₦airaland Forum

shachris:
Kunirum Osia is the former Founding National President of
Anioma Association, USA, Inc.

Prof. Edozien saying all Igbo are one, itemised seven agenda al for Igbo unity which he said for two years, Ohanaeze ndigbo could not achieve.

The chairman of the lecture, Obi Edozien, re-emphasised this point: “we Igbo people are one. We must stop fighting over irrelevancies and emphasise the essential.”

This point arose out of the tendency among Igbo people to regard some groups as not “real” Igbos on basis of dialectal differences. It also exists in the form of clearly Igbo-speaking people with Igbo names and cultural patterns declaring themselves as “not Igbo” but ethnic minorities.

This is very rampant among Igbo groups in the South-South zone who believe that by so self-declaring publicly, they would be more acceptable among the real minorities and allowed to take their places as ethnic minorities.

Experience has, however, shown that this self-delusion hardly ever produces their desired results. Whenever the push comes to the shove, the real minorities remind them that they are Igbo people who are out to take what belongs to the minorities through the back door.

This phenomenon was evident in 2006 when former Governor Peter Odili of Rivers State (who loved to call himself a “Rivers man,” as if Rivers State is a tribe) was running for president. Ijaw leader, Chief Edwin Clark openly declared Odili an Igbo man, arguing that the South-South president that the minorities have been agitating for was not meant to go to “an Igbo man.”

Given this situation, there has been an increasing shift of paradigm. Many Igbo groups, especially in Delta State, have decided no longer to play the masquerade. The Obi of Asaba, Professor Edozien, actually laid out conditions he believes will cement Igbo unity permanently.

Obi Edozien then called on the people of the South-East zone to support the creation of Anioma State and another for Igbo-speaking people of Rivers State to make for seven states, all of which will be lumped together in one zone or region.

"Ofili is not making an accurate statement although he is entitled to his views even when he is wrong. It is ridiculous for people who speak Igbo and who properly know their ancestral home to say they do not know their origin again or for another person to begin to give inaccurate facts," he told Saturday Independent in an interview.

"We have people in Anioma and theyform one-third of the population and that has also reflected on the number of local government areas it commands. The entire Delta may not trace their origin to the East (Igbo) it is not contestable but the people of Anioma traced their origin from the East and there is nothing bad in joining Ohanaeze Ndigbo."

Uwechue said belonging to the Ohanaeze Ndigbo would promote unity among the people, rather than focus on divisive tendencies that will not do anyone any good.

"If we do not belong to the stock they will not have given us the president-general. It is because they know. Even the present president of Aka-Ikenga, the intellectual think-tank of Ndigbo, is from Delta and all this promotes unity and a sense of belonging. I am from Ogwashi-Uku and we know our origin. That we have Ijaw people in Delta State does not mean they do not know that they belong to Bayelsa State. Ohanaeze Ndigbo is the grand umbrella for all Igbo stock, for all that have the Igbo origin including those in the Diaspora, so our inclusion is not out of place.

"What the world needs now is unity and any umbrella that will ensure that it is promoted must be encouraged. But I know that there is a deliberate effort in some quarters to tear Ndigbo apart for fear of their solid demography, which is a political force that some are not comfortable with." --- [side note: this speaks of you perfectly nduchunks/shachris]

Uwechue said that identifying with your source does not make you an enemy of other people.

He added: "People like Dennis Osadebe clearly identified where we belong. And we know it, so it is not for anybody to come and re-write history. The issue is not subject to unnecessary debate because we are well informed to knowwhere we are coming from. Nobody is seeking for any relevance with the organisation because without (it) one is already relevant."

In an article written by one Mr.Chris Okafor, on ARTICLES BASE, the fellow wanted to correct what he likened to a misconception by Late Amb. Ralph Uwechue the ex president-general of Ohanaeze Ndigbo, the Ibo social cultural organization.

It seems Mr. Okafor wasnt aware of the fact that the later, Amb. Uechue is also from Ogwashu ukwu. But that's by the way. What I found totally strange was how a man who set out to correct what he termed a misconception eneded up dishing out more misconceptions. First, here is a quote from Mr. Okafor in his effort to correct the misconception by Uwechue: "Anioma people just like every other tribe, villages, towns or ethnic groups in Nigeria today cannot be said to come from one particular area. This is not what is at stake. What is at stake is that we, the ANIOMAS are over due for the immediate creation of our own State." My question to Mr. Okafor is how Anioma became a tribe...in what way and by whom?

It is very unfortunate that people who do not even know what Anioma stood for are usually the ones making futile efforts to make it an ethnic group. I am personally aware that Anioma is simply a coinage given to the constituent Local Governments in Delta north senatorial district in anticipation to make it a state. Anyone who isn't aware of the reasons Anioma was formed should go and read more before coming to the internet to write wishful stories.

The fact that one misinformed Proffessor Kunirum wrote that ANIOMA is now an ethnic group does not make Anioma an ethnic group, it rather makes Proffessor Kunirum a misinformed fellow. The Nigerian system had confused us all from knowing the line between literacy and intelligence and so many of us often mistook literacy for intelligence. Having read Dr Kunirum's book where he wanted for reasons best known to him to make Anioma a separate ethnic group away from the larger Ibo attachment makes me conclude that he and his likes are very literate, not intelligent. The fact that Dr Kunirum while running away while no one is chasing after him is enough to ask questions: why the run?

Furthermore, if Kunirum and his fellow confused likes form an Anioma ethnic nationality, what will be the language, I mean mother tongue of this 'new' tribe? If they chose Ibo as the mother tongue of the new ethnic nationality, wouldn't that make them silly?

True it was that there are non Ibo elements present in Anioma, but these where refugees that we, the indegenes assimilated linguistically and culturally. Do we now need to change the name of our village because two or three visitors are not comfortable bearing the name? Mr. Okafor suggested that the Ikelike people of Ogwashi were the first settlers in Ogwashiukwu, how? And how do you mean that the 'uku' in Ogwqashiuku means great in Bini? So what does the same mean in Ibo?

In as much as some of us are willing to keep deluding themselves and others without any tangible reason, it is a thing of shame that these people don't ask questions. How come the almighty Bini as you usually portray could not hold on to their languages once they are a mile away from Bini? And do you not imagine how a strong conquering people will loose their language and culture to the conquered people? What are the reasons that most of the settlements founded by these Bini wanders usually had the Umu prefix? How did a powerful Bini prince suddenly threw away his proud Oba title and picked up Obi while he and those with him are all Bini?

Lets take the history of Umunede for instance which goes thus:
 Umunede Kingdom was founded by a Benin Prince, called EDE and his wife, IYE who migrated from Benin and settled in the present location, later known as Umunede. The exact date of migration of Ede and his wife from Benin was not recorded but generally, historians put the approximate period as the Thirteenth Century A.D., during the reign of Oba Ewedo The Great (1250-1280 A.D.) Thus, the Kingdom is over seven hundred years old and many historians believed that Umunede Kingdom is one of the oldest kingdoms east of the Benin Empire.



Historians had contended that during Oba Ewedos reign, the Oba had two battles to fight: a diplomatic battle against the great nobility led by the Ediommehan and military battles against Ogiamien III in order to destroy once and for all this anti-royalist movement. As a result of these events, many princes and noble men fled with their families to different safe locations.



The second wave of migration to Umunede probably took place under Oba Ewuare The Great (1440-1485). During his reign, an attempt to eliminate members of the nobility who were threatening the monarchy gathered momentum and brought about another wave of migration out of the Benin Empire.



Historians also believe that there were other settlers before and after Ede and Iye arrived at the present location but no one was sure when those earlier settlers arrived at this same location. However, later migrations to Umunede were well documented. For example, there were other immigrants from Ishan, Benin-speaking areas and Yoruba areas of the west between the 16th and 19th centuries and their quarters are well known in Umunede. Also, there have been large number of immigrants from the Eastern Igbo-speaking area since the last quarter of the 19th century and, since the civil war; Umunede has also been witnessing a large number of immigrants from neighbouring towns and villages.



All historical accounts showed that Ede and his followers did meet a collection of people in the present location, later called Umunede. Those who were already in that location were probably not as strong and organized as Ede and his followers. Therefore, Ede was able to impose his rule and leadership upon the earlier settlers. In fact, it has never been contested that Ede brought to Umunede the type of administrative and social structures, which were already in place in the Benin Empire. Firstly, the monarchical administration, which Ede and his followers brought from Benin, was established in Umunede and hence up to today, Umunede still has traditional and hereditary kingship. Secondly, the mode and type of worship and traditional festivals correspond to the practices in the Benin kingdom. Thirdly, the mode of building houses in ancient Umunede was also that of Benin tradition.



Every available document showed that Ede and Iye had four sons in the following order of seniority: Ilege, Edware, Oba and Ile. Those four sons and their descendants constituted the original four main villages of Umunede. Available information also showed that it took some time before the kingship, as we know it today was fully established. When it was fully established, it took and Igbo title, Obi instead of Ovie or Onogie, which are the titles kings that descended directly from Benin. But, why Obi? Probably, the main reason was that in the course of centuries of living together and inter-ethnic marriages, each of the various groups living in that location started to lose its original ethnic identity, thus giving way to develop on Unumede language and culture- the language being very close to those of Ibos West of the Niger, while Unumede culture was predominantly that of Binis until the first assume that language of the dominant tribe in Umunede. History did not record and alternative title to Obi.

What is the common sense in arguing or trying to say that a man a fugitive precisely who came with his wife and four children and met a 'group' of people now becomes the founder of the village together with the people, not persons he met on ground? Could it not be better put that Ede was a Bini sent to rule the colony with the authority of the Oba who was later assimilated into the population? If that was the case, how then did the people turn around to start answering Umu Ede which translates thus as children of Ede?And how did the Bini warrior quickly took up Obi as a title instead of Oba? Common sense says that it is a more powerful and conquering culture that overshadows the weaker ones. Here, people are telling us that it was the other way round: weaker cultures dominating the stronger ones.

Then that gives us another angle that people east of the Niger also bears Ede. We should consider.
Umu Ede means children of Ede corrupted to Umunede. What was the name of the Town before Ede, his four children and wife showed up?

The story continued: "Every available document showed that Ede and Iye had four sons in the following order of seniority: Ilege, Edware, Oba and Ile. Those four sons and their descendants constituted the original four main villages of Umunede. Available information also showed that it took some time before the kingship, as we know it today was fully established. When it was fully established, it took and Igbo title, Obi instead of Ovie or Onogie, which are the titles kings that descended directly from Benin. But, why Obi?" Yes, Why Obi? Although the writer continued with a "probably" that was not well researched and therefore didn't make any sense. They wrote: "Probably, the main reason was that in the course of centuries of living together and inter-ethnic marriages, each of the various groups living in that location started to lose its original ethnic identity, thus giving way to develop on Unumede language and culture- the language being very close to those of Ibo West of the Niger, while Unumede culture was predominantly that of Binis until the first assume that language of the dominant tribe in Umunede. History did not record and alternative title to Obi." Did Ede and his children live for centuries as to change from Ovie to Obi when in the first place, they never had an Oba title?
We should learn how not to interpret mythology as history.

There was an article I read by Emeka Esobgue where the Oba of Bini was boldly claiming that Igbanke people are Edo (Idu) and not Ika. Why wouldnt he say so with pride when the people themselves choose to embrace mythology instead of conducting a research on themselves? Even Emeka Esogbue that tried to wave off Oba's assertions equally ended up along the same line of lazy history by also claiming that the Ika are from Bini. If they are from Bini, then why confront the Oba for trying to reclaim his children? The only sensible way to counter such claim is simply by writing a history based on investigations, not by rewriting a well known myth.

There is no way anyone can seperate us Anioma and Ika from the rest of Ibo.
If we are not Ibos, then no one is...for what is Ibo and who is one?

....to be continued

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27861FW: [NdiCISA] Re: [IWA_Igbo] TRADITIONAL RULERS URGE UNITY AMONG NDIGBO Updated

Oliver Anam

Mar 21, 2010

 Attention: Fellow Anioma Indigenes.
 
Please concentrate on the event of March, 19th as detailed below.
 
 [b]What an interesting REVELATION/INFORMATION from both HRM Dr. E.O. Efeizomor II OON; JP, the Obi Of OWA in Ika North LGA, who is also the incumbent Chairman, Anioma Traditional Rulers Council and HRM Prof. J.C. Edozien CFR; JP,the Azagba Of Asaba/Ahaba both in Anioma, Delta State
 
I believe that as perfect custodians of our Anioma culture and traditions, our Royal Fathers are in an advantage and better position to educate us more on our Igbo identity, rather than the  Osia's among us whose interests are PERSONAL.
 
Uninformed, unsuspecting and gullible Anioma sons and daughters, especially those in diaspora have been bamboozled by Dr. Kunirum Osia's "Trojan Horse" article on "Who We (Anioma people) Are" . This article which is found in Anioma.org website by Dr. Osia (who has abandoned and severed his relationship with the Anioma Association USA and every Anioma individual, after ending the tenure of office as the Founding Nat'l President, Anioma USA). Osia's poisonous and caustic academic exercise write-up has remained a sour source of reference by some Aniomans in diaspora who believe that whatever our great scholar Kunirum Osia, a PhD holder in Political Science dishes out must be "swallowed"
 
I Remain a Proud Igboman
 
Anam/OO
President,CISA   [/b]

[side note:CISA stands for council of Igbo states in America and yes, an anioma is the president]
 

 
To: IWA_Igbo@yahoogroups.com; asa-usa@yahoogroups.com; ASA-World@yahoogroups.com; IgboWorldForum@yahoogroups.com; ndicisa@yahoogroups.com; NigerianWorldforum@yahoogroups.com; IVGSV@yahoogroups.com; ogenendiigbo@yahoogroups.com
CC: oanam@...; profok@...
From: nzeanthony49@...
Date: Sun, 21 Mar 2010 01:36:06 -0700
Subject: [NdiCISA] Re: [IWA_Igbo] TRADITIONAL RULERS URGE UNITY AMONG NDIGBO Updated



TRADITIONAL RULERS URGE UNITY AMONG NDIGBO

 

 Sunday March 17, 2010.

 

            On arrival at Sam Mbakwe Airport , Owerri members of Igbo World Assmbly, IWA, ASA World, Council of Igbo States of America , CISA, and European Igbo Council, EIC, drove straight to the residence of the Chairman of South East Traditional Rulers Council,Eze Cletus Ilomuanya, the Obi of Obinugwu..

 

            Eze Ilomuanya and members of the delegation led by Dr. Nwachukwu Anakwenze exchanged views on how Ndigbo associations in the diaspora could be more effective in projecting Ndi-Igbo affairs.

 

            To this end, the delegation and the traditional ruler agreed to reinforce the special communication channel earlier established between the two groups.

 

            Eze Ilomuanya enjoined Ndigbo associations in the diaspora to continue to work for peace and unity among Ndigbo at home and in the diaspora.

 

            The traditional Ruler observed that the two year tenure system for headship of Ndigbo associations at home and abroad was short and inadequate.

 

            He noted that before anyone could settle down in the position, the person’s tenure had run out and “the trend was militating against the ability of the person to be effective in embarking on activities to project Ndi-Igbo.

 

            The Royal Father observed that the conduct of the February 6 gubernatorial election in Anambra state was exemplary and worthy of emulation thoughout the length and breath of Nigeria .

 

            Eze Ilomuanya commended NdiAnambra for making a right choice by re-electing Mr. Obi as Governor ofAnambra State adding that Mr. Obi’s election was “akin to putting a round peg in a round hole”.

 

Thursday March 18

           

 

The delegation visited the Imeobi palace of the Obi of Onitsha, Igwe Alfred Achebe, Agbogidi.

 

            The traditional ruler expressed delight at the tremendous improvement of the security situation in the state.

 

 

            Igwe Achebe, who is the Chairman of the Anambra State Traditional Rulers Council, stressed the need for the State Government and private entrepreneurs to establish more industries in the state to provide employment for the teeming youths of the state.

 

            The Royal Father commended ASA-World and IWA for their role in fostering unity among Ndigbo.

 

Friday March 19

 

Two highly placed traditional Rulers inDelta State, the Asagba of Asaba, Professor J.C. Edozien CFR; JP., and the Obi of Owa in Ika North Local Government, Dr. E.O. Efeizomor II OON; JP., have stressed the need for Ndigbo, no matter the geopolitical location in which they are based, to be united in the quest for Ndi-Igbo to again become relevant in Nigeria in particular and the world in general.  

 

            Professor Edozien made the remarks when he granted audience to a delegation of IWA, ASA World, CISA and EIC.

 

            The traditional Ruler, a former academician, who received the delegation with a retinue of his fully attired members of cabinet, said that although Asaba people were located in the south south geopolitical zone, “most of my subjects hail from Nteje in Oyi Local Government of Anambra State”.

 

            Professor Edozien noted that "nothing could be achieved by Ndigbo unless unity prevailed among members of the ethnic group irrespective of the geopolitical zone in which they are based”.

 

            He appealed to IWA to work assiduously to resolve the crisis in World Igbo Congress, WIC, and, thereafter "IWA, WIC, ASA World, CISA, EIC and other Ndi-Igbo associations in the diaspora should pool their resources together to uplift the welfare of Ndi-Igbo”.

 

            The Asagba expressed delight over the efforts of IWA, ASA World, CISA and EIC to project, through the museum on Igbo Village to be opened on September 17, 2010 in Stanton , Virginia in the United States of America , the contributions of Ndi-Igbo to one of the major civilizations in modern history.

 

Friday March 19

 

            On his own part, the Obi of Owa in Ika North Local Government of Delta State, Dr. E.O. Efeizomor II OON; J.P., said that research had traced the origin of Ika people to the Nris of Anambra State.   

 

            Dr. Efeizomor II who has been on the throne for fifty years, said that what was significant about the research was that it was conducted by Ika intellectuals.

 

            The traditional Ruler said that although the “Ikas were making spirited efforts to identify and relate with Ndi-Igbos in the South East geopolitical zone, the efforts were not being reciprocated, hence a few Ikas have reservations over their affinity with Ndi-Igbo”.

 

            The Obi of Owa presented to members of the IWA delegation a book to buttress his assertion that Ikas were, according to him, “proud Ndi-Igbo of Nri ancestry”.

 

            Dr. Efeizomor II said that the entire Ika traditional institution was happy to participate in the Igbo Day that was held in Owerri on September 29, 2009 adding that “Ika people look forward to joining our brothers and sisters in taking part in more Ndi-Igbo activities in future”.

 

Friday March 19, 2010

 

            The traditional ruler of Agulu, HRH Innocent E. Obodowkor expressed delight that Ndigbo were beginning to be united.

 

            Eze  Obodowkor said that before the advent of Mr. Peter Obi’s government four years ago, NdiAnambra were behaving like an ethnic group that was cursed but “ I am happy that with the election of one of my subjects to the exalted office in Awka, things have started to change for the better”.

 

            The Anambra Governor is an indigene of Agulu.  

 

                                            - end -

 

Stories by Chief Tony Idigo J.P.,

Ikolo Aguleri

Here tradition tells us that Ogele or Ogene was the patriarch of our ancestors; but whence he came from we do not know for certain. Even the Benin, who claim him as their own, confess to the mystry of his exact association with them. Better to know the man from his deeds among us, as I have recounted. We believe that early Agbors have some cultural affinity with the East Niger—Igbo people, and that the Edo people as neighbors of Agbor

Language: Agbor spoke the ika dialect akin to other Igbo tongues, but the special vehile of the ika culture end image. It is distinct and dissimilar from Edo language and vice versa, even though some say that Agbor was once under the Oba’s rule. This was so because Benin was the first to acquire firearms from the Portuguese, and with which they terrorized the neighboring states. But this state of affairs lasted for only a short: Agbor liberated themselves before the 18th century. “Oru asuw Igbo; Igbo asuw Ika”: Agbor appears to be the credits of the Ika dialect and the citadel of Igbo heroes.


Chief A.G.Idwue
Dein of Agbor
Agbor-Obi 1979

It is unfortunate that our crisis of identity extends to our own Igbo brothers and sisters across theNiger who are supposed to know better. Unfortunately, they regard themselves, as “the proper Igbos” while the Delta Igbos or Ika Igbos or Western Igbos are often lumped and regarded derogatorily as “Hausa-Igbos”. This is despite the solid research and studies to the contrary by the late Prof. M. A. Onwuejeogwu. His studies, and here I refer to Nri Museum, show that there is no nomenclature like “Hausa Igbo” or “proper Igbo”. Igbo is Igbo! Period.

These “proper Igbos” exhibited this same ambivalent and marginal behaviour towards our Biafran officers of Delta Igbo extraction during the civil war. The “proper Igbos” should get it into their heads that there is strength in numbers and that we feel unperturbed about their historical ignorance about us, because all Delta Igbo communities know their origins and history. I rest my case!

In 1999, Mr. Peter Okocha { from Ibusa} contributed financially and campaigned vigorously for the OBJ/ Atiku ticket. In 2003, as a PDP party loyalist, he did exactly the same, supporting the duo. There was an unwritten agreement that after James Ibori, the governorship would be zoned to the Delta Igbo senatorial district. All eyes were on Peter Okocha who belonged to the Atiku camp to clinch that ticket.

Thus when the war of ‘attrition’ between OBJ and his Deputy started, Peter Okocha, rather than following the much hackneyed principles that in politics, there is no permanent friend but permanent interest, remained loyal to Atiku. That, became his undoing. He probably thought he was still doing business. So, OBJ mobilized the state apparatus to make sure that he did not clinch the ticket. Okocha decided to go under AC to contest. Prof. Maurice Iwu’s INEC did another abracadabra on him. He was ‘disqualified’. His case is still pending in the electoral appeal court- to be determined by only God knows when, by a seemingly compromised section of the judiciary.

Chief Ibori, who benefited from Peter Okocha’s electoral largesse and support throughout his stay as governor, did a u-turn and stabbed Okocha on the back. Overnight before the 2007 charade called election, a decision was taken that the PDP governorship race should be zoned to the other senatorial district while Delta Igbos were to make do with state Chairman of the party. That was how Mr. Peter Nwaoboshi became the state PDP Chairman. The Urhobos, Itsekiris, Izons, Ijaws, and Isokos, aptly supported by OBJ, ganged up and executed that coup against us. They rounded it up with the puerile logic that since we have the state capital, we should not produce the next governor.

Again in the 2007 election, as a prelude to that charade, Prof. Pat Utomi { from Ibusa}, whose wife is from the East, went to OHANAEZE to solicit for support for his presidential ambition. Chief Orji Uzor Kalu also went to solicit for his too. A section of OHANAEZE that rejected Pat Utomi, gave me a terrible food for thought. One of them, according to some daily Nigerian newspapers’ reports, hankered abject adroitly : “Is he really a proper Igbo man? Look at him, he cannot even speak Igbo properly.” Others even insinuated that his name did not sound Igbo. I was shocked to the bone marrow. I couldn’t believe what I was reading from prominent Igbo citizens.

Instead of asking the two candidates to present their programmes and manifestoes, they were busy hankering on whether one of them is a “proper Igbo” or not. I was shocked of words. If any Igbo person does not know the meaning of Utomi, then that person should take a suicidal dive into the river Niger.

I guess some Igbos will ask of the true meaning of my surname – ADINLOFU. An Igbo man ones asked me in London whether I am a Yoruba man, that my surname looks like one. I just laughed { even though my spouse is Yoruba} and politely asked the man to pronounce my name. He ended up pronouncing it with all the Igbo-ness and accent which goes with it. While he was slowly pronouncing it, the meaning was unfolding before his eyes. He simply laughed and laughed himself to scorn.

Besides, it is a historical fact writes Emma Okocha of Izu-Anioma, that when Ojukwu even declared the Biafran Republic, he never had us in mind. Ojukwu’s Biafran and its boundary ended at Onitsha, living his kiths and kin – Midwestern Igbos – to their destiny. And yet during that pogrom of 1966, most Delta Igbo officers ran, not to Mid -West or to the West but to their kiths and kin in the East. The Chief of Biafran Navy, the late Captain W. A. Anuku, was from Agbor.

Ojukwu went further to choose Col. Banjo against the overwhelming preference of Nzeogwu {a then Mid-Western Igbo officer}, to lead that tactical assault on Midwest and on to Lagos. Most writers call it tactical because, the choice of Banjo and his subsequent antics {Read WHY WE STRUCK 1983 by Ademoyega} changed and swung the war to the advantage of the Federal troops. In that assault, Col. Banjo, who was then assisted by Lt. Col Igboba { from Ibusa}, got his assistant locked up in Benin prison over disagreements on tactics and the way and manner the invasion was being compromised.

However, while the Biafran soldiers were retreating from the Federal counter attack, Banjo, Ademoyega, and coy deliberately left Lt. Col Igboba behind at the Benin prisons only for the invading ‘British troops’ called Federal forces under the command of Lt. Col. Murtala Muhammed to stroll casually into Benin prison, locate Igboba and had him beheaded. That was the same Igboba who helped General Ironsi to quell Nzeogwu’s coup in Lagos.

Even in their genuine demand for more Igbo states, the East never count the Igbos in Delta state as worthy. Their request ought to always incorporate the demand of our people for the creation of Anioma State out of the present amorphous Delta State. After all, it will still be another seemingly full fledged Igbo State. However, I still remembered quite vividly that the late Dr. Chuba Okadigbo ones in while, had requested that the Igbos of Delta State should be given appropriate hearing in their quest for Anioma State which would have extricated and freed us from the strangle-hold of the Urhobos. But that was a lone support in the wilderness.

There is a need for the Igbos in the East to reach out to their brothers and sisters across the river Niger. This is not to say that we cannot stand on our own. The point here is that there is strength in number-“Igwe-buike”. The Igbos in the East should always seize the initiative because of their strength. They should make it their statutory duty to come to us and embrace us.

They are our fathers and, like most migration theories have confirmed about the origin of most of these communities, we are their children. We may not be business inclined like them because we are not cut out for such but we are educated and are good civil servants. Our word in most cases is always our bond. Our people are sincere to a fault and are prepared to fight with anybody for a just and sincere cause in as much as you don’t cunningly backslide or sabotage the cause. The causes that Major Nzeogwu, Pat Utomi, Col Tim Onwuatuegwu, Dr. Okonjo-Iweala, Col.Nwanwo, Col. Achuzia had fought and still fighting for, is a testimony to our strength and character.

In fact to reinforce this view, I want OHANAEZE to move forthwith, their headquarters to either Asaba, Ibusa, or Ogwashi-Ukwu. I believed that the closer you are to us the better. Let us have a sense of belonging. By this invitation, I am not saying you should now come and colonise us. I am saying that we should relate and that there should be a strong cultural affinity and rapport.

Anybody in the Igbo culture area of Delta state who is in doubt about his or her Igbo historical connection, should contact Prof. Nolue Emenanjo, Executive-Director, National Institute Of Nigerian Languages, Aba, for more explanation and Professor Okoh, UNIBEN. The late intellectually versatile Prof. M. A Onwuejeogwu, another Igbo encyclopedist, who was from Ogboli-Ibusa, and founder of the Nri Museum, should have been another contact but for his death.

The intellectual bloc of OHANAEZE should not shy away from its responsibility. The bloc should pickup the pieces and do more research work in this Igbo culture area of Delta state to establish more historical connectedness and build on such relationships. The Israelis are doing exactly that all over the world. When the State of Israel was created, most Falashas of Ethiopia, were lifted to that state because it was established that they were Jews. The Yoruba is doing the same, tracking their Oduduwa kiths and kin all over Africa and even beyond, as far as to Brazil.

Besides, this is not a question of whether the people of Agbor or Ndokwa are disclaiming their Igbo-ness or have decided or deciding to opt-out, no, it is a question of research, based on solid historical and archaeological evidences. I reckoned that all research should focus on that title of “Obi” which has been handed over to our traditional rulers from generation to generation. “Obi”, as the title designate, is an undiluted Igbo nomenclature. It is not an Hausa, Bini, Yoruba, Ishan or Fulani terminology. Apart from the differences in Igbo dialects, accents or phonetics, and historical variances in origin, the other common variable for research revolves around this term and title of “Obi ”.

Flowing from this, and of secondary relevance, is the Igbo name of their subjects. For Example, the people of Agbor and Ndokwa bear names like Isioma, Ngozi,Nwabuzor, Nduka, Chukwuma, Chukwuekwu, Chukwuka, Ibegbulem, Nwanyimogor, Nwajei, Obika, Ijeoma, Ifeoma, Nwaokolo, Nwoko, Iwebelua, Chiedu, and other names with the prefix-“Umu”. And “Umu” is a complete Igbo terminology which means “Children”. Thus “Umu-dein” means the “ Children of Dein” and there is a street in Agbor with that name- Umudein street.

It is not an issue of sentiments, emotions and unsubstantiated trivialities. Almost all the traditional leaders of Delta Igbo communities that I’d listed in part {1} hold the title of “Obi” and not Oba. And if any of them wants to invoke the anger of the gods by changing to another title, just because the leader does not want any linkage with the Igbos, may the ancestors and IGBOPHOBIA take care of that person.

In about 1979, I travelled from Agbor to Benin-city to spend some days with late Prof. Mike Onwujeogwu, who was then { I think}, either the Dean of Faculty of Social Sciences or the Head of Department of Sociology and Anthropology, University of Benin. One day, he told me to get dressed that we will all be travelling to Enugwu-Ukwu, the wife‘s village. While we were meandering through pot holes and following some short cuts here and there and stopping over here and now for the Prof. to greet his friends and for the wife to greet relatives, we came to a village called { I think} Isu or Isu-Aniocha near Awka. I was already fast asleep in the car.

Then the Prof. woke me up and said. This is Isu, where the founder of Igbouzo anglicised Ibusa, migrated from. He then gave me a thorough lecture of what happened. I was so stunned and flabbergasted. Since then, that indelible sight and lecture, even though he has written a book on it since 1972, has not left my memory.

After the civil war in 1970, my parents decided to migrate to Agbor. The Obi of Agbor then, Obi Ikechukwu, welcomed Igbos like wise was the Obi of Owa. Obi Ikechukwu has a friendly, approachable and welcoming disposition. By 1978, the Obi, just like any other Obi and going by the principles and practice of the patrilineal system, was anxious to have a son – a heir apparent. Fortunately, his Royal Highness had one from one of his wives, who was pregnant for him before he {the obi} died.

It was alleged that the heir’s life was in danger from other jealous wives and sensing that, the Agbor Council-of-Chiefs in consonance with perhaps, the Oba of Benin, decided to smuggle the young “Obi” out of Nigeria to London, where he lived and studied at Lewisham college, imbibed western cultures, MORES and ways of life and came back to assume his throne in about 2002. Since then, the young “Obi” has been behaving like the Duke of Edinburgh.

The Royal Highness should take time to study the history of his community. He should thrive to do away with most of his westernised ways. His subjects are complaining about that. Rumours have it that he wants to, or has changed his title from “Obi” to “Dein”. If unchecked by Agbor elders, then I won’t be surprised if at a later date he changes to Emir of Agbor. Although, I learnt from my source that it is a rumour; however, if is true and it is assented to by his Agbor Council-of-Chiefs, may the council direct all their subjects with Igbo names to drop such names and choose Benin names like Anini or Osunbor. Enough of this hypocrisy! If in this age some educated people are still contesting their culture and cannot make do with profound evidence before them because of a peculiar phobia of their own creation, then such a culture is a dead culture. “A contested culture is a dead culture.”

And this is why I call on OHANAEZE to embark on further research in this “Igbo culture area” of Delta state, establish the historical links, migration trends, patterns of settlement, cultural diffusion, symbolisms, feast and festivals and their resemblances, contacts and acculturation in the whole amalgam and; to try as much as possible, to harmonise researches that have been done already and to stand firmly by the synthesized result. There is a need to focus research on the following movements in their chronological order as culled in the late Professor Onwuejeogwu,s book titled: The traditional Political System Of Ibusa {1972}, namely;

“the Owerri-movement before A.D. 800 ; the Eri-movement about A.D. 800; the Nri-movement about A.D. 900 to 1911; the Isu-movement between the 15th and 16th centuries; the Ubulu-movement around the 17th century; the Aro-movement around the 17th and 19th centuries; the Idu or Bini-movement around the 18th century and the Igala-movement between the 18th and 19th centuries.” These movements, especially the Nri, Isu, Ubulu, Idu, Aro and the Igala movements should be of tremendous interest to OHANAEZE research unit and this is because these movements seemed to be the ones which have had profound impact on the cultures and thought processes of the people of these communities.

The studies and research should be based on technique of participant observation. By this, I mean the researchers have to live with the people they are studying over a long period of time. You don’t stay in the USA and London and lift opinionated articles devoid of any research technique to claim that you are Urhobo or Benin while your name is Emeka Okafor.

I believed strongly that If tomorrow the Jews are to prove that there is a trace of archaeological evidence establishing consanguinity between Igbo and Hebrew and as such, have come to lift the willing Igbos to the State of Israel, as they did to the Falashas of Ethiopia, I guess those people of Ika and Ndokwa and some others, who are still in a state of denial about their Igbo linkage, will automatically turn around to announce that their father’s father’s father’s father’s name is NRIJIOFO, just because they want to migrate to Israel. Funny world! I rest my case!

onenaira3:
Lastly I'll leave this article here. Many anioma sons and daughters celebrated and honored as Igbo pride professional. Neither SE or SS Igbo had any problem with anioma included in the honor therefore OP, try your divide and rule tactics with others.
http://www.cp-africa.com/2013/04/16/okonjo-iweala-pat-utomi-stella-okoli-honoured-as-igbo-professionals-celebrate-their-global-best-at-ola-ndi-igbo-event/

Just like una are currently failing miserably in your divide and rule tactics between SS and SE. U people would equally fail miserably in your divide and rule tactics between us and SE. We know who we are and don't need an aaaboki coward telling us who the f2k we are.

shachris:
the guy that wrote that article is a confirmed anioma citizen. Rose2014 can confirm that. You only remember anioma when you need Biafra. How many times have u stood up for the common anioma man. Does our ohaneze recognize pat utomi as an igbo son?

Rilwon:
Baifra should go. We are tired of all these lackluster threads.

ECOTERRORS:
are you on ban?

Is it because thesonofmark and serveusnape exposed you as being gay?

Rilwon:
YES, I am on ban. My ban ends tonight.



I am not a gay. Those guys are just clowning around, displaying their featherhead in a public forum. Its just a pity that Nairaland useless mods banned me and left them to do their lackadaisical acts.

ECOTERRORS:
eehya, pele I will ask Truckpusher if truly you are gay because their arguements really held water that day. Be proud of yourself for being gay, its not the end of the world but just stay away from little boys.

Rilwon:
YES, I am on ban. My ban ends tonight.



I am not a gay. Those guys are just clowning around, displaying their featherhead in a public forum. Its just a pity that Nairaland useless mods banned me and left them to do their lackadaisical acts.

ECOTERRORS:
eehya, pele I will ask Truckpusher if truly you are gay because their arguements really held water that day. Be proud of yourself for being gay, its not the end of the world but just stay away from little boys.

Rilwon:
YES, I am on ban. My ban ends tonight.



I am not a gay. Those guys are just clowning around, displaying their featherhead in a public forum. Its just a pity that Nairaland useless mods banned me and left them to do their lackadaisical acts.

TheSonOfMark:

Rilwayne001/Rilwon is gay. He was exposed on this thread:https://www.nairaland.com/2502027/two-guys-caught-wearing-pampers

_Faggot, stay away!

ECOTERRORS:
eehya, pele I will ask Truckpusher if truly you are gay because their arguements really held water that day. Be proud of yourself for being gay, its not the end of the world but just stay away from little boys.

Truckpusher:
My brother no time for grammar today abeg , cover ya yansh first - This guy mean your yansh o , him own strong well well.
Please heed to my advice , I can't afford to have such a vibrant brother putting on pampers all the days of his life .

Hmmm. True. I've been giving many advice but I know yours is a 'RILWON'.

Rilwon:
I don't care if you want to join their league of cretins. I am not a gay. I'll be back with my moniker tonight and I will make sure that those fools pay for the nonsense they are spreading.

TheSonOfMark:


Hmmm. True. I've been giving many advice but I know yours is a 'RILWON'.

Rilwon:
I don't care if you want to join their league of cretins. I am not a gay. I'll be back with my moniker tonight and I will make sure that those fools pay for the nonsense they are spreading.

TheSonOfMark:

Lalasticlala, Rilwon is the new alternate account of Rilwayne001 whom you banned for rule 10. Now he's broken rule 19. Please do the needful.

TheSonOfMark:


Paedophilic rectum-loving terrorist!

Attention all Nairaland males: Protect yourselves from RilFAG.

Truckpusher:
Yeye boy.

Just be careful with this Rilwon abeg .

The man said you'll pay today's evening.

We need to arrange Cherry' and her crew to have _orgies with him for two days so maybe he'd change his orientation.

Two teaspoonful of _pussy juice three times daily.

Rilwon/Rilwayne001, let the girls help you.

Rilwon:
Fool! interprete the rule with your common sense
19. Don't create a new account when banned for breaking a rule.
Is this a new account

ECOTERRORS:
eehya, pele I will ask Truckpusher if truly you are gay because their arguements really held water that day. Be proud of yourself for being gay, its not the end of the world but just stay away from little boys.

Rilwon:
I think I will have to do this once and for all.

If I am a gay as you guys are shouting and spreading around, MAY I NOT FIND PEACE OF MIND IN MY ENTIRE LIFE.
MAY I DIE AN UNTIMELY DEATH
MAY MY PARENTS BURY ME BEFORE THIS YEAR RUNS OUT.
MAY MY FAMILY DIED LIKE RAT AFTER MY DEMISE.

But If I am not gay contrary to what you guys are spreading around. MAY ALL THE ABOVE CURSE NOT BEFALL ME.

Then, those who accused me of being gay when truly I am not: Thesonofmark, truckpusher, severusnape,and Ecoterrors.


MAY YOU ALL NOT FIND PEACE IN YOUR ENTIRE LIFE
MAY YOU ALL DIE AN UNTIMELY DEATH
MAY EACH OF YOUR PARENTS BURY EACH ONE OF YOU BEFORE THIS YEAR RUNS OUT.
MAY EACH OF YOUR FAMILY DIE A MISERABLE DEATH AFTER YOUR DEMISE.

Tó abáwó èsú. Kórì bèe kósè bèé. Asèè wàà.

onenaira3:
http://ikaworld.com/books/Iduwe.History.pdf

Unfortunately I have this book in hardcover and I can't find a direct link to it online so I can copy and paste quotes therefore, I'll inform una the name Anioma: Resolving the Identity Crisis by Obi Charles Anyasi of Idumuje unor (obi of idumuje unor) where he loudly attested that they are of Igbo descendant and not Edo as some try to pass. 

Ibusa
Obuzor(obi) of ibusa have never addressed this type of subject. Therefore, I'll use an ibusa son who has.

A little disclaimer: this article is somewhat insultive to SE Igbo but he did it so in order to get through some of una head with the "fake Igbo, real Igbo, proper Igbo, Hausa Igbo, blah blah" rubbish that some SE Igbo does

Anyway


http://www.nigeriansinamerica.com/igbos-of-delta-state-and-crisis-of-identity-part-1/


In this one he spoke of the reason why the dein of agbor of today is contradicting what the dein of agbor before him, I posted above, stated.

http://www.nigeriansinamerica.com/igbos-of-delta-state-and-crisis-of-identity-conclusion/

onenaira3:
Lastly I'll leave this article here. Many anioma sons and daughters celebrated and honored as Igbo pride professional. Neither SE or SS Igbo had any problem with anioma included in the honor therefore OP, try your divide and rule tactics with others.
http://www.cp-africa.com/2013/04/16/okonjo-iweala-pat-utomi-stella-okoli-honoured-as-igbo-professionals-celebrate-their-global-best-at-ola-ndi-igbo-event/

Just like una are currently failing miserably in your divide and rule tactics between SS and SE. U people would equally fail miserably in your divide and rule tactics between us and SE. We know who we are and don't need an aaaboki coward telling us who the f2k we are.

abagoro:
Esogbue wrote this piece 3 years ago and we ironed it out decisively on Nairaland then. Anioma is not a clan or ethnic group but a coinage derived from various groups whose main unifying factor is common Igbo language and Benin influence. It is no different from Abia as a coinage whose main unifying factor is common Igbo language and Cross River influence.

That said, Aniocha and Oshimili are Igbos while Ika, Aboh and Ukwuani are yet to figure out their own identity. Asaba, Ogwashi, Igbo Uzo etc are purely Igbo and nothing else.

shachris:
the guy that wrote that article is a confirmed anioma citizen. Rose2014 can confirm that. You only remember anioma when you need Biafra. How many times have u stood up for the common anioma man. Does our ohaneze recognize pat utomi as an igbo son?