₦airaland Forum

Ihuomadinihu:
Aww,sorry. Uli is just temporary and last for a few days. It usually comes in black and indigo colour. I will send you a link shortly.

Thanks, dear. Will be waiting

makazona:
like seriously?

what if i call u "Slut" instead of Phut? since there is nothing in a name

no offence intended

Don't be elementary.

One is clearly perjorative, while the other isn't.

Carry on sha

Ihuomadinihu:
It's called Uri or Uli. It's an ancient igbo body art or temporary tatoo. It's popularly seen in epic igbo movies but black pencils are used in place of the original Uri paint.

What color is Uli, orange? So it looks kind of like henna?

BTW, my grandmother (Ine'm Idu) had a permanent tattoo on her stomach. She passed away last year. May her soul R.I.P

Radoillo:
I'm unfamiliar with the way they speak in Egbema, but let me make an educated guess, based on the little information I have on Ukwuani speech.

Mbona = Mbene = Thank you.

How close am I?

You're spot on.

makazona:
Great work as usual but i don't actually like it when an Igbo man misspells the word Igbo as "ibo".

Pls Biggy take note....

One love

I don't think its as big a deal as some peoples make it.

What is in a name?

What is the point of ignoring the substance (cultural preservation) while chasing shadows?

Ihuomadinihu:
I don't think the Ubo is still in use. The last people that played it was Area scatter and Parley Brown from Ohaji Egbema. We really need to revive these instruments. That is why i respect Indians for protecting their culture and civilization. The White men entered Igboland and igbos neglected their culture. Uri,a traditional igbo body cosmetics should come back too.

Please tell me more about Uri. Perhaps a separate thread so we don't derail this one

Ihuomadinihu:
Nice! I was thinking of opening a thread like this but this my small phone wouldn't let me.
The Udu drum is no longer local,percussionist from different parts of the world travel to Igboland to learn more about our Udu. Consequently, Western Musicians are gradually adding Udu to their music and instruments. Udu has been compared to the Indian Tabla but i can tell you that the tabla is a 'learner' when it comes to Igbo Udu. I have two Tabla music on my phone and it's nothing compared to Udu. Udu has also been compared to the Indian Ghatam,which is actually an Udu but it's still a learner(pardon my slang).
There is nothing wrong in using Western Piano and Guitar [b]but i think it's time our musicians take a break and revive our traditional [/b]instruments. I recently discovered Igbos had thumb piano, harp,xylophones, Zither,wood block etc. As expected,most of these instruments have been neglected.

That's exactly what I mean. I actually do not have a problem with any of the Western instruments, but none of our instruments should be allowed to go into oblivion. Perhaps they could be played side by side?

Ihuomadinihu:
Biko translate ya mbona.....

So you understand what Mbona means. Egbema people say Mbola. Same word - slightly different pronounciation.

Nyirita'm = Nwanne'm

Ugwuta people also say Nwanne'm but pronounce it as Nyanne'm. In other words, the N is pronounced the way you pronounce the N in Anara (garden egg)

Amaeshi is the nickname given to Ugwuta by its proud sons and daughters

Obodo giri giri = Obodo na kwu Ike

Stillfire:
Nigerian fathers are only interested in knowing about your intentions to marry their daughters, and not about you 'dating' their daughters.
No, he won't hold you to high esteem, until your intention to marry his daughter is clear.
I'm sure he's pissed you had the guts to come to his house without marriage on the agenda, lol.

ROFL @ your last sentence. You speak the truth

tonychristopher:
My brother you asked a very good question, in igbo land we migrated from some areas, I am an anambra man but my grand father told me that we migrated from some part in imo state, u know why i used ndokwa is that i wanted the ukwuani to understand that they speak the same igbo dialect with some part of imo state especially uguta 1 and 2 which includes egbuoma and which is few minutes drive from owerri. I am owerri born boy married an ukwuani woman and i have uguta friend even my kid brother wife is from uguta 1

now when i talk i talk with fact...most villages that have names around places have origin from those places..take a look okuzu in ukwuani they are from awkuzu in present day anambra, but there are execption to this rule like port harchourt...that doesnt mean that they are from England but they have English influence so was Benin empire, they had many influence in some parts of igbo land, mind you noyt all. these influences is in periphereal part of igbo land so for you have umudei ..that means that the village is the children of dei and must have migrated from present day delta igbo and delta igbo havingg benin inflence must have carried some of their nuances and culture with them when migrating...never you under estimate the power of colonialism so the term iyasara came into been suh like we have ichafu for head scaff in igbo land...but ichafu is not an igbo word it is from european word meaning la chiffon a kind of material


Ukwuani and Uguta have same dialect and are kins the same way onitsha miri and asab have same dialect...just like looking into owerri migration and Agbor...you will understand that Agbor speaks the same dialect with Owerri just that a little benin inflence also



Ndoni and Ndokwa land speaks same dialect of Igbo which include uguta and that was why I categorized them same just like Ohaji, Egbema, Etche and possibly Ikwerre speaks same dialect which includes a bit of izombe and elele side....i am vast with dialects and i can categoricall speak upto 6 igbo dialects seamlessly


dalu nwanne

nice question

I am from Ugwuta 1. Amaeshi ... Obodo giro giri.

Mbona, nyirita'm. I ghotara ife'm kwuru?

BTW, I am female

Radoillo:
The traditions that I am familiar with say that the Ugwuta people were part of the Umuezechime migration from Benin (or Agbor) through the Aniocha area of Delta to Onitsha. After the leader of the Ugwuta group lost the leadership tussle to Chimaefi, leader of the Onitsha group, the Ugwuta group decided to leave Onitsha to the present site of Ugwuta.

This, at least, is what the tradition relates. There may be other traditions that tell the story differently, but I haven't yet encountered them.

I have my reservations about this Aniocha-to-Onitsha-to-Ugwuta traditions however, especially because Ugwuta dialect doesn't sound quite like Onitsha-Aniocha, but sounds almost exactly like what you would hear in the Ukwuani-Aboh-Ndoni area. This suggests to me that the ancestors of the Ugwuta people probably came from that area - the Ukwuani-Aboh area. In some of my discussions with Abagworo (who I believe to be from the Ugwuta area) I said - and I think he agreed - that Ugwuta is basically an Ukwuani dialect. The same is true for Ndoni. In a sense, Ndoni and Ugwuta could be said to be 'Ndokwa' communities on the other side of the Niger River.

Now I can't wait to hear an Ukwuani or Ndoni person speak. Biko they should give us Urashi State. *sticks tongue out*

Thanks for the info, Radiollo. Much respect.

The Udu sounds amazing. The ubo is otherworldly.

Wouldn't it just sound heavenly: A hundred man orchestra of Udu, Ubo, Ogene, igba, Ichaka and mgbirigba players.

In fact I think our musicians (e.g. Phyno and Flavour) should stop using the western guitar, piano etc and go back to our traditional instruments. Below is a nice thread that somegirl posted a while ago

https://www.nairaland.com/1473676/igbo-traditional-music-musical-instruments/1#18932287

P.S. Our carnivals should fully reflect our culture instead of mimicking the West Indian ones which originated from our masquerade (mmonwu) traditions

tonychristopher:
The Aboh kingdom is divided into two distinct communities. The UMUDEI who descend from Ogwezi, the son of Esume and first Obi of Aboh and the NDICHE who are considered the " non royals ". The Ndiche are of mixed origin. They include the aboriginal " Idumu Iwele " people who were of AKRI origin. Many of the Ndiche were of Igala origin, some came from the Eatern Igbo country just as some arrived from neighbouring Anioma communities. It should also be noted that many of the Ndiche were of ex-slave origin but Aboh assimilates ex-slaves easily. The large settlement of Abalagada north of Aboh main town came originally from Anam ( in Anambra State ) they are therefore of Ndiche stock.

According to history when the Abohs arrived, they were well received by the AKRI aborigines who were settled at the present site of Aboh. Both communities Aboh and Akri were in cordial relationship until Ogwezi became the leader of the Aboh community. The Akri were invited for a feast and unknown to them, the Abohs had concealed machetes in the basket of yams ( called ABOH JI ) and it was from the basket the Abohs broght their weapons and unleashed terror on their Akri neighbours. Many of the Akri managed to escape. Many fled across the Niger where they founded the villages of AKRI OGIDI, AKRI OZIZOR( Present Minister of Aviation Stella Oduah is from here ) and AKRI ATANI( now Atani where Prof Ben Nwabueze and Chief Osita Osadebe comes from ). Some moved South of Aboh to found the villages of AKRI ( Or Akarai ) Obodo and AKRI( or Akarai ) Etiti. A remnant of the Akri settled and became integrated as part of Aboh kingdom ie the Idumu Iwele. It should be noted that the Aboh kingdom ( not community ) was founded in about 1650. The Akri themselves are said to be of Edo origin and had settled in the country in about 1480.

The Obis of Aboh are descended from Ogwezi while the Iyase the most important chief in the kingdom must come from Ndiche. By tradition , the Iyase traditionally installs the Obi. An Obi is chosen from the Ogwezi or UMUDEI lineage. The Idumu Iwele people provide most of the priests( Eze Ani and Eze Osimili) while also from the Umudei lineage the ODUAH who is the oldest man from the lineage i conidered the spiritual head of the kingdom. The Aboh kingdom comprises of the Aboh main town and over 20 satelite villages in Ndokwa East LGA.
.

Hi Tony,

I am from Uguta/Oguta in Imo State.

In Uguta, we also have an Umudei Village from which the Obi is picked. And we also have the post of Iyasara. We were originally in Delta State but migrated. Can you tell me what the relationship is between us and present groups in Delta State.

Also you referred to Ndoni as Ndokwaland. By this, do you mean descendants of? I thought Ndokwaland is limited to parts of Delta State

You can. Subscribe to the youtube channels of these 3 Youtubers. They have a lot of audio lessons which they have uploaded.


https://www.youtube.com/watch?v=eGK1wQmZRpw



https://www.youtube.com/watch?v=6NoUsXNApsw


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


Also you can check out these other sites for more lessons and you may order CD's if you so desire:

http://www.learn101.org

http://www.igbofocus.co.uk

http://www.ilanguages.org

http://www.ilc.igbonet.com

There also a number of books on Amazon.com. There is: Legends of the Walking Dead (Igbo Mythologies).
It got a lot of rave reviews (4 1/2 stars out of 5)
You can purchase the kindle version for $2.99. I just did, and started reading it. It's great so far. Here is a description of the book

About this item
Legend of the Walking Dead: Igbo Mythologies is a journey into the mysteries of life and death of the Igbos of Nigeria. The book draws readers into the Igbo people's ancient and traditional lbeliefs about life and death. There is a very thin line dividing the land of the living and the land of the dead, so thin that spirits from both lands coexist. Sometimes, during the story, it is difficult to differentiate between the living and the dead. Both have bodies; the living existing in their bodies, while the dead exist in (are using) borrowed bodies. Fifteen-year-old Osondu has disappeared. His mother goes searching for her son and faces the same fate. She too goes missing. The gods are ever present, in control, and minister to both the living and the dead. This is because the gods minister to the spirits, not the bodies that harbor them. To the gods, the spirits of both the living and the dead are ever alive. The world of the traditional Igbo society is a world in which the dead visit and interact easily with the living. It is also a world in which most of the time the living are at the mercy of the gods. Now retired, Joy Nwosu Lo-Bamijoko of Nigeria was a music teacher trained in Santa Cecilia, Rome. She obtained her Ph.D. in music education from the University of Michigan. She has written books, and published extensively in national and international scholarly journals, magazines, and newspapers. Publisher's website: http://sbprabooks.com/JoyNwosuLoBamijoko Author's website: http://africagogo.com

Also a available for purchase are : Alikanze- An Igbo folktale, The Lore of Kamalu as well as other titles

There is a thread where this was discussed. Here is a link

https://www.nairaland.com/137332/mbediogu-controversial-tortoise-other-folklores

Onaedo/Olaedo - Jewel
Olanma
Kpakpando - Star

iamodenigbo1:
ifekefuma?

She is either referring to Ifemefuna or Ikemefuna? I don't think she speaks Igbo.

@ Fightforchange, Ikemefuna is a masculine name. Don't know if Ifemefuna is unisex

fightforchange1:

Onyinye means Gift. But the full name is usually Onyinyechi which means Gift from God

@ 5minsmadness: please recount your memory of your death experiences

bigfrancis21:
Hypnotherapy can help you remember past lives. It stills your mind and takes you back in time to your memories. We carry these memories within us, only that they have been supressed for a reason.

Why do you suppose that these memories are suppressed?

And does your Mom remember you planning portions of your life together?

Who do you see as the Creator?

Have you read the Alchemist? Coelho talks about us being a part of the Universe's life force and that when we ordain to do something, the Universe conspires with us to achieve that end

bigfrancis21:
Hello. Thanks for your question.

I don't remember me or any entity making the decision. It is more of a knowing that I knew within myself I had gotten to the end of my cycle.

No one forces you to come to earth. We all came here out of our own volition, with the guidance of our spiritual guide (called 'chi' in Igbo spirituality or 'angel' in Christendom), for we all have one assigned to us.

After the last incarnation process, and the soul has accomplished all that it intended to accomplish, without incurring any karma whatsoever to bring it back to earth, it graduates completely from the cycle of death and rebirth on earth. It no longer needs to return to earth, as it has garnered all its lessons. Such souls could serve as guides to younger souls in the afterlife who are still in their process of incarnation on earth or move on to several other pursuits in the afterlife.

Sometimes, such souls may choose to incarnate on earth as spiritual teachers to show mankind the laws of the universe. Examples of these souls are the soul that incarnated as Jesus, Buddha etc. Jesus (not from the christian angle) is the epitome of soul evolution that the God source wants from its soul children.

'Nigeria'/'nigerian' is only a recent construct as early as 1960, just a few years before my mother was born. My last visit to earth was in the 1800s - preceding the inception of Nigeria. I could not have always been Nigerian even though I may have been Igbo, Ibibio, Ijaw etc sometime long before (which I don't actually remember). I faintly remember glimpses of a few of my prior lifetimes. However, I remember my pre-birth experience more than the faint memories I have of my past lives.

Thanks for your response.

I could ask you questions all day.
I know a little bit about Chi as in : I buru Chi yi uzo igbagbuo onye yi na oso. But would definitely like to learn more from you, on this matter.

Have you considered writing a book, maybe presented as fiction but spliced with liberal doses of your experience(s)?

bigfrancis21:
All these attributes qualify me. I am an old soul on my last incarnation process. I remember my life selection process, choosing to come to earth to be born to my current parents, choosing my life circumstances and environment that best fit my life goals, etc. I can go on and on, my life history is quite a big one.

Hmmm...

How do you know it's your last incarnation process? Who made the choice - you or some other person/entity?

What becomes of your soul after the last incarnation process?

In all your previous sojourns, were you always Nigerian?

odumchi:
Which areas typically greet "I mere anaa?" (centralized: I mere otu ole) or used the term 'anaa'?

Ugwuta people say: O mena aghaa

Ihuomadinihu:
A[b]ccessory is not attire,my friend![/b]
We are taking about full attires. Igbo shirts can go with or without cuffs,those are modern emblishments not exclusive to anyone. How does it make it unafrican. The modern designer beads that women wear to complement their attire are UnAfrican. The shoes you wear are unAfrican. The modern Nigerian Headgear is unafrican. You have to stick to one definition,you are no longer making sense.

Exactly what I was just typing to him

TheEqualizer:
I don't have a traditional attire. I'm a black man and I don't do tribal identity.

Stop fibbing and tell us what your traditional attire is or which one you identify with.

A black man with no traditional attire, no ethnic identity and who chooses not to identify with any ethnic group will not give a rats arse about what is African or Unafrican, which is what you have been all about on this thread.
Also, most people do not wear Changi with a cuff link. Most times, the sleeve falls some where between the elbow and wrist and is loose. But some of our traditional attires are sometimes worn with "cover" shoes not sandals. Does that make what their ensemble Unafrican?
You know what, lemme back up a bit. Are sandals with buckles, African? Did we have/make buckles back then or did we just wear slippers?

TheEqualizer:
No, it represents European sailors regardless what local materials they make them from now. That's an European design.

No matter how you make a kilt, it's always going to be Scottish. No matter how you make Kimono, it's always going to be Japanese. No matter how you make kaftan/hijab, it's always going to be arab.

@ The Equalizer, I never called Changi a shirt. Your submission is that it is a shirt (and impliedly Western). My submission to you over and over on this thread is that if you call it a shirt (and therefore Western) there is a whole lot of other Nogerian attires than can be described as shirts and therefore Western.
Sometimes you have to flip things on people to get them to understand.

As for the rest of your post, I am not going to address again. I already highlighted the style difference in Changi and I am not going to do it again.

P.S.what is your traditional attire? Care to share?

Fact of the matter is that we can all dismiss each other's attired as shirts, blouses and what not (which is blatantly disrespectful)

semitunde:
What facts do you have to prove such? And if its even any way true, is the Songhai African or not? Cos if its African , then then the agbada still retains its authenticity.

The point again is that some of the attires borrowed from non African dresses and therefore, are losing their African authenticity in the process. He focused on the authenticity of some of the attires as African. You lost that focus.

The Agbada is not authetically, Yoruba, by your line of reasoning.

Where the Songhai's influenced by say the North Africans? Where the North Africans influenced by say, Arabs in the Middle East? There are many peoples that wear billowing robes. Trust me on that.

TheEqualizer:
Can you make your argument without drawing a parallel with Yoruba? I don't know much about Yoruba traditional attire and I'm not in a position to speak about.

You'd agree with me that it's a shirt (excerpt from your last post: I would call what they wear a shirt as well). So if you agree it's a shirt (an European styled one), don't you think that regardless of whatever local name you call it, that doesn't negate the fact that it's foreign?

Americans call casual sport shoes: sneakers. Brits call it: trainers. However, does that negate the fact that it's basically the same thing?

I never agreed with you that it's a shirt.

How many ways can people wear body covering: you can cover your upper body and lower body. Lower body you can cover with trousers or a wrapper as has been earlier discussed. Upper body by wearing a piece of cloth "toga" style or by wearing a "shirt" as you would describe it.
When people have their cultural dressing and even have a name for it, it's wrong to come and dismiss it as a "shirt"
Even the English people that call it a shirt were not the 1st to wear that style of dress.
Using your line of reasoning. Sokoto is just pair of trousers. The inner top is a shirt. Iro and bubba is a blouse and wrapper.
Basically, all I am saying is respect peoples culture and tradition as opposed to being dismissive.

Also in one of your earlier submission, you talked about people creating their own style with foreign fabric. You were okay with that. What stops a Tiv person from saying that what this and that person makes with lace material is Unafrican because it is with foreign fabric, while the black and white stripped material they used is the only real african attire.

semitunde:
Is his argument about fashion being borrowed or that the fashion they have now is not African.

I can see your link in this because you claim that what is borrowed becomes part of the said fashion and therefore African; but then there lies the connundrum.

The Yoruba attires do not have any link to other races outside africa (except maybe those taken there by slaves from same africa); while a quick look at some of the other attires from other countries reveal some parts definitely from outside of Africa.

Yes some Yoruba attire has links to other ethnicities. Case in point: Agbada.

Is Agbada outfit not a 3 piece: trousers, a top which has long sleeves, then the Agbada.

The top with long sleeves, is a shirt by Equalizers definition. Pursuing that line of reasoning some more equals that it is foreign to Africa/Unafrican

TheEqualizer:
Now you agree with me that it's a shirt.

Can you expound on what makes an European shirt African?

Nope. I am not agreeing with you that Changi is a shirt. I am letting you know that if you describe Changi as a shirt, then by your line of reasoning, the upper body wear put on by Yoruba men should be described as a shirt as well