Racoon:

post=97045124:




Naija Delta Youths......
Over to you.
Ask your leaders questions and take control of your future.
Enough is enough......if you think the same
The ballis in your court!

Truth is not bitter,
People are just bitter to the truth!

Mynd44:

Traditional marriages are done in the house/home of the bride. House/home does not necessarily have to be in the village.

This is the definition that causes wahala.

post=97044916:
It is your sister's wedding for Krissake!
Let her have her trad at the location she pleases.
You can have yours in your village or anywhere in your town you chose to when you are ready.

Wedding and Traditional wedding comes once in a lifetime.

We have seen Nigerians, Igbo and Yoruba especially having their Traditional wedding all over Europe, America and other countries of the world, in a colorful and beautiful atmosphere, and you are here talking about a city in Nigeria,
so kini big deal?

Live your life and let her live her life biko.
Wakanda brother are you sef?

OJay360:
Food basket of the nation but one of the poorest state in Nigeria shows that agriculture is an overhyped trash

Dedetwo:


The illogicalities of the fools beg for caution. Akalaka, Ochichi, Ekpeye, Ogba, Ndoni and Ihuoha have roots in Igbo land and no iota of Bini. The fool does not even know another name for Ekpeye. Akalaka is also Akaraka. Ochichiri is Ochichi.

Bkayyy:

They fit speak Bini?
Distance from where they are to Bini is like Egypt to Israel and I wonder how they managed to trek from there to this place in the ancient times except if the Akalaka was the one that invented Motorcycle lol.
The funniest is that the historian forgot to tell us why Isiokpo is called ARO-Isiokpo.
He should link that one asap

IduNaOba:
They even have ỌGBAKỌ ha ha ha

History555:
Tomorrow someone will say borno is safer under buhari than jona as if during jona era soldiers were guarding farmers

Heartbender:
[s]HISTORY OF IKWERRE PEOPLE - Prof. ERIC AMADI*


Majority of the Ikwerre settlements have their roots traceable from the old Benin Empire.” Iwhnurọhna people descended from the ancient Bini Kingdom.
The name of the grand ancestor is Akalaka.
Their relations in Rivers State are Ekpeye and Ogba people.

The reigning Oba of Benin when Akalaka, the ancestor of Ihruọha (later called Iwhnurọhna) fled was Oba Ewuare (Ogwaro).
Akalaka, a member of the Benin royal family, fled in the 13th century on allegation of plotting assassination of the Oba.
He died in 1462.

Iwhnurọhna his third son settled east of the Sombrero River by 1538 AD, as detailed below.
Chief N.M.T. Solomon (2004), native of Ikodu Ubie in Ekpeyeland, in his narrative draws heavily from the now authenticated written historical records delivered by various informed sources including “Eketu (Weber) of Ubeta, assumed to have lived for over two hundred (200) years as the oldest man in all Ekpeye, Ogba and Iwhnurọ hna (or Ikwerre), at that time (and) was asked to narrate the history and customs of Ekpeye people” as unfolded in his lifetime.

Here is what he said, which has been validated by the accounts of the current generation through responses to our questionnaires and direct interviews thereby increasing our level of confidence on the data: Ekpeye, born in Benin, was the first of the three sons of Akalaka.
While in Ndoni, he married a second wife to gain the love and favour of the people.
The new wife gave birth to a son, which he named Ogba. Akalaka was still in Ndoni when his first wife, the mother of Ekpeye, gave birth to his third son called Ihruoha (Ikwerre).

Similar historical fact by J.N. Olise (1971) averred that: “Akalaka, a member of the Benin royal family, fled with his wife from Benin to Ndoni, a community located close to the River Niger, to save the life of his new born baby (Ekpeye) …

While at Ndoni, Akalaka took a second wife. … Akalaka had two sons, Ekpeye – born to him by his Benin wife, and Ogba – born to him by his Ndoni wife. According to F.E. Otuwarikpo (1994): ” After the death of Akalaka in 1462 AD, his two sons, Ekpeye and Ogba had conflict, which compelled Ogba, the younger son, to move northwards where he founded Ohiakwo (Obigwe) and settled with his family. Ekpeye who remained at Ula-Ubie had seven sons – Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa.

The last three sons – Ekpe, Awala and Asa crossed to the other side of Sombreiro River (present day Ikwerreland and settled there since 1538 AD.”
He added that: “Ekpe migrated to present day Rumuekpe and spread through Elele (Alimini), Ndele, Rumuji and part of Ibaa.
Awala migrated to present day Isiokpo …” Amadi-Nna (1993) also said Akalaka migrated with his half brother called Ochichi from the area of Benin Empire.
Ochichi sons were Ele (Omerele, now Elele), Elu (Elumuoha, now Omerelu), Egbe (Egbeda) and Mini (Alimini, Isiokpo).

The crucial point here, which is of great importance in tracing the joint origin of the ancestors of the Old Ahoada Division (in the Governor Diete-Spiff administration), is the mention of the number of children that Akalaka had, namely: Ekpeye, Ogba and Ihru ọ ha (Ikwerre). It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurọhna, obviously took its root from this original name – Ihruọha.

Chief Solomon therefore establishes a very vital historical link, which has been missing in literature on Ikwerre origin that would assume more significance in the discourses of Ikwerre genealogy in the future – the fact that Akalaka was the direct father of Ihru ọha (Ikwerre). Iwhnurọhna, in Ikwere parlance, means the face of the community (town, city or village).

Nigerian colonial history records that the name “Ikwerre” was given by the colonial administration when they wanted to acquire the Rebisi waterfront to build the wharf. Using an Ibo interpreter to talk to the illiterate Rebisi (Port Harcourt) chiefs, they asked them: Would you permit us to use the waterfront to build the wharf for ships to berth?
And they answered: A KWERULEM , meaning – “We have agreed.”

What the white-man was hearing was “Ikwerre,” so he recorded it in the official gazette that the IKWERRE PEOPLE have agreed for the colonial administration to build the wharf.
And since it was the official record of government, the name Ikwerre became the name of the Iwhnurohna people in all official documentations till date.

Similar cases of Anglicization of native names in the NigerDelta region by the colonial administration are Benin for Bini, Okrika for Wakrike, Degema for Udekema, Abonnema for Obonoma, Brass for Gbara sni, Bonny for Ibani, Pepple for Perekule, Ahoada for Ehuda, etc Even so, “… there were dissenting voices, … who believed that Ikwerre origins lay outside Igbo land, … in the Benin Kingdom of old.
It is, therefore, obvious that the interminable debate about Ikwerre origins and migrations including the repudiation of the Igbo tradition is not a phenomenon of the post-civil war period.

The controversy, as it were, is not necessarily the product of the present political realities wherein groups which hitherto were seen to have cultural affinities now find themselves in different states or administrative systems.” — K.O. Amadi (1993)

The Ogbakor Ikwerre Convention, a cultural organization of Ikwerre people, in a paper presented to the Human Right Violation Commission headed by Rtd. Justice Chukwudifu
Oputa on 10 October 2001, said:
“Ikwerre ethnic nationality is not and has never been a sub-group of any other tribe in Nigeria including Ndi-Igbo.

There is no doubt that the advent of the British and later regionalization put Ndi-Igbo at the helm of affairs in Eastern Nigeria.
This brought Ndi-Igbo into Ikwerre land.
In course of time, the Igbo took advantage of their position in the then Eastern Regional Government to grab land in Ikwerre and occupy political positions such as the mayor of Port Harcourt.
In the process, Ikwerre along with other minority groups were marginalized and driven to the
background.”

Professor Godwin Tasie noted that in 1913 the Rt Rev Herbert Tugwell, the Anglican Bishop on the Niger, undertook an experimentation tour of Ikwerre towns and villages assumed to be Ibo-speaking to test the Union Ibo Bible Nso being introduced in Iboland.
“Tugwell discovered from the tests he carried out that although the Ikwerre were often regarded as Ibo… the Union Ibo Bible translation, surprisingly, was not easily understood by the Ikwere.”

This is obviously why Igbo vernacular was compulsorily introduced and taught in all schools in Ikwerre land before the Nigerian Civil War to the assimilation (i.e. destruction) of the Ikwere language.
This also obviously led to the Rumuomasi Declaration in 1965. ” … in their meeting at Rumuomasi in 1965 the Ikwerre had, under the umbrella of a highly promising new
body that was to get the Ikwerre together as a people of new and clearer vision, they had declared themselves as a people of the distinct identity of Ikwerre Ethnic Nationality – not Ibo, not Ijo, not anything else but Ikwerre, Iwhnurọhna.

This was the historic Rumuomasi Declaration of 1965 (G.O.M. Tasie, 2000).
The full implication is that Ikwere people began to assert themselves forcefully as an ethnic nationality of their own and not Ibos or Ijos, and efforts were made to revert to the original Ikwere names for families, villages, communities and landmarks.
For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro , Umukrushi to Rumuokwurusi , just to name a few.[/s]

IamD18:
Shut up abeg!!!!!

fourboys:
vanity upon Vanity

Kaduna1stson:


Our northern minorities.

theFilmtric:

Who be this?
You think a Sovereign state would allow any faction to go without a fierce war??
Learn from Tigray in Ethiopia,western Sahara in Morocco,Ambazonia in Cameroun.
Nnamdi doesn't know what's up yet
People would just die and there would be nothing to show for it
I am not in support of any war
I am in support of a referendum
The reason the Fulani rule is because of their protracted population
The British gave them an advantage from the start
You mean Igbos are everywhere??
Well so is the Fulani
But the Yorubas are more widespread than the Igbos
You really think war is nice??
Ask Your father about the civil war

theFilmtricsay

helinues:
Both Hausa and Fulani do not see themselves as a threat but some people carry the matter for head like gala..

Agent of division Dem

theFilmtric:
them no get guns??
Nnamdi learn from Tigray (TPLF) in Ethopia
It would be a bloodbath

theFilmtricsay

efighter:
Just as was done in 1967. At the end of the day over three million were used for pepper soup and suya by Yoruba and Hausa/Fulani soldiers

Okoroawusa:
Ogaghi adiri m na mma. Mana uwa m a na nke ozo

mrkunlex:
If this is true then these senseless ipob youths are ready to be roasted like chicken. Just bring it on, nigeria army is waiting for you.

Aconomist:
I think he is Fulani. Hasua are just beggars in Nigeria.

Dawdy:
[s]Bastard useless mad lunatic called nnamdi kanu.[/s]

Nanavati:
AM JUST THINKING why Buhari value cow's more than human being

imhotep:

imhotep:

Sai Mama

cc lzaa helinues bamite afamed yarimo