₦airaland Forum

[quote author= post=89945834]Shell and Seplat[/quote]Anambra"illegitimate"son,

1. Shell has operations in Escravos, Seplat does not.

2. ANOH is a joint venture Shell/Seplat.

3. ANOH is a project and operates OML53 and OML21. Between the two there are six wells, drilled for oil.

4. Shel/Seplat is mining oil from underground.

5. When the oil gets to surface it is taken through refinement to extract gas.

6. The gas is piped and stored in Oben storage facilities.

7. From Oben, gas delivery trucks are filled and rolled out to take the end product to nearby markets, including Imo State. Lagos is not a nearby market and there is no truck rolling from Oben to Lagos.

8. So how do you get gas from Oben to Lagos? ....or from Imo to Lagos?
Impossible under current arrangements. If ever it will be done it will be gas pipeline from Oben going to Escravos to connect to ELPS.

9. Is there a gas pipeline from Imo to Lagos? No.

10. Is there pipeline from Oben to Lagos? No.

11. Is there gas reserve in Imo? No.

....but if there is we would love to know so we can scatter it and Imo and Biafra remain a powerless state under Oduduwa exploitation.

Get sense!

Dedetwo:
I honestly believed that disintegration of Nigeria will teach many Nigerian lesson for life. I wish my prayers would be answered. Most Nigerians have been rendered useless by the deceitful roof called Nigeria. The irresponsible nature of Nigeria has permeated to the society's socio-politico-economic mannerisms. These are loudmouthed dingbats who are so desired to flood the forum with charts of IGR of Lagos but failed to show how federal government skewed policies especially in citing of certain amenities tend to affect such charts. I am sick and tired of these nonsensical shenanigans from certain characters in Nigeria.

Calm down!
Calm down now in Jesus name!!

This topic is not about IGR. This is talk about trunking gas from Imo to Lagos. Focus.

Ekwutox:
This was a man that helped to airlift those ingrates to safety in Nigeria that they are opening threads for and slandering.

Typical Yoruba.

We are crime-intolerant.

Afamed:
Here in Nigeria, they would have tagged it witch hunting and cry to UN, AU, PDP Wadata Plaza and 10 downing Street

He is our son...

Kaai

Kaai!!

Emilokoiyawon:
Following. Lets see if the SE governors are mature, sensible and responsible enough to issue an apt correction.

I doubt it.

I have searched internet to see if there is any hint of truth in what they said and I found none. There is a project Assa North-Ohaji South gas project involving OML53 AND 21. Oil extracted from Imo is processed into gas and stored at reservoirs in Oben.

Oben connects with pipeline to Ajaokuta. There is a secondary connection to Escravos. Escravos pipeline connects to Lagos. Lagos connects to West African Pipeline to Benin, Togo, Ghana. Scroll up to see first map and table.

Go here to get more .... https://www.nairaland.com/5604309/imo-state-assa-north-ohaji-south#85316655

There is no pipeline from Imo to Lagos now or planned for future. They will get PR to say some ambitious aide erroneously misquoted them.

Validated:
Any reasons why this tribalist of an OP should not receive life ban NL Why allow this nonsense!!!

bloody racist! a freak bigot!

What happened to their community policing agreement with IGP?

ajailer:
when I saw the news earlier I didn't bother thinking much about it cos I know that can't be possible. How can imo supply Lagos natural gas? With Lagos being a coastal city, it can only be Lagos supplying imo state gas

If it came from a spare parts seller it shouldn't draw headlines and concern.....but look where it came from, State Governors!

This map has shut them up. Otherwise we would already see them attach to the "Imo to Lagos pipeline" lie and use it to condemn SW.

Who is the author of a proposal like this. Why should we go to a place your Ibo people find inhabitable?

Focus on growing your igr, Hausa is ontop of you on the list.

Mysticwebb:
A simple question, that requires a yes or no answer. You typed all these without answering the question.
I have seen where your problem is coming from.

Is there a pipeline running from Imo to Lagos, now or in future? The answer is NO! It is worrisome that your leaders are not tellingthetruth on something so obvious and they inserted the lie to official press release.

If this press statement is allowed to go unchecked we will soon hear from your likes on social media that Yoruba is dependent on your resource....which is the agenda behind their highlight of a pipeline running from Imo to Lagos. Why did they single out Lagos?

Assuming Imo is feeding oil and gas to other regions, would it not cross SS first before getting to Lagos? Would it not also be piped to North Central states? What's their purpose for highlighting Imo to Lagos?

Mysticwebb:
The question should be is there an ongoing or about to commence FG gas pipeline project running from Imo to Lagos?
If yes, where is the propaganda?

....with the pipeline programme of the federal government which is running from Imo to Lagos state.

Present continuous!


...with the pipeline programme of the federal government which will run from Imo to Lagos state

Future!

Get sense.

Regional Security: South-East govs mandate houses of assembly to enact laws

SOUTH East Governors have mandated their various Houses of Assembly in the zone to commence enactment of state security laws that will give legal backing to the establishment of regional security in line with its joint security programme for the zone.

The Governors who held joint meetings with Ohanaeze Ndigbo and other political leaders of the zone expressed disappointment with the Inspector General of Police for reneging in an earlier agreement they had with the police on the practice and composition of Community policing for the zone.

Rising from a meeting in Enugu, on Sunday, attended by the five Governors in the zone, Chairman of the South East Governors’ Forum and Governor of Ebonyi State, Engr. Dave Umahi said “The recent communication from the Inspector General of Police to our Governors on community Policing composition is not in keeping with the agreement we reached with him during his last visit to the South East.

“In the circumstance, we cannot begin implementation of it until the programme reflects our earlier agreement. The southeast Governors and their leaders request the IGP to revert to our initial agreement reached on community policing at Enugu.

“The forum agreed that all South East States Houses of Assembly should commence the process of enacting the state security laws in line with the South East joint security programme.”

On the Coronavirus pandemic, the South East Governors said they will engage the Nigeria Center for Disease Control, NCDC, to scale up testing of coronavirus in Southeast states and further directed that all Igbo living outside Igbo land do obey all extant Covid-19 orders such as the presidential directive on interstate movement, World Health, and NCDC hygiene protocols; the presidential Task Force and the directives of the South East Governors and directives of all Governors where they reside.

The Governors’ meeting also agreed to set up committees in the five states to work with the federal government, the World Bank, the Central Bank of Nigeria and the NSIA in their various programmes to rejig the economy, especially in areas of Agriculture, SME, and Solid Minerals.

“The Meeting agreed to hold a virtual meeting with the Group MD of NNPC on the issue of linking our southeast capitals with gas pipeline alongside with the pipeline programme of the federal government which is running from Imo to Lagos state; the meeting equally agreed that Ohanaeze does submit a working document in our next meeting on setting up of South East Stabilisation fund,” Umahi disclosed.

The Governor assured Ndigbo that with the progress of work at Akanu Ibiam International airport Enugu, the airport will re-open soonest, subject to the Covid-19 programme of the federal government.

It also commended the federal government, the federal ministry of works, and the Governor of Anambra State with the progress of work at the Second Niger Bridge, adding that the next meeting of the southeast traditional institution shall be hosted by Ebonyi State.

https://www.google.com/amp/s/www.vanguardngr.com/2020/05/regional-security-south-east-govs-mandate-houses-of-assembly-to-enact-laws/amp/

The above is an official statement released from their meeting. In the bold, Ibos reading this will believe and attach to this falsehood to make
claim that oil from SE develop Lagos and its IGR. Is that not so? Follow below for the truth and fact check on oil pipelines across Nigeria.

absoluteSuccess:
@Metaphysical, howdy?

It's been a while brother. Would like to call your attention to something that might help your perspective on what you may consider the right interpretation of the word "Sigidi".

I read it somewhere here but never want to continue on an endless tirade that's all talks no solution from the other side.

Possibly I might be the problem here. I better leave the stage for folks with the solution to put it across to all and sundry. However, I can never know this much and still be deceived.

Sigidi

Bro let's take it this way. The Yoruba call the woodcarver "agbegilere". Let's say the phrase means "one who carve wood to statue". But statue doesn't translate to "ere".

With the Yoruba interpretation on the woodcarver, we can get to the idea of the job of the artisan. The second linguistic application of this idea play out on the job "Sigidi".

I've once met this folks behind the office of Osun state broadcasting corporation on my way to Susan Wenger's garden. I interacted with them out of curiosity. Just a detour on my itinerary for Yoruba Heritage Mission at the time.

Ere is not a "statue"

I've said Ere is not a statue, but the word ere translates to "play" within Yoruba language itself. Therefore the closest meaning to the idea on the mind of the wordsmith who coined the word was "play".

But "play" in that sense doesn't imply drama, no. The perfect English equivalent of this sense of the word is "mock". The woodcarver creates the caricature of what originally exists in nature.

The caricature or the mock[ery] of what originally exists used to be the original art form among ancient cultures. That settles the ere concept. It's more like a "mock" of "the real thing".

Now not far from here is the ideology expounded in Sigidi. The woodcarver carves his log to a form by scraping off the bark and subsequent layers off the wood. That's "sigi", so to say.

Next the object takes a form. The process of transformation is reflected in the final name for the form so created: si gi di. To have this in English would give us "open wood form".

The problem however would be how an English speaker would easily assimilate what "open wood form" connotes because no two culture think out their thought the same way.

A home-run example

The other day, I struct on the idea of what the egun means by "gbeta". I readily understood this to mean ogbe-takun, eg "the fringe of the bush". This word gbeta is Egun for the diaspora.

But somehow, gbeta perfectly interpret to Yoruba's "eyin odi". Gbeta thus means "living outside", which conveys the mind of the Egun. But does this match it's Yoruba equivalent?

No it doesn't. Meanwhile, gbeta is indeed a Yoruba phrase that means 'live outside', just as "eyin odi" implies "behind the wall". Both words are Yoruba.

So, words from two different languages could target the same meaning being originally from the same parent source (gbeta, eyin odi) but takes variant orientation in their homeland.

This is because different historical realities could have remould them. The word gbeta (as in o figbe ta) maybe unintelligible in Yoruba yet it's Yoruba language, but it never meant diaspora.

Likewise, eyin odi was favoured as diaspora in Yoruba because it means "behind the wall". So what's the threat to Yoruba for having walled cities in West Africa?

Memoirs as reminder of history

The Yoruba had the memoir of city plan as being walled and gated. A city with one way inlet is called "adiikun". So they were inadvertently adhering to the original city plan with moat and ford.

Now when you pick up a Yoruba word, you pick up instructions from its manufacturer. It's good to study the manufacturer's manual rather than a repairer's acclaimed expertise.

You are walking the path of the manufacturers bro. @Olu, I salute you from here. Good sire. Knowledge don't come from corporate understanding, "awo nii gbo sofawo".

"It takes a master to restore a masterpiece."

Hello brother!
It is good to see you are well!

Olu responded to me on "Sigidi" greeting and I made note to respond but haven't had time to do so since.

The depth of what we discuss here need a different part of my spirit...the sacred part...to participate and so when I write here I know I have to commit to my beliefs truthfully, unlike in politics section where I just throw curveballs and get my Ibo brothers hot under the collar. I love them but they dont know it, because I respond in the opposite. God bless them!


Now, brother, to the Yoruba, Sigidi is representation.

Let me go into this by asking, is there a Global Consciousness?

Yes there is!

There is individual consciousness (the mind), there is family consciousness (scientifically equated to genetic hereditary), there is community consciousness (called customs), there is national consciousness (called value system). Beyond these defined scopes is there a consciousness that tie humanity across the globe together? Yes, it exists!

Part of this global consciousness is why everyhwhere in humanity we look heavenward for a supreme being. It is also the cause why we show humility by kneeling or prostrating or bowing. It is a symbol of submission to a power greater than self.

When does self recognise it is faced with a greater power? How does one recognize a more powerful force? There is a sublime cognition pre-programmed into human genes to identify and acknowledge a powerful force.

Before we started building monumental cities and became insulated from the works of nature, acts within nature itself taught man to interact with it. One of the lessons to ancient humans was the supreme force of God.

Within our modernity, living in articifical structures and virtual realities far removed from natural acts.....how do we get lessons on greater force? Through images shown to us. We see the cause and effect of acts within our plastic realities and we acquire knowledge of what greater force is by creating, examining, reproducing and distributing images.

In ancient times man everywhere looked up to God and humbled himself before him through worship by kneel, prostration, bow and so on. A global consciousness taught man to recreate an image of the force. So everywhere man existed he created for himself an awakening of God. The man in Maya did not tell the man in Egypt what to do. The man in Egypt did not tell the man in Sumaria what to do. The Sumarian did not share what to do with the Ethiopian. The Ethiopian did not tell the Roman.
Yet....everyone of them did exactly same thing. They fashioned an image of what a greater force look like in their own way and circumstance.

Sigidi is that representation of a greater force. It is an image to recreate presence of a supreme power.

To your point, it is a play....a mock....a scaled manifest of metaphysical supreme force.

It is act of humility when we kneel or prostrate or bow before it. It communicates our submission to that all powerful force.


Now, because A did not communicate to B; B did not communicate to C; C did not communicate D; D did not communicate to E.....there was no uniformity between them on how they would carve and represent the force, or for that matter what rites they would practice in its worship.

Therefore anywhere you see copies of rites of worship that mimick A, it would highlight a commonality. A sort of hierarchy or family-tree consciousness or link between A and those places that are uniform with it.

Why is Yoruba in uniformity with rites of worship in old Mecca? We may not have precise historical records that attest to it....and so at beat, it is nothing but conjecture, on the surface at least.......but then we see its evidence till today in a religion that took root in Mecca. This we dont need written record or historical and academic analysis to investigate....the practice is there for all to see.

The question now is...who copied from who?

Was Yoruba rites of kneeling, prostrating and bowing before sigidi the authentic signature practiced in pre-Islamic Mecca (which now is in Islam), or was Yoruba the one in copy?

God continues to bless you my brother!

To all participants and contributors here, I wish us all wellness and God's blessings and fruitfullness, Ase Edumare!

OmoOlofin:
Hi Olu317:

The following is the comment on Oduduwa's origin I promised to repost here:

In a 1969 report of a preliminary archaeological survey of Ife, Paul Ozanne noted that evidence shows that many settlements have been established in the Ife country by at least the 4th century BC.

He pointed out that the Ife area lies in a high bowl (namely, the "Ife bowl" ) surrounded by hills which form a watershed for many streams flowing out through gaps between the hills. And that into this "bowl" the earliest settlers came in some unknown antiquity.

Paul Ozanne: "A Preliminary Report of an Archaeological Survey of Ife"; also "A New Archaeological Survey of Ife," Odu, new series, 1, 1969, pp.131-148.

The idea that Oduduwa's roots was in some distant foreign land is actually alien and foreign to the early Yorubas themselves.

The most remote origin atttibuted to Oduduwa in indigenous Yoruba accounts is given in the mythology of Oduduwa's descent from heaven, as well as Obatala's, et al.

And if an interpretation of this particular mythical account would not deem Obatala (and the other actors in the account) as a non-Yoruba foreigner, then there is no reason why such interpretation of the same account would deem Oduduwa a foreigner.

For the sake of completeness, I should mention that this particular myth have absolutely nothing to do with a foreign country of origin for Oduduwa or Obatala, et al.

An examination of the earliest variant of this myth of descent of heavenly beigns supplies entirely different (unknown or unpopular) names to the charcaters involved.

This myth of descent of Oduduwa, Obatala, et al. have therefore been interpreted by historians to be a later remix of the original myth. Professor S. Adebanji Akintoye writes in his "A History of the Yoruba People" in relation to this interpretation as follows:

"As for the introduction of the names Oduduwa and Obatala into these creation myths, there seems no doubt that what we have here is a conflation of very ancient myths with later known facts at some point in Yoruba history. As will be seen in subsequent chapters, Obatala and Oduduwa were not mythical, heavenly beings; they were humans who played very significant roles in a great era of Yoruba history. Without doubt, what happened was that the contemporaries or successors of Obatala and Oduduwa added these two names to myths that had existed probably very long before their time, in an attempt to accord Oduduwa in particular the very high position he deserved in the transformation of Yoruba civilization in the most significant era in early Yoruba history."

S. Adebanji Akintoye: "A History of the Yoruba People", Amalion Publishing, 2010, pp.2-3.

In fact, if anything is known for sure about the view of Oduduwa's alleged foreign origin, then it is that this view is modern and quite alien to the Yoruba peoples' history.

To be quite specific, the foreign direction of Oduduwa's origin was first initiated towards the end of the 19th century by the Reverend Samuel Johnson in his famous "The History of the Yorubas" which was completed in 1897.

Until deep into the 20th century some of the best minds in historical scholarship simply followed Johnson's lead without questioning, even as there is a deafening silence of prior indigenous Yoruba accounts on such a foreign Oduduwa's origin. They also didn't deem it necessary to examine the roots of the Johnsonian hypothesis.

To briefly examine the influences and sources of Johnson's idea concerning the supposedly foreign roots of Oduduwa, it is sufficient to quote S. Adebanji Akintoye's A History of the Yoruba People. S. Adebanji Akintoye writes:

"Samuel Johnson was educated for the service of the church. ... .At the training institution in Abeokuta, he had schooled under a German teacher named G. F. Bühler, who while training his students as church workers, gave them a very solid grounding in ancient history --- the history of Egypt, Babylon, Greece and Rome. From such beginnings, Johnson developed a strong interest in the history and mythology of the Middle East. Moreover, Johnson's Yorubaland of the nineteenth century was increasingly affected by the growth of Islam and Christianity, two world-shaping products of the Middle East. In particular with Islam came the knowledge of Western Sudanese myths and legends through the writings of Muslims of the Western Sudan ("including Hausaland" ) --- especially some of the writings of Sultan Bello of Sokoto which contained some Sudanese myths about Yoruba origins. Above all, the nineteenth century was, in Europe, the golden age of the study of the history and civilization of ancient Egypt. The ancient Egyptian writings (the hieroglyphic script) had just been deciphered, and the expanding knowledge of the wonders of ancient Egypt was creating great excitement in the world of scholarship. The writings of the emerging class of literate Yorubas were commonly laced with Egyptian and Middle Eastern references, analogies and mythology ("a practice apparently regarded then as a marker of erudition" ) --- as a reading of the Lagos newspaper of the time will abundantly show. All these influences combined to shape much of Johnson's The History of the Yorubas, and to account for his linking of all important details of early beginnings of Yoruba history to the Middle East. Thus, Oduduwa became a personage from the Middle East, and Oranmiyan's migration northward to the Niger country became a journey with the Middle East as its intended destination. Indeed, the influence of Middle Eastern mythology pervades most of Johnson's early history chapters, all the way from his preface."

Ibid., p.56.

If anything is palpably perceptible from the foregoing quotation, it is the fact that Johnson completely favoured an account of Oduduwa's origin by Sultan Bello of Sokoto, over and above an account of Oduduwa's origin by the Yorubas themselves.

In sum, he left out the Yoruba account of Oduduwa's origin in favour a heavily-Middle-East-influenced account by an Hausa.

Johnson's excitement to incorporate a Middle Eastern thesis into his treatise is clearly seen to be at play.

Contrasting Johnson's approach on his account of Oduduwa's origin with his approach on his account of Oyo's history, S. Adebanji Akintoye notes:

"In contrast, his accounts of the history of the Oyo Empire were assembled from oral evidence he collected in places like Oyo and Ibadan where memories of the disintegration of that empire were still quite fresh; while his accounts of late nineteenth century Yoruba history were products of his own eyewitness observation of many of the events."

Ibid., p.56.

Having shown that the influences and sources of Johnson's hypothesis of Oduduwa's alleged foreign origin are themselves foreign, and based more on sentiments than it can be argued to be based on any fact, it is vital then that an inward examination of the corpus of indigenous resources on the early history of the Youba people --- as well as on Oduduwa's roots particularly --- is undertaken.

In relation to this novel undertaking which didn't begin until well into the 1900s, S. Adebanji Akintoye writes:

"Fortunately, while much effort was being expended in following Johnson's ideas about the beginnings of Yoruba history, there existed all around us, in Ife and other parts of Yorubaland, an enormous wealth of traditions, as well as evidence in the Yoruba political system and surviving practices and rituals, about Oduduwa and his era. Ultimately a different direction in the study of Yoruba history developed ("as part of a more scientific study of African history in general" ) which focused on the indigenous evidence, as well as other source material, for the reconstruction of early Yoruba history. Consequent upon these efforts, we now stand able to lay aside, with respect, the Johnsonian hypothesis about the origins of Oduduwa and of the Yoruba. All who study the history of Ife and of the Yoruba people are now generally agreed that the great political changes which began in Ife in about the tenth century were indigenous in their origin, in their unfolding and in their dramatis personae. It is on the soil of Yorubaland that Oduduwa was born and raised; it is only in that soil that his roots can be found."

Ibid., pp.56-57.

Regarding the specific region of Yorubaland where Oduduwa was born and raised, and how this ties to the account of the resistance he endured from some parties in the course of his becoming king in a unified Ife:

As is to be expected, scholars --- such as Ulli Beier, et al. --- who pioneered avoiding this obvious error inherent in the Johnsonian hypothesis did indeed make recourse to the rich corpus of indigenous Ife-Yoruba accounts.

An important account which proves particularly very useful to S. A. Akintoye's identification of Oduduwa's specific roots within Yorubaland (and how that ties to the well-known account of the resistance he endured from some quarters, in becoming the ruler of unified Ife) is the popular account of the violence, conflicts, and wars between the Oduduwa's alliance on one hand, and the Obatala's alliance on the other hand. This unrest is said (by all the variant accounts) to have lasted "a very long time".

Akin Ogundiran found, after thoroughly researching and combing through the generality of the available Ife traditional accounts on this much remembered conflict, that it must have lasted over a century.

This submission then raises the question of Oduduwa's and Obatala's participation in the conflicts.

Although the traditional accounts put Oduduwa and Obatala at the very beginning of the conflicts to their very end, we know that this is extremely unlikely given the unanimously admitted very long duration of the conflict by the generality of all the traditional accounts.

Moreover, it is seen very, very clearly from the accounts that Oduduwa emerged through the conflict as king ruling over a unified Ife.

This imagery, thus, warrants the necessary logical conclusion that both Oduduwa and Obatala were simply born into a long pre-existing and ongoing conflict by parents from opposing parties to the conflict.

In relation to the account leading to this conclusion, and the conclusion itself, Professor S. Adebanji Akintoye writes:

"There is no doubt that Oduduwa and Obatala were the most prominent persons in the last stages of the wars. Neither, therefore could have been actors, or even could have been born at the beginning of the conflicts."

Ibid., p.62.

In fact, to be emphatic, the indigenous traditions note that Oduduwa himself was born in Ife to parents who had relocated there (i.e. to the "Ife bowl" ) from one of the neighbouring hills surrounding the "bowl" --- Recall my earlier reference to a 1969 report of a preliminary archaeological survey of Ife by Paul Ozanne which notes that the "Ife bowl" is surrounded by hills forming watersheds.

In relation to this indigenous tradition regarding his specific land of birth and his "parents'" relocation, S. A. Akintoye writes:

"An examination of most of the traditions fairly definitively establish that Oduduwa was born in the stranger's area of Ife to leaders of a small group that had relocated from one of the hills beyond the elu at Ife, that he grew up in the traditions of resentment in the strangers' area, and that his youth and Obatala's youth ("both of them "sons of the soil"" ) were spent in the tradition of growing conflicts in Ife. The traditional accounts put both men in the era of conflicts from its beginning to its end, obviously because of their extremely dominant roles in its latter stages. In the light of this, it is reasonably certain that the group which became popularly known as the Oduduwa group in the traditions was led to the Ife area not by Oduduwa but by his parents or grand parents."

Ibid., p.62.

In conclusion, the idea that Oduduwa has a foreign origin outside of Yorubaland, outside of West Africa, or sometimes outside of Africa has long been set aside by historians as an over-ambitious pseudo-historical narrative. It has been set aside for a realistic historical narrative which has situated him definitively to be indigenous to Ile-Ife.

I want to dice this into bite sizes starting with the earliest written records on Yoruba.

1. Samuel Johnson was not the original author of the History of Yorubas, his brother, Obadiah (I hope Im correct) was the original author. His manuscript made it to England but was never found after that. It is alleged that its dissapearance was a sabotage designed to shut down and completely obliterate the truths he revealed about Yoruba.

Why are Yoruba historians unconcerned about recovering Obadiah's copy? It seems a lot of effort is spent disreputing Samuel than finding the original manuscript of that work.


2. Latin script was not our first style of writing. Ajami script was used officially in King's courts to communicate in the period preceeding British colonialists and missionaries.

Why aren't Yoruba historians encouuraging recovery of the records?

It seems to me that these two works will help greatly to expand truths and pressentt accurate records, far more so than academic guesses.


To give perspective on why modern historical accounts are unreliable, consider that if we want to truly understand the history of rail transportation in Nigeria, we cannot begin at Ido terminal and its northbound tracks towards Abeokuta and Ibadan. We must go to Martins street and Tinubu square and dig for the tramway tracks buried underneath modern road asphalt.

Our historians have not dug up Tinubu square. The history they gave us is missing links from earlier and authentic records that are retrievable.

Grayoso:
Lol. If you Igbos believe this piece of tripe, only paying homage to unintelligent revisionism, why are you not attempting today to rediscover your "glory days" through efforts to make every Igbo State, and thus the SE, great to the extent of dwarfing all else in developmental indices?

Instead of minimal validation of Igbo claims and tangible remnants of past regional greatness all we read today and see are damning statistic that shows Ala Igbo is backwards and unlikely to ever develop given the selfish and myopic mentality of her people that leads to acts inimical to socio-economic development such as the evasion of tax, corruption, condemnable selfishness of the elite/business/political class, leadership incompetence and disinterest in critical sectors etal.

Imagine a people who claim to be this and that yet, despite claiming to host 2 million dollar billionaires, can never take their own destiny in their hands to ensure delivery of bridges, airports and other critical infrastructure they assure will turn their region into the Dubai of Africa.

Which innately great people in history do we see behaving like Igbos? I.e always complaining, playing victim and revising the past fraudulently with nothing at all to show for this touted greatness?

I suspect the reasons Igbos, more than all others, embrace fraudulent revisionism of the past is because they have nothing to brag about in the present and realize their future is condemned to be even more bleak.

Alaigbo has never been developed.

Ibo itself was a tag everyone in that area avoided because it was denigatory to be called Ibo.

Ibo was a class of people reserved for enslavement, and when Bini and Igala needed person to sacrifice to their gods they send another Ibo to go ambush from the Ibo stock.

These records are preserved in history.

dominique:
They wrote O levels 64 years ago? How old are they now?

80ish.
...or in Nigerian politricks, 60ish!

Did they arrest him in Kaduna or Sokoto?

Does a court order in Kaduna have jurisdiction in Sokoto?

The malam sef mumu for following them.

NwaNimo1:
Armed robbers...

[img]https://media./images/ee855c2d72c5a72fe2bb8dbd7962463a/tenor.gif[/img]

Dem now.....

See as a bloody monkey dey make dollar rain. Something Ibo no fit do.

Amatarasha:
What is boudoir?

Inner room, private enclosure, the other room.

Amatarasha is hot and spicy!

Mocha-choca-lata ya ya
Babe put me in your boudoir.

Amatarasha:
Tanks Roselind


Cc metaphysical is she ur wife

See as you don turn to fbi.

Dedetwo:
Did you not ask about warehouse? Sometimes, it is waste of time dealing with certain Nigerians.

My friend, Ojukwu did not even know what Apapa port looked like...much more to own or operate any part of the complex. Stop mixing apple and oranges. Long room did not exist in his lifetime.

imhotep:
when are you going to pay bride price for rekhina

Rekhina that made me buy new bed and mattress and built new house special to host and entertain her during xmas and new year crossover....and she no show up.

Dedetwo:
Who the hell do you think owned the long room in Apapa?

How do you jump from jetty to long room?

Stop this nonsense. I hope you have not been selling this long room story to your people in village.

Ojukwu was dead a long time before long room came about.

vicenzo:
The coin haven't dropped yet? This thread wasn't about the North.
It's about showing and rubbing in Igbo numerical superiority over Yoruba as proved in 1921,1931 and 1952.
What blunders exactly?
Better join the Bamgbose wailing line.

Read the opening post by OP.

It has always been known that whiteman uses sampling to plot statistical data for population values.

They do not go door to door.

Your density in East is higher than the density in West.

For every square kilometer of land in East village there is a higher headcount than the square kilometer of land in West with large urban towns. What does that tell you in sampling? Mumu!

Dedetwo:
Please borrow a leave from sincerity and give Mazi Odumegwu Ojukwu his due. The so-called Apapa Wharf once a jetty he and UAC ran together.

Bring record to show Ojukwu had a warehouse or jetty in Apapa. Any straight record...not crooked one fabricated in Aba.