₦airaland Forum

Some selected messages from Ogbonnaya Okoro wall.

SlayerForever:
Thank you!

Maazi Ogbonnaya Okoro will be on Clubhouse at 8:00pm today on Igbo nation thread, to discuss the "Igbos of Kogi".
You can tune in if interested.
If you don't have Clubhouse app, you can go to play store and download it and then open a profile, after which you search for the Igbo nation thread.
It promises to be explosive.
We will be entertaining some Igbos from these parts of Kogi in our midst, and of course, we expect the Igalas and their Northern friends as well as the usual nosey Yoruba Muslims who can't seem to stay off Igbo business to fight back.
Don't miss out.

SlayerForever:
Igboid please provide me Maazi's Facebook link on this research.

https://m.facebook.com/story.php?story_fbid=263505259157314&id=100064935263593

Here.

bigpriik:
This should be the work of ohaneze but unfortunately they are all about money not Igbo interest Ipob knows Igboland more than these foolish old men.

IPOB knows nothing.
IPOB is more interested in sacrificing Igbo interests for useless Multiethnic BIAFRA with these people.

22o62021:
But seriously

E go good make you go interview elders from Nsukka to know this


Nsukka, okpuje and ideke na brothers

Go and find out how they came about

What are you interviewing?
Nsukka people lived indigenously in the land currently called Igala until the people know as Igala today came from Wukari and lived with them there.
Many Nsukka people where forced to migrate down south to the place you call Nsukka today, while those who stayed behind are the ones we are studying in this thread.
Nsukka ancestors told their descendants that they came from the land Currently occupied by Igalas, not that they are Igalas.
Igala is what you got when Aboriginal Igbo Nsukka people mixed with Yorubas and Wukari migrants from Taraba.

Don't get it twisted.

22o62021:
Rubbish

Lol!

22o62021:
For somebody that is from Nsukka

I know everything that you wrote here

11 years ago when I wrote my neco at otukpa branch benue state, there is a market named Nkwo ugbo we always go there to watch football matches

Goat meat was cheap there then and 7 up was #50

Ette people in Enugu state will tell you that they are from kogi state, some of them will say Enugu state.

If you go to Akpanya, Ankpa

90% of them are igbos

This made Enugu/kogi government to abandon them because half will claim kogi the other will claim Enugu.

Nsukka people migrated from igala

Stop saying nonsense.
How can Nsukka a very old Igbo clan migrate from relatively new Igala?
The right thing to note is that Nsukka people once inhabited the land Igalas inhabit today in Kogi, and was forced to leave the land when Wukari people from Taraba came there in droves.
The Nsukka people that stayed behind, mixed with these Wukari people, alongside the Yorubas, to form what you call Igala today.
Igala is a product of Igbo, Yoruba and Wukari, even the Attah admitted this.

November1857:
The early our SS people realise that it is only our SE neighbors that mean well us this country the better for us.

Afonja and thier Hausa/fulani counterpart never mean well for us...

Please nobody in SE gives a f.uck about anyother zone.

SE takes care of SE and SE alone. Make all man go fight their own battles alone.
Maybe we might care about few proudly Igbo communities in SS, but that's all there is to it.

We wish you all over there in SS, good luck.

Captain8:
your pain and frustration end only on Nairaland..... enor reach any where for Opobo......

you said Opobos are igbou, right? oya, abeg, make una gather come Opobo and put igbo flag na

The Igbo flag need not to be put in Opobo.
It is already there in culture, in language, in musical equipments, in songs, in dance, in beliefs.
What more do you need?

IduNaOba:
By the time we take our igbo land, I wonder how big our sister region will be

Unu abiakwa.
Where is your "sister" region?

SlayerForever:
Yet they foolishly persist!

What will they do.
They feel they have invested alot of emotions into the place.
They are hanging unto the stupid hope that Opobo and Bonny would one day throw away their Igbo language heritage and accept the dead Ijaw language they are forcing on the people.
They also hope that when the day of reckoning comes, they will choose them over Igbos.

SlayerForever:
How did you know what I wanted to write about now

Lol!
It's common sense nah.
I know I would if in their shoes.
The feeling is like discovering that the child you have been feeding and paying his school fees is not yours and not only that, you discovered the father who was someone you hate.
And now each time you look at the child, he reminds you of his "real" father.
And you can't do anything about it.
You just know you are but a temporary custodian, because no matter what you do, the child is a replica of the father and would one day return to him.

That's the case of Ijaw and Opobo/Bonny.

Pictures

Pictures.

I remember some years back when we had this argument of Aboriginal Igbo speaking clans in Kogi State on this Nairaland.
Then we had no tangible evidence except online sources.
But recently an Igbo historian by name Maazi Ogbonnaya Okoro took it upon himself to visit these parts of Kogi and interview the elders in the affected villages.
It is expected that this is but a summary of his expedition that would soon be published and peer reviewed.

This is a good work.
This is the kind of things you would think that Ohanaeze Ndiigbo should be sponsoring. Unfortunately, Maazi Ogbonnaya conducted this research with his own personal money and contributions of Igbos on his Facebook page.
Pathetic where we are as a people (Ndiigbo).

cc: Slayerforever, Alexbells, Bkkay, Eastlink

In conclusion, we have seen the effect of state creation as well as the migration of the Wukari people from Taraba state who came down to the lower Benue through Amagede and mixed with others then became what we know today as the Ịgala. They met some Igbo in the land especially those in Ịdah area. The blend and intermarriage has affected both languages to have similarities. State creation has moved some Igbo land to join Kogi. We have pointed out those people who still maintain their language and culture.

But the question is, why is it that the indigenous Igbo carved to Kogi are not even recognised as an ethnic group just as others? There is a ploy to hide this identity and push some narratives. Tales of lies have been told for some to believe that those Igbo living in Kogi are the Ịgala who learnt Igbo language because of their interactions, intermarriage and proximity with the Igbo people. BIG LIE. They know their identity. They have kinsmen in different part of Nsụka. They breathe Igbo. They live Igbo. They eat Igbo. They dream Igbo. They had been in their ancestral land before they were told to be Kogi immediately Kogi State was created.

Even Kogi government knows that these Igbo communities are purely Igbo; could it be the reason for absence of government intervention and development? The Igbo spirit in them help them to create their own world without being totally dependent on government. Nigerian factor has made them to neither feel the presence of Enugwu and Anambra government nor Kogi State government. These territories are like displaced people. But they have decided to make life out of everything. They created their own world and happily living in it. Only Ịbaji area where oil was discovered that government of Kogi State began to drag the territory with Anambra; Enugwu also joined hand. This shows that treasure is priority for recognition of people's identity. That settlement is Igbo speaking part and Igbo land.

Finally, these are indigenous Igbo people who have been in their ancestral land before Kogi was created and they were pushed into it under the Ịgala leadership. They are not Ịgala people who speak Igbo because they are on the boundary side but Igbo people who through Nigerian definition of things carved out of their land to join others for the purpose of divide-and-rule system hidden under state creation..

This history should be preserved for posterity.

I paused!

© Maazị Ogbonnaya Okoro
Linguist, Writer, Researcher and

The village called Ụmụọnụra in Echeño Ịbaji originated from Ezeawụrụ. Some clan migrated from Ifite Ọka (Awka) and settled there in Echọwa which was one of the farm settlements of the Odeke people who have root and bloodline with the Agụleri. Their oral tradition and citation during festivals say it all.

These Igbo communities in Ịbaji also connect to the Anam people of Anambra, then extend to Ịga, Ugbela, Ahịa of Ụzọ Ụwanị Enugwu State and Ojo Ogurugu in Enugwu State as well.

These communities lived together because there was nothing like state or territory. They interacted. They are bloodlines until statism happened and they are carved to the north central.

Till date, their culture is Igbo. They still have four Igbo market days, but then, the mixture with the Ịgala changed afọ to ede especially in the Echeño side but others as Eke, Orie, Nkwọ are in tact.

Their masquerades are Igbo masquerades: They have Ijele. They have Akpaakụ. Ofe nsala is their native soup and they still maintain the name—ofe nsala. They speak Igbo.

But then, there is Ịbaji dialect. It is a creolized language as a result of mixture of Igbo and the Ịgala. Not everyone in Ịbaji is Igbo. Some are Ịgala. They mixed with Igbo and created Ịbaji language. That's why Echọwa changed to Echeño.

Some other unaffected Igbo villages in Ịbaji which are strictly Igbo and now regard as Kogi people include:

* Ụmụọbụ
* Ụmụoye
* Anapịtị
* Nwajala
* Eweli,
* Ubulie-Ụmụeze, etc.

Echeño people of Ịbaji bear Igbo name as Ujumma, Egwuatụ, Ifemere etc. Many I interviewed did not deny their origin.

6. Akolo
The full name of the community is Akolo Ukwueze— indigenous Igbo people community in Kogi State. You can easily access here through Okutu, Nsụka Local Government Area of Enugwu State. They are predominantly Igbo. No migration. Their location had been their ancestral land before they were said to be Kogi. These people are farmers.

Note: I have mentioned Amaka before. The full name of the community is Amaka Okpodu. They are pure Igbo.

Other Igbo communities in Kogi State include:

* Ugwuebonyi
* Ebokwe
* Ọzara
* Amaokwu
* Amadịefiọha
* Amaụfụlụ
* Amaụwanị
* Amankpo etc.

Historian

The pure Igbo villages within Akpanya include:

* Agbedo
* Oji Akpanya
* Ogboligbo
* Ịjagudu
* Ajịobi
* Ojiela Akpanya
* Akpabirikpo (Igbo/Ịgala)
* Ajịkele
* Oju Ogboligbo
* Ajekele Ogboligbo
* Agbọkete
* Apata
*Igudu
* Ọdụmọgwụ, etc.

These are Igbo speaking villages that can be found under Akpanya. Akpanya share boundary with Ụnadụ, Agụ Ịbagwa, Ichi under old Nsụka region. They have the same traits.

A man in his 40s whom I interviewed said:

"My grandfather's mother was from Ịbagwa Aka; my direct father is from Ngwuru Nsụka. All the women in this place are married from Igbo land. All our fathers are born from Igbo women from Igbo land. But as you can see, we are in Kogi. North Central".

Oji Akpanya was the first place the missionaries visited in the olden days while Ogboligbo is in the center. Agbedo is the getaway of the community.

If you leave Akpanya and go further, you will get to another community called: Amaka.

4. Amaka
Just as the name implies, you already know the language it belongs to. Amaka is an indigenous Igbo people whose language and culture is Igbo. But as a result of state creation, they have been carved into Kogi State. Church services are conducted in Igbo language just as every other communities I have previously mentioned. Their land had been their ancestral land and never Ịgala land as erroneously portrayed. They are just victims of state creation due to their location. They are pushed into Kogi State.

4. Ọnịcha Igo

This is another Igbo speaking community which can be found in Ofu L.G.A of Kogi State. There are different villages here. They mix with Ịgala too and intermarry. Some individuals here are bilingual speakers—Igbo and Ịgala.

5. Ịbaji

There are concentrated Igbo communities in Ịbaji. They don't deny their Igboness especially those who never allowed state creation to demarcate them from their bloodline. The headquarters of Ịbaji is located at Odeke. Odeke has an ancestral connection with Agụleri now in Anambra State. They live close and share common boundary.

How do we confirm this?

During festivals, just as some would shout: "Igbo kwenụ!", the Odeke people will say:

"Odeke-Agụlụ Kwenụ! Odeke-Agụlụ Kwenụ!"

But these people are now in Kogi State because state creation say: "Okeke you are Anambra, Okafọ you are now in Kogi". But they still say till date: "Odeke-Agụlụ Kwenụ!"

Other Igbo settlements in Ịbaji include:
* Uchuchu Anaọcha
* Uchuchu Anapịtị
* Echọwa which they now corrupted as Echeño
* Ọbale,
* Omabo, etc.

These places are said to be originally farmlands of the Odeke people.

The Ịbaji live and connected to the Ogurugu and Ụzọ Ụwanị in Enugwu State and even share common boundaries with them.

There are three major clans of the Echọwa now called Echeño. These clans are:

* Ịkana
* Olugo and
*Nyagba.

The people of Avurugo are happy people. They are peaceful and welcoming. Another interesting Igbo trait characterised in the prism of ile ọbịa. The Igbo welcome strangers and treat them well. Passing through this compound, an old man approaching 80 years smiled and waved at me. I had to stop. I greeted him. He offered me a seat. Conversation had began. He told me a lot. He said they are all Igbo carved to Kogi and put under Ịgala's leadership. They have their kin in Igbo-Nsụka.

Another interesting finding about the Avurugo is the names of their villages. All are Igbo. The following are the villages in Avurugo:

* Ụmụọchịna
* Ekwurugbo
* Ụkpabiogbo
* Ụkpabioko
* Obinagụ
* Amaọhụrụ
* Nwa-Olieze
* Ere-Ane
* Ọzara
* Iheobune
* Nnọkwa
* Ekproko
* Alọme
* Agbataebiri
* Abụtaogbe
* Ọla
* Ịgabada
* Ọdọlụ
* Amaokwe

Please kindly read through these villages again. Check their names. Igbo or not? Before you conclude, let me also tell you that I visited all and confirmed my curiosity and shock that they are all Igbo people pushed into Kogi State. Their worldview, daily communication is purely Igbo. Just as every other Igbo villages, they do their thing. They have large expanse of land as well. Their vegetation is greenish. Their forests are neat. Fresh air and beautiful shed left and right.

2. Ikponkwụ

Ikponkwụ was once a community within Okpuje area in Nsụka but now a community in Kogi State. Because of their beautiful land for agricultural activities, Ovoko moved there and would finally return after the war. Ovoko is located in Igbo-Eze South L.G.A of Enugwu State. Some who could not return stayed back, some even extend to Avurugo and settled amongst them.

3. Akpanya

This community is fully an Igbo community. If you want to access Akpanya you can easily do so through Enugwu-Ezike. Assuming you are coming from Obolo-Afọ, you will pass Ụda, Amụfie before getting to Ogrute. From Ogrute, take the roundabout as if you are going to Ịbagwa-Aka, then take the first right turn leading to Ụmụịda. These places are located under Igbo-Eze North Local Government Area of Enugwu State. Immediately you pass through these places, you will get to Ụnadụ in Igbo-Eze South L.G.A which has the same topography with Akpanya which is now under Kogi State.

The first village by the boundary is called Agbedo Akpanya. I remembered the name of my professor in Nsụka, Professor C.U Agbedo immediately I got to this village and found out its name. He is from Enugwu-Ezike. The proximity between Enugwu-Ezike and Agbedo Akpanya as well as sharing the same dialectal similarities got me thinking. But then, that's not the bone of contention here.

I targeted the market day. It's called Orie Akpanya. The market is always full in Orie market day of Igbo week. People from different parts of Nsụka do visit the market. The language of communication in the market is Igbo. Not just the market, the entire village. They converse in Igbo. They think in Igbo.

When I interviewed some group of young men, about 6 of them, they told me plainly that all their parents are Igbo. Some for political reasons told me they are Kogi. As we continued discussion and it was getting interesting, one of them said:

"Forget that we are in the north central, our mothers are from Nsụka. All of them. Some married to Ịgala men that is why some speak both Igbo and Ịgala".

One going by the name Amos Ọnụ said: "my ancestor was from Ngwuru Nsụka. He lived here".

From the valuables and the elders I interviewed, I found out that while some Igbo were aboriginals, some Igbo also visited from other parts, migrate and joined them. As discussed from the outset, there was nothing like state or local government in the past but clans. The people of Akpanya are Igbo. If going deeper, entering into the heart of Kogi, you will see pure Ịgala communities and some having mixtures of Ịgala and Igbo.

The reason for such mixture is as a result of proximity and intermarriage. Most people in those places are bilinguals. They speak both Ịgala and Igbo accurately and respectively.

The question is, where is Ikponkwụ today? This question will lead us to the following subtopic:

State Creation as Divide-and-Rule System of Dispersing Brothers.

State creation is a major tool causing identity crisis. When a people are being carved away from their brothers to join others who subject them as the minorities. But then, every sincere human devoid of political selfishness and spirit of self denial knows exactly his or her root no matter how long the truth behind the history has been distorted.

In Kogi State, apart from the Igbo communities mixed with the Ịgala, there are aboriginals and indigenous Igbo communities without mixture. They are fully Igbo. Take for instance, Avurugo.

1. Avurugo:

This community is fully an Igbo community. This place had been their ancestral land before some individuals from other parts of Nsụka joined them. How do one locate Avurugo? If you are going through Nsụka, you will pass through Ịbagwa Anị and connect to Okpuje. You can also access there through Okutu. While interviewing a 75 years old man here, he said:

"All of us here are Igbo but we are now in Kogi State".

They have a market square called Eke Avurugo. This market makes some people misconstrue the name of the community as Eke Avurugo. No. Eke Avurugo is the market located in a community called Avurugo. The market is open only in Eke market days. The language of transaction is purely Igbo. There is no mixture of Ịgala and Igbo in the market. There is no speaking of English in the market. I understand whatever they speak. Their dialect is Nsụka dialect and some parts also have relationship with a few villages in Ụzọ Ụwanị and Okpuje area.

Sitting amongst three elderly people I heard them interact:

"Ụnụ abọọ?
Ị bọọ?
Ị dị agaa?
Deeje
Ala nụ"

In Nsụka dialect of Igbo which I am highly conversant with, "ụnụ abọọ?" is a morning greeting just as saying "ụnụ abọọla chi?" if loosely translated into the English language it means— have you waken up? "Ụnụ" is the plural form of "you".

When one says: "Ị bọọ?", it's a singular form, meaning: "have you waken up?"

"Ị dị agaa" means how are you? Other Igbo dialects could have it as: "i mere aṅaa, ị dị aṅaa, ọlịa, kedụ, olee otú, kee ka i mere" etc.

Deeje is the Nsụka's greeting inform of daalụ, Ndeewo. Salutation. While in Nsụka dialect, "ala nụ" means welcome just as "nnọọ" in standard Igbo.

People of Avurugo speak this way. Undiluted Igbo dialect. Their location as well have no much outside influence. They are neighboring town with Okpuje and Okutu.

There is another market called Ahọ Ekwurugbo. Remember that in Nsụka dialect, Ahọ is Afọ. This market is open only on the Afọ days of the Igbo week. I saw some people going to the market and I decided to follow them. The market is far from Eke Avurugo. When I got to the market, my jaw dropped. Language of communication is purely Igbo without any other linguistic interjection. I went to price yam, cocoyam, pepper in Igbo.

"Ego ole ka ị ga-akwụ?" (How much will you pay) They'd ask.

Interesting.

These are farmers. They produce everything they eat. They look healthy because they eat natural food. In this afọ Ekwurugbo, you will see that food items they sell are coming straight from the farm. Their fresh pepper and tomatoes are not coming from the north. They grow them in abundance themselves and sell to each other. Such perishable goods look very neat and healthy. Sparkling red colour. Everything is original. They do not import food instead they produce food and consume within.

Their ọkpa tastes like that of original Nsụka ọkpa. They cook ọkpa-cup and nylon ọkpa. I must confirm whether it's the same. I bought some and devoured. I confirmed my curiosity. Remember, everyone in the market communicate in Igbo. I use general Igbo, they still understand me. Yes, every Igbo who can converse in any dialect of Igbo understands the general Igbo known as Igbo izugbe.
.

Back to the Ịgala influence. When those people who migrated from Wukari touched the place known as Ịgala land today, they made Ịdah their center. That is why till now, Attah Ịgala lives in Ịdah. The Ịgala people scattered all over the state and beyond. Remember, during this period, there was nothing like state, local government etc. We know people by their community name which is basically clan. People can migrate and settle wherever they find themselves.

Ịgala people extended their influence to the northern Igbo, especially the Nsụka area. They intermarried with the Igbo. Just to prove to you that Ịgala language is the combination of different tongues base on different people found in that settlement according to their Attah, there are many things in common linguistically, between the Ịgala language and the Igbo language. Our market days are almost the same. Some lexicons are the same.

Researchers and historians like Professor Afigbo and co had researched on the influence of the Ịgala people on the northern Igbo. There is acculturation amongst them. Intermarriage. Language. Names. Even the Igbo descendants found in those places could understand Ịgala and also Igbo. Some Ịgala people can also understand Igbo.

An Ịgala man in his 70s by name Ọjọbọ told me:

"Some of our mothers are Igbo from Nsụka. I speak both Igbo and Ịgala".

There are names the Igbo and Ịgala share in common. Such names as: Ọnọja, Itodo, Atama, Ozioko, etc.

But from my finding and from the introductory remarks of the Attah of Ịgala cited in this article, you can believe me that some people the Wukari migrants met at Ịda area were Igbo before they emerged. This means, some we refer to as Ịgala in those axis are actually Igbo. You heard it from the mouth of Attah. Ha bịara abịa wee zute ndị nọ there. This is why it's so easy to intermarry with the northern Igbo.

Some left those axis and migrated to other parts. While others joined them. This is like the case of Ovoko who migrated before the war to Ikponkwụ in Okpuje area because their land was fertile. After the war, Ovoko migrated back.

The Indigenous Igbo People Carved into Kogi State: Exposing the Hidden History.

By

Maazị Ogbonnaya Okoro

Let me usher this discourse by first clearing the air that the Igbo presently in Kogi are not migrants. The places they are settled had been their ancestral lands and never Ịgala land as erroneously portrayed over the years. The Ịgala are the ones who migrated from Wukari in Taraba State and settled at a place called Amagede before they moved to the Idah area. There are still the Ịgala tribe in Taraba State today.

When they migrated, they met population of Yoruba, Benins and Igbo who already lived in the various places. These Wukari people emerged with them and through their influence produced the language known as Ịgala language.

To cement this historical narrative, let us hear from the Attah of Ịgala himself, His Royal Majesty, Dr. Michael Idakwo Ameh Oboni on his interview with the Punch published on 26 August 2017. Regarding the history of the Ịgala people he said and I quote him verbatim:

"Talking about the origin of the Ịgala people, a sizable group migrated from Wukari in Taraba State from where they came to Benue along the River Benue and continued very close to the confluence at a place called Amagede by River Benue and slightly down from Amagede downwards to Idah and they settled there. And there, they met a sizeable population of the Yorubas and the Benins and to some extent, some Igbo. So the migrant population from Wukari merged with them and produced a language called Ịgala as a people".

Before the migration of these Wukari people, they were some Igbo indigenous people in Ịda. That's why we have Ụmụịda in Enugwu Ezike, Igbo Eze North Local Government Area, Enugwu State. I traced the history to Ụmụịda and realised that there is a community called Ụmụshiene. They left Idah and settled in this place in Enugwu Ezike. Some fraction of the community left, leaving their land there.

They didn't just leave the land, some of them still remained there. When I interviewed a man called Ayọgụ who is 80 and Itodo who is 85, they said that annually, their brothers from Idah which is now in Kogi State bring to them resources from the land they left many years ago and settled in Enugwu-Ezike. Their brothers there take care of the land. Their wives prepare palm oil and other things. During Iri Ji Festival, they bring jars of palm oil to them as produce of the Ụmụshiene land in Ịda. There is Ụmụshiene in Ịda Kogi State and Ụmụshiene in Ụmụịda, Enugwu-Ezike in Enugwu State. They are the same blood. The Ụmụshiene in Enugwu-Ezike are the senior brothers. Any male child from there will first take kola nut before anyone from the Ida side of Kogi.

The question is: who migrated from where to where? What was their original language and culture?

Ụmụshiene in Ụmụịda Enugwu-Ezike migrated from Ịda now in Kogi State. Ịda was their ancestral land. Some left while some remained. Those who remained still bring goodies for their brothers in Enugwu Ezike.Their language spoken from time immemorial had been Igbo and not Ịgala. There are few other communities in Ịda which languages of communication is Igbo. Their pure culture is Igbo. You can also locate some in Ankpa Area but they are in the minority due to the high population of the Ịgala.

SlayerForever:
I saw a beautiful display and a melodious rendition from the Igbo flute Oja. Very colorful.


Abohboy I find it hard to believe that Aboh was onced famed across the South for this beautiful boat regatta and yet it's been allowed to go into extinction. That's a big mess up.

Yes!
In one of their night gatherings, a boy was blowing a wonderful Oja, I swear I felt I was in my village already.
I wonder how Ijaws must detest these people for upholding these ancient Igbo traditions and mannerisms?

Ekealterego:
100%. What I seem to notice is the ignorance of most Igbos about the deep hatred some minorities around them have for them. Some deep seated jealousy, especially the lazy ones.

The word, "them be our brother"... very ignorant or they probably overlook it... I don't which ones is more relevant.

This was the very first thing that made me to distance myself from IPOB.
They are living in a parallel universe that is impervious to rationality.
Once I noticed they were "famzing" these Igbophobic minorities and I tried to bring them to senses, and once that failed, I washed my hands off them.
I knew they were irredeemable.

Captain8:
you are a mumu man.....

I called you mumu man because Ijaws using two names for king Amayanabo and Pere.......

Amayanabo is used by Ijaws of akwa ibom, rivers, to bayelsa................. while Pere is used by Ijaws of ondo,edo, delta, to bayelsa.......

Amayanabo mean owner of town in Ijaw.........Pere mean a wealthy person in Ijaw.......




I called you unintelligent liar because you foolishly formed a lie saying ama onye nabo......how foolish you sound......

You are a clown as well......

There are no Ijaws in Rivers, let alone Akwaibom.
Don't be foolish.
I don't know about Ondo and Edo, I will let those concerned to handle you.

Ama-Onye-nabo is not an Ijaw title or name.

Ekealterego:
I warned you earlier but you chose to disgrace yourself.
You don't have sensible discussions with the hateful minority Ijaws...especially the ones on this platform.

Now, you have opened up yourself to disgrace and insult and even more soiled the name "Igbo" in the process.

It's not just about this platform.
It's about the majority of Ijaws outside this platform as well.

SlayerForever:
Let me see what is inside lol.

Do and tell me what you think.

More.

SlayerForever:
Just use egwu uche to follow such Ijaw agents. If you observe, since the agent is posturing not to be Igbo they kept speaking English to him, indirectly marking him as an outsider.

When one kept speaking to him in Igbo he had to reply in Igbo too, in another video. I deliberately did not detail what exactly was in these videos. Amam ihe m na-eme.

Ok.
See this Opobo group.
Though the usual Ijaw Invaders are there promoting their dead Ibani-Ijaw language.
https://m.facebook.com/story.php?story_fbid=3161308557461399&id=1821465908112344

Captain8:
why are they using Amayanabo Ijaw name for their throne and not eze?

Why are they calling God Tamuno and not chukwu or chineke?

why the compounds in Opobo have Ijaw names and not igbo?

Why are the Opobos in all Ijaw social cultural organizations like INC IYC LINO MOSIEND and not in Ohanaege ndigbo?

stopped been foolish

God is Chukwu in Opobo and Bonny.

King in Ijaw is Pere or whatever.
"Ama-Onye-nabo" is an Igbo word.

IYC, INC is a franchise. Any one can join.
The only requirement is to shout Aswana!

Thank you.

Nnaa! This video is non sense.
It more like Ijaw propaganda video.
The narrator was claiming that Ohambele people are Ijaw people, no be juju be that?

A people with the name Ohambele, whose king is "Onye-Nwe-Ala" is an Ijaw man?
What sort of retarded statement is that?

Also he claimed Ohambele wear Ijaw cloth. Well that's not Ijaw cloth, that's a European dress the entire costal people, both Ijaws, Igbos(coastal Igbos) all wore.
Wearing that cloth doesn't make one Ijaw.


He also spoke of similar food.
Of course Ohambele and Ndoki as a whole live in riverine terrain along Imo and Opobo River.
Their diets should naturally be composed chiefly of marine animals as is obtainable in other riverine communities including those in Ogbaru and Anambra LGAs of Anambra state.

Lastly, he said Ohambele speak an adulterated version of Igbo.
What sort of imbecilic statement is that?

Ohambele speak a full blown Igbo dialect called Ndoki Igbo that is spoken all over Ukwa East LGA of Abia state and Oyigbo LGA of Rivers State, including Bonny and Opobo LGAs of Rivers State.
It isn't an adulterated version of Igbo, it is a distinct and intelligible Igbo dialect.