₦airaland Forum

Chigold101:
thankio my brother

Nsonso:
See ur life, you are running helter skelter confusedly seeking for refuge.

So Adetona is yoruba but Amaechi is not Igbo? If u like visit ur oba Akiolu of lagoon kingdom for clarification, Ijebus and Aworis are not Yorubas.

phyllosilicate:
.It baffles me when Igbos here tries to deny the Benin linkage of Onitcha. Looks closely at he pics below, first is Obi of Onitcha, second Oba of Lagos, 3rd Beni chiefs. You could see they are all with the Benin staff.

ARIZONA123:
. Hey sl.ut!! Do you want the link?

cheruv:
Onenaira,
E nwere otu eri m meghere..nkata akpaga ngaahu a di aña banye na akuko ndi Ofei'.kemgbe ahu kam matara otu o naadi ha ma asi na ndi ijebu,awori na egun/ogu abughi Yoloba.
https://www.nairaland.com/1975320/ancient-igbo-rule-over-parts
N'eri a,I gaahu na oforo ka laudate bewe akwa nihi naasim na ndi ijebu,awori na ogu avughi Yoloba.
Ya mere, mgbe obula ha butere akuko ndiIgbo SS abughi igbo,anyi elughachiri ha otu ndi ijebu na ndi si abughi ndiOfei'.
In the cold war,my technique is called MUTUALLY ASSURED DESTRUCTION

The history of Anioma presents an origin of a people immersed in ethnic identity crisis, which the people say is premeditated from the outside, to rewrite the history of the region. While the people hinge their argument on its geographical location with the south-south region of the country, insistently maintaining that they are an ethnic group distinct, separate and independent of the Igbo, the Igbo argue that The Anioma are of Igbo ancestry.

It is an argument the Anioma hate to hear as they argue that they are of diverse background. In other words, the communities that make up Anioma share different ancestry, history and origin even though the Igbo language is intelligible to every single community that makes up the region. They further argue that more than 13 languages are spoken within the region which includes Enuani, Ukwani, Edo, Ika, Olukunmi (an ancient and extinct Yoruba language), Igarra, Aboh etc. The people further state that only a few of the communities that make up the region such as Ibusa, parts of Ogwashi-Uku, parts of Asaba, parts of Ejeme, Oko that trace their origin to the Igbo of the southeast. http://anioma.org/modules/news/article.php?storyid=1

Historically, Igbanke is made up of six autonomous communities namely: Omolua, Ottah, Idumuodin, Ake, Oligia and Igbontor. Each of the six communities has an Enogie – king. The indigenes of the town trace their history to Benin kingdom where they disclosed they migrated from many decades ago. The language spoken in Igbanke sounds similar to the one spoken by their neighbours, the people of Agbor and some of the surrounding towns in the northern part of Delta State....

...In the culture realm, His Royal Highness, Isaac Uwaifo (JP), the Enogie of Omolua, who is also the chairman of Enigie, chiefs and elders forum of Igbanke, recalled that the palace where he presently resides is the second, the first palace having been razed down by British invaders many centuries ago when they banished Oba Ovonramwen N’Ogbaisi.

Uwaifo, a retired Deputy Superintendent of Police of police, who is also the Vice-Chairman of the Orhionmwon Council of Chiefs, said that the issue of criminality viz kidnapping, armed robbery and other capital offences can never be traced to the community.

He maintains stressed that he maintains discipline in the community such that he gives corporal punishment to minor offenders. http://dailyindependentnig.com/2015/06/igbanke-communitys-search-better-healthcare-delivery/

Abagworo:
Ihuruoha is simply "face of the people" or Ihuoha or ifuora in central Igbo. The "Hn" or "whn" was conceived in autography to address the nasal and accented pronounciation.

The origin and uniqueness of Ikwerre would not have been a long discussed controversy if common sense was allowed to come into play. Migrations came from everywhere with Etche and Owerri being very significant but the most solidly placed and easily proven root is Cross River Igbo area rather than Western Igbo or Bini.

I write this because I feel more connected to Ogba and Ukwuani and I notice a lot of similarities aming us but never Ikwerre.

SUBWAY101:
Your slutty mother is the one talking nonsense. Ediot

firstEVA:
Ikweres speak like Igbos, that's where the misconception came from.

firstEVA:
Ikweres speak like Igbos, that's where the misconception came from.

FKO81:
[b]THE IJEBU PEOPLE ARE SUDANESE
THE Ijebu People inhabit the South-Central part of Yorubaland - a territory that is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by Egbaland. The Southern fringe is open to the sea with the coastlines of Epe, Ejinrin and Ikorodu. Despite the political division which has these three towns in Lagos while the main part of Ijebuland is Ogun State, the people have always regarded themselves as one entity even when the immigration ­legends which have often been cited point in dif­ferent directions.

There are immigration legends which tend to link the Ijebu with the biblical Jebusites and Noah (hence Omoluwabi -- omo ti Noah bi -- the children of Noah) but these are farfetched. Other immigration legends trace the origin of Yoruba people, and by implication, the Ijebu to Mecca where Oduduwa, the legendary ancestor of the Yoruba, was said to be the son of King Lamurudu. Oduduwa, according to the legend, had to be expelled from Mecca when he resorted to idolatry. This is another unacceptable story in that it implied that the Yoruba must have come into existence as a group after faithful Muslims expelled Oduduwa some 1,500 years ago.

Ijebu traditional historians tend to stick to the migra­tion legend that the people migrated to their present territory from a region of Sudan called Waddai which means that the Ijebu had a parallel migration wave just like other Yoruba who believe they came to their present abode via Oduduwa. That claim seems to be corroborated by a publication by one Hailemariam which states that "the most powerful people that the Negede Orit (ancient Ethiopian immigrant into Africa) met in East Africa were the Jebus." Their King was claimed to be so influential that he appointed the gover­nors of Yemen. If that king was the same Olu-Iwa, the legendary first Ruler of Ijebuland, we do not know.

There is a lot of evidence in support of the fact that the Ijebus migrated into Nigeria from Sudan. The most ob­vious is the Sudanese tribal mark which, though varied, is duplicated all over Yorubaland. In particular, the three ver­tical marks on both cheeks are the national marks in Ijebu. Moreover, in the border between South Sudan and Ethiopia, the original language which Arabic language has super­seded is very similar to Ijebu dialect. Names of people such as Saba, Esiwu, Meleki (corruption of Menelik) and many others are still common in Ijebu and the South of Sudan. A kind of flute which was formerly used during the coronation ceremony of the Awujale is still used in Ethio­pia and South of Sudan. In the second place, the passage quoted from 'Ethiopian History' by Hailemariam at the beginning of this essay shows that Negede Orit which entered Ethiopia several cen­turies before King Solomon and the famous Makida, Queen of Sheba (about 900 B.C.) met the Ijebus on the east Coast of Southern Sudan.

The ancestors of the Ijebus who now inhabit Ijebu-Ode and districts came into Nigeria from the ancient Kingdom of Owodaiye of Ethiopia which came to an end as a result of Arab supremacy in Middle East and the Sudan where Owodaiye was situated. The Kingdom of Owodaiye was bounded in the North by Nubia; in the East by Tigre and the Kingdom of Axum; in the West there was no clear boundary, while along its South-Eastern border, it was bounded by the land of Punt. With these people the Ijebus share their culture and religion. With the Tigrians and ancient Axumites the Ijebus share their tribal marks which are made up of three vertical marks on the cheeks while with the Egyptians, the Nubians and Puntite people, the Ijebu share many of their funeral rites, the Agemo cult and the Erikiran.

The Yorubas in Nubia were the nearest people to the Ijebus in Owo aiye. Even the Ijebus differ from the Yoruba in many respects. For example, while the main Yoruba group practice circumcision on both male and female members of the family, the Ijebus never practice it on the female members; the Yorubas used to bore the lower part of the ear in both male and female while the male never bore in Ijebu.

The first major wave of Sudanese that entered Nigeria was led by Iwase who came to Ife several centu­ries before the major Sudanese immigrations under Oduduwa and Olu-Iwa. The Iwase group of immigrants came during the reign of Esumare of Ife Erinrin. The next group of Sudanese immigrants were the Ijebus and the kindred peoples under Olu-Iwa, who entered the country at about the same time as the Yoruba under Oduduwa. There are many reasons to believe that they arrived before the main Yoruba group. The most important reason was stated in a Yoruba tradition that when Oduduwa was alive, he became partially blind and went to consult Agbonniregun, an Ife Priest, with a view to finding out what he must apply to his eyes to regain his sight. Agbonniregun recommended brine and so Oduduwa had to send one of his sons, Obokun, to the sea to bring him sea water. The latter wandered for many years in vain until he came to the King of Ijebu for help. This king sent a messenger to guide him to the sea and on Obokun's re­turn to !Ijebu, the King of the ljebus (Lewu Legusen) gave Obokun medicines for Oduduwa's eyes. And when Oduduwa applied the brine and the medicine, he regained his sight. The above tradition shows that the ljebus were in Nigeria before the main Yoruba stock because the king of Ijebu referred to was The fifth Awujale. In appreciation of this service, Oduduwa determined to visit the King of Ijebu, but he died about fifteen miles east of Ijebu-Ode. His followers settled down at Idofe, a town which has now become extinct.

The Ijebu legend tracing their origin to Waddai must have brought the known rivalry between them and other Yoruba people. If, indeed, Lamurudu and Oduduwa de­scended from Omu, the younger brother of Olu-Iwa, there is some sense in the claim that the Ijebus are senior to other Yorubas and cannot, therefore, accept the junior position that put them under the Ooni of Ife or Alafin of Oyo.

The bulk of Yoruba people regard the ljebus as peripheral Yoruba while the ljebus themselves do not hide the fact that the cohesion between them and others who call themselves central Yoruba has been the result of cultural and political interaction over the centuries. Time itself has taken care of these legends as the various groups of people in Western Nigeria have come to accept a common Nationality as Yoruba, be they Ekiti, Ijesha, Egba, Ondo, Ijebu, etc.. Even among the Ijebus, there are conflicting claims to the source of origin depending on the political intention of those concerned. Irrespective of these claims, the Ijebus are united under the leadership of the Awujale of Ijebuland and this unity is the strength of the people as exhibited by their achievements in the past 40 years of the reign of Oba Sikiru Adetona, Ogbagba II.
[/b]

cheruv:
Thanks alot for this.
The other day I was arguing with that hideous hypocrite called laudate on ijebus and aworis not being Yoruba and he was talking otherwise, just bkos he's Yoruba.

https://www.nairaland.com/1975320/ancient-igbo-rule-over-parts
Keep it up bro

cheruv:
I believe in filial piety,so I'd not insult your mum too.but the fact still remains that its the truth!
What's the truth
That ijebu,ogu and awori isn't yoloba

SUBWAY101:
[s][/s]

The fact still remains my slutty mother sleep around without care. Deal with it.

cheruv:
OK
The Igbos are from lebanon
The ikweere are not yeebhoes
The ediot that call himself my father was a failure
So pathetic

SUBWAY101:
Good. Your senile mother is right about your father. Cool stuff

cheruv:
Yebhoes are from lebanon. k

Duru1:
Yari.ba ran from Oyo-ile, 30 miles north of Ilorin and sought safety in the protective thickets of the jungles in what is known today as southern Nigeria. Nupe with help of Sokoto Caliphate sent the Yari.ba on a century marathon to the southern Nigeria. Where do you think the inherent cowardice found plentifully among Yari.ba people came about? Besides loudmouth, Yari.ba are nobodies.

cheruv:
Chai
Laudate on whom my obsession lies..come for your bro subway101 has run amok

SUBWAY101:
Good you know. Yeebhoes are beast of no nation.

cheruv:
OK
The ijebus are from Sudan
The ogu are from Ghana
The aworis are from Bini
So pathetic

laudate:
You haven't finished...continue. What does the next line say about the Ijebus??

Eē! Mbè àna-àtụ n̄tụ!

B2mario:
But for sure, Aworis and Eguns are not Yoruba.

We all know that Yoruba is a collection of different groups with different ancestral background unlike Igbo, Hausa and fulani. These different groups formed this union just for political reasons and adopted a common name, yoruba.

Even among you, you know the differences and discriminate yourselves. Are you not the ones that said that Aworis, Eguns, Illajes and Akokos are not real Yoruba and that Ondos are 419ners?

For the case of Ijebus, i even considered them to be the main yoruba.

laudate:
Eē! Mbè àna-àtụ n̄tụ!

Okay o! That is your opinion. Now, tell us the ancestral background of each of these groups, (i.e. Aworis, Eguns, Ilajes, Akokos and Ondos) since you know so much about them. And while you are at it, tell us what names they bear, what cultures, traditions, naming ceremonies, marriage rites and customs each of them practise, and how it disqualifies them from being called Yoruba.

I should have left the Yoruba people to answer you on this one... but sorry, I just couldn't resist.

Every correct answer gets twenty marks!

B2mario:
The same answer is applicable to the questions you Yorubas do ask about Ikwerre?

B2mario:
Aworis and Eguns migrated from Togo and Benin republic respectively. And Aworis are the real owners of lagos only that Yorubas are intimidating them with their large population.

Wikipedia: The Awori are a tribe of the Yoruba people speaking a distinct dialect of the Yoruba language.

Traditionally, Awori are found in Ogun State and Lagos State, Nigeria. The Awori people migrated from Ile Ife and occupy present day Lagos state, with a considerable section of the Awori clan occupying areas within Ogun State as a direct fall out of the creation of Ogun State in 1976.

Towns including Isheri, Ota, Igbesa, Ilobi, Tigbo are all Awori settlements within today's Ogun State in Nigeria. The settlement of the Awori clan preceded the establishment of Abeokuta as an Egba kingdom in 1832, as Isheri, the foremost Awori town within present day Ogun State was settled in the 15th century. The Awori are direct descendants of Olofin, one of the sons of Oduduwa - the father of the yoruba nation. As such, in accordance with Yoruba custom, they brought their crown along with them from Ile Ife. Osolo, one of the sons of Prince Olofin, settled at the Osi quarters as his father and his brother journeyed further south from the place where the plate sank at Idumota.
https://en.wikipedia.org/wiki/Awori_tribe

B2mario:
Okay, answer these questions, does any Awori man/woman belong to Odua Peoples' congress? And do Yorubas allow them to handle any post in OPC?

Lastly, if they are Yoruba why are they being discriminated by the Yorubas?

B2mario:
Pls Yorubas allow Igbo be! You have your problem go and solve it 1st. You are envious of other Nigerians' success not only Igbo.

disumusa:
let me educate you , sango mother is a nupe woman in Oyo as indigen, that is why you Igbo find it difficult to understand Yoruba and Hausa relationship

laudate:
Er... one of the commandments in the Bible, in the old Testament which is the basis of the Torah used by Jews is this: "Thou shalt not lie."

Please save your stories for those who are gullible enough to believe them.

Here is the history of the Awori people. They did not migrate from Togo or Benin.



As for intimidation, please post your source that reported that story and let everyone verify if it is true. Attacker231, Macof, Splashbaby, after1 and all the other Yoruba folks on this thread, can give you a better answer. I shall not take panadol for anybody's headache.



Ask Gani Adams this one. He is the leader of the OPC. Hehehe... or do you want to become one of their members?? Why are you so interested in who discriminates against the Awori in OPC??



ROFLMAO!! Now, you really cracked me up!! Envy, kwa?? Some folks actually believe it is the other way round! But I really can't tell if it is true or not, yet.

Nah...am at a loss here. Let the Yoruba folks give you an answer. Am done.