₦airaland Forum

omonnakoda:
You claim their supporters were killing each other on the streets,were they killing each other on the basis ot ethnic sub-group? Was it Oyo versus Ijebu? You folk are always emotional even in arguments and cannot reason critically? What is the subject of discussion and what has it got to do with political violence. Do Igbos not kidnap Igbos? Please try and be logical.
When he gave his Yoruba Ronu speech was it about Ijebus fighting Ekiti or Oyo? You need to learn how to debate with logic and stop all these emotional ejaculations

So it was Igbos fighting Yorubas during Kiriji war, Mgbor?

You are the emotional one here. Politics and ethnicity are intertwined.

SonofDevil:
You re a foo*** to say ijebu dominated lagos.

Apart from Epe tell me where ijebu holds sway in lagos??

Awori is The owner of Lagos
And we aworis dominated others in five adminstrative divisions of lagos
Ikorodu
Badagry
Lagos island
ikeja

Ijebus are the most superior Of Yoruba tribes, the whole world knows this.
The have the most beautiful women, the sharpest of business mind, the only Yoruba tribe that can stand Ndiigbo in Entrepreneurship.

Having superior intellect makes one to want to have his own space rather than move with the crowd. This explains why the Ijebus were never part of your Oyo empire and why they existed as distinct entity from other Yorubas in Oyo, similar to what the Ekitis who are second in hierarchy after Oyo did.

Yorubas recognized the superiority of intellect of Ijebus, and that's wby Awolowo an Ijebu was elevated amongst all in Yorubaland,even after death. He is literary worshiped.

Aworis are subjects of the Bini empire. The Ijebus are the real lords of Lagos.

omonnakoda:
Well Ijebu and the other "Yoruba" nations are not "tribes" . I suggest you check the dictionary meaning of the word. The Ijebu Heartland is Ogun State but they also have two Local Government Areas in Lagos State: Epe and Ikorodu.
If any nation were to claim superiority it would be Oyo since Oyo was the one that occupied by force most of what is now Yorubaland and their dialect is the most influential in spoken Yoruba today. Yes Awolowo was Ijebu as is Wole Soyinka but Obasanjo is Egba and the Egba aear politically stronger in Ogun State. Tinubu is not Ijebu neither was Abraham Adesanya nor Gani Fawehinmi,Rotimi Williams, Benjamin Adekunle( The Igbo friend),Fela,MKO Abiola,Hakeem Olajuwon,Davido and so on.
Honestly the Igbos are more tribal or clannish than Yorubas and so the kind of discrimination you will find among Igbos to Igbos does not exist among Yoruba. The Ijebu nation are indeed very successful in their own right but so are other Yoruba nations. Culturally there ae very significant difference between Ijebus and other Yorubas and if not for Nigeria Ijebus would probably not be called Yoruba but there are many shared commonalities including intelligibility of language. There is one very significant difference. Ijebu did not practice female circumcision and this restricted the level of intermarriages historically. Just as other groups had different tribal marks which all go to show that there were different nations which shared cultures but significant differences. The coming of Nigeria have brought these different nations together under a common cause

The Same Yorubaland were there was the only most brutal intra ethnic civil war recorded in Nigerian history, where Yoruba groups brutally massacred each other.

The same Yorubaland where the Awos and Akintolas were on each other's throat and their supporters were killing each other in open streets, hence the phrase " wild wild west" in the Nigerian political parlance?

Haha! The same Yorubaland were the Awujale and other Yoruba tribal kings have been throwing tribal slingshots on each other. Even the Ilaje king couldn't resist throwing one at the New Ooni.

Yorubaland is the most divided tribal cesspool in Nigeria. Have you forgotten why Akintola had to deliver the Yoruba Ronu speech, to stop you lots from fighting each other and rather focus on fighting your perceived common enemies.

Yorubas are a funny bunch of people. You all suffer from pseudologia fantastica.
That You think anyone else but yourselves buy your lies even make you lots more pathetic.

AjiereTuwo:
This article is for the Ibani-apu(okoloama and Opubo ama) so if you are not from these communities. Gerara here

So take it to your village square. Why did you bring it here?

omonnakoda:
Ok but out of interest where do Ojukwu,Azikiwe,Ekwueme,Ezekwesili,Akunyuli ,Achebe come from?


The fact is that others follow Anambra

Is it true that Rest of Yoruba people are inferior to Ijebus?

Awolowo was Ijebu, and Ijebus own a huge chunk of Lagos state. Most Yorubas claim Ijebu to have connection to Lagos.
Ijebus consider themselves a superior tribe and was not even part of your Oyo fable empire.

I even heard that because of how successful the Ijebus are, other inferior Yoruba tribes are envious of them, accusing them of being too money conscious and all what, is this true? Are Ijebus the most superior Of Yoruba tribes?

omonnakoda:
Interaction shows Anambra to be of a higher class and generally superior at most things.They are the real leaders

No Igbo man is ignorant of your devious intention of making this post. Which is basically to pitch Ndiigbo in Anambra against the rest of Ndiigbo.

Your plans are DOA. Try again next time.

Here is a map of Imo state, take a look at the location of Isu, Oru East, Njaba, mbaitolu areas, and tell me how a human being with brain cells can speak of Ijaw cultural diffusion and riverine proximity here.

ChinenyeN:
I have always held that Nigerians best limit their overall acceptance of European accounts. There is no denying that Europeans kept generally impeccable accounts of the what they witnessed surrounding their experiences while on the ground. However, their interpretations of those accounts can often times be said to have been categorically incorrect. So, European accounts are good reference material, but they are by no means definitive nor should they be held as conclusive and the end-all-be-all.

That being said, you are unlikely to find much discussion on owu in intelligence/colonial reports. However, you should be able to find it in later anthropological surveys/book. If you are interested, do a Google or Google Books search of G. I. Jones and Igbo arts and drama styles, and you can use that as an introductory step into learning more about the cultural diffusion of owu drama. I would much rather you perform the research and learn for yourself as opposed to me sharing the information with you, and you attempting to fight me over something I never had a hand in writing.

Aside from that, my knowledge of owu does not come from any anthropological work, but rather from my knowledge of oral traditions in the southern part of Igboland (the Ngwa-Ikwerre axis).

You made no point. I hope you know that.

RedboneSmith:
Why cc me to a post that makes factually inaccurate statements like, "Igbo is older than Ijaw thousands of years apart" when it is generally known that Ijaw are one of the oldest groups in southern nigeria? And makes subjective (at best) comments like "Owu has been in Isu before the founding of the first Ijaw settlement?"

Bruh,,you both can do better.

There is a reason why Owu is restricted to riverain Igbo and southern Igbo which are the areas with documented historical relations with Ijaw or Ijaw-associated people, whereas in Ijaw there is no such restriction, as it exists in all corners of Ijawland, from Ondo to Rivers. When you are willing to step outside your narrow,,subjective boxes and adopt an unbiased approach, then cc me.

Mbaitolu, Isu, Oru East, Njaba parts of Imo are not riverine. And by the way, riverine is not synonymous to Ijaw, there are many Igbo communities with their own independent riverine culture. The Ogbaru for example and communities in Anambra East and West.

There are hardly pan Igbo festival other than Iri ji/ Ifejioku. Each Igbo area have their unique festivals, it doesn't mean they borrowed it from non Igbo areas.

The biased one here is you.
Igbo is many years older than Ijaw, that one is not even up for debate.

Chiwude:
The more reason it's obvious Igbo had a big influence on Ijaw culture, based on the general usage of the word Owu in Ijaw community. Igboland is older than Ijaw thousands of years apart, even in size just half of Igboland is larger than Ijawland (including the swamps and lagoons the Ijaws dwell). And the Owu festival you see being practiced in parts of Imo state has existed even before the founding of the earliest Ijaw settlement. I'm an Isu man and my area according to historians contitute one of three of the earliest Igbo homeland. Still in my part of Isu, Njaba, Oru, Mbaitoli and Orsu we don't do Nmanwu neither do we call our masquerades by that name. Owu is what we've being practicing since the time of our ancestors, except for few communities in parts of Nwangele, Nkwerre and Orlu that practice an Owu look alike called Okorosha. Every laid down rules guiding the festival, the masquerades, mode of dance dress, the dance step, traditional rites and other cultural rituals has been long defined by us. So any other community not within our cultural influence copied it from us, there is no two ways about it.

Simple, concise and apt.

Thanks.
cc: Redbonesmith

RedboneSmith:
Do colonial documents prove it diffused from Igbo to Ijaw?

The default is that Owu is an Igbo festival, the burden of proof lie on those who say that it is an Ijaw festival that spread to Igboland.

RedboneSmith:
Everything I know about Owu suggests the diffusion was the other way, i.e., from Ijaw to Igbo.

Any colonial document to prove this?

Owu is celebrated as far inland as Mgbidi, Mbaitolu LGA, Orsu East LGA of imo state. And you want me to believe it's of Ijaw origin? Ah dey laff

NB: only colonial documents will be acceptable, as they were provided by an unbiased third party. Another thing is my word against yours.

AjiereTuwo:
Your mother must be so proud

Tell Senibo "Ogogolo" to go and write more trash for his Ijaw audience.

There are tons of unbiased non distorted Bonny and Opobo history written in pages of colonial documents by the colonials, gotten first hand from innocent non politicized early Bonny and Opobo people, and written down by colonial masters with no distortions whatsoever.

If Ndiigbo want to read the history of Opobo and Bonny, we know where to get them. Tell Ogogolo to spend his time on more useful ventures.

[quote author=AjiereTuwo post=49821863][/quote]E PAIN AM

Eastlink:
The Ijaw claim to the ownership of Ndoki and Ibaniland as being peddled by Ijaw people here on nairaland is built on falsehood and historical distortion. The closest connection the Ndoki and Ibani have with any other group in the south is Igbo and never Ijaw. Here are five historical reasons why the Ndoki and their Ibani kins are Igbo in origin.

1) The Ndoki's are not Ijaws in diaspora as construed by some Izons, but pure Igbo sub-group, with related ancestry with the Ngwa and other southern Igbo groups.

2) According to a section of history, the Ndoki's were said to be the original founders of Ibani. The first Bonny King and founder Ndoli Okpara was said to be an Ndoki man which thus wipes off Ijaw claims of establishing the kingdom and validating it's Igbo origin. Other Kings as Asimini, Alagbarinye were of pure Ndoki (Igbo) ancestry. The Ijaws only arrived Ibani as potters and have no legitimate claim to the founding of Ibani, thus are now bent on changing the last Igbo link (Ndoki) to Ijaws to make their fraudulent claims valid.

3)Ibani family names such as Opunsunju, Epelle, Jaja, Owujie, Ubogu, Jumbo etc are not Ijoid names but Ibani (Igbo). The Ijaw family names which now forms part of Ibani livestyle came as a result of Ijaw interaction and migration to the area.

4)The tieing of two wrappers as well as as the etibo and woko are not Ijaw attires. The attires were introduced by the early Portuguese to communities within the coast. The Ibani and Ndoki just like the Itshekiri, Urhobos, Efiks and other coastal tribes were among the first to put on the attires, because of their early contact with the white men. Other tribes followed suit and today it has become a cultural accepted practice by people of the lower niger area, Igbo inclusive.

4) The Ibani music has never been Ijoid but rather Igboid. The Ndoki's of Asa who were the orginal founders took the Igbo musical drums to the coast of Bonny. Festival such as the Nwaotam boat regatta is a testimony of early Igbo cultural influence, the same goes for the Owuogbo (Owu) festival still celebrated till this day in parts of Orlu Imo state.

5) The language been spoken today in Ndoki and Ibani is a dialect of the Igbo language mutually intelligible to both groups.

6) The earliest Igbo language Bible was first translated to Ibani(Igbo) dialect and used as a medium to propagate christianity in Igboland. Till today, the Bonny-Opobo language is considered a dialect of Igbo by linguist just like Ngwa and Etche.

5) The Ndoki and Ibani (Bonny and Opobo) are blood relatives sharing both ancentral and cultural link in common. Thus the both groups are associated with Igbo.

Well said brother. 100% correct!

ChinenyeN:
Alright. Let me come and finish addressing the rest of your post.

#1. While it is true that Ndoki villages have ancestral relations with other Igbo-speaking culture groups, the existence of Ijaw elements in Ndoki as well as historical relations with Ijaw cannot be denied. As a case in point, one of the Ndoki village groups has some Ijaw-derived place names. Even more so the name "Ndoki" is a name adopted from an Ijaw expression. However, you are correct. Ndoki are not Ijaw in diaspora.

#2. Opara Ndoli was neither a king nor a founder. Opara Ndoli was simply an Opara (eldest male member). As was the culture of the people, Ndoli, being an Opara, held sacred authority and served as a custodian of the community. It was his responsibility to interpret the communal laws, settle disputes and officiate any of the ceremonies, rights and rituals of the people. Currently, oral traditions state that Opara Ndoli never made it to the final destination. He died at the last sojourn. Actual kingship did not manifest in Bonny until the time of Asimini. It was during their interaction with the Portuguese that Asimini effectively became the first king of Bonny. Or, perhaps it is better stated that the shift towards monarchy begin at this point, and Bonny's history as a kingdom begins here.

#3. I already covered that earlier.

Your item #4 is duplicated (you have two #4s). So I will simply answer as such:

#4.1 No problem here. The information is correct.

#4.2 Today's Ibani music is undoubtedly Ijaw. At the very least, Ibani music is dominated by Ijaw cultural themes, from the style of play to the instruments used. Bonny's current musical culture is heavily connected with the canoe house system that was introduced some time later in Bonny history. In fact, one might be able to say that the music culture is as a result of the canoe house system. However, details about the music culture prior to the introduction of the canoe house system are scant and not enough to develop an idea of what music was like in Bonny's earliest days. Nwutam was also introduced later in Bonny history. By the time it was introduced, in fact, the canoe house system was already firmly in place. Hence why the Ibani Nwutam performance is rather distinct, while in the Ngwa-Ndoki axis, Nwutam is just a masquerade. Owuogbo is not an Igbo festival. Its origin is Ijaw. The owu-named performances you see in Abia and Imo are as a result of cultural diffusion.

#5. Bonny and Opobo are both Ijaw-speaking and Igbo-speaking populations (Opobo leans more heavily toward the Igbo-speaking side).

#6. I already addressed that.

#5 (you repeated your numbering again) This is actually not a lie. It's a truthful statement. BUT... it does not do much to further your premise since Ibani is just as much connected to Igbo as it is to Ijaw.

1. Ndoki being derived from an Ijaw expression is a recent fabrication and a falsehood. If you have any pre colonial or colonial evidence that supports this falsehood, bring it forward and stop propagating falsehoods here in the name of trying to impress as a bastion of objectivity.

Give the name of the Ndoki village derived from Ijaw.

2. Doesn't matter if Ndoli reached Bonny or not. The point he tried to pass cannot not be muted by that your unnecessary diversion. Point being that Ndoki Igbo element were present in Bonny from the early days, whether as Ndoli, Asimini or Alagabara.

3. Those names are mainly Igbo names. ie Owujie, Ubogu, Jumbo. They can't be said to be Ijaw. At best they can be said to be Ibani like he opined.

4. Owu/ Owogbo is an Igbo festival that diffused into Opobo/ Bonny, unless you have a colonial evidence to back this your contrary claim, Owu remains an Igbo influence on Ibani, not the other way round.

5 . I see no point of that your drivel. Other than to continue holding unto your naive toga of objectivity.

Adulterated and Ijawnized Opobo history. Senibo is entitled to his distortions, while Ndiigbo are entitled to rejecting them.

#Simple

thunderbabs:
Go born ur own nd name them whatever na. Na fight?

They put the pics on public to get public opinion on them. In that case, we are well within our rights to air our opinions on the pics. If they didn't want our opinion, they should have kept the pic private.
#Simple

fr3do:
I just knew that the coconut head will clad his son in yoruba attire. Is he shying away from his Igboness?

Its his life and his family, but if we do not promote our culture, who will?
What does Andre even mean? When there are lots of Igbo names that glorify God and cherish family.

Apt and well said.

If you don't promote your own culture, no one else would. Neither Peter nor Paul are more civilized than the Japanese and other Asians that stick to their culture no matter what.
Your culture is your identity. There is no reason his kids should be wearing any other attire other than Igbo attire.

After Pics in Igbo attire, they can then put on any other group attire they want. You must preserve what is yours first before promoting that which belongs to strangers.

NB: If you are going to quote me, be sure to be rational and polite, cos I am more than capable of returning your hate.

gidgiddy:
You are a bit misguided. The Nigeria you are talking about was an illegal British creation. You are now asking the people to go to a National Assembly to seek elective positions to retrieve their freedom when the same people never agreed to be Nigerians in the first place. It's a bit like if someone stole your shirt, you see the person who is wearing the shirt but when you confront the person about returning your shirt, they tell you to go to court or to the police. Nigeria has no legality.


But let's put that aside for a second. Let's just assume that IPOB won every politicial position in the SS/SE including the National Assembly. They now move a motion for Biafran independence or referendum. How will they get that when the SW/NE/NC/NW will certainly vote against it? What is the point of that then? How will the two zones outvote the other four? It is all a waste of time.

Personally, I think what IPOB are doing now is the best. No point chasing a fruitless agenda at the NASS. With IPOB/Biafran protests in the SE/SS, Boko Haram and militant attacks in the NE, militancy in the Niger Delta, Herdsmen attacks in the NC and the frustration of restructuring that is going grip Yorubas soon. A time shall come when things get so bad in Nigeria that most political leaders will see that things cannot continue this way. That is when all options will be put on the table

You are the misguided one. Whether you like it or not, Nigeria is recognized as a legal entity by the UN. This is the reality and not emotional talk bereft of realism.

The easiest way to kill a monster is from within.

If IPOB and MASSOB are serious, they must seek for elective posts in the legislative chambers of all SE state assemblies and " selected" SS regions and Senate/ house of They must show they are true representatives of the people wish by standing to be elected. When they achieve this milestone, they can now seek to push for change in laws that will effect the referendum they want.

Untill they do the above, they remain jokers.

obong:
Things fall apart have nothing to do with nsibidi. Igbo generally has nothing to do with it

You are ignorant. Igbos have everything to do with Nsibidi. It was originated in Ekoi, and spread to the Igbos neighboring to Ekoi people, who advanced it more.
From your name, I am guessing you are Ibibio/Annang/Efik.

obong:
Things fall apart have nothing to do with nsibidi. Igbo generally has nothing to do with it

You are ignorant. Igbos have everything to do with Nsibidi. It was originated in Ekoi, and spread amongst the Igbos neighboring to Ekoi people, who advanced it more.

http://ohuzo..com/2010/04/political-suicide-anioma-people-cannot.html?m=1

This wonderful interview by a proud Anioma Prince that I took time posting in bits, had addressed most of the issues we have been discussing here.

What and those that seek to divide us Ndiigbo are many, but things and people that unite us are more.

Ndewonu. Ofu obi ka anyi ji aga!

In the end, nmeri ga abu nke anyi.

As it stands now what is the most important or if I may ask critical support the delta Igbo people need from their brothers across the Niger?

Very good! Very good question. I wanted to make the appeal even if you did not come up with the question. We want our brothers to see reason why they should come together to support Anioma State as the Sixth State to be carved out for the Igbo nation. Justice equity and fair-play demands this, the reason being in a memorandum signed by Chief Sam O. Mbakwe, Chief C.C. Onoh, Dr. Okigbo, Chief S.G. Ikoku to mention among others, that was forwarded to the then President and Commander-in-Chief, President Ibrahim Babangida and to all members of Armed forces Ruling Council, as was published (bring out document to quote date and paper) on Daily Times of Wednesday, April 17, 1991, on page 17. These great Igbo leaders after many years of Deliberation and consultation all across Igbo land jointly requested for the creation of Enugu or Wawa state from Amambra, Abia out of the old Imo and Anioma from old Bendel State.

It is on record that Enugu and Abia has sealed through, so as you can see justice equity and fair-play demands that the next state to be carved out for ndigbo should be Anioma State.

What is your opinion on Col. Gaddafi recent call for the division of Nigeria along religious lines?

Well, some one said he was mad and I asked, the man who wakes up every day and use dagger to butcher his brother, pregnant women and the one who suggest since you can not be your brothers’ keeper why not go your separate ways; who among the two is mad?

Your opinion on Igbo leaders starting from Ekwueme?

Ekwueme is a great man, but he is not using his position for the interest of Ndigbo, he is more or less playing politics with it.

IWUANYANWU?

Iwuanyanwu is a politician who is neither here or there

OJUKWU?

One of the greatest Igbo Leaders ever.

ORJI UZOR KALU?

Courageous young man, the type of leader the Igbos people need today; through out his tenure as governor he was bold and courageous like Okpara out of his love for his people. They want to make him look small, may be because of his age. But with time, Igbos will realize that he is a great lover of the Igbo Man.

RAPH UWEUECHE?

He has sacrificed a lot for the interest of Igbo man. His contributions went a long way to help the Igbo man during the war. He is committed to the well being of the Igbo man.

Most importantly, it should not be forgotten that late Chukwuma Nzeogwu of Okpanam in Oshimili North died at Oboleke fighting on the side of Biafran Army. It is paramount to mention that late Col. Okonweze from Asaba was killed at Abeokuta during the counter Coup of July 29, 1966. Late Col. Henry Igboba from Ibusa suffered the same fate in Benin City in 1967. Late Mr. Ogwude from Ogwashiuku, a Parmanent Secretary was killed in Benin City the same 1967. The Benin City, Sapele Warri, Isheagu, Ogwashiuku and Ogbeke-Asaba massacres, to mention but a few, were reprisals against Ndigbo on both sides of the Niger Ndigbo east and west of the Niger shared a common fate during the Civil War as a direct consequence of the January 1966 Military Coup which was purportedly described as Igbo Coup.

Don’t you think Igbo delta People not just those across the Niger, but those in River State etc have not been receiving their own share of respect and acceptance that prompted Okwuechime to voice out his frustration?


The truth is that Ohaneze Ndigbo and the World Igbo Assembly (IWA) has created solid sense of belonging everywhere Igbo people reside. To buttress this fact, the brotherly relationship between Igbo South East and Anioma people is based on mutual love and respect manifesting in the election of Late Ogbueshi Dr. J.B. Azinge of Asaba as Deputy president General of Ohaneze Ndigbo before the tenure of Col. Joe Achuzia as Secretary General. The incumbent President General of Ohaneze Ndigbo is his Excellency Ambassador Raph Uwaechue of Ogwashi-Uka in Aniocha South of Delta State.

Have you always been your brothers-keeper or is this a sudden self-centered desperation in order to gain the support of the South Easterners in your pursuit of Anioma State creation?

I think with this, your extreme question that boarders on self assessment, it is pertinent at this point to look back and critically outline the roles of the Delta Igbo’s during the most critical period in the life and history of our brothers across the Niger. A significant officers and men of Midwestern origin-Delta-Igbos fought on the side of the Biafran Army. Col. Mike Ndukwe Okweuechime, to start with was the Chief of Linguistics, Defence headquarters, Biafran Army till the end of the civil war on January 12, 1970. Navy Commander Frank Anukwu from Ika was in charge of Biafran Navy till the end of the war. Brigadier Nwawo from Aniocha North was General Officer who commanded 4 Command (Special) Division of Biafran Army. Col. Joe Achuzie from Oshimili South was General Officer Commanding (GOC) 16 division. Late Col. B.S.A. Nwajei from Oshimili North was at a time, the Commander 14 division. Col. Ochei from Oshimili South was Commandant of School of Infantry Biafran Army. Col. Morah and Col. Henry Igboba from Aniocha North and Oshimili North, respectively fought gallantly for the survicval of Igbo people during the war. Late Major Albert Okonkwo from Oshimili North was the Administrator of the defunct Republic of Biafra Mr. George Nwanze from Oshimili North was the secretary to Odumegwu Ojukwu, Head of State defunct Republic of Biafra, to mention but a few. It is important to mention that the above top military Officers and highly respected men of substance from the then Midwestern region, did not fight as mercenaries. I want to state that as a matter of historical fact, I too fought gallantly on the side of Biafra. In fact, I came back from my studies in oversea and was confronted with the war, as Igbo people were been slaughtered all across the North, we had to ran from Jos to Ibusa where I joined Force with the Biafran Army.

This unfortunate behavior is unexpected of a man of his age and caliber. For us to deny our Igboness is to stab our brothers across the river on the back, knowing fully well that they had to endure a 30months of near hellish suffering as a result of the revolutionary tendency of one of our own, Col. Chukwuma Kaduna Nzeogwu. I am not trying to bring back the sad historical moment or playing on emotion to score a cheap political point. But, I think it’s wise and necessary to reflect on what transpired before, during and after the Nigerian Civil War, in order to disclose the unity of purpose of Igbo people worldwide. Sir, don’t you think singling out Okwuechime will be lying to one self, a critical look at the issues at hand will tell you that not a few people share his opinion? Our Igbo origin has never been in doubt before and after Civil War. Anioma people were known as Western Igbos before the Amalgamation of Nigeria in 1914. And in 1939, the Obi of Agbor, Obi of Idumuje-Ugboko and the Obi of Aboh, for themselves and the entire Western Igbo people, petitioned the Colonial Administration for carving out the Western Igbos from their Kits and Kins East of the Niger. Consequently, in 1956, Western Igbo leaders organized the AMA1 conferences where it was resolved that the answer to the political problems of the Western Igbos was to create a West Niger Igbo State with the Headquarters at ALIDINMA. The agitation for the creation of the West Niger Igbo State assumed the name ANIOMA after the civil war.

Political suicide: Anioma people cannot deny being Igbo. We will be irrelevant politically if we do Peter Agba Kalu/ The Sun Publishing

There is an atmosphere of peace written all over the way to Ibusa that will tempt any writer to toy with the idea of spending few weeks in the town in order to write a book. The billboard of Fred Ajuda’s late mother welcomes you to the town as you begin to wonder where on earth is this once upon a time news making socialite shortly after that you will be Welcome to the world of Obi Modestus Emeka Nwaka, a Prince of Ibusa and President Ohaneze Ndigbo, Delta State, also executive member Anioma State Movement. He spoke to Peter Agba Kalu Sir, recently, Chief Mike Okwechime, the President National President of Izu Anioma told a local publication and I quote; “We may speak a dialect of Igbo but we are not culturally and socially Igbos by Ohaneze’s definition’’. What do you have to say?

This is nothing but falsehood and a damaging betrayal of our Igbo brothers from South East who found our son His Excellency Amb. Raph Uwechue worthy to head the very Ohaneze which he tried to ridicule.That will tell you that what Chief (Col.) Mike Nduka Okwuechime (Rtd) said is absolute fallacy of what Ohaneze stands for. I intentionally pronounced his names in full in order to show you that he is totally and entirely an Igbo. It is a pity that Okwuechime and his likes are allowing themselves to be used to subvert the Ohaneze and what the Igbo nation stands for in all ramifications

The chairman of the lecture, Obi Edozien (The Asagba of Asaba), re-emphasised this point: “we Igbo people are one. We must stop fighting over irrelevancies and emphasise the essential.”
This point arose out of the tendency among Igbo people to regard some groups as not “real” Igbos on basis of dialectal differences.


.

It also exists in the form of clearly Igbo- speaking people with Igbo names and cultural patterns declaring themselves as “not Igbo” but ethnic minorities. This is very rampant among Igbo groups in the South-South zone who believe that by so self- declaring publicly, they would be more acceptable among the real minorities and allowed to take their places as ethnic minorities. Experience has, however, shown that this self-delusion hardly ever produces their desired results. Whenever the push comes to the shove, the real minorities remind them that they are Igbo people who are out to take what belongs to the minorities through the back door.

This phenomenon was evident in 2006 when former Governor Peter Odili of Rivers State (who loved to call himself a “Rivers man,” as if Rivers State is a tribe) was running for president.

Ijaw leader, Chief Edwin Clark openly declared Odili an Igbo man, arguing that the South-South president that the minorities have been agitating for was not meant to go to “an Igbo man.” Given this situation, there has been an increasing shift of paradigm.

Many Igbo groups, especially in Delta State, have decided no longer to play the masquerade.


The Obi of Asaba, Professor Edozien, actually laid out conditions he believes will cement Igbo unity permanently. Obi Edozien then called on the people of the South-East zone to support the creation of Anioma State and another for Igbo-speaking people of Rivers State to make for seven states, all of which will be lumped together in one zone or region.


http://nigeriavillagesquare.com/forum/main-square/28995-asagba-asaba-why-some-igbos-denounce-their-heritage.html

Stay away from our state – Enugu government warns MASSOB, IPOBBy Emmanuel Uzodinma on January 17, 2016


Ahead of the planned massive demonstration by the Indigenous People of Biafra, IPOB and the Movement for the Actualization of Sovereign State of Biafra, MASSOB, the Enugu State Government has warned the two groups to stop creating unnecessary tension in the State.
In a statement issued on Sunday by Dr. Udeuhele Ikechukwu Godwin, the
Commissioner for Information, in the State, he said government had put measures to stop any group from threatening the existing peace in the State.

According to Udeuhele: “The attention of the Enugu State Government has been drawn to the publications in the national dailies to the effect that there was tension in South – East following an alleged threat by the Movement for the Actualization of the Sovereign State of Biafra, MASSOB and the Indigenous People of Biafra, IPOB to stage a protest in all the states of the zone on Monday, January 18, 2016, over the continued detention of the Director of Radio Biafra, Mr. Nnamdi kanu.


“The State Government hereby distances itself from the planned protest and therefore call on the people of the state to ignore the said threat and go about their normal business as all security measures have been put in place to forestall any breakdown of law and order in the state.

“Consequently, we appeal to parents and guidance to advise and watch over their children and wards to ensure that they are not being used for such unlawful acts. We equally appeal to leaders in our various communities, especially Traditional Rulers to ensure that their youths do not engage in any activity that could undermine the existing peace and tranquillity in the state.”

“Enugu State Government will continue to ensure that lives and property of the citizens are protected for them to continue to enjoy more dividends of democracy”, the statement added.


http://dailypost.ng/2016/01/17/stay-away-from-our-state-enugu-government-warns-massob-ipob/

AjiereTuwo:
Or wetin, u think say i dey like una wey go reach extent of writing fake Wikipedia articles or writing Dose una tales by moonlight stories, i put an information online, u didn't say weda it is tru or not instead you bring up Amadi-ama. Abi ama na igbo word.

"ama" is an Igbo word.

It means ground, space, clearing, outside, etc.

We have upto 20 places in Igboland with the name Ezi-ama.

We also have Ama Igbo, Ama Awbia, Isu-ama( colonial word) , Amakohia and Ama Awusa in Owerre.

Amadi too is an Igbo word, which means " freeform", "son of the land".