₦airaland Forum

MetaPhysical:
The origin of Itsekiti is Ijebu and so yes, they are proto-Yoruba.

horsepower101:
Igbo success is definitely a crime in Nigeria.

A lot of non igbo men look at it as a threat to their survival because they cannot compete on a level playing field.

MetaPhysical:
Now, yes, you can seek Yoruba opinion on this because it's a national dialogue. Never bring us into your minority issues again...or we will truly poke nose if you repeatedly invite us...

On your question above...this relates with January 16th 1966. What was Nzeogwu's mother tongue? In 1966 Nigeria...and even till this moment your identity is classified based on your culture and mother tongue.
Your mother tongue places you in a ethnic category.

In 1966 Midwestern Region was not a culture, it was not a mother tongue. There is no tongue in record called Midwestern language. Even Nigeria sef does not have a tongue. So how do you want to classify Nzeogwu? Is he Hausa...abi na Yoruba?

Whiteangel1234:
IGBO IN NON-SOUTH EASTERN STATES OF THE FEDERATION

RIVERS STATE
1) Egbema
2) Ecthe
3) Omuma
4) Ndoni
5) Ikwerre
6) Ekpeye
7) Obigbo
� Opobo
9) Ogba

EDO STATE
10) Igbanke/Igboakiri
In fact most people do not even know that Arch Bishop Benson Idahosa and his wife are Igbo from Igbanke in Uhuonde Local Government area of EDO state that was formerly in Orhionwon LGA .
The mother of the late Samuel Odaigbovo Ogbemudia is Igbanke!
Most indigenes of this town just like Ika people bear hybrid names that most often could just jolly well pass as EDO because of their names like Nduka Irabor, Jim Ovia, Omorogie Nwawanne, Collins Edumaruse etc

DELTA STATE
11). Ika
12) Ndokwa
13) Ukwuani
14) Aniocha
15) Oshimili

BAYELSA STATE
16) Osekwenike, Abuetor and Eke Okpokri villages, all in Sagbama area of bayelsa, are all Igbo of Ukwuani stock, and as such, are of the Anioma igbo clan of the Igbo ethnic group in BAYELSA

CROSS RIVER STATE
17) ISOBO , even liyl imoke former CR governor and wife are igbos from ABI LGA - CROSS RIVER

AKWA IBOM STATE
18) Ikot Udo Ika in Ika Local Government area of Akwa Ibom is an Igbo community.

BENUE STATE
19)The Igbos in Benue State particularly those in Ado, Oju, Obi and Okpoku LGAs of the state were in existence before the advent of Christian religion in Nigeria.
The Igbo found in Benue are: Umuezeokoha, Umuezeoka, Oriuzor, Umuoghara, Amaekka and Amaezekwe all in Ezza communities, Izzi, Ezzamgbo and Effium, these are the people who would have been in present-day Ebonyi State but due to the fact that the Nigerian government then carved them into Benue in order to suppress the population of the East. Apart from the Ezza-speaking clan, particularly the people of Umuezeokoha that has over 300 villages, if you are to calculate the number of Igbo-speaking villages in Benue State, outside Umuezeokaoha, you would be talking altogether about over 600 villages. Three of the biggest markets in Benue are all in the Igbo-speaking part.
The markets are Inikiri Ichari, Iddah, Iduokpe.
There are also some Igbo speaking Idoma towns in Benue State.

KOGI STATE
20) THE indigenouse Igbo-speaking communities in Kogi state especially in Ibaji and Igalamela/Odolu LGAs are Eke Avurugo community,such as Nwajala, Umuoye, Ubulie-Umuez, ozara, and umuoye and many more.

NOTE
The current Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, Ojaja II, also told us that his kingdom was initially conquered by the Igbo (PLEASE KINDLY NOTE THAT HE WAS NOT REFERRING TO THE UGBO OF ONDO STATE)until they were rescued by Moremi and he also spoke of an aboriginal Igbo community that still exist in ILE Ife to this day.


Source
https://m.facebook.com/story.php?story_fbid=1390772037770777&id=149774505203876

ChiSomtoChi:
I love your state which says "...Your mother tongue places you in a ethnic category..."

What was Chukwuma Ezeogwu mother's tongue? Igbo. Where is he from? Okpanam Delta state. Is he Anioma? Yes.

What your comment insinuated was that Chukwuma Ezeogwu was Igbo. I agree with you. So therefore, Aniomas are Igbos.

Midastorch:
It’s like implying Itshekiri is Yoruba because they bear names like Omawunmi, Yemi, OritseFEMi and Co....Biafra just looking for people to famz to themselves.... SS will never join them..

Midastorch:
It’s like implying Itshekiri is Yoruba because they bear names like Omawunmi, Yemi, OritseFEMi and Co....Biafra just looking for people to famz to themselves.... SS will never join them..

Astark:
ipobs are clown

Obaseki is ika, the iyase(prime minister) of Benin is ika, late ogbemudia is ika, I guess they are all igbos and Biafra. People that have never left their region, the only place they have been to is Lagos are claiming other people.

All these igbos that are claiming all these ethnic groups, when they go their regions they will never in their life mention they are igboid.

ChiSomtoChi:
The southern Cameroonians were very jealous of Igbo DOMINATION


Igbo Scare: Southern Cameroon Hate For The Igbo Led To Secession From Nigeria In 1961 |RN
THE so-called Igbo “scare” in the British Cameroons between 1945 and 1961 allegedly led the southern part of the British mandate to opt to leave the federation of Nigeria on the 11th of February 1961.

The fear of Igbo domination in all the sectors of social and political life in the former German and British territory was given as a major factor. Kumba, Mamfe, Bamenda, Tiko and Victoria had a large number of NdiIgbo who dominated the economy. This led to local resentments, which politicians like Dr E.M.L.Endeley, Chief Manga Williams and J.N.Foncha exploited for selfish interests.

Stereotyping the Igbo did not change the natural disposition of the latter to hard work, aggressiveness, showiness and ethnic pride—all of which may be interpreted as the Igbo hubris, which in literary parlance is a tragic flaw.

Yet local resentment did not stop Igbo migration to Cameroons. The Igbo helped to build the Nigerian-Cameroonian Highway.

They became petty and full time traders, engaged in farming, sometimes dispossessing original land owners of their lands through legitimate purchases, and held sway in the plantations.

Because of their education, NdiIgbo became dominant in government services and commerce, especially with the departure of the Germans in 1939. Menial jobs were the reserve of the less educated Cameroonians.

There were monopolies like the United African Company and John Holt, all owned by the British. Yet the Igbo, not the British, were accused of marginalizing the Cameroonians.

The Igbo, they cried out, controlled the local administration and made it impossible for locals to occupy high government posts. They had a point but the Igbo did not ask them to be laid back and not to go to school.

A British Resident administrative officer in Cameroon also accused the Igbo of injustice and, in his own words, as behaving as” if they were a law unto themselves and not wont to recognize ‘local authority”(See Resident, Cameroon Province, Buea, to Secretary, Eastern Provinces, Enugu, 29 June, 1948).

Such reports did not reduce tension; rather the emerging Cameroonian business and political elite fuelled it to advance their political agitations and encouraged many other unproven allegations against the Igbo.

Unsubstantiated Igbo misdemeanor, too numerous to bother the reader with here, occupied the social and political space in the late 1940 Southern Cameroons.

The Buea Native Authority demanded the expulsion of the Igbo in 1948 accusing them of dominating the plantations, especially. Earlier, the Bakweri Native Authority had specifically issued the following orders:

1. Nobody is allowed to sell his or her house to an Ibo; neither must anybody give his or her house for rentage to an Ibo.
2. No farmland must be sold to an Ibo or rented to an Ibo
3. Nobody must allow an Ibo to enter any native farm or forest for purpose of finding sticks for building or for any other purpose.
4. House or farm already sold to any Ibo man shall be purchased by native Authority who will afterwards resell same to some suitable person.
5. Nobody shall trade with Ibos for anything of value or not.
6. All landlords must ask their Igbo tenants to quit before 15 March 1948.
7. No Cameroon woman is allowed to communicate with the Igbos in any form
8. Anybody disobeying those rules shall be liable to a fine of £5 or five months imprisonment.
9. Any Ibo native disobeying Rule (3) above will be liable to prosecuting in the Native Court.
10. All Ibo Government officials are exempted from Rule (5) above.
(Cf: Bakweri, N.A. Buea to Senior D.O, Victoria, 21 Feb.1948.).

It is believed that Chief Manga Williams and Dr Endeley, two parliamentarians in the Eastern House of Assembly, were behind these anti Igbo laws.

We have seen similar sentiments directed against the Igbo in Nigeria, in colonial and postcolonial times, since NdiIgbo began their endless adventure outside Igbo hearth and heartland.

It is also to say that quit notices against Ndibanyi did not start today. Hate speech and hate literature did not start with Nigerians.

As we write English speaking Southern Cameroon is directing its angst against Yaoundé and the minders of power in their capital city. The same Cameroonians are also terrorizing Bakasians.

They were in hearty collaboration with Nigerians during the civil war and were rewarded with a good chunk of Biafra land and its mineral deposits.

The aggravations Ndibanyi receive from our neighbours and hosts require a different and more robust approach than what is available now.

It requires a vision with a homeland ideology, to show we have a home that is prosperous and could be second to none in the world. Is history a farce? Is the Cameroonian narrative a matter of marrying two husbands and knowing which is better?

After demonizing the Igbo and seceding from Nigeria to join their supposed kit and kin in French ruled Cameroons, in 1960, the battle cry has changed.

South Cameroons is clamouring for another secession. A case of the other perceived as the evil? The Devil now is not the Igbo, but Biya and his fellow Fulani.
Of course there are many possible readings of this story plot.

Contextually, it is all about the quest for self-apprehension. I am however, interested as a social historian, in what our people can learn from our sublime encounters with history whose outcome need not be quixotic or Sisyphean.

A laundry list of anti Igbo prescriptions such as the above should provoke deep reflection on our part, especially in the context of our recent experiences from our country men in the northern and western parts of the country which reveal a deep rooted resentment against Ndibanyi.

Certainly, there is an Igbo complex just as there is the Igbo Question in Nigeria. Both need resolution. Said the Hon Nnamdi Azikiwe in 1949 while addressing NdiIgbo in Aba:

It would appear that God has specifically created the Igbo people to suffer persecution and bear victimization because of their resolve to live. Since suffering is the label of our tribe we can afford to be sacrificed for the ultimate redemption of the children of Africa”.

Is Zik’s position anachronistic or is it messianic? Can we deny our Igboness? Does being cosmopolitan mean abandoning our homeland? There is a man in the Igbo, which must be saved for the sake of humanism.

Causal factors have been important in determining Igbo journey in the pluriverse and that journey has been dramatic.

Can we, NdiIgbo, control the natural instincts and impulses, which drive our relationship with our environments and social political spaces? Should there be a change in our foundational approaches and rethink strategies in our efforts at self and group fulfillment, a rethink of our approaches to constitutive freedoms?

I am calling for a consequential reasoning and re-examination or even prioritization of our freedom rights, especially when our libertarian rights seem and are violated?

I am also calling on Attorney Chris Aniedobe and Dr Okenwa Nwosu to do a distillation of all the currents of ideas through our contributions on this forum and publish it timeously—a humongous task indeed— but not an impossible one.

It would be a worthy and ageless contribution to Igbo phenomenology and scholarship, subjects of our direct experiences—one from which future generations will gain a lot—a tribute to all who believe in the relevance of communal enquiry, valent episteme and solid good ideas. I am just thinking aloud.

© PROF. IHECHUKWU MADUBUIKW

1shortblackboy:
These threads of who is igbo and who is not have become stale. U don't make a people igbo just by saying so on nairaland. OP better go get a job

ChiSomtoChi:
I love your state which says "...Your mother tongue places you in a ethnic category..."

What was Chukwuma Ezeogwu mother's tongue? Igbo. Where is he from? Okpanam Delta state. Is he Anioma? Yes.

What your comment insinuated was that Chukwuma Ezeogwu was Igbo. I agree with you. So therefore, Aniomas are Igbos.

MetaPhysical:
Who say they are not? You need to face them. If they say the are Igbo who is there can say they are not? ....but if they reject Igbo why force them into acceptance?

Dude, all you need is practice diversity, everything else will fall in place without your urging.

MetaPhysical:
Then face them and preach it to their brain. Why mention Yoruba in what you and Ibibio, your cousins do...or you and Ikwerre do? Wetin concern Yoruba with you and Ikwerre or you and Anioma?

Those who come in such threads with Yoruba pseudo identities do so to taunt your emotions....and you fall for it....everytime!

Dedetwo:
He did not make anybody and there no attempt to do so. However people from the areas mentioned as Igbo have always stated that they are people of Igbo ethnic nationality. Only foolish distracters would say otherwise.

MetaPhysical:
What was the underlying reason for this scare in Cameroon?

ChiSomtoChi:
Igbo "peaceful" DOMINATION!

MetaPhysical:
Are you sure is not because of the notoriety in the Ngwa and Wawa sectors?

ChiSomtoChi:
No

MetaPhysical:
Ok. I see.

ChiSomtoChi:

First time you will end an argument PEACEFULLY

Tobichimezie:
I thank God no yoruba idiot has told me YET a proud Igbo man from Anioma that I'm not Igbo to my face, na for Bush dem go find him body (and I'm not joking). Na for online all these noise dey end, how people can become so obsessed with the internal affairs of Ndigbo, to the extent of dogging every online discussion on Igbo related matters just to argue like jobless idiots on who's Igbo or not baffles me... strange obsession at its best, talk of leaving the poverty killing you in Osogbo just to worry yourself on which girl Emeka dey nyansh for Owerri... weird people.

MetaPhysical:
Yes, because Im Yoruba....we argue with reasonable facts. I dont have the facts on that subject area ( Cameroon hatred for Igbo) and is why I kept throwing questions to understand it. Im not sure if your response is truthful or just bs but I cant defend or attack it since I dont know.

Of course if I was Ibo I wouldnt give up, ill go fabricate materials and lies to defend my point rather than back out.

ChiSomtoChi:
You ain't even an Easterner. I thought you were Ibiobio or efik.

Lastly I form fabricate lies

Omoodua007:
Corrected

ChiSomtoChi:
You ain't even an Easterner. I thought you were Ibiobio or efik.

Lastly I don't form or fabricate lies

Tobichimezie:
I thank God no yoruba idiot has told me YET a proud Igbo man from Anioma that I'm not Igbo to my face, na for Bush dem go find him body (and I'm not joking). Na for online all these noise dey end, how people can become so obsessed with the internal affairs of Ndigbo, to the extent of dogging every online discussion on Igbo related matters just to argue like jobless idiots on who's Igbo or not baffles me... strange obsession at its best, talk of leaving the poverty killing you in Osogbo just to worry yourself on which girl Emeka dey nyansh for Owerri... weird people.

MetaPhysical:
Your Iboman pride ends with Kaduna Declaration.
You wanted Biafra so bad and cried all way to UN to separate you from Nigeria. When your cotravellers in North told you to pack out your vuvuzelous elders panicked and ran to all corners of Nigeria begging for intervention.

Face your neighbors and resolve your ethnic contentions with them...ignore what Yoruba does or does not do.