The inquiry into ikwerre names and their meanings is beneficial if used for the sole purpose of informing the readers. It will also serve a good purpose when ikwerre words or names are used alongside igbo names to indicate similarities or none thereof. We can analyze those words and upgrade our vocabularies in the different dialects that constitute ikwerre and igbo languages.

All of igbo and ikwerre dialects can be grouped into one language, namely ikwerre language or igbo language. This may come to you as a shock since no one ever has the the neutral ground. Has it ever occurred to you that the igbos could be descendants of the ikwerres. and that migration may have gone northwards. Now is that a terrible thing to say. All Inquiries into history should start from admission of the individual parts that make up the whole and not the other way round.

I must inform you that what I claim in this little note is not an established fact. I am not a historian and not qualified to inform others on this subject. As an ikwerre son, I am tired of hearing one side of the story expressed everywhere. I agree with most of the voices that claim the ibos and the ikwerres to be one, and that the ikwerres rejection of kinship with the igbos was for geopolitical gain at a time in nigeria when the few ikwerre leaders were asked to choose between having an ikwerre nation or be part of an igbo nation that was losing a war. It was also a result of their historical experience in dealing with the igbos that they arrived at isolation from the ibos.

This is the shock I referred to earlier. THE IGBOS ARE DESCENDANTS OF IKWERRE. How is this remotely possible? We were taught in History that the first settlers stay close to source of water. They will fight for generations to protect their location. the community will continue to expand to less fertile regions. If the ibos who have always claimed to be brave warriors were the original settlers, they would have driven the ikwerres into the atlantic ocean and laid claim to what is presently and has always been and will forever be IKWERRELAND.

My deduction from all of these is that both ikwerre and ibos are one. There is an extensive proof to this in our common language, and that that language could be igbo or ikwerre or even the igbo spoken in Onitsha or asaba. Just because you have a larger population does not mean you are the main tribe and all others are descendants. Check the population of Egypt today and compare that to Nigeria. Let us be happy that we have more that unite us as we continue to travel this path of history. We may not agree to where we came from, please let us agree to where we are going.

THE OPINION EXPRESSED HERE AND THE POSITION TAKEN ARE MINE AND MINE ALONE. THEY ARE ONLY THE OPINION OF AN INDIVIDUAL
MY NAME IS AMEWHULE and igbo variants are AMAEFUNA, AFANAMEFUNA, AHANAMEFUNA, AMAEFULE AHAMEFULE which in both culture signify continuity.
Ask any ibo or ikwerre they will tell that continuity is ultimate objective in these cultures. May we continue to have male children. check out the names; HANACHOR, HANETU, WOKEKORO for ikwerre and IHEANYINACHOR, IFEANYINACHOR are for ibos. I am sure there are more of such names on both sides that signify the continuity of the family.

ame2010: The inquiry into ikwerre names and their meanings is beneficial if used for the sole purpose of informing the readers. It will also serve a good purpose when ikwerre words or names are used alongside igbo names to indicate similarities or none thereof. We can analyze those words and upgrade our vocabularies in the different dialects that constitute ikwerre and igbo languages.

All of igbo and ikwerre dialects can be grouped into one language, namely ikwerre language or igbo language. This may come to you as a shock since no one ever has the the neutral ground. Has it ever occurred to you that the igbos could be descendants of the ikwerres. and that migration may have gone northwards. Now is that a terrible thing to say. All Inquiries into history should start from admission of the individual parts that make up the whole and not the other way round.

I must inform you that what I claim in this little note is not an established fact. I am not a historian and not qualified to inform others on this subject. As an ikwerre son, I am tired of hearing one side of the story expressed everywhere. I agree with most of the voices that claim the ibos and the ikwerres to be one, and that the ikwerres rejection of kinship with the igbos was for geopolitical gain at a time in nigeria when the few ikwerre leaders were asked to choose between having an ikwerre nation or be part of an igbo nation that was losing a war. It was also a result of their historical experience in dealing with the igbos that they arrived at isolation from the ibos.

This is the shock I referred to earlier. THE IGBOS ARE DESCENDANTS OF IKWERRE. How is this remotely possible? We were taught in History that the first settlers stay close to source of water. They will fight for generations to protect their location. the community will continue to expand to less fertile regions. If the ibos who have always claimed to be brave warriors were the original settlers, they would have driven the ikwerres into the atlantic ocean and laid claim to what is presently and has always been and will forever be IKWERRELAND.

My deduction from all of these is that both ikwerre and ibos are one. There is an extensive proof to this in our common language, and that that language could be igbo or ikwerre or even the igbo spoken in Onitsha or asaba. Just because you have a larger population does not mean you are the main tribe and all others are descendants. Check the population of Egypt today and compare that to Nigeria. Let us be happy that we have more that unite us as we continue to travel this path of history. We may not agree to where we came from, please let us agree to where we are going.

THE OPINION EXPRESSED HERE AND THE POSITION TAKEN ARE MINE AND MINE ALONE. THEY ARE ONLY THE OPINION OF AN INDIVIDUAL
MY NAME IS AMEWHULE and igbo variants are AMAEFUNA, AFANAMEFUNA, AHANAMEFUNA, AMAEFULE AHAMEFULE which in both culture signify continuity.
Ask any ibo or ikwerre they will tell that continuity is ultimate objective in these cultures. May we continue to have male children. check out the names; HANACHOR, HANETU, WOKEKORO for ikwerre and IHEANYINACHOR, IFEANYINACHOR are for ibos. I am sure there are more of such names on both sides that signify the continuity of the family.

Why waste so much time writing this epistle full of nonsense. This your idiotic attempt to create the impression that Igbo is from Ikwerre is a failed one. Is there any clan called Igbo?. Why not say Ngwa, Ndoki or any particular group is from Ikwerre.
For your information, Igbo is one which includes Ikwerre, Owerri, Asaba, Nnewi, Umuahia, Udi etc.
Stop misleading the public through your junk please.

ame2010: The inquiry into ikwerre names and their meanings is beneficial if used for the sole purpose of informing the readers. It will also serve a good purpose when ikwerre words or names are used alongside igbo names to indicate similarities or none thereof. We can analyze those words and upgrade our vocabularies in the different dialects that constitute ikwerre and igbo languages.

All of igbo and ikwerre dialects can be grouped into one language, namely ikwerre language or igbo language. This may come to you as a shock since no one ever has the the neutral ground. Has it ever occurred to you that the igbos could be descendants of the ikwerres. and that migration may have gone northwards. Now is that a terrible thing to say. All Inquiries into history should start from admission of the individual parts that make up the whole and not the other way round.

I must inform you that what I claim in this little note is not an established fact. I am not a historian and not qualified to inform others on this subject. As an ikwerre son, I am tired of hearing one side of the story expressed everywhere. I agree with most of the voices that claim the ibos and the ikwerres to be one, and that the ikwerres rejection of kinship with the igbos was for geopolitical gain at a time in nigeria when the few ikwerre leaders were asked to choose between having an ikwerre nation or be part of an igbo nation that was losing a war. It was also a result of their historical experience in dealing with the igbos that they arrived at isolation from the ibos.

This is the shock I referred to earlier. THE IGBOS ARE DESCENDANTS OF IKWERRE. How is this remotely possible? We were taught in History that the first settlers stay close to source of water. They will fight for generations to protect their location. the community will continue to expand to less fertile regions. If the ibos who have always claimed to be brave warriors were the original settlers, they would have driven the ikwerres into the atlantic ocean and laid claim to what is presently and has always been and will forever be IKWERRELAND.

My deduction from all of these is that both ikwerre and ibos are one. There is an extensive proof to this in our common language, and that that language could be igbo or ikwerre or even the igbo spoken in Onitsha or asaba. Just because you have a larger population does not mean you are the main tribe and all others are descendants. Check the population of Egypt today and compare that to Nigeria. Let us be happy that we have more that unite us as we continue to travel this path of history. We may not agree to where we came from, please let us agree to where we are going.

THE OPINION EXPRESSED HERE AND THE POSITION TAKEN ARE MINE AND MINE ALONE. THEY ARE ONLY THE OPINION OF AN INDIVIDUAL
MY NAME IS AMEWHULE and igbo variants are AMAEFUNA, AFANAMEFUNA, AHANAMEFUNA, AMAEFULE AHAMEFULE which in both culture signify continuity.
Ask any ibo or ikwerre they will tell that continuity is ultimate objective in these cultures. May we continue to have male children. check out the names; HANACHOR, HANETU, WOKEKORO for ikwerre and IHEANYINACHOR, IFEANYINACHOR are for ibos. I am sure there are more of such names on both sides that signify the continuity of the family.

The problem is that you're referring to the Igbo as if they are a single people, instead of recognizing that just like Ikwere is unique there are a multitude of unique elements that form the Igbo identity. There are dozens of peoples that form the Igbo identity and Ikwere is was one of them. Comparing Ikwere to Igbo is like comparing a catfish to all the species of fish in the sea. Your argument would've been more plausible if you were comparing Ikwere and Ngwa, or Ikwere and Urata.

About the origins of Ikwere: the general migratory direction of a number of Igbo peoples was southward, away from the Niger-Benue confluence and towards the coast. The Igbo Ikwere communities in Rivers have been archeologically and historically proven to be younger than the communities in the hinterland. A large portion of Ikwereland was populated by waves of immigrants from Mbaise, Urata, Ngwa, and Arochukwu, who moved southwards in search of farmland and trade routes.

Your names aren't all that strange. There are Igbo communities that answer: Kalu, Heoma, Nmerengen, Nmerenini, Okoko, Wali, Wogu, Ehinze, Ukpabi, Kanu, Obasi, Kemji, Ivi, and etc.

ame2010: The inquiry into ikwerre names and their meanings is beneficial if used for the sole purpose of informing the readers. It will also serve a good purpose when ikwerre words or names are used alongside igbo names to indicate similarities or none thereof. We can analyze those words and upgrade our vocabularies in the different dialects that constitute ikwerre and igbo languages.

All of igbo and ikwerre dialects can be grouped into one language, namely ikwerre language or igbo language. This may come to you as a shock since no one ever has the the neutral ground. Has it ever occurred to you that the igbos could be descendants of the ikwerres. and that migration may have gone northwards. Now is that a terrible thing to say. All Inquiries into history should start from admission of the individual parts that make up the whole and not the other way round.

I must inform you that what I claim in this little note is not an established fact. I am not a historian and not qualified to inform others on this subject. As an ikwerre son, I am tired of hearing one side of the story expressed everywhere. I agree with most of the voices that claim the ibos and the ikwerres to be one, and that the ikwerres rejection of kinship with the igbos was for geopolitical gain at a time in nigeria when the few ikwerre leaders were asked to choose between having an ikwerre nation or be part of an igbo nation that was losing a war. It was also a result of their historical experience in dealing with the igbos that they arrived at isolation from the ibos.

This is the shock I referred to earlier. THE IGBOS ARE DESCENDANTS OF IKWERRE. How is this remotely possible? We were taught in History that the first settlers stay close to source of water. They will fight for generations to protect their location. the community will continue to expand to less fertile regions. If the ibos who have always claimed to be brave warriors were the original settlers, they would have driven the ikwerres into the atlantic ocean and laid claim to what is presently and has always been and will forever be IKWERRELAND.

My deduction from all of these is that both ikwerre and ibos are one. There is an extensive proof to this in our common language, and that that language could be igbo or ikwerre or even the igbo spoken in Onitsha or asaba. Just because you have a larger population does not mean you are the main tribe and all others are descendants. Check the population of Egypt today and compare that to Nigeria. Let us be happy that we have more that unite us as we continue to travel this path of history. We may not agree to where we came from, please let us agree to where we are going.

THE OPINION EXPRESSED HERE AND THE POSITION TAKEN ARE MINE AND MINE ALONE. THEY ARE ONLY THE OPINION OF AN INDIVIDUAL
MY NAME IS AMEWHULE and igbo variants are AMAEFUNA, AFANAMEFUNA, AHANAMEFUNA, AMAEFULE AHAMEFULE which in both culture signify continuity.
Ask any ibo or ikwerre they will tell that continuity is ultimate objective in these cultures. May we continue to have male children. check out the names; HANACHOR, HANETU, WOKEKORO for ikwerre and IHEANYINACHOR, IFEANYINACHOR are for ibos. I am sure there are more of such names on both sides that signify the continuity of the family.

I'm happy you seem to agree that the Ikwerre and Igbo share a lot in common and our people can be and indeed are thesame. However, the idea that Igbo could be the offshoot of Ikwerre is not plausible just like someone else has pointed out. Ikwerre is archeologically and historically younger. Also, if Ikwerre is the parent language/group and other Igbos migrated from them, could the migration be northwards and not southwards towards Opobo and Bonny? Is the Igbo spoken in those areas similar to the Ikwerre dialect as it should be given the proximity? No!
Nwanne, you like some of your brothers should not think that we(other groups in the Igbo nation) view your people as fake/clone of the original Igbo(i.e us). No, no, no there is no original Igbo and fake. We are all thesame. The little difference is just that some Igbo groups were fortunate to tap into the Europeans advancement when they had contact with the British. Unfortunately, others like the Izzi, Ikwo, Ikwerre, Ezza and even my side in Anambra weren't lucky. Those that had the advantage were used as a yardstick/definition of those referred to as Igbos hence the ill-feelings from certain quaters esp your side and even among some Delta Igbos.
Finally, you must understand that there is no single people called Igbo but an agglomeration of many group of people sharing a similar language that could best be described as Igbo but we described our various dialect by our towns' names. In my state Anambra, there are numerous dialects that we atimes don't fully understand ourselves. From Anambra East(Aguleri) down to Ogbaru there is dialect deviation so it is from Awka to Orumba.

^^^
For instance; while many parts of Anambra spell your name as 'Afamefuna', my side spell it exactly like you spelt yours- Ahamewhule/Amaewhule.
Igbo lile ghu otu!

Sarima- For Females-- it means beautiful
Elikwu - For Males -- Abundunce of land
Eziwho - For Males -- Family does not finish
Nyema - Male and Female - Good Person

I don't think anyone should worry because some Ikwerres hate the name 'Igbo. This is a free world any people can decide to rename, adopt or modify their language and culture to make them look or seem different from the original ones. It doesn't take anything from the Igbos if the ikwerres adopt Hausa language and change the names of their towns to Barkin kowa, Barkin Dokwa and so on.

sarima--
chizi--
osarichi--
ichechi--

my most lovely IKWERRE people, the pride of the world, the most hospitable people in the world.. please help me to choose or suggest a lovely IKWERRE name for my pretty daughter... please not igbo

evansside:
sarima--
chizi--
osarichi--
ichechi--

my most lovely IKWERRE people, the pride of the world, the most hospitable people in the world.. please help me to choose or suggest a lovely IKWERRE name for my pretty daughter... please not igbo

Nwenne i love that name Sarima,,and i also noticed that those that bear the name are also very lively to be with........
I also like these names
Oroma
Erunchi
And
Chichezu.......




Meka su nwenne badu

broswilli:
Sarima- For Females-- it means beautiful
Elikwu - For Males -- Abundunce of land
Eziwho - For Males -- Family does not finish
Nyema - Male and Female - Good Person

Nyema is usually shortened form of Nyemachi or Nyemaechi. Good person is Nyeoma. While most Ikwerre names are either similar or at variance with Igbo names, some just do not exist in both languages. Igbos never bare "Nwunyenna" which would have been a variance of "Nwerenda" literaly meaning father's wife. I have never heard of an Igbo baring "Ofornogu" bu Ikwerres do bare "Owhonogu". There are hundreds of such unique names.

What does 'Bekwele' mean?

Radoillo:
What does 'Bekwele' mean?

Ibekwe/Ibekwele

A BRIEF HISTORY OF IKWERRE
Chambers Dictionary (William Geddie, ed. 1962) says: “A nation is a body of people marked off by common descent, language, culture, or historical tradition: the people of a tribe.” However, S.O.L. Amadi-Nna (1993) avers that: “A tribe is a group of clans under recognized chiefs and usually claiming common ancestry. Ikwerre can therefore not be a clan but a tribe. The Ikwerres claim a common ancestor. Ikwerre is an independent small tribe.” In the words of K.O. Amadi (1993) ,“Traditions suggest that Ikwerre is a nickname given to Iwhnuruọhna people…..They have ever since regarded themselves as a distinct group and have happily come a long way in their struggle for self-identity as evidenced by the recognition of their language as one of the Nigerian languages.” Amadi-Nna (1993) added that: “The Ikwerres are a small but distinct tribe. The Ikwerres have distinct linguistic, social and cultural traits and formations that distinguish them from other close neighbouring tribes like the Ijaws and the Ibos. 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 13 th 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 an Iwhnurọhna (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 ọha (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 Ihruọha (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: AKWERULEM, 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 Niger Delta 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 Igboland, … in the Benin Kingdom of old. It is, therefore, obvious that the interminable debateabout 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 Rights 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 Ikwerreland 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. T O N Y E N Y I A, PhD, MNIM CHAIRMAN, BOARD OF TRUSTEES IWHNURỌHNA CHRISTIAN ASSOCIATION Saturday, 5 February 2011 References: Olise, J.N. (1971) The Peoples of Benin , Oxford University Press Amadi, K.O. (1993) Amadi-Nna,S.O.L.(1993) Otuwarikpo, F.E. (1994) Studies in Ikwerre History and Culture, in Nduka, O. (ed) (1993) Craft Publishing Ltd Studies in Ikwerre History and Culture, in Nduka, O. (ed) (1993) Craft Publishing Ltd The Phonology of Ekpeye: A Descriptive Analysis , unpublished MA Thesis, University of Jos Solomon, N.M.T. (2004) A Short History of Ekpeye People (an excerpt from an upcoming book entitled “THE EKPEYE BOOK – A Comprehensive Guide in the History and Culture of Ekpeye People of the Niger Delta Region in Nigeria” published by Usama Ekpeye USA Inc, Tasie, G.O.M. (2000) Chairman's Opening Remarks at the Maiden Ikwerre Annual Thanksgiving Day, mimeo

I live America. My mother is American. My father told me Elikwu meant "wealth"or "wealth of everything..love..friendship".
Thanks for giving more details for my last name.

I don't understand why is there such division and conflict between the tribes?
I suppose divisions of tribes are important to maintain culture however,
the Europeans don't care what tribe we are.. its just white and black.
We are discriminated against equally around the world.

ow11:
@zhea

Yes giving your child an Igbo name isn't out of order because like I said earlier the two languages are painfully similar. One can argue that Ikwerre is a dialect of Igbo but that is a discussion for another day.It is debatable how you determine when a dialect becomes a language.

However, here are some more names that are particular to Ikwerre people

Okogbule
Nmerukini
Kinikanwo
Chimenem

But why would your husband not know Ikwerre names if he is Ikwerre?

Ikwerre name. Igbo name
Okogbule.
Nmerukini. Nmeregini
Kinikanwo. Ginikanwa
Chimenem. Chiemela
Ezenwo. Ezenwa
Ovunda. Obinna

echelon:

nye in Igbo is the verb "to give"

Hence
Chinenye - God gives



In Igbo,

Ihuoma = Good face
Iheoma = Good thing

They are not the same, obviously.

Ihuọma (good face) = Success
Also known in other igbo dialects as
Iruọma, Ifuọma

Iheọma (good thing(s))
Also known in other igbo dialects as
Ifeọma, Heoma,


Nye -- could be 'Onye' (who)
Nyema -- Onyema (who knows?)
Nyeka -- Onyeka (who is greater than?)

Nye could also mean 'give' just like in Igbo.

ogbugo:
A BRIEF HISTORY OF IKWERRE

Chambers Dictionary (William Geddie, ed. 1962)
says: “A nation is a body of people marked off by
common descent, language, culture, or historical
tradition: the people of a tribe.” However, S.O.L.
Amadi-Nna (1993) avers that: “A tribe is a group
of clans under recognized chiefs and usually
claiming common ancestry. Ikwerre can therefore
not be a clan but a tribe. The Ikwerres claim a
common ancestor. Ikwerre is an independent
small tribe.” In the words of K.O. Amadi (1993)
,“Traditions suggest that Ikwerre is a nickname
given to Iwhnuruọhna people…..They have ever
since regarded themselves as a distinct group and
have happily come a long way in their struggle for
self-identity as evidenced by the recognition of
their language as one of the Nigerian languages.”
Amadi-Nna (1993) added that: “The Ikwerres are
a small but distinct tribe. The Ikwerres have
distinct linguistic, social and cultural traits and
formations that distinguish them from other close
neighbouring tribes like the Ijaws and the Ibos.
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 13 th 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 an Iwhnurọhna
(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 ọha (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 Ihruọha (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:
AKWERULEM, 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 Niger Delta 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 Igboland,
… in the Benin Kingdom of old. It is,
therefore, obvious that the interminable
debateabout 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 Rights 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 Ikwerreland 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.
T O N Y E N Y I A, PhD, MNIM
CHAIRMAN, BOARD OF TRUSTEES
IWHNURỌHNA CHRISTIAN ASSOCIATION
Saturday, 5 February 2011
References:
Olise, J.N. (1971) The Peoples of Benin , Oxford
University Press
Amadi, K.O. (1993)
Amadi-Nna,S.O.L.(1993)
Otuwarikpo, F.E. (1994)
Studies in Ikwerre History and Culture, in Nduka,
O. (ed) (1993) Craft Publishing Ltd
Studies in Ikwerre History and Culture, in Nduka,
O. (ed) (1993) Craft Publishing Ltd
The Phonology of Ekpeye: A Descriptive Analysis ,
unpublished MA Thesis, University of Jos
Solomon, N.M.T. (2004) A Short History of
Ekpeye People (an excerpt from
an upcoming book entitled “THE EKPEYE BOOK –
A Comprehensive Guide in the History and Culture
of Ekpeye People of the Niger Delta Region in
Nigeria” published by Usama Ekpeye USA Inc,
Tasie, G.O.M. (2000) Chairman's
Opening Remarks at the Maiden Ikwerre Annual
Thanksgiving Day, mimeo

So your ancestors migrated from the Benin empire?
Where did they come from before they settled in the Benin kingdom?

As for Akalaka, and others who left Benin to come to the south, were they Benin (speaking) peoples before / after the migration? When and why did their language transform into 98% Igbo?

Could it be that they were purged by the territorially expanding Benin aliens who drove them out of their ancestral home because they spoke a different language/ had another culture and were a separate people to that of the Benin?

Why do Akalaka, Ihruoha, etc. bear Igbo similar names? (Akaraka = talent/ hand-work), (Iruoha = face of the public;* ben iruoha), (Ochichi =government), (obigwe = iron heart/ king's parlour) etc.

Why would the foreign colonial masters use an Igbo speaking interpreter to communicate with the people? If they didn't understand what was said why did they answer in affirmative & what were they agreeing to? "A kwerula m" / "E kwerela m" (I agree) Is that a Benin or ijaw expression?

Would they have understood better if an Ijaw/ Ibibio/ Benin/ Yoruba speaking interpreter was used instead?

Do you know that there is a L.G.A. in Imo state that bears a similar name: "Nkwerre" / "M kwerre" with the same meaning: "I agree"

Was it only in ikwerre-land that the union Igbo bible was not fully understood? Are you aware of the variations in spoken dialects from one part of Igbo land to the other?

Which particular dialect of Igbo are you using as your yardstick to compare with ikwerre?

If the Igbo majority in the then eastern region led to the marginalization and assimilation of the ikwerre why did the same not happen to the calabar (Efik) and Akwa Ibom (Ibibio) people? What about other parts of Rivers state or northern Cross River?

chijiblaze:


So your ancestors migrated from the Benin empire?
Where did they come from before they settled in the Benin kingdom?

As for Akalaka, and others who left Benin to come to the south, were they Benin (speaking) peoples before / after the migration? When and why did their language transform into 98% Igbo?

Could it be that they were purged by the territorially expanding Benin aliens who drove them out of their ancestral home because they spoke a different language/ had another culture and were a separate people to that of the Benin?

Why do Akalaka, Ihruoha, etc. bear Igbo similar names? (Akaraka = talent/ hand-work), (Iruoha = face of the public;* ben iruoha), (Ochichi =government), (obigwe = iron heart/ king's parlour) etc.

Why would the foreign colonial masters use an Igbo speaking interpreter to communicate with the people? If they didn't understand what was said why did they answer in affirmative & what were they agreeing to? "A kwerula m" / "E kwerela m" (I agree) Is that a Benin or ijaw expression?

Would they have understood better if an Ijaw/ Ibibio/ Benin/ Yoruba speaking interpreter was used instead?

Do you know that there is a L.G.A. in Imo state that bears a similar name: "Nkwerre" / "M kwerre" with the same meaning: "I agree"

Was it only in ikwerre-land that the union Igbo bible was not fully understood? Are you aware of the variations in spoken dialects from one part of Igbo land to the other?

Which particular dialect of Igbo are you using as your yardstick to compare with ikwerre?

If the Igbo majority in the then eastern region led to the marginalization and assimilation of the ikwerre why did the same not happen to the calabar (Efik) and Akwa Ibom (Ibibio) people? What about other parts of Rivers state or northern Cross River?

I detest this argument the cause of this things is simply the political displacement of the Igbo nation in Nigeria which cannot be forever the igbos remain igbos with a tall destiny just like every other tribe.. Dalunu

What does Ekundorowe means in Ikwerre language as pronounced by Duncan Mighty in Aza

Queenisha:
Even the name Ikwerre is even Igbo
anyway, how does this add to my earnings?

It's even a higher chieftaincy title in Anambra called "Ikwelle". They mean the same thing. Ikwerre people are Igbo. I've never seen another tribe that bears Igbo name or speaks Igbo dialect that's not Igbo.

hmmmmmm

RichyBlacK:


Wrong!

Nna is "father" in Igbo (Ikwerre obviously included).

Ikena and Obina do not exist! It is Ikenna and Obinna in Igbo.

Wrong

My wish is that one day all Ikwerre people will overcome the guilty conscience of 1967 - 1970 instead of trying to build on the error of the Biafran war and rediscover their true identity and origin.

ow11:


Tell me if Owhonda, Nkanunye, Nyekazi, Mekini, Chizi, Orowhuo and Ovunda are Igbo names! As always,displaying ignorance online is a Faux Pas one shouldn't engage in. Write only about what you know

@Poster

These are some more. But Ikwerre language is very close to Igbo and so you can also have typical Igbo names like Chika, Ngozi,Ihuoma,Chioma,Emeka etc. Kilali is a Kalabari name. There are about 15 languages in RV state. So you can have names like Emeka , Tonye, Leedum, Ukarajit, Mpakaboari, Orafiri, Amadike and Chukwudi all from RV state.

Forger story bro. I am from Ibeme in Abia state and I am an Igbo, tell me if any other Igbo man or woman apart from someone from Ibeme, who can say the meaning of these names - bomije, eleyikari, mgbu nenei. Stop all these confusion and think about how to improve your life, Igbo language is with verious dialects.

This article is drunk.

ame2010:
The inquiry into ikwerre names and their meanings is beneficial if used for the sole purpose of informing the readers. It will also serve a good purpose when ikwerre words or names are used alongside igbo names to indicate similarities or none thereof. We can analyze those words and upgrade our vocabularies in the different dialects that constitute ikwerre and igbo languages.

All of igbo and ikwerre dialects can be grouped into one language, namely ikwerre language or igbo language. This may come to you as a shock since no one ever has the the neutral ground. Has it ever occurred to you that the igbos could be descendants of the ikwerres. and that migration may have gone northwards. Now is that a terrible thing to say. All Inquiries into history should start from admission of the individual parts that make up the whole and not the other way round.

I must inform you that what I claim in this little note is not an established fact. I am not a historian and not qualified to inform others on this subject. As an ikwerre son, I am tired of hearing one side of the story expressed everywhere. I agree with most of the voices that claim the ibos and the ikwerres to be one, and that the ikwerres rejection of kinship with the igbos was for geopolitical gain at a time in nigeria when the few ikwerre leaders were asked to choose between having an ikwerre nation or be part of an igbo nation that was losing a war. It was also a result of their historical experience in dealing with the igbos that they arrived at isolation from the ibos.

This is the shock I referred to earlier. THE IGBOS ARE DESCENDANTS OF IKWERRE. How is this remotely possible? We were taught in History that the first settlers stay close to source of water. They will fight for generations to protect their location. the community will continue to expand to less fertile regions. If the ibos who have always claimed to be brave warriors were the original settlers, they would have driven the ikwerres into the atlantic ocean and laid claim to what is presently and has always been and will forever be IKWERRELAND.

My deduction from all of these is that both ikwerre and ibos are one. There is an extensive proof to this in our common language, and that that language could be igbo or ikwerre or even the igbo spoken in Onitsha or asaba. Just because you have a larger population does not mean you are the main tribe and all others are descendants. Check the population of Egypt today and compare that to Nigeria. Let us be happy that we have more that unite us as we continue to travel this path of history. We may not agree to where we came from, please let us agree to where we are going.

THE OPINION EXPRESSED HERE AND THE POSITION TAKEN ARE MINE AND MINE ALONE. THEY ARE ONLY THE OPINION OF AN INDIVIDUAL
MY NAME IS AMEWHULE and igbo variants are AMAEFUNA, AFANAMEFUNA, AHANAMEFUNA, AMAEFULE AHAMEFULE which in both culture signify continuity.
Ask any ibo or ikwerre they will tell that continuity is ultimate objective in these cultures. May we continue to have male children. check out the names; HANACHOR, HANETU, WOKEKORO for ikwerre and IHEANYINACHOR, IFEANYINACHOR are for ibos. I am sure there are more of such names on both sides that signify the continuity of the family.

ChinenyeN:
I dislike the Ikwere.

Because?

Yes Ikwerre has names that are not Igbo but most have been taking out by our fathers letting our mothers who are mostly Igbos name us. Sometimes I say I don’t know why we love Igbos too much but again I remember they have the most amazing woman and they are everywhere too. I learned how to speak Igbos even without leaving port harcourt until I was done with secondary school. What do you expect when almost all our mothers and grandmothers and sister Inlow’s are Igbos. And who do we spend more time with? The mothers at home not the fathers. So you see why we get defensive about naming our children Ikwerre names? We Trying not to let our traditional names die completely. Let me give you some names: for a boy Ovunda, ndamati, Owhonda, azarichiokuke, Chinumezi, Azunda, etc… Female: Adanda, ruhunda, yeleyiruchi, Chiburoma, ichewene, hachikaru, etc…. Some of the names are both male and female. (Ovunda is like Obinna in ogba)

Any non-Igbo sounding Ikwerre name for a baby boy?

excanny:
Any non-Igbo sounding Ikwerre name for a baby boy?

excanny:
Any non-Igbo sounding Ikwerre name for a baby boy?

It’s not hard to find. Go to your village they will give you 500 names to pick from.