₦airaland Forum

baby124:
You got carried away with your praises of your people and then started telling massive lies to sweeten your post. No Urhobo or Isoko village exists in SW. You are completely delusional. Why don't you go to the so called villages and announce it is Urhobo let them turn you to ashes. That is how you people come online and tell so many lies that you start to believe it. It's either you don't know geography or something is wrong with you.

The Urhobo immigrants whose ages ranged between twenty and forty years
engaged almost exclusively in palm oil production. Their problems included low
technology and access to land and wild oil palm trees. An immigrant required
minimal investment to begin his occupation: his own strength, a cutlass, an axe,
and a ropegirdle, called efi, which he could manufacture from parts of an oil
palm tree. Other investments were the village trough, an important communal
property in the economic process, and participation in an ongoing scheme of
mutual assistance and collaboration. In addition to these an immigrant paid to an
Ikale landlord about N1.20 and a bottle of gin as a settlement fee and N6 (about
US $10) after a year. The landlords exploited this relationship to their own
advantage and began to develop ideas of rural capitalism.
A married immigrant arranged for his wife to follow him if the family did not
travel together. On the other hand, an unmarried immigrant arranged for a wife
to join him almost at once: a wife or wives and children were an essential part of the
work force.
A normal working day began at 7 or 8 am and ended by 4 or 5 pm.
Immigrants rested on Sunday, if christian, or their traditional resting day called
edewo. Oil palm production required searches through rough bush on footpaths
and (nowadays) motorable roads for ripe palm fruits. A typical immigrant working
intensively for twelve days in a month and resting every three days, cut an average
of 1,080 regimes in one year. It took a household 21 days to complete the process
of extracting oil from the palm fruits. On average, a kerosine tin of 18.2 litres of oil
was produced from 18 regimes of palm fruits, thus giving a total of 60 tins of palm
oil produced yearly by a typical immigrant. In addition to this an immigrant's
wife or wives got 1,097.2 kg of palm kernel a year. These figures were diminishing
each year owing principally to the ageing trees and to their destruction through
fire and lack of manure.
There were fluctuations in prices and immigrant income but by 1970-72, a
typical immigrant earned 150 from palm oil and N64.50 from palm kernel, hence
a total of N214.50 from his oil palm produce. From this amount he maintained
his household of about six people on the average for one year.
An immigrant household spent the whole day labouring, producing palm oil or
kernel or working in the farm, except on rest days. Every member of the household
was involved in some kind of economic activity. In a normal distribution of labour,
male adults were responsible for cutting and slicing oil palm regimes, fermenting
and treading oil palm nuts, selling palm oil and the initial farm clearing, while
adult females carried the processed palm nuts, extracted and sold kernel from oil
palm nuts, manufactured soap and pomade from palm oil and kernel, weeded the
farm, produced and marketed garri, starch, and other farm crops. Males, females, and
children were all involved in carrying oil palm regimes between cutting and slicing,
as well as in miscellaneous palm oil production activities. Women and children
were also responsible for carrying and nursing babies.
Immigrant household-heads emphasized production for sale rather than for
consumption. A household that consumed all or nearly all that it produced was
considered unwise and could hardly achieve its targets. Immigrant households
therefore planned their consumption habits to avoid paralysing their sales in the
periodic markets or to visiting middlemen. Immigrants discriminated between buyers
on the basis of their ability to pay high prices for the produce rather than on the
basis of ethnic origin. From cash returns on a market day, an immigrant bought
the needs of the household.
Immigrants derived satisfaction from their perception of wealth and progress.
Their criteria in this respect included the ability to run the household expenses
'without tears', pay children's fees at colleges, build a personal house at home in the
Bendel State, buy a vehicle (taxi or lorry), open a shop in the town, or buy
cracking and grating machines. Immigrants invested their savings in the locality
on moveable property such as taxis or the contents of a shop. In general, both
Urhobo and non-Urhobo immigrants contributed immensely not merely to the
concentration of population but also to the development of middlemen trade,
shopkeeping and the diversity of occupational groups

baby124:
So what? You want to see the trend of Hausa migrants to the SW? Does that mean they have villages in the SW? Do you understand English or you struggle with comprehension?

Of twelve middlemen studied, ten were immigrants to the Ikale area. Four had
been involved in the palm oil business before, four were Urhobo, including both the
least and some of the most active in visiting camps (the frequency varied from 3 to
60 camps weekly), the rest were Isoko or Yoruba (including Ijebu and two Ikale).
The year of their arrival in the Division varied from 1922 to 1965.
Immigrants engaged in other kinds of relationship than those in market situations.
For instance middlemen lent money to immigrants in the villages to meet sudden
or urgent expenses such as hospital bills, taxes and children's school fees. Repay-
ments were in cash or a quantity of produce. Such a scheme was a powerful means
of retaining customers. But it also led to a complicated system of indebtedness
in situations where high interests were demanded. Similarly, a middleman was
allowed by the village-camp producer to carry produce away on credit until he
received money from a Buying Agent for the lots purchased. Hence the role of
middlemen created a new type of cash and commercial relationships which
incorporated the traditional locally-specific and personalized relations.

paddyofboss:
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where u dey wen ur mate dey lie? lie ur own now abi is it ur lie DAT op lied shuoo...we enjoyed d article if e pain u go publish for journal of Truth..tatafo

baby124:
You obviously lack the ability to read or you will be ashamed of yourself. Are you a graduate? If you are please give me your school name. All the nonsense you are posting Kees saying migrants. Lol.

This condition is met in the Okitipupa situation, the Division being made up of
rural hinterlands which surround and contribute to growth centres and emergent
urban concentrations from which the villagers in turn derive various incentives.
The Urhobo and other immigrants not only helped to develop the national
economy through their production for local use and for export but also contributed
to the concentration of both population and elements of urban life.
The direction of this development was towards greater intensification of an urban
system in which indigenes were centrally involved. The Ikale, for example, not
only learnt from the Urhobo to climb the tall palm oil trees (before the arrival of
the Urhobo immigrants they only cut regimes for food from low oil palms) but
also developed the habits of shopkeeping and trade and became employed at the low
levels of unskilled labour in plantations, government agricultural extension works,
farm settlements and in the local Government Council. So that even after a
majority of the immigrants had left the host society, a sustained system of urban life
had been created. Government investments and participation in this urbanization
process can hardly be withdrawn.
All the immigrants studied expressed a strong desire to return to the Bendel State
at some stage on the attainment of their targets. Although a full study of the return-
migrants has not yet been made, preliminary enquiries show that from both ends-
the natal and destination points-we can apply a development theory, rather than
development in one and decay in the other (natal), to rural migrant organizations
and their consequances.
Hence rural-to-rural migration should be encouraged by Government as a desirable
strategy for rural development and for the emergence of socio-economic growth
centres. In this respect an important obstacle which requires national policy is the
land tenure system and the discouragement of the dual nature of local citizenship.
Immigrants in Ikaleland were regarded as Nigerians but not as citizens of the
local areas. This discrimination is real and has socio-psychological consequences for
immigrants; it also places them at a political disadvantage if any of them wished to
participate actively in the politics of the local councils and the state.
However, whereas a full integration of immigrants would lead to their greater
involvement in the development of their host society, the fact that they are pushed
away and attracted back to their natal homes, principally by ties of kinship and an
enduring share in a common system of symbols, renders immigrants able to spread
the investment of their acquired wealth and skills to their natal homes. Hence, in
both cases, rural migrants are powerful agents of the concentration not only of
population and development efforts but also of the elements of urbanisation

baby124:
It is not my lie, but does that change the fact that it is a lie. I know you were raised like a thief. So you try to claim what does not belong to you without shame. Tatafo

fratermathy:
I have never said Urhobo-Isokos were INDIGENES of any South-West State. I only said they had SETTLEMENTS!!! You are too bigoted to think so I will keep educating you.

REFERENCES
Lee, E. S. 1966 'A Theory of Migration' Demography 3 (1): 47-57.
Otite, O. Rural Migrants of Nigeria: Urhobo migrants among the Ikale,
Ondo State, Nigeria.
Richards, A. I. (ed) 1956 Economic Development and Tribal Change. Cambridge:
W. Heffer and Sons.
Udo, R. K. 1975 Migrant Tenant Farmers of Nigeria. Lagos: African Unive

paddyofboss:
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NOAH we wud soon build u an ark of stupidity... u know indeed...d guy obviously showed u evidence to support his claim yet ur 'NOAH as.s" won't take a minute to read n digest ..that's if u. can read self....EKPA

baby124:
You clearly said they have villages in the SW. All what you posted here today totally nullifies what you said. Totally and proves my point. Yes, they live in the SW but do not have villages in the SW or come from the SW.

a group of houses and associated buildings, larger than a hamlet and smaller than a town, situated in a rural area.

baby124:
Oponu, suegbe... olori adigunjale, lo ku sigbo jare abi who be this? Abi ori e ti daaru ni?

fratermathy:
You keep showing your ignorance. Here's the definition of a "village":


a group of houses and associated buildings, larger than a hamlet and smaller than a town, situated in a rural area.


So check that definition and place my statement in appropriate context.


I even doubt that you are a Yoruba because Yorubas are not known to be as stupid and bigoted as you are.

baby124:
You are a bloody liar my friend. You went from claiming village to now backtracking after you shot yourself in the foot with your posts. Now you want to turn it to rough by calling me bigoted. Is it not you people that will fight if Yoruba say they have villages in Warri? Una still no de fight over Warri? You even said it yourself that you don't want to go into the discussion yet you are so comfortable telling lies that Urhobo and Isoko villages exist I SW. Something is wrong with you. Double mouthed liar. It's only sweet when it favors you not so? But when you are exposed I must not be Yoruba because I spoke out that you told obvious lies on your first post. Like I said you are totally delusional. Wake up

baby124:
You are a bloody liar my friend. You went from claiming village to now backtracking after you shot yourself in the foot with your posts. Now you want to turn it to rough by calling me bigoted. Is it not you people that will fight if Yoruba say they have villages in Warri? Una still no de fight over Warri? You even said it yourself that you don't want to go into the discussion yet you are so comfortable telling lies that Urhobo and Isoko villages exist I SW. Something is wrong with you. Double mouthed liar. It's only sweet when it favors you not so? But when you are exposed I must not be Yoruba because I spoke out that you told obvious lies on your first post. Like I said you are totally delusional. Wake up

fratermathy:
Itsekiris are Yorubas and so I won't have qualms with you claiming anywhere Itsekiris are.

That is your own palaver.


You said Urhobos have no village in the SOuth West, I proved you wrong with a cited AUTHORITY. I even defined a VILLAGE for you, in case you didn't know. Call it settlement, village, hamlet, etc, they all mean the same thing.

Urhobo have "okos" (villages) in Ikale, Ilaje, Oro, deal with it or commit suicide!!

A village is a collection of buildings. We have buildings in our farming settlements and live together, away from the Yorubas, and that makes these settlements villages. However, never have we claimed to be Yorubas! God forbids that! We are Urhobos and we know where we come from. Thank God that these villages are even dying off slowly. You can take your Ikale and Ilaje and eat it.

paddyofboss:
.
Receive sense and be able to communicate effectively IJN and the church will say amen

These principles have also governed Urhobo’s relationships with other peoples outside the Niger Delta. Urhobo have lived and prospered in several corners of Nigeria while contributing to the welfare of those communities. For example, Urhobos were among the first batch of tin-miners in Jos, a community to whose development they contributed substantially. We thank all Nigerian communities that have hosted Urhobo migrants over the years. In this regard, I wish to make special reference to the good fortunes of Urhobos in rural Yoruba lands. Early in the 20th century, Urhobo palm-nut collectors settled in large numbers in Ikale, Ilesha and Ogbomosho in an occupation that entailed the harvesting of nuts from wild palm trees. It was an occupation in which our people are specialized. It was an occupation that also helped to develop the kind host communities that received the Urhobo people. We thank them all. I should mention that some of our brightest jurists were born and raised in Ikale country of Ondo State. The late Chief Ayo Irikefe, a former Chief Justice of the Federation and Chief Victor Ovie-Whiskey, a former Chief Judge of Bendel State, were two legal giants who were born in Ikale country and who had their first lessons in education in that fertile branch of the Urhobo Diaspora.

Urhobo cities and towns have also received many other Nigerians into their midst. We trust that we have given to others in the measure in which we have received from the Nigerian community.

fratermathy:
More proof of Urhobo settlements:


http://waado.org/Organizations/UPU/urhobo_unity_summit_2009/ibru_welcome_address.htm

baby124:
Villages are exclusive areas with a majority of certain people. It does not exist for Urhobo's and Isoko's in the SW. Not even Igbo's. Itshekiri have never come out to claim they are Yoruba. There is still contention over who owns Warri. Urhobo and Isoko people are good people. I have nothing against them. But they do not have villages in SW or come from SW. That is my point.

baby124:
This only proves they live in the SW. That's all. Nothing more. You went too far by claiming they have villages in the SW even Lagos. That's not true at all. Even Ijaw don't have village in Lagos. Ilaje do though.

Until the arrival of colonial rule in the 1890s, Urhobos were largely confined to their homeland in the rainforests and creeks of the Western Niger Delta, with occasional forays to fishing grounds of the Ijaws and sometimes to Ukwuani country for those who dared to pursue livelihoods outside Urhobo country. By 1893, the British colonizers had penetrated Yoruba country. Following British conquest of Benin in 1897, Benin was also open. In both instances, the British colonizers discovered that there was little exploitation of palm produce. The encouragement of Urhobo migration to Ikale lands of the Yoruba and to Benin country began quite early in the colonial era. A large number of Urhobos soon settled in rural Yoruba and Benin territories where they gainfully exploited palm trees for their productive nuts.

Similarly, hundreds of Urhobos poured into colonial townships where they plied several types of occupation, including trading in agricultural produce. Some worked in the colonial service. In the Yoruba towns of Ibadan and Lagos, a sizeable population of Urhobo men and women had developed by the 1930s.

In both of these instances, the welfare of Urhobo migrants was endangered. Until the 1930s, there was no organized way of handling the rapid growth of Urhobo immigrants in Yoruba country and elsewhere. Exploitation by host communities was not uncommon. In addition, quarrels among Urhobos were also common. The rise of Urhobo Progress Union in the 1930s came as a blessing to these migrants, both in rural areas and the new colonial townships. The rapid growth and popularity of Urhobo Progress Union among migrants of the Urhobo Diaspora owed their urgency to the functions which this new organization performed in the Diaspora.

A village is a clustered human settlement or community, larger than a hamlet but smaller than a town, with a population ranging from tens to a few thousand. Though often located in rural areas, the term urban village is also applied to certain urban neighbourhoods. Villages are normally permanent, with fixed dwellings; however, transient villages can occur. Further, the dwellings of a village are fairly close to one another, not scattered broadly over the landscape, as a dispersed settlement.
......................................
Although many patterns of village life have existed, the typical village was small, consisting of perhaps 5 to 30 families. Homes were situated together for sociability and defence, and land surrounding the living quarters was farmed. Traditional fishing villages were based on artisan fishing and located adjacent to fishing grounds.

fratermathy:
A village is a collection of buildings, with people of course, smaller than a town. If anyone or a group of persons come together to build houses in close proximity, AWAY from other urban or rural areas around, they have formed a village. That in no way confers citizenship or indigeneity on them if they are migrants, except when their guests explicitly make them so. So far, the Ikales/Ilajes/Oros/etc, have not made Urhobos indigenes in any way. We don't collect benefits of indigenes or come in their way.

fratermathy:
We have villages in the South-West and a village is a collection of buildings in a RURAL area. I don't know the source for which you got the definition of a village based on a majority of a "certain people"! We have villages all over without ethnic colorations upon them.

Warri is not a contested city. Every ethnic group knows their areas in Warri. Urhobos have Agbassa-Warri Kingdom and Okere-Urhobo Kingdom, with areas like Otovwodo, Ogunu, Ejeba, Ugberikoko, Iyara, etc. Itsekiris have some of the riverine Warri areas including Pessu, Okere-Itsekiri, Adders Town, etc. Ijaws have Ogbe-Ijo, Ijaw quarters, etc. Even in that same Warri, we have Igbo quarters and Hausa quarters. No one claims the territory of another. The fight was mainly because Itsekiris claimed the WHOLE of WARRI! That issue is since dead and buried.

You cannot hide your bigotry. You have no inkling of love for Urhobos because you are not the first Yoruba here. AkinPhysicist is more Yoruba than you are as far as I am concerned. Many other Yorubas have come here and are in no way THREATENED by my statement!

How many Urhobos are in those villages to make you work yourself like this?

*spits*

baby124:
You are spitting on yourself. Shameless thief. Don't try to tell me what a village is. The fact is Urhobo and Isoko do not have villages in the SW. Period!

Definition of village
1
a : a settlement usually larger than a hamlet and smaller than a town
b : an incorporated minor municipality
2
: the residents of a village
3
: something (as an aggregation of burrows or nests) suggesting a village
4
: a territorial area having the status of a village especially as a unit of local government

fratermathy:
Take your Ikale and Ilaje oo! We don't even want them o. We have enough land in our area for everyone, even Yorubas are welcomed because we are not threatened. I blame those Urhobos who went to those areas for this rubbish but it has happened, nothing you say here can change the sacrosanct fact that Urhobos have villages in Ondo and Kwara States.


https://www.merriam-webster.com/dictionary/village

baby124:
Do you know how many villages will be in the SW by this logic? Millions. If you say Urhobo's and Isoko's live in the SW. I agree with you. But they do not have villages in the SW.

fratermathy:
Stop changing your words now.

So now you agree that we live in the SW?


Abeg e.

There are many villages in the SOuth West, as there are in Urhoboland. In fact, in my community, we have more than 20 villages!

Take your Urhobo hatred elsewhere. We have seen enough from your kinsmen in Warri. We have been through worse. Check our history and how Itsekiri, with Yoruba backing, treated Urhobos as second class citizens in the Western Region then. It was one of the reasons we demanded for our own Mid-Western Region. We always asserted that WE ARE NOT YORUBAS!!! Never was, never would be! Simple!


Bloody bigot forming love. Since the one or two Urhobo villages in a minute fraction of Ilaje and Ikale are your problem, go and torch them.

bigfrancis21:
So many misconceptions going on in this thread.

1) from my own research Warri seems to originally been attributed to the Jekris or Itshekiris. That is thhe original landmass known as Warri or 'iwerre'. Howwevver, it has growwn today to a larger city incorporating towns/lands from neighboring tribes.

2) Urhobo-Isoko cannot be the 5 largest tribe in Nigeria. Frathermarthy lumped together urhobo and isoko as one to bump up the population to 5th place but these two groups see themselves differently. Efiks/Ibibios and all Ijaw groups would have to come first in terms of numbers, and maybe some middle-belt groups before Urhobo-Isoko lumped together. Separating both, Urhobo alone may stand at number 10, no more than no 20 in terms of population.

3) Frathermarthy, isn't it interesting that you're trying desperately to claim Isokos (who see themselves differently) as Urhobos but few days ago paraded a thread on NL on how Aniomas are different from Igbo? Like the English say, you can't eat your cake and have it. Isokos declared their independence from Urhobo several decades back. Unfortunately, that's what it is. On the eastern side, Ika and Ukwuani, although Igbo-speaking, may identify as a separate ethnic group. They have their rights to self-determination.