are made to understand that Ezechima had three children Ukpali, Onicha and Oligbo but the Obomkpa and Ezi people add Anagba and Ushi respectively giving the number to five. Ifite is claimed to be a daughter not a son and was born during a journey. She was married to Ushi, and they co-ruled and founded Ezi. Ezi itself is derived from “Ezi-Uzor” or good abode. Ezi seems not to be involved in the “seniority tussle” which had bedeviled the accounts from Obior, Onicha-Ugbo and Issele-Uku.

It agrees that Ezechima did “come from Benin” and one of his sons founded the town.

AjaanaOka:
This is all so interesting. Much of the Issele perspective of the tradition is new to me.

Wait for the Ezi and Obomkpa version. They will open your mind to new perspectives . I'm saving them for the last, for a reason.

REFLECTION
The account from Issele-Uku tells any budding historian, the unreliability of oral accounts and its vulnerability to manipulations. Perhaps if there had been no dispute between Umuezeisei and Ogboli , the original accounts would had “died” and we would have to contend ourselves with the fictitious account of Akeh-Osu in his book. However, we can draw some points

1. Issele is the closest to Benin among the Ezechime towns though it was founded by the youngest son. Naturally, there will be a stronger emphasis to point to Benin. Though Benin naturally follow the principle of primogeniture, many times the rule had been violated. It is the Oba who decides who succeeds him. The title does not fall automatically on the first son. Thus, Onicha-Ugbo despite being the first son is “junior” to Issele-Uku. This could also explain why Onicha tend to draw more on its Igbo heritage since it emphasizes more on rights of precedence rather than (royal) decree.

2. Despite the attachment of Issele-Uku to Benin, it was more or less for prestige purposes. Issele people and her monarchs are conscious of their West Igbo identity which neutralizes any links with Benin whenever it came to test. In c.1750 the Ubulus fought against the Benin Army. Onicha-Ugbo expectedly supported Ubulu-Uku. Issele-Uku considering its attachment to Benin ought to have backed Benin or remain neutral. But it was not the case. It supported Ubulu-Uku too hosting lots of refugees and provided logistics enabling the Ubulus secure victory over the Imperial forces of Benin. When the Benin Empire collapsed in 1897, one would had expected Issele-Uku a supposed client state of Benin to surrender without any resistance to encroaching British imperialists.

But Obi Egbune, was a chief patron of Ekumeku wars even after the Benin kingdom had fallen, a reason he was dethroned and exiled to Calabar where he died in 1910.

3. The presence of an Issele-Uku shrine in Eha-Alumona in the Nsukka area reveals that Issele people has some connections with the eastern population. The Eha people of Nsukka emphasize a strong ancestral link with Nri. Since there are also Nri elements in Issele-Uku (Ogboli), one appreciates the connection.

4. Issele-Uku is the largest of the Ezechime towns in Anioma. Centralized and seems to have the richest and most powerful monarch before the advent of colonial rule. If one understands the exploits of Obi Egbune (just before colonial rule) and their strong ties with Benin, the source of power of Obi Issele and its claim as clan head can be understood. This was also consolidated when Issele-Uku was made the headqtrs of Ezechime native authority.

ISELLE UKU CONTINUES

Thus, when Obi Nduka Ezeagwuna II was made Obi and visited the Oba of Benin, he had already been installed by the Onishe of Issele-Uku, Justice Azomani of Ogboli.

Thus, claiming that all “Isseles came from Benin” is not a reflection of history as narrated by his grand-father. Now, we have talked about the origins of the following villages of Issele-Uku namely Umuezeisei, Ogboli, Ogbofu, Ogbeutu, Ogbowele and Idumuinei.

There are two other villages namely Ukpai which came later from Obior and Idumuahaba identified with an origin from Asaba but another account claims they were of supposed “slave-origin” serving the Obi as royal brigands originally. Without any doubt this second account of Issele-Uku origins gives us a clearer picture of the structure of Issele society. Not the narrative written by Akeh-Osu which seems to have been adopted as the “official” version.

Issele-Mkpitime is so named because they are Issele people settled by a lake called “Mkpitime” where a water god by that name is believed to occupy. The Obi is traditionally the priest of Mkpitime. Over a period of time, some Issele people from Ogbowele and Ogbofu quarters settled giving rise to a new community called Issele-Mkpitime with 9 villages. They have an Okpalabisi acting as an Obi.

Issele-Azagba is complicated but more interesting. While the official narrative identifies it as an offshoot of Issele-Uku, the truth is that Issele-Azagba is far more complex than that. There are two Obis in Issele-Azagba. They do not reign at the same time. When one reigns , the other hibernates. The royal houses are the Idabor and Ijeh. The present “reigning” Obi is the Ijeh line via Obi Francis Jideuwa. The reason for this is that only a section of Issele-Azagba is actually from Issele-Uku.

The autochthonous group known as the Abuelo who came originally from Ubulu-Unor (Okpuno, 1968; Ejiofor, 1982). The Ijeh come from Abuelo while Idabor associated more with Issele-Uku come from Ogbeutu. Both ruling clans are via primogeniture thus its improper to brand the Obi of Issele-Azagba as an Okpalabisi.
REFLECTION:

The spam bot seem to be asleep tonite, I am tempted to post more. I just hope I don't get caught by the stupid spam bot

Bigfrancis21, you better be on hand to bail me out, if the spam bot strikes o! This my handle is important to me.

1. Oligbo was the founder of Issele-Uku. There is no Baba Ise in the genealogy.

2. The Obi notes that Ezechime settled in Obior and Oligbo his son left Obior to found Issele-Uku.

3. The Obi accepted that Ogboli are the aborigines of Issele-Uku and and they came from Nshi(Nri). Oligbo met the Nshi people already settled on the land.

4. Oligbo had three sons. His first son, Owele founded what is to become the royal clan of Umuezeisei, the second son identified as “Adomu” founded Ogbofu village of Issele-Uku and the third son founded Issele-Azagba and Ogbeutu village of Issele-Uku

5. One Oguboma, an iron worker from Benin strayed to Issele-Uku and asked Obi Owele for a place to settle. The Obi asked him to wait after he had finish consulting other stakeholders in Issele-Uku. In the course of hunting, Oguboma pursued a bushbuck (commonly called “deer” in Nigeria and “Ene” in Igbo). The “deer” fled into an anthill and Oguboma patiently waited for the animal to come out. Rather a woman came out and impressed by her beauty, he got married to her and the piece of land given to him by the Obi of Issele-Uku is known as “Idumuinei” on account of that. They were usually sent to Bini to learn the art of bronze making by the Obis of Issele-Uku.

6. The name “Issele” comes from “Ise” meaning amen in Igbo. Oligbo came from Obior with two fetishes or alusi called “Ani” and “Asho” and when the people worshipped it, they would say “Ise” giving rise to the original name of the town Issele-Oligbo.

7. A relative of Oligbo, one Oheze or Oreze who stayed in Issele-Uku during the reign of the third Obi, Obi Osoezebiuwa stole one of the treasured alusis and fled to Onitsha. Since the Obi was not familiar with the eastern axis, he sought the assistance of one Obiache who was from Owerri (in Imo State) to help him recover the deity. Obiache agreed and brought the alusi back to the Obi. The Obi gave him a piece of Issele land where a village now called OGBOWELE is now existing. Both Idumuinei and Ogbowele produce the Iyases of Issele-Uku. Iyase is the traditional Prime Minister.

8. When Oligbo settled with the Nri people, they offered him the Obiship of the town because of his royal origin from Obior( had Ezechime offor). In return, Oligbo bestowed the title of Onishe or the chief who installs an Obi on Oke Emochi (or Enweli) who was the leader of Ogboli people then. Thus no Obi of Issele-Uku can ascend the throne of his ancestors without confirmation from the Onishe of Ogboli.

ISSLE UKU CONTINUES

Now note that there is no mention of a certain “Prince Uwadiae”, the second son of Oba Eweka of Benin who according to Akeh-Osu, 1992 actually founded Issele-Uku in 1230.

Interestingly, the account by the Edophile, Akeh-Osu seems to enjoy a lot of support among some Issele-Uku people since its projects Issele-Uku above the rival towns of Onicha-Ugbo and Obior and gives the foundation of the town to the thirteenth century rather than the generally accepted fifteenth or sixteenth century. The said historian, unlike other Issele and Ezechime historians also claimed that all Issele people including Ogboli came from Benin. Perhaps this account possibly influenced the young and inexperienced Obi of Issele-Uku to make such a statement.

Now, let us examine the account held by Issele people themselves.


A good source of the account can be read in memoirs of Rev SW Martin. This great man from Ogboli-Issele Uku in the course of expansion of his Pilgrim Baptist Mission had issues with the Obis of Issele-Uku and some members of the royal clan of Issele-Uku who are known as the Umuezeisei. It was in the course of this struggle that it led to a face-off between Umuezeisei and Ogboli people. Both sides began to throw historic missiles and with it came lots of revelations of domestic squabbles and politics within Issele-Uku. In a testimony by Obi Rufus Osemene III and which I had edited a bit, he noted the following:

The core North hid behind the murder of their Islamic rulers to unleash their innate Igbophobia on Ndiigbo.
The Yorubas hide behind the Bia*** March to Lagos to unseat the Northern military machinery camped there, (a march that a Yoruba son was made the leader, as a mark of peace to Yorubas) to unleash their media propaganda borne Igbophobia.

Pray tell, what exactly did Ndiigbo do to Idomas and Tivs to warrant the massacre at Makurdi?

Did we kill Idoma or Tiv leaders? Did we march into Tiv or Idomalands?

It is good that Ndiigbo accept any willing ally in our quest for freedom, but the antecedents of these would be allies must never be forgotten, cos an old woman never gets too old for a dance she knows too well.

RandomVic:
Benue of course has always wanted to be free from the shackles of the north. I wish they get their freedom.

The same Tiv and Idoma people that joined the Hausa-fulani to ambush Igbos freeing the Core North, at Makurdi and butchered them like Suya!


Brother, pick up your history books. Benue people once again recently voted a fanatic Islamic ruler like Buhari.

Good a thing modern Igbos have history to learn from, that we might not repeat the mistakes of our fore runners.

Fire on ChinenyeN, don't think you are alone in this noble venture, most of us are subscribing stealthily.

Good job.

Yea!

The spam bot seem to be asleep today.

III) ISSELE
The recent visit of the young Obi of Issele-Uku kind of impelled me to write on this topic.

The Obi was quoted to have declared when he visited the Oba that “Isseles migrated from Benin”. But is this really the case? To understand the versions of Issele narrative, the reader should know that there are two versions in Issele Uku. One is the domestic account within Issele-Uku itself and the other is for non-Issele people. Why do I say that? Let us see the version for non-Issele natives.

In this account, the founder of Issele-Uku is identified as a man by the name Baba-Ise or simply “Ise” who was a son of the Oba and had been sent by the Oba to rule over his eastern frontiers. Baba-Ise moved straight to Issele-Uku which now bears his name and through him Chime descended from and under his watch serious political transformation and intrigues occurred in the kingdom forcing several Issele people to move out founding Obior, Onicha-Ugbo and other towns in the clan. Onicha and Obior are identified as Chime’s children. Onicha had died before his father while Ovior had been married off to an Issele chief called Ukpali who took his wife to his settlement to what is now Obior. An Issele-Uku historian Akeh-Osu , identifies one Uwadiae as the actual founder of Issele-Uku. But Uwadiae dynasty died out in the third generation via one “Ogie Osamala”.

For this reason, Isseles appealed to the Oba to send them a ruler and Ise was sent as a ruler marking the beginning of a second dynasty. Ise had one son Chime whose name the clan now bears.

In another variant of the version documented via an Interview with Obi Rufus Osemene III in 1974, (by historian Prof Elizabeth Isichei), the monarch identifies Ise as the founder of Issele-Uku. Ise (an Ada staff carrier) committed adultery with one of the wives of the Oba and since this was certain death, he fled eastwards to found Issele-Uku.

ONICHA CONTINUES
The other three villages are not allowed on account of their “non-royal” origin. The inclusion of Ishekpe to produce Obis was explained by the historian, Lawrence Okpuno, 1968 who noted that Ishekpe (unlike the Ishekpe in Onicha-Ugbo) is not of Ezechime origin but was founded by one Okoalor who came from Ogwashi-Uku before the arrival of the larger group from Onicha-Ugbo and a smaller later group from Idumuje-Unor. Seniority was therefore the reason why Ishekpe was allowed to produce Obis in Onicha-Olona.
Ishekpe seems to have been derived from a section of the royal quarter in Benin called “Ehaekpen”.
REFLECTION-
This story is very straightforward and it does not seem to have “changed” that much from what may had actually happened. Unlike the Obior group which gives an account of Chime and Princess Ezechi fleeing after a tussle over who should be the Oba; the Onicha account does not link Ezechime to the royal family of Benin. It identifies the Oba as a brutal dictator who was challenged by a charismatic war veteran, Eze Chime. In the course of struggles, Ezechime lost and fled eastwards. Unlike Isseles, Onicha is not so dependent on Benin. It should even be noted that the past charismatic Obi of Onicha Ugbo, Obi Emenem(who in historic times had the longest reign of a monarch in Ezechima clan reigning between 1944 to 2001) and his son and successor , Obi Chukwumalieze tend to suggest that Ezechime himself was not of Bini origin originally. A origin from Igbo land (Nri) is often suggested. But no one really knows wherefrom. The story also strongly emphasizes the claims of the Obi of Onicha Ugbo as the clan head of all Ezechima people which is not supported by neither Obior nor Issele-Uku. Issele-Uku gives two versions . It suggests that Onicha died before Chime. This account seems to agree with the Obior version that Chime lived and died at a very old age. Another account was that Onicha just like his father had a quick temper and after one of his constant quarrels with his father, Ezechime decided to bestow on his last son, his Offor. Some in Ezechime clan beyond the towns of Onicha Ugbo and Issele Uku seem to accept this account.
Ishekpe in Onicha-Ugbo and several West Igbo towns seems to have been derived from "Ehaekpen" a royal quarter in Benin-City. An account claim that the Ishekpes of Onicha Olona are related to Ishekpes of Ogwashi-Uku. And that account further say the Ishekpes of Ogwashi-Uku are of Ezechima origin. Therefore the Ishekpe people in Onicha-Olona are still of the same Ezechima stock like other villages. Olona is believed to have come from "Olominaa" which some historians say is derived from "Onusia Olominaa" or after conflict comes settlement.

bigfrancis21:
Nice article you got here. Unfortunately, the activity of spam bot is something we cannot control as mods. It has been programmed to hide posts it detects as 'copy and paste' from other websites or posts with a lot of links in it.

I've unhidden the previously hidden posts. Note: do not try to modify any of the previously hidden posts or else they would be flagged down again by spam bot.

I'll continue to monitor this page for further spam bot activity. Or if it happens again, quickly visit my profile and send me an email.

Ok. Dalu nwanne mmadu.

ONICHA
The story agrees with the account of a migration from Benin Empire. In this account Ezechime is identified as a chief and veteran of the Benin-Igala wars of 1516. The account goes further and it says the Queen Mother, Idia had trampled on Ezechime’s farmland and Chime who had a quick temper assaulted the Oba’s mother. When the Oba got to hear what happened to his mother, Ezechime decided to leave Benin and left with his family and other sympathizers. In the course of their migration and establishment of temporal camps , they discovered a very fertile land called ANI-AMI. They then decided to settle near this said ANI-AMI. This was how they got to Obior. Onicha was the oldest son , Oligbo the baby of the house and Ukpali was the Ada and the first child. Onicha was a hunter and frequently hunted and was not at home. Thus when Chime died , Oligbo hurriedly performed the mortuary rites (instead of informing his elder brother) and laid claim as successor. When Onicha came to learn of what happened, Oligbo fled and sought protection from some Nri people who had settled at Ogboli. Onicha himself left Obior and settled near Onicha Ukwu town while farming on the same ANI-AMI farmlands. A war soon enveloped the entire area when Benin forces invaded and Onicha, then a very old man fled with his family to the farm (ANI-AMI). One of his sons named Ekwu did not join the family but rather decided to dig a trench around his father’s settlement in present Onicha-Ukwu. This is how the name Onicha-Ugbo came about. It simply means Onicha family that had fled to their farms at Ani-Ami. While Onicha-Ekwu became transformed into Onicha-Ukwu. Onicha Ugbo being senior to Onicha Ukwu has never being in doubt. The Onicha-Ukwu do not actually have an Obi but an Okpalabisi who acts an Obi. Obi in this case refers to a monarch who becomes king by primogeniture and not by being the most senior title holder.
The sons of Onicha established the villages of Ogbeobi, Ishekpe and Umuolo. Later the abdication of an Obi and succession by his brother led to the founding of Agba village. Agba is somewhat an extension of Ogbeobi and till this day have its own “king” called the Ezeagba. Ogbekenu, which is the largest village in Onicha-Ugbo and had played a lot in the evolution of Onicha-Ugbo community is however not of Ezechime origin. Its sub villages came from such places like Ibusa, Mbiri, Ukwu-Nzu and Ute-Ogbeje. From Onicha Ugbo, arose the town of Onicha Olona. This is why Onicha Olona has more or less the same names of villages like the mother town of Onicha Ugbo. Thus are the villages of Agba, Ogbekenu, Ogbeobi, Umuolo, and Ishekpe. There is a sixth village Idumuje founded by a traditional doctor from Idumuje-Unor. In Onicha Olona , the title of Obi has been in dispute for a long time now. There have been dramatic changes in the political organization of the town throughout the years. Based on the same Okpalabisi system (which was the case till the 1980s), the title of Obi was restricted to the villages of Ogbeobi, Agba and Ishekpe.

Bigfrancis21, is there nothing that can be done about this spam bot

AjaanaOka:
I was really looking forward to seeing the Umudaike-Illah and the Aboh/Ase versions of the Ezechime traditions. But it seems the anti-spam bot is proving to be a problem.

Are you posting this from an internet source, Igboid? If you are, perhaps you should just share the link.

No, Facebook. Proudly Igbo, Proudly Anioma facebook page.

You can join us. Though the group is socio political, and I get that you are not the political type.

macof:
I've always found the Bini influence over the Western Igbos to be ancestral and more than just imperial expansion of Bini because many of the titles have Bini names and the Obi system is quite different from the republican government practiced by other igbos

@igboid you didn't make any conclusion on the origin of the umuezechime since Bini cannot confirm their link with Princess Ezechi

You are wrong. The Bini titles in Anioma are mostly result of Bini imperialism or in reverence to Bini thereby eliciting an attempt to copy the Bini by the Anioma. The Obi in Anioma like traditional Igbo kings like Obi of Nnewi( Yes some Igbo clans had kings before arrival of the whites) who doesn't have absolute powers like the Oba of Bini does, amongst his people.

A typical example of Bini imperialistic imprint in Anioma can be seen on how Bini forced the Enogie title on the Igbankes of Edo state, forcing the people to now use Eze title secondarily. Tommorow Binis will point the Enogie title as evidence of Igbanke Bini origin.

Spam bot is the problem. It keeps banning me at every attempt to complete the analysis.

I don tire. Bigfrancis1, fix this your anti spam bot, warn am o!

[b] ONICHA
The story agrees with the account of a migration from Benin Empire. In this account Ezechime is identified as a chief and veteran of the Benin-Igala wars of 1516. The account goes further and it says the Queen Mother, Idia had trampled on Ezechime’s farmland and Chime who had a quick temper assaulted the Oba’s mother. When the Oba got to hear what happened to his mother, Ezechime decided to leave Benin and left with his family and other sympathizers. In the course of their migration and establishment of temporal camps , they discovered a very fertile land called ANI-AMI. They then decided to settle near this said ANI-AMI. This was how they got to Obior. Onicha was the oldest son , Oligbo the baby of the house and Ukpali was the Ada and the first child. Onicha was a hunter and frequently hunted and was not at home. Thus when Chime died , Oligbo hurriedly performed the mortuary rites (instead of informing his elder brother) and laid claim as successor. When Onicha came to learn of what happened, Oligbo fled and sought protection from some Nri people who had settled at Ogboli. Onicha himself left Obior and settled near Onicha Ukwu town while farming on the same ANI-AMI farmlands. A war soon enveloped the entire area when Benin forces invaded and Onicha, then a very old man fled with his family to the farm (ANI-AMI). One of his sons named Ekwu did not join the family but rather decided to dig a trench around his father’s settlement in present Onicha-Ukwu. This is how the name Onicha-Ugbo came about. It simply means Onicha family that had fled to their farms at Ani-Ami. While Onicha-Ekwu became transformed into Onicha-Ukwu. Onicha Ugbo being senior to Onicha Ukwu has never being in doubt. The Onicha-Ukwu do not actually have an Obi but an Okpalabisi who acts an Obi. Obi in this case refers to a monarch who becomes king by primogeniture and not by being the most senior title holder.
The sons of Onicha established the villages of Ogbeobi, Ishekpe and Umuolo. [/b]

[b] The general belief in the clan even among a few Obior people is that Ukpali was a woman. In Onitsha town, the Obi designate is traditionally shaved by the Ada and not the Diokpa of Obior village in Onitsha town. This confirms the widely held opinion. From the Edo point of history, there is absolutely nothing like a princess called “Ezechi”. Ezechi is clearly an Igbo name. Edos do had strong women in their history. Names like Queen Mother Idia or Princess Aghayubini comes to mind. In Edo accounts , the only name of a princess who was close to become an Oba was Princess Edeleyo, a daughter of Oba Ewuare. She was chosen by the kingmakers of Benin to be the Oba. But she performed all the coronation rites and had assumed the title of Edaiken or the presumptive king when she was suddenly attacked by a menstrual period. This was interpreted as a sign of disproval by the gods of the land. There is no evidence to suggest that the said Princess Edeleyo became known as Ezechi and her husband had the name of Chime.
In my opinion, this version sublimely accepts that a woman played a role in the foundation of Obior town. Though this is officially rejected for obvious reasons, it seems that a story like this was created to give a woman (Princess Ezechi) a prominent role while her son and successor , Prince (in other sub clans Princess Ukpali) Ukpali is identified as a man. This strengthens the claims of Obior and its Obi as the clan head of Ezechima clan.
According to Okpuno, 1968 there are people of Asaba origin (from Umuekwo) now assimilated as Obior people [/b]

[b] OBIOR
Covers Obior town and associated groups now integrated as part of Igbodo. Obior notes that Ezechime comes from the contraction of the names of Chime and his wife, Princess Ezechi. According to the version I heard, Princess Ezechi was supposed to ascend the throne as the Oba of Benin but was disqualified because she was a woman. This led to a strife and subsequent expulsion of the Princess Ezechi and her consort, Prince Chime. The couple was said to have had three children namely Ukpali, Onicha and Oligbo. Princess Ezechi died before her husband Chime and Chime lived to very ripe age and died peacefully. The couple was buried at a site at Ogbeutu village in Obior where an anthill sprouted from their gravesite. This grave site called IBA soon developed into a shrine or monument. This monument which has mud sculptures of Chime and his wife Ezechi features their children namely Ukpali, Onicha and Oligbo as well as courtiers and other people who followed their long trek from Benin. Ukpali succeeded Chime and became the Obi. Ezechime is a coined from Chime and Ezechi.
REFLECTION- This story is very interesting. Noteworthy, since a woman (Princess Ezechi) plays a prominent role in the foundation of Obior in this account. However such a feature cannot be found in other versions of the migration in other sub clans. Rather what I had heard from other sub clans is that Ukpali was a woman and Ada(eldest daughter) of Ezechime. She was the first child of the patriarch and very domineering personality. Her younger ones Onicha and Oligbo who were adventurous and were intimidated by her domineering nature left Obior and since she was with her father and was unmarried with no child of her own as she was advancing in age, she decided to have a child via an Idegbe (temporary marriage) affair with a stranger. In the course of the said temporary “marriage”, Ukpali had a son named Obiamam or a stranger had done me a great favor and it was from Obiamam the name Obior was derived from. [/b]