₦airaland Forum

alfarouq:
Seeing as you systematically try to turn a topic of similarity between major tribes in Nigeria to an Islam and Muslim bashing thread，t is either you are at best an ignorant person or at worst an Islam hater who ignorantly thinks he can increase his appeal with whichever God you believe in by throwing around false claims about Islam.

Nothing is celebrated and encouraged in Islam as much as scholarship. In fact， the first verse that was revealed to the prophet PBUH is read， Also there is a special regard for scholsrship and scholars in Islam than amy other group of people.

The only reason muslims of today seems backward in terms of advancement is becaise they are straying away from the path Islam laid which is the path of scholarship and decided to follow their whims and the ways of the people of the world. This is largely because they have embraced so much comfort because of excessive wealth from oil or are engaged in infighthing there by having little time for self development.


Islam and Muslims gave the world Algebra， the foundation of Science， gave Algorithm （ computation） gave how epidemics are managed and how diseases are managed （check cannon of medicine. Developed surgical procedures that was used and adopted by the world for more than 500 years.

Here in Nigeria， before some peoples parents learn to read， Muslims have been reading and writing，have structured system of governments that span as far as Sudan, developed indigenous building and military, clothing industries technologies all thanks to Islam.

The contributions of Islam and Muslims to science and technology is not exhaustible here ， you can research and read more on it if you truly care to know.


When people like Galileo Galilee and Leanardo Da vinci are been persecuted by the Church for heresy， Ibn Haytham， Ibn Khaldun and Ibn Senna were celebrated in the Muslim world.

I think it is telling that we have to travel back nearly a thousand years to find a time when Islam was compatible with progress.

**exhausted sigh**

Evboesi:
Osamakue also followed that naming pattern, there is also Ehimakue but it is not common. Both of them means God does not agree and Ehi does not agree. I dont think any of the languages borrowed the kue or kwe word from each other even though the OSA was undeniably borrowed from Edo. I mean outside the name, the kue word is used everyday for negotiation and so on. A word like agree or you agree certainly was not borrowed even though in names it seem to appear more in igboid lect. Edo is spoken along some 8,600 km2 of land. Over 8 to times larger than the Ika speaking space. That Ehi was borrowed from the the Ika and drifted into the Ika linguistic speech form and then Ehikwe was now borrowed by the Edo again does not really sit well with me as an Edo. If we are to talk about Ehikwe, what about Osakue, Osamakue, Ehimakue and so on. I mean these are names with standard meanings from the giver with an intention.

What about those communities on the far flung western frontiers that does not have any relationship with Ika. I do not subscribe to the fact that the Combination of OSA and Kue will have to be borrowed

There was nowhere I said Edo borrowed Kue from anybody, but okay.

sotall:
Stick to speaking igbo language and dont try to dabble into other languages you have no knowledge of.

Pronunciation of "Osakue" in Edo language has the "Kw" sound. It is not pronounced KU-e.
It is pronounced "Kwe". And it means "agree".


Stop soreading half truths and ignorance here.

Riddle me this. Why isn't there a kw in the Edo alphabet then? You're pronouncing Kue fast and thinking you're saying 'kw'

[quote author=sotall post=124141343]

Get an Edo-speaking person to tell you the meaning of those names up there and stop messing around.

Don't be dodgy then. Provide their meanings. I provided the meanings of the Kwe words that I listed.

An Edo names dictionary says Iyalekhue (which you wrote as Iyalekue) means I forgive; and Ikuenobe means I will not succumb to evil.

You're more than welcome to correct what I saw in the dictionary. Set the record straight by telling us what the names mean.

sotall:
And your last paragraph trying to tell us that kue and kwe are pronounced differently reeks of someone desperately grasping at revisionism.

Yes, they are not pronounced the same! If you have been calling your Igbo friend Osakue, you have been pronouncing his name wrong. Osakwe is pronounced with a strong kw- sound, like in other Igbo words like ụkwụ (leg) or Chukwu. Edo people who don't have this sound in their language will typically say uku and Chuku, except for those who have self consciously trained themselves to articulate the kw- sound.

So for you it is Osa-K-U-e. With a 'k' and a 'u' sounds.

For your Igbo friend it is Osa-KW-e. With a single 'kw' sound.

Learn the difference, oga.

sotall:
Osamakue
Ikuenobe
Ehikue
Iyalekue.

Wait. I just tried to research these names, and I think you're trying to pull a hood over my eyes. The Kue part of most of them doesn't have anything to do with "agree", "allow" or "permit" which is what kue means in Osakue and what kwe means in Osakwe and all the Kwe names I have listed.

So it appears you have not been able to present me with another Edo name that follows the pattern under discussion.

Except for Ehikue. Incidentally, this name too exists in Ika as Ehikwe. 😂

While the ehi prefix is without doubt borrowed from Edo, I will argue that in the Ika area it was grafted unto a long-existing kwe name pattern of Igbo origin and then reborrowed by the Edo as Ehikue.

sotall:
Just as there are many "kwe" names in igbo are there "kue" names in Edo.

Here is a list i can remember but there are so many others.

Osamakue
Ikuenobe
Ehikue
Iyalekue.

The fact that you cannot come up with many (as I and many Igbos easily can) demonstrates that it is significantly less common than kwe names in Igbo. Ikuenobe doesn't actually fit the pattern, so in essence all you gave me are three names. If I wanted I could go on and on. I could draw up my friend list on Facebook right down and come up with tens and tens of Igbo people with kwe names.

Now i repeat Osakwe is of Edoid origin, it is very obvious unless you can bring proof otherwise.

You yourself have not brought evidence that Osakwe was borrowed from Benin. Kwe is a bonafide Igbo word. Osa, Ose, Olisa, Olise may have ultimately been borrowed but it was integrated into Igbo cosmology, and the name could have been sourced from that native cosmology that had already absorbed Osa, without having to import the name wholesale from the Edo. Osejindu, Osemeke, Oseloka, Akaosa, Nwosa, etc. Were these names also borrowed from Edo because they possess the Osa prefix?

BTW, if we choose to follow this Osa argument to its logic conclusion, the origin may ultimately point to Yoruba, rather than Edo, origin. But let's not even go there. It would be unnecessary digressing.

The core igbo speaking people do not use "osa" in their names. This "Osa" prefix/suffix is predominantly being used by the Edo speaking people.

I don't do this core Igbo/non-core Igbo nonsense. My close friend from Agukwu-Nri goes by the name of Oseloka.

If it was "chi" or "chukwu" , i bet no one will argue this. I would expect to hear Chukwukwe if it was an igboid name.

Chukwukwe and Chikwe are well-used names among the Igbo. Now the Igbo communities who also used Orisa/Olisa and its contracted form, Osa, simply swapped out the Chi/Chukwu to get names like Orisakwe, Olisakwe and Osakwe, all of which are common among "Igboid" people, both in the southeast and the southsouth.

That some people are bearing Osakwe instead of Osakue doesn't make the name igboid. Its just spelling differences and doesn't change a thing.

It is not merely a spelling difference. Pronunciation is also different.
Ku-e and kwe are not pronounced the same. Edo doesn't have a kw sound. Saying this does not negate them being cognate, of course. But they are NOT pronounced the same way, and neither group borrowed kue/kwe from the other.

Darren95:
I was wondering if there are languages in the North that are similar to Hausa language??

Maybe due to culture integration or similar ancestry?

Gwandara is the closest language to Hausa language. Angas is also close to Hausa, since they both belong to the same West Chadic branch of the Afro-Asiatic language family. There are many others, but they are all severely endangered, being spoken only by a few thousand people at most.

sotall:
Now let's take a deeper look into the name "Osakwe"

Looking at this name, every good student of Nigerian culture and language will recognize the name is of Edoid origin and not igboid.

First the prefix "osa" is mainly used by Edoid groups in their names especially those who speak Edo language and it means God. Hence majority of those in Nigeria whose names begin or end with "osa" are from Edo state or speak an Edoid language.

On the other hand igbos and igboid group uses the prefix "Chi" and "chukwu" in their names as their own prefix and it also means God. So you find many igbo names with like Chidinma, chukwudi, Chinonso etc.

This gives another perspective on the origin of that name. Everything is not arguement, just learn and move on.

How many Kue names exist among the Edo? I'm just asking for enlightenment purposes, as I have not heard any other one apart from Osakue. Can you make a little list, if you can?

But Kwe names are very typical among the Igbo:
Anikwe - If the Earth deity agrees
Uwakwe - If the world agrees
Mbakwe - If the community or town agrees
Ohakwe - If the public agrees
Agbarakwe - if the deity agrees
Ezekwe - if the Eze agrees (I don't like translating eze as king, as that is not what it originally meant)
Nzekwe - if the titled man agrees
Umunnakwe - if the kindred agrees
Igbokwe - if the community agrees

And the list just goes on....

Even if we accept the argument that 'osa' was originally derived from the Edoid, it was simply grafted unto a typical Igbo name structure.

Saying that Osakwe was borrowed from the Edoid is like saying Ijesurobo was borrowed from Latin. Ijesu is derived from the Latin name for Jesus, which is Jesu. But it was grafted unto an Edo naming pattern. You can actually observe other Edo names like Osarobo, Oghenerobo and Obarobo, which follow the same pattern. Osakwe follows a demonstrably Igbo name pattern.

How many other Edo names follow the Osakue pattern? It would be pretty telling if there were many Edo people bearing Obakue or Oghenekue for instance, but I don't think there are. (Feel free to correct me.) If other names of that pattern don't exist in Edoid or are not common in Edoid, then it will even be tempting to reach the conclusion that Edo Osakue was influenced by Igbo Osakwe, despite the 'osa' element possibly being originally an Edo loan.

ariesbull:
I speak Benin and there is nothing like Kue in Benin language


What we have us Gue ....Osagie , Osague and noting like Osakue


No dey lie

You're still here standing fast on your ignorance even after evidence had been shown to you many times. This level of obtuse pigheadedness is admirable

You don't speak Benin, by the way. No need to lie.

Cassandraloius:
Someone just asked a simple question and some people are being tribalistic about it

The post itself is tribalistic.

The Escravos River in Delta State takes its name from the Portuguese word for slaves. The Portuguese bought a lot of slaves from that place in the 16th century.

It is embarrassing that the river's name has not officially been changed.

Guide777:
But the same you don't believe the same Homo erectus had capabilities of socio-Cultural identities because the popular history said so . Like I said , Acholonu will be celebrated some day when we stopped viewing her works from ethnic prism .

The same me doesn't what? Was there ever a time me and you had a discussion about Homo erectus and their "socio-cultural" identities? 😂

What does popular history mean sef? Acholonu's history is actually what is known as popular history, i.e., the kind of history accessible to the wider public, who may not have the patience or the intellectual stamina for the more academic stuff, which often ends up being consumed and debated only by the very few in scholarly circles.

As for Acholonu's work being celebrated. In scholarly circles? Among competent historians, archaeologists and historical linguists? Don't hold your breath. It will continue to be consumed by the lay Igbo public who are titillated by the grandiose claims she makes for the Igbo people, but that's where it will ever end.

davidnazee:
It is funny how these previously unknown and historyless tribes are now seeking past glory just to feel good.
This one is coming up with jargons about how igbos led the world to industrialization lol..

There is no such thing as a historyless people. Archaeology, linguistics and careful use of oral traditions are beginning to shine light on the past of groups around the world for whom we don't possess written records. Don't be a Hegel or a Trevor-Roper. This is not the 1950s.

Guide777:
Mislead you say? I don't know if you have read her works , I have . Perhaps I am one of those she 'mislead' . Prof. Acholonu chose not to follow the popular "history" handed down by the colonial masters. And I tell you her works were more organic albeit; well researched and based on archeological findings . It's not popular now but Someday we are gonna be "misled".

I have read her works, and I don't even know where to begin to tell you how many bizzare claims she made. Should we talk about her claim that Heliopolis in Ancient Egypt is actually Igbo-Ukwu? Should we talk about her claim that the Igbo are over 500,000 years old, when we know from science and archaeology that Homo sapiens was not even here 500,000 years. Of course she based this last claim on the tentative dating of the Ugwuele hand ax factory to the Acheulian period, which is believed to have flourished hundreds of thousands of years ago. I say "tentative" because we don't have radiocarbon dates for the handax factory; the date is a guestimate. What Acholonu did not know (since she had no training in history or in archaeology) was that Acheulian artifacts were actually made by Homo erectus, not by modern Homo sapiens, let alone by Igbo people.

These are just a two of the countless bizarre claims peppered throughout her work. I don't even want to start with the pseudolinguistic games she appeared very fond of, which led her to claim that every language in the world has its roots in Igbo.

It's easy to understand why most of you are taken in by Acholonu. Academic proper history can be really dry. Then comes along someone who splashes a very liberal quantity of wild fantasy to a dry subject and sells to you the product. Of course many people will buy!

Guide777:
Now I understand why someone is repeatedly called "Scumbag of Nairaland".

Lol. Was she a family member? So sorry I had to be so blunt. But there's no other way to say it.

Her work on Igbo history have mislead many young Igbos into a false sense of their history. She should have stuck with what she was trained for, which is contemporary literature. For Igbo history turn to the professionals: Adele Afigbo, Ifemesia, John Oriji, etc. Leave Acholonu's fantasy books, because that is exactly what they are - fantasy.

People in this part of the world tend to have a penchant for exaggerative language. One wonders why. Iron smelting is not equal to industrialisation anymore than the discovery of fire or the invention of the bow. The whole world was pre-industrial before the late 18th and the 19th century by which time iron working had been known to mankind for at least 4000 years.

Guide777:
Until we understand our history, we may not move forward. Prof Catherine Acholonu did a load of research on that . You get her books on Amazon.

With due respect to the late Acholonu and her family her books on Igbo history are best utilised as toilet paper.

nobaga:
Igala own and develop Enugu. Years of history on the land support and prove it.

Why haven't they developed their corner of Kogi State?

Gajagojo:
What sort of discourse exactly .?one that challenges. Cultural imperialism?

I am.only interested in one question you can evade all you like

How are Ikwerre Southern Igbo is it genetic origin language or what exactly.
What exactly is an Igbo group . That distinguishes it from an Ogoni group.
Ikwerre speak a distinct language not Igbo so what makes them an Igbo group?

Ikwerre ha v repeatedly said they are not Igbo

Kindly tell of all those groups that you know that acknowledge they are Igbo which one put in an appearance at the Willinks commission?

You do not have to answer me and honestly I don't expect an answer

With regard to type of discourse you are being a hypocrite.

What type of discourse is this?




You cannot be judge and jury
If Ikwerre say they are not Igbo you cannot insist your oral tradition is superior to theirs

Boy, you're reeeally desperate to have this conversation. You tagged me once yesterday, I didn't respond. You woke up this morning and had to tag me again. Even though I literally said nothing other than to sing a nursery rhyme for you. 😂

ChinenyeN and I are obviously not interested in indulging in this overflogged and long-stale debate. Take his suggestion and jump over to the politics section. You'll find plenty people there to entertain you. And this is me hoping I will get no further mentions from you on this subject.

ChinenyeN:
RedboneSmith, no worries nwane.



I should have added this information in either the filename or something. My apologies. The book is "Traditions of Igbo Origin" by Professor John Oriji.



Oriji is the only writer that I have seen mention the pilgrimages in such a way, but did not delve into the nature of the pilgrimage except to mention some shared ritual practices. I have added an additional picture in my DropBox of that section of the book for context.

I myself have attempted to search for other mentions of this pilgrimage, but have not come across any additional sources. So I am not able to confirm if it was widespread, nor am I able to confirm the religious relevance of it relative to the Igbo-speaking area at large. Oriji makes it seem as though Amaigbo was a center with similar revered status as say Nri or Aro for the local and non-local community. Nothing I have so far come across actually supports that.

As I understand it, Amaigbo is recognized as one of (if not the most) prominent cultural center for the Isu. Amaigbo became that cultural center for them, either by virtue of seniority or migration (supposedly much of Isuama is populated by expansions from Orlu axis) or some long forgotten cultural consensus. From what I've read as well, Amaigbo has highly developed ritual practices. It makes much more sense to me that the Isu community (regardless of how far they expanded) might have tried their best to maintain those ritual and cultural practices, even if it meant traveling to the cultural center. It would, after all, be a core part of their cultural identity, and with highly developed rituals like that, human behavior (like pilgrimages) is not unheard of. This makes sense to me, especially since I have not seen any other writers mention these "pilgrimages" with the same emphasis that Oriji seems to give it.

By the way, Oriji was basing his position off the work done by Afigbo. In "Outline of Igbo History," Afigbo makes mention of communities that still maintain cultural links with Amaigbo despite being settled so far away.



Supposedly, yes, but they weren't Ngwa. Supposedly between 1600s and 1800s, there was an influx of people coming in from beyond the Ahiara, Ezilihitte, Nguru axis. For Ngwa people, the Ahiara, Ezilihitte, Nguru axis is called "Ohnuhnu". The area (and people) beyond the Ohnuhnu axis used to be called "Isoma." According to oral tradition from Amaumara (a community in Ezilihitte), Isoma people used to pay Amaumara ferrymen to cross the Imo and also pay for protection while attempting to find a place to settle in the Ngwa region. Their presence was not entirely welcomed at the time, hence the need for protection. Other communities did similarly, but Amaumara was more prominently known for helping Isoma cross and settle.

As an aside: The influx of people during this period was so notable that Ngwa people started jokingly calling the migrants "Ohnuhnu" in reference so the fact that they all were seemingly making their way through the "Ohnuhnu" axis to settle in the region. The new nomenclature stuck, and that's how "Ohnuhnu" came to be used to refer to non-Ngwa people and things.

Anyhow, members of some of these migrant communities were sometimes known to travel back through the Ohnuhnu axis. I am not sure what the relevance of the journeys were. It is not something that is actively discussed in Ngwa, but it is recollected. According to work done by A. G. Leonard, one such community (among others) was Umuduru in Mbutu Ngwa. They are still remembered as having migrated specifically from Amaigbo area and to likely have made such journeys in precolonial times. I do not know if they will still claim to have done so now though. I doubt. They likely no longer maintain an Isu identity. In any case, Umuduru and a few other communities with known migration from the Isuama region supposedly used to make those journeys.

My educated guess would be that even after settling in Ngwa, communities like Umuduru might have still considered themselves Isu, and with strong cultural identity like that, they might have reasonably made such a journey (or pilgrimage) to their ancestral cultural center, Amaigbo.

It is important to note here that Oriji is himself Ngwa. His view on this could be coming from that lens. As an Ngwa person, it is no secret that there was a notable influx of people coming from far away places like Amaigbo. To know that they would also occasionally venture back to Amaigbo for ritual practices might seem, to the eyes of an Ngwa native, like a pilgrimage in the religious or revered sense of the word.

Thanks a great deal for all this information as well as the additional file. I'll try and see if I can get Oriji's book.

ChinenyeN:
I don't know if you are based in the U.S. or not, but there is a relatively large Mbieri community. I do not know about now, but before they used to have an active national association with several chapters across the U.S. If you are based in the U.S., I might encourage you to see the nearest chapter you can find and join. Alternatively, if the nearest chapter is too far away, then you can try attending an annual association convention (if they are still having it).

On the other hand, if you are based in Naija, then there should be a handful of Mbieri Youth Associations or an Mbieri Development Union in larger cities like Lagos and Abuja. There will definitely be on in Owerri (and maybe Aba and Umuahia).

These two ways are probably the best way to get more info. It will be coming directly from your people and will give you a basis to do more research to analyze and corroborate or dismiss the things they share with you.

That said, earlier in my research days, I did research Mbieri, but there was not much I could find. I am especially still looking for two documents.

1. The History of my Clan, Mbiere by someone named A. Uzoukwu.
2. Mbieri Traditions of Origin and Socio-Political Organization by Professor C. Ugorji

Anyhow, those two documents notwithstanding, I have a few things in my DropBox. I've organized them for you to access here: https://www.dropbox.com/scl/fo/be1gwxxkjvrsfb3o05n3j/h?dl=0&rlkey=ybkrqkozjgl8fsv75475xgi1v

The documents I've gathered may not be much, but I hope they can at least give you a basis to start. By the way, one of the documents is written in Igbo. I do not know how comfortable you are with reading/writing Igbo, so it might take some time to read and digest the document.

Sorry to butt in. In one of the documents in the dropbox, a screenshot of a page from a book, I saw where it said that Amaigbo was a pilgrimage centre for some communities in Isuama area, and even parts of Igboland further south. Is there any more information you can share in this pilgrimage? Why, Amaigbo? What was the nature of this pilgrimage? Did people really come from as far as Ngwa to worship Ala at Amaigbo?

What is the name of the book the screenshot was taken from? Looks like it might make interesting reading.

Gajagojo:
How are Ikwerre Southern Igbo?

Is it origin,language genetics or what ??
What makes them Igbo?

That is wishful thinking and projection

Ikwerre repeatedly tell you they are not Igbo is it by force?

Here we go round the mulberry bush, the mulberry bush, the mulberry bush....

Very what? Very good.

Atouke:
Which igboland are the ibibios occupying?
There is none. But Igbos are occupying our Ibibio territories.

Do you have certification of ownership of those Ibibio lands that Igbos are occupying?

I don't know if there's enough evidence to credit specific ethnic groups in the Sudan or the Sahel with developing the Babban riga. But it seems undoubtable to me that the direction of diffusion has been from north to south. It probably ultimately derived from Berber North Africa.

Ologbo147:
you are probably the most intelligent non-Bini nairalander on Bini matters

Sir I want you to help me do something, according to this article, page 23 the population of Benin city according to the 2006 census was stated to be 1,346,703 but what is on the wikipedia page is starkly different and wrong with no source whatsoever. I don't know if you can help me create a link for the page 23 and add it to wikipedia while we modify the numbers there according to this source or you teach me how to do it.

This is the name of the article

Assessing residents satisfaction with planning and neighborhood facilities of some public housing estates in Benin city Nigeria

by
kingsley Okechukwu Dimuna
department of Architecture, Ambrose Alli University, Ekpoma Nigeria.

Abiodun Olukayode Olotuah
Department of Architecture
Federal University of Technology, Akure



This is a link where you can download this article

https://www.google.com/url?q=https://www.researchgate.net/publication/330876121_Assessing_Residents%27_Satisfaction_with_Planning_and_Neighbourhood_Facilities_of_Some_Public_Housing_Estates_in_Benin_City_Nigeria&sa=U&ved=2ahUKEwjSgbeLl83_AhXcQUEAHZCIB8kQFnoECAgQAg&usg=AOvVaw1rzl4y11L5JRisFOHac3rX

Hey,
I must confess that I don't quite know how to modify Wikipedia articles to add links and stuff. I'm hoping a more competent Nairalander sees this and helps you out. Cheers.

Kalvan:
The Ikwerres are as Ibo, as a Frenchman is English. Thank you for coming to my tedtalk

Culturally and linguistically, this your Frenchman-English analogy no follow, at allllll.

If you're looking for analogies, these are a few I can suggest:

The Ikwerre are as 'Ibo' as an Afrikaner is Dutch.

The Ikwerre are as 'Ibo' as a Maltese is Arab.

The Ikwerre are as 'Ibo' as an Austrian is German.

The Ikwerre are as 'Ibo' as a Walloons-speaking Belgian is French.

To the OP, where's the evidence that Harry Belafonte wanted to run for senate? I'm looking at a newspaper from 1986 where he explicitly said he wasn't going to run! The son of a Kenyan man was Senator from Chicago and then president. The daughter of a Jamaican is currently vice president.

Let me try and explain my position again a little more clearly because you don't seem to be very intelligent:

If someone says B is more poisonous than A, it is not the same thing as saying B is poisonous and A is not poisonous. It means A could be quite poisonous but A is MORE poisonous.

Now what I said and what I maintain is that the West today is more accommodating and more tolerant than every other society in the world including yours and mine. This statement of mine is not the same thing as saying that tolerance and acceptance of others in the West is 100%. (it's not even close to 100%). It simply means that compared to the rest of us they have gone much farther in trying to create a more inclusive society. Anybody who looks at the facts and denies this is not ready to face the truth.

Don't try to give me a lecture on prejudice and discrimination in the Western world. You don't know half of what I know on the subject. Belafonte had no interest in running for senate, by the way. Fake news. Yes, his dad was Jamaican. Do you want to talk about people with Jamaican daddies that rose to the highest levels in America. Shall we start with the current vice fricking president? Anyway, that's beside the point.

Oh by the way, why are your people in Lagos trying to pass legislations that will make it harder for non-Yorùbá Nigerians to own property in Lagos? Not even non-Nigerians oh. No. Other Nigerians who just happen to be non-Yorùbá.
https://gazettengr.com/lagos-belongs-to-yorubas-lawmakers-will-pass-new-property-business-ownership-laws-favouring-only-indigenes-speaker-obasa/

Show me one example from the West where citizens of a Western nation are denied access to property ownership in their own country because they come from another part of that same country. There are four indigenous ethnicities in the UK: the English in England, the Scots in Scotland , the Welsh in Wales and the Northern Irish in Northern Ireland. Yet, there's nothing like England for the English. People crisscross across the country, settling and acquiring property wherever they like. Your own people (including the people trying to pass this piece of silly legislature) even go there, and even as non-citizens still purchase property quite freely.

Tell me again how you are the most accommodating people in the world. In the entire cricking world.

Come oh, your hand no shake as you dey type that thing? The entire WORLD? 😂😂😂

ewa26:
erm, redbone which kain jollof rice will I cook for u nowv , is it the one that has lamb bone and ogiri in it, hor do I know add ketchup or mayonnaise or is it the one with goat meat and this small small distin, eh he em chicken gizzard with Uyo man foot ok

Do you think you can take some of the money for that jollof rice and Uyo man foot and check yourself into a facility?

ewa26:
pls boys talk to me, do I chop or osuofia’s head to make your egusi how will you take rice and Fanta now

I see you're off your meds again.