₦airaland Forum

BLACKS HATE THEMSELVES AND EASILY BELIEVE WHITE RACE MYTHOLOGY ,WHY IS IT SO EASY FOR US TO BELIEVE WITHOUT ANY RATIONAL THINKING THAT A POINT IN HUMAN HISTORY ANGELS FELL FROM SKY TO MAKE CHILDREN WITH MANKIND ACCORDING TO THE BIBLE ,WE ALSO BELIEVE WITHOUT ANY DOUBT THAT PROPHET ELIJAH GO TO HEAVEN WITH CHARIOT OF FIRE BUT WE EASILY DISPROVE THE MYTH OF ODUDUWA COMING FROM HEAVEN, ODUDUWA WAS THERE FROM CREATION ACCORDING TO IFA RELIGION.

Yoruba civilization is equating with that of the Greek . Ibo were still in cannibalistic state before British colonization, 99percent were still running around barely clothed till 60s

INFERIORITY COMPLEX .GORILLA WILL NEVER BE A POLAR BEAR .YOU EASTERN NIGERIA IBO WANT TO BE WHITE BY ALL MEANS. I'M YORUBA WE COME IN DIFFERENT SHAPES OF BROWN ,MY GRAND PARENTS WERE EXTREMELY LIGHT SKINNED WITH NICE CRANIAL FEATURES. I'm brown skinned man ,which I'm proud of ,it glisters well with the Sun.Nothing like black skin,the earth comes in different shapes of brown ,Black symbolize Life, White symbolize death ."HUMAN", HU-MAN means man of color, THE MORE DARKER YOU ARE THE MORE AFFINITY YOU ARE WITH THE EARTH AND SUN .BLACK SKIN IS IN AFFINITY WITH THE SUN.

jimmyjam's Are you Edo man? If you are An Edo and you're posting bullshit, slander, you need to retrace your Ancestry ,your brain has be igbonized , Yoruba and Edo have common ancestry ,You said Yoruba were wearing leaves before the coming white men ?Do you wear agbaja and shokoto?'I'm sure you do , You are a Big clown !! you are delusional.Read more of history, Benin is kingdom never grow to become an empire. Oyo grew to become a major empire that stretch a crossed 3 country Republic of Benin and Togo with her heavy Calvary ,Yoruba region is both Arid and forest ,Old oyo is up north it was located around Kainji dam area


https://www.youtube.com/watch?v=Tg8yQmfQsyc


https://www.youtube.com/watch?v=BS4n28-JuCU&feature=related


https://www.youtube.com/watch?v=EB4TVq8ek8s&feature=related


https://www.youtube.com/watch?v=ufaMhIKTf_s&feature=player_embedded


https://www.youtube.com/watch?v=pLfjMqCa3p4&feature=player_embedded

http://www.igbolandforum.com/index.php?topic=635.0

http://beegeagle./2010/05/01/indigenous-yoruba-and-igala-of-delta-northaniomaland/

Indigenous Yoruba and Igala of Delta North(Aniomaland)
Posted on May 1, 2010 by beegeagle
A Yoruba enclave in the heart of Igboland •
Story of Ugbodu, others in Delta State

NIGERIAN TRIBUNE
Sunday, 24 October 2010
Written by Banji Aluko

Deep in the heart of the Igbo-speaking people in Aniocha North Local Government Area of Delta State are Ugbodu and three other communities where Oluku mi, a derivative of Yoruba language, is the language of the people. BANJI ALUKO, who visited the communities, examines how close Oluku mi actually is to the Yoruba language and traces how the people came about the language.

HELLO, this writer said, while knocking at the door, and a young lady, emerging from the building, replied, ta ni yen? When the writer heard the reply, he taught it was a mere coincidence or that his ears were deceiving him. Of course, he had every reason to be surprised since he was not anywhere near the Yoruba enclave where such a reply can only be anticipated. After all, he was more than 100 kilometres away from the nearest Yoruba community; he was in Ugbodu, a town in Aniocha North Local government Area of Delta State.

While trying to decipher why the lady gave such a reply, what further followed put the writer in a more confused position. A girl of about five appeared and said, “mo fe ra biscuit.” Perhaps, the people are part of the Yoruba community living in the town, the writer guessed as he tried to find out from the lady.

“Are you a Yoruba woman; what is the meaning of ta ni yen?” The writer asked the questions at once. Reluctantly, she answered, “I am not Yoruba o, I am just speaking my language.” Apparently, she was not unaware of the similarity between her language and Yoruba language. The lady refused to entertain any further question about her language and asked him to go to the king’s palace or to the elders if he wanted to know more about the language.

At the palace, the elders still would not talk about the similarity between their language and Yoruba. They asked the writer to wait for the arrival of the king, who they said can only speak on the people, their language and their history.

The period of waiting for the king afforded one time to listen to the conversation and the discovery was nonetheless remarkable. Following closely the conversation between some elderly men and with a deep knowledge of Yoruba, one could establish a nexus between their speech and actions. In fact, some words and expressions could be understood.

Following their conversation with rapt attention, expressions such as Gbemu wa—bring palm wine, me wa nani—I didn’t come yesterday, me ri e—I didn’t see you, mu beer oka wa—bring one beer etc could be heard, albeit with an intonation slightly different from that of the Yorubas.

Seeing the desire of this writer to follow their talk, one man finally volunteered to explain the similarity between their language and Yoruba. “I believe you are a Yoruba man,” he said. He continued: “We are Oluku mi speakers but we speak a language that is very similar to Yoruba.” This he demonstrated by pointing out some words and expressions in their language (Oluku mi) which denote the same meanings as Yoruba.

He gave some examples such as ita—pepper, ogede lila—plantain, ogede keke—banana; ku wu se—what are you doing; ule house; osa – market; oma—child; o dowuo—see you tomorrow, e bo—welcome. After explaining some similarities between the languages, he still refused to talk about how the people of Ugbodu, in the middle of other Igbo speaking neighbours, came about Oluku mi. Like others, he maintained that only the traditional ruler of the town can speak about how Oluku mi became their language.

But after waiting endlessly for the king, his brother, Prince Adebowale Ochei, who later arrived the scene, volunteered to speak on behalf of the king, H.R.M. Ayo Isinyemeze, the Oloza (Obi) of Ugbodu. According to him, history gave it that the Ugbodu Oluku mi speaking people migrated from Owo/Akure axis in the present Ondo State between 9th and 11th century AD to settle down in Benin during the reign of King Ogiso of Benin.

He continued: “At this period in the history of the Benin Kingdom, the most neglected of the wife of the Ogiso gave birth to the heir apparent to the throne. After the woman gave birth to the child, a male, the nobles consulted the oracle and said that the oracle told them that the child should be killed for peace to reign in Benin Kingdom. At the end, the child was not killed as it was said that the child was too handsome to be killed, so a fowl was killed in his place.”

According to Ochei, this was the reason the Ugbodu people left Benin. “They felt that if a crown prince could be ordered for execution just like that, they could do worse things to strangers in their midst. As a result, they left Benin and came to Ewohimi, an Ishan speaking community in Edo State. Due to intra-tribal wars, they later left the place to settle down here in Ugbodu which is a shortened form of Ugbodumila, which means bush saved me in English Language.”

He further pointed out differences between Oluku mi and Yoruba. He said one notable difference is the changing of letter “j” in Yoruba words to “s” in Oluku mi as seen in words like oloja or oja which are rendered as olosa or osa and joko as soko.

With the movement of the people was the consequent change in their language as shown in their names. According to records compiled by Prince Humphrey Ojeabu Ochei, the immediate Olihen of Ugbodu, the first six Olozas bore Yoruba names namely Adeola, Aderemi, Ariyo, Odofin, Adetunji and Oyetunde. These early kings bore typical Yoruba names years and decades after the establishment of the Ugbodu Kingdom.

As the people gradually lost contact with their kinsmen back home, they began to gravitate towards the Benin and Edo communities. The resulting acculturative process gradually led to the adoption of Edo names among the people. Hence names such as Ogbomon, Ozolua, Izebuwa, Ogbelaka, Izedonwen, Osakpolor, Esigie Igbinadolor, Osaloua, Osamewamen and Ebor emerged as Olozas.

Since Ugbodu is surrounded by the Igbo-speaking Aniomas, it did not take much time before the Igbo Language started to interfere greatly on the people’s language. Accordingly, Igbo influence steadily and progressively made what has now become permanent inroad and considerable impact on the socio-cultural life as well as linguistic orientation of the Ugbodu people. With this, the Edo influence began to wane, resulting in the adoption of Igbo names in preference to Edo names. Thus from the middle of the 19th century, the general shift was from Edo to Igbo names. This can be seen in the names of Olozas, who ruled between the middle of the 19th century and late 20th century such as Dike, Ochei, Ezenweani and Isinyemeze.

Investigations conducted revealed that Ugbodu is not the only community where Oluku mi is spoken in Aniocha North Local Government as the language is also spoken in Ukwu-Nzu (Eko Efun), Ubulubu and Ogodo.

At Ukwu-Nzu, only few kilometres away from Ugbodu, the language is not also different. Although, the people are less emphatic about their history, nonetheless, the similarity between their language and Yoruba is evident in their names and greetings. “Oju e ma won ke,” meaning your face is scarce in Yoruba, was what a man said to his friend he accosted on the road. When Sunday Tribune approached the man, who gave his name as Ayo Oke, he shed light on his language and provided more examples between Oluku mi and Yoruba Language.

He said that “instead of saying e kaabo, we say e bo, meaning welcome and wa ni we yi, meaning come here;” He also gave example of words which virtually have the same meanings as the Yoruba language. Some of these include obe—stew; oni—today; ola—tomorrow; otunla—next tomorrow etc.

Another elder in the town, who spoke with Sunday Tribune, said that the name of Ukwu-Nzu before the Igbo Language “infiltrated” their language was Eko Efun (efun means chalk in Yoruba Language). He also attributed the efun in the name of their town to the rich prescence of white chalk in the town which he said the community was richly blessed with.

Presently, the biggest challenge for the people of Ugbodu and other Oluku mi-speaking communities is how to protect their language and culture in general. According to a native of Ugbodu, “the elders are more connected to the original Olukumi language than the youth. In fact, we have lost the real Oluku mi and what we have now is an Oluku mi that has been greatly altered by Igbo language. Most of the people who can really speak the language right now are the elders. Ordinarily, the real Oluku mi is like the Yoruba that is spoken in Owo in Ondo State. Someone from that place is expected to understand the language perfectly but right now someone from Owo might not be able to understand more than 50 per cent of our language. This language may die if care is not taken,” he said.

Another factor that also contributed to the decline of Olukumi, according to findings, is that there was a time in the past when an understanding of the Edo or Igbo language, was considered as a status symbol. According to an elder in the town, “An Oluku mi who spoke the two languages then was considered superior to others because it meant that he had travelled wide. This was the inferiority complex our people unwittingly created for themselves which we are trying to correct now.”

In protecting their language which is gradually being threatened, a revival process has been started. Part of this is that some of them now choose to give their children Oluku mi names and to sing and say prayers in Oluku mi. In some cases, some radical reformers and revivalists changed the names given to them by their parents from Igbo to Olukumi. The climax of the restoration process of their linguistic ethos and identity was the christening of the incumbent Oloza with an Olukumi name, Ayo.

Reacting to efforts aimed at protecting Oluku mi, Prince Adebowale said, “I am an Oluku mi man and I am proud of my language. I am not happy that Igbo language is interfering with our language. We are trying our best to correct the situation and part of that is what my brother (the Oloza) is doing by organising an Oluku mi reciting competition. We want to know the people who can speak the real Oluku mi without mixing it with Igbo or English.” As laudable as the task of protecting Oluku mi by the people of Ugbodu(mila) is, only time will tell how far they can go.

OLUKUMI IS YORUBA TRIBE IN NIGER DELTA
http://beegeagle./2010/05/01/indigenous-yoruba-and-igala-of-delta-northaniomaland/

Leave Yoruba alone, All omo ka aro ojire know themselves .Omo odua.Ife is cradle of humanity,"iiife oye olori aye gbogbo."we celebrate creation of the world.Bini people have authentic historical linkage with Yorubas we are both omo odua. Even itsekiri lukumi of Niger delta .Igala too share great linguistic and cultural similarities with Yorubas

Yoruba is the language spoken by a set of people in Western Africa. Its native name is ‘Ede Yoruba’, that is the Yoruba language. The language has its origins in the Yoruba people, who are believed to be descendants of Oduduwa, the son of a powerful God called Oludumare. They refer to themselves as ‘Omo Oduduwa’, which means Oduduwa’s children. The Yoruba people originated from the Western Nigeria. Places where the language is spoken are termed ‘Ile Yoruba’, the Yoruba land. The Yoruba lands span across the western region of Nigeria, from far south-western state of Lagos state to the mid-western Kwara state cutting across other states including Ekiti, Ogun, Oyo, Osun and Ondo. Yoruba land extend beyond the boundaries of Nigeria into nearby countries like the republic of Benin, Togo, and mid-eastern Ghana.

What is the problem with you ibos. why don't you people leave us alone. What have we done to you igbos?. Face your region ,you hominid managed to swim across the river Niger to destroy our land, it won't be long before we chase you out of western region, you people are filled with poison ,hatred .YOU HAVE NO CONNECTION WITH US ONDO IS YORUBA EKITI IS YORUBA THOUGH SOME EDOS THINK THERE ARE DIFFERENT BUT DEEP IN THEIR HEART THEY KNOW WHERE THEY ARE FROM BUT OBVIOUSLY NOT FROM YOU IGBOS ,WE KNOW OURSELVES, WE ALL CAN TRACE OUR ANCESTRY TO ILE-IFE. WE'VE ALWAYS KNOWN THAT YOU IGBOS ARE MONKEY, HOMINID LESS THAN HUMAN AND SCIENCE HAS PROVEN THAT BEYOND ANY DOUBT THAT YOU PEOPLE ARE THE CLOSEST TO CHIMPS ,YOU PEOPLE CAN'T SURVIVE ON YOUR OWN WITHOUT SPILLING EACH OTHERS BLOOD.
http://answers.yahoo.com/question/index?qid=20110607185742AAEf9fy