₦airaland Forum

charsoso:
Yes without being biased, simply means come up with a more logical aguement that can efficiently counter what had been presented by the historian, it's as simple as that

Ok. Here goes.

First of all, I will have to point out that Naiwu Osahon is not a historian - the man has no advanced degree of any sort in any field of history. His LinkedIn page lists all sorts of esoteric titles: Hon. Khu Mkuu (whatever that means), Ameer Spiritual, etc. There's nothing anywhere to suggest that he is a professional historian or has ever published anything on history in a peer-reviewed academic journal. So I'm not going to be referring to him as a historian; I will be referring to him as the author.

1.The author claims the name 'Ife' comes from the Edo word 'Uhe' and means 'va.gina'. Okay, cool story. Considering the fact that Ife or Ufe is a common place-name across the Yoruboid world - from Igala (which speaks a Yoruboid language), to Okun area, to central Yoruba area and even all the way in Benin Republic - but does not occur even once in the Edo area as a place name, it is very easy to identify the Edocentricism in the author's claim. Also the Yoruba do have a Yoruba etymology for the name 'Ife', and I can think of at least one more etymology which matches the topography of the place-name. So your author was definitely incorrect when he claimed Ife to be a non-Yoruba word.

2. Then he went further to make the claim that Ifa rituals and ceremonies must involve Bini traditional faith custodians to be considered authentic. A historian would attach at least one good reference to this claim. There is a vast literature on Ifa. I mean, literally hundreds of books and academic papers have been written on Ifa. He could not bring one of this sources to support this claim? Now, even assuming that no scholar has explored that particular aspect of Ifa rituals, did he witness it himself? Or did he hear about it from a reliable person? A historian who understands the historical method would include that source and relevant details about them in a footnote. There's no such thing here. The author just throws in an unreferenced claim and quickly moved on. That's not scholarly. Again, the authors Edocentric bias is clear to see.

Anyway, on this Oduduwa-Ekaladerhan issue, if Edo historians (trained historians, not accidental ones, like Osahon) are objective and honest with themselves and are willing to apply strict historical methods to the story of Ekaladerhan, they will easily see how the original traditions about Ekaladerhan was deliberately distorted especially since 1970 and they will understand why it has happened.

1. I challenge you or anybody else to find a single account that predates the 1960s and 1970s where it was said that Ekaladerhan went to Ile-Ife or even had anything to do with Ile-Ife. The original story of Ekaladerhan was that he was the son of the last Ogiso Owodo; due to some unfortunate events, he had to flee from Benin; he went south and established himself at Ughoton. Years later, back home in Benin, it was found that Ekaladerhan's exile had been an unfortunate mistake or a malicious plot and an embassy was sent to bring him back. Ekaladerhan refused to return and even fought an army that was sent from Benin to forcibly bring him back. Ekaladerhan lived the rest of his life in Ughoton and died there.

This is the account you will find in all pre-1970 records of Benin history. From Ling Roth in 1903 to Egharevba in 1934 and all the subsequent editions of his work down to 1965. They all agree that Ekaladerhan went to Ughoton, lived the rest of his days there, never returned to Benin and certainly never went to Ife. Again, if you can find a single account from before 1965 that says Ekaladerhan went to Ife, I will immediately apologise for typing rubbish.

2. It was not until around 1970 that the claim of Ekaladerhan going to Ile-Ife surfaced for the first time in the writing of Osaren S. B. Omoregie. Omoregie's story is even different from the one told in Benin today, but it was the first recorded step in that direction. According to Omoregie, Ekaladerhan fled from Benin to Ughoton, then he fled again from Ughoton and wandered around until he came to Ile-Ife. In Ile-Ife, he was adopted into the royal family and adopted the name Omonoyan, which was corrupted to Oranmiyan. Ekaladerhan-now-Omonoyan returned from Ile-Ife to Benin to found the Oba dynasty. Cool story. But apparently, some people in Benin didn't think it was cool enough. Why make Ekaladerhan an adopted prince and a protege of a Yoruba kingdom when he could be a bonafide founding king of a Yoruba state and a pivotal figure not only in Edo history but in the history of all Yoruba as well? Greater Benin and all. So they decided to again change it a little bit.

3. Between 1971 and 1973, three Benin writers (Prince Edun Akenzua, D.U. Edebiri and Air Iyare) re-recrafted the story of Ekaladerhan. In the new account that emerged from their workshop, Ekaladerhan was not adopted into the Ife royal family. There was no royal family in Ife to adopt him. Ife had no king, so the natives accepted to make this prince their king. According to Iyare in 1973, on the day he was installed as the first Oba of Ife, he proclaimed in Edo language, "Ikpomwosa! Idoduwa!" which means "I thank God! I have chosen the path to greatness!" Idoduwa was then corrupted by the Yoruba to Oduduwa.

One can trace the pattern of changing of the Ekaladerhan story thus:-

Up to 1965: Ekaladerhan was a Benin prince who was exiled to Ughoton and died there.
In 1970: Ekaladerhan did not die in Ughoton. He went to Ile-Ife and became Oranmyian
Between 1971 and 1973: He went to Ile-Ife, but instead of becoming Oranmiyan, he became Oranmiyan's father Oduduwa.

Who knows what he will become 75 years from today.

I will like to add here that students of African history will do well to study a phenomenon known as the lost-heir theme or the exiled-heir theme. This phenomenon was discussed albeit not exhaustively by David Henige in his paper "Oral Tradition and Chronology".

In brief, the legend of the lost or exiled heir is used especially by pre-literate cultures to hide the fact that they have experienced a change in dynasty or that they have accepted a new line of foreign rulers. So instead of admitting that one dynasty has ended and a new foreign dynasty has come to power, many pre-literate societies will come up with the claim that the founder of the new dynasty is actually a prince from the old dynasty who got lost or was exiled, but has now returned to re-establish the rule of his fathers and thus ensure dynastic continuity. This phenomenon accounts for why preliterate African kingdoms appear to have far fewer successive dynasties than their counterparts in Europe and Asia. Historians have identified instances where this exiled-heir device was used in other African kingdoms like Buganda and Rwanda. Robin Law also suspects that the Bariba exile of the Alaafin of Oyo in the 16th century has been used to cleverly mask the fact that Oyo may have experienced a dynastic change at this period which probably brought in a line of Bariba Alaafin. This is exactly what Omoregie, Edebiri and Iyare did with the Eweka dynasty between 1970 and 1973. (By the way, I don't think this is the only time this device has been used in Benin tradition. It may have been used at least two other times - but let me not get into that.)

It is more than likely that the line of rulers that replaced the Ogiso in Benin was of Yoruba origin.

charsoso:
Please read this history piece without being biased

https://www.edoworld.net/The_Oduduwa_Controversy.html

I don't know how you can share a biased piece and still ask people to read it without being biased.

Y'all are just way too touchy for your own goods. 🙄

The intellectual output of Nigerian scholars working in Nigerian universities is generally very poor, to put in mildly. The few scholars who are actually making significant contributions are almost all based in American universities.

There was a brief flowering of great research in the 60s and 70s with such schemes as the Ibadan history series at the University of Ibadan, but all that has fizzled away.
Tomorrow someone will come and say that we should stop relying on foreigners to tell our history. When our own scholars are doing a piss-poor job of synthesising our story, who are supposed to read?

And this is just cherrypicking at its finest, to just pick statistics on house ownership. [I am talking now about the other picture from StatiSense attached to the original post.]

Someone really interested in a balanced holistic assessment will bring other statistics into the discussion. Show us statistics on girl child education, show us statistics on girl/early child marriage, show us statistics on female genital mutilation. All these are indices of how fairly a society treats its women.

MrTed:
The Gender Inequality Prevalent in the Southeast of Nigeria: A Call for Fairness and Justice

In the vibrant tapestry of Nigerian culture, the southeast region stands out for its rich heritage and strong sense of community. However, beneath this veneer of unity lies a persistent undercurrent of gender inequality, a deeply ingrained cultural bias that has relegated women to a subordinate position in society. This article serves as a clarion call for fairness and justice, shedding light on the pervasive gender disparities that plague the region and demanding a transformative shift towards a more equitable society.

The Legacy of Patriarchy: A System of Disadvantage

At the heart of this gender inequality lies a deeply entrenched patriarchal system that has shaped societal norms and expectations for centuries. Men are traditionally seen as the heads of households, decision-makers, and primary breadwinners, while women are relegated to domestic roles, often denied access to education, employment, and ownership of property. This patriarchal structure has created a system of disadvantage for women, perpetuating a cycle of poverty, marginalization, and powerlessness.

The Manifestations of Gender Inequality

The consequences of this gender inequality are manifold, permeating every aspect of women's lives. In education, girls are disproportionately enrolled and often forced to drop out due to early marriage or domestic responsibilities. In the workforce, women are underrepresented, often relegated to low-paying, informal jobs, and face discrimination in hiring and promotion. And in the realm of inheritance, women are often denied their rightful share of family property, leaving them financially vulnerable and dependent on men.

Voices from the Margins: Real-Life Stories of Inequality

The stories of women from the southeast of Nigeria paint a stark picture of the gender disparities that plague the region. One woman, a widow with three children, was denied her share of her husband's inheritance by his male relatives, leaving her destitute and struggling to provide for her family. Another woman, a skilled artisan, was unable to secure a loan to expand her business due to her gender, while her male counterparts easily obtained financing. These stories are not isolated incidents; they represent the lived experiences of countless women who face discrimination and marginalization simply because of their gender.

A Call for Change: Demanding a More Equitable Society

In the face of this entrenched gender inequality, a call for change is resounding. The women of the southeast of Nigeria, along with their allies, are demanding a society rooted in fairness and justice, where women are treated as equal partners and their contributions are valued and recognized. This transformation requires a multi-pronged approach, encompassing legal reforms, educational initiatives, and a shift in societal attitudes.

Legal Reforms for Gender Equality

Legal reforms are crucial to dismantling the structural barriers that perpetuate gender inequality. Implementing laws that guarantee women equal rights to education, employment, inheritance, and participation in decision-making processes is essential to creating a more equitable society. Additionally, strengthening enforcement mechanisms and providing legal support to women seeking to challenge discrimination are vital steps towards ensuring that these laws are effectively implemented.

Education as a Catalyst for Change

Education serves as a powerful tool for empowering women and challenging gender stereotypes. Investing in girls' education is paramount to breaking the cycle of poverty and marginalization. By equipping girls with the knowledge and skills they need to succeed in life, we can empower them to demand their rights and contribute meaningfully to society.

A Collective Effort: Transforming Societal Attitudes

Changing societal attitudes towards gender roles is essential to achieving true gender equality. This requires a collective effort to challenge harmful stereotypes, promote gender-sensitive education, and celebrate the achievements of women. By fostering a culture of respect and equality, we can create a society where women are valued and their contributions are recognized.

Conclusion: A Beacon of Hope for a Just Future

The journey towards gender equality in the southeast of Nigeria is undoubtedly long and arduous. However, the voices of women demanding change are growing louder, and the momentum for transformation is gaining strength. By addressing the root causes of gender inequality, implementing legal reforms, investing in education, and transforming societal attitudes, we can pave the way for a more just and equitable future, where women are treated with dignity, respect, and equal opportunity. This is not just a matter of fairness and justice; it is a matter of unleashing the full potential of half of our population, driving social progress and economic prosperity for the entire region.


Written by Comrade Ibrahim Aliyu
2347034565215
comradeibrahimaliyu@gmail.com
Abuja

Hold on a second. A northerner wants to lecture Southeasterners about gender equality. Wait wait wait… A NORTHERNER? 😂😂😂😂

There’s nothing Ndubuisi will not see in Upper Iweka. 🤣🤣🤣🤣

Stop playing. Nigerians don’t have Chinese names and language systems.

mariovito:
It's confusing saying Ekpeye is edoid while their language is igboid.

Edoid, Igboid, Yoruboid were coined by scholars to be used in a linguistic sense, ie., to mean that the language a people speak is akin to Edo, Igbo and Yoruba, respectively. Na for Nairaland you go dey hear say Ikwerre is Edoid, Ekpeye is Edoid, Itsekiri is Edoid. And when you ask how come, you find out that they are referring only to claims of origin.

Very strange something.

gidgiddy:
It is a general belief amongst most Igbo the progenitor of the Igbo race was a man called "Eri" who founded the Iduu Eri Kingdom in Nri, present day Anambra, from where all Igbo come from. It is also believed that Eri himself was a member of one the 12 tribes of Israel.

The King of Nri, the Eze Eri, HRM Eze Chukwuemeka Eri, is the " Aka Ji ofor Igbo", which makes him the sacred custodian of Igbo culture.

Eze Chukwuemeka Eri regularly wears Jewish apparel and the Star of David, his entire cabinet of chiefs wear the same.

Wether the Igbo nation has its roots in Israel or not is left for the experts to decide, however, most Igbos, despite being Christians, see Israel as their spiritual capital, and their support for the state of Israel is unflinching.

This is not the Eze Nri.

illicit:
I like Igbo girls

Dated two, would have married one but her mum always speak igbo whenever I am in their house, despite the fact that she also speaks Yoruba and pidgin

I didn't feel welcome

😔

Harmless question: Why is it that some of you feel threatened or discriminated against or unwelcome when people speak their own language around you, even when they are not talking directly to you? This is something I've observed repeatedly in my personal life.

Meanwhile, I've been in many spaces where Yoruba people speak Yoruba among themselves knowing that I don't understand the language. In fact, it seems to be a norm in all the Yoruba spaces that I have ever found myself. It happened even in the last place that I worked. There were five Yoruba and three non-Yorubas and all we heard in the office all day was Yoruba. It never bothered me. No be me una dey talk to. When you want to talk to me you speak the one I go understand. Until then, feel free to carry on in your language; I am not offended.

Why is it that you people are not able to take what you dish? A woman speaks her own language to people who understand it, in her own house, when no be you she dey talk to, and you feel unwelcome?

essentialone:
Why do most wealthy Nigerians prefer to live in Nigeria than to relocate abroad permanently?

Is it not money we're going abroad to look for? If you already have a boatload of it, what exactly is the motivation for relocating abroad permanently?

Na to kuku stay Naija and be travelling for vacation and medical reasons.

Plus, believe me, there are benefits to having money and living in a third world nation.

macof:
This thing is just annoying and funny at the same time.

I have known you are a mad man since you started opening threads to speak on yoruba language and history that you do poorly in.

I always knew only a mad Yoruba person would think yorubas are Hebrew. Unfortunately your madness has graduated, you didn't listen to my advice then to seek help, you won't listen now. Anyway enjoy your life with your predicament but get my moniker out of your stupidd posts
I will enter nairaland see many mentions thinking interesting conversations may arise only to see it's asinwin that posted. Abeg abeg you don't have people who care for you at home? They can't take your phone away and put you on medications or what?

Omo ehn 😂😂😂

It's not something to laugh about. Mental health issues are not funny, but sometimes the laughter can't be helped. I continue to pray that he gets the help he needs.

A simple "no I didn't write the letter" would have sufficed. All the digs and snide remarks were completely unnecessary.

[quote author=Christistruth03 post=125695959][/quote]Lagos will always be something of an anomaly. Given its history as a former federal territory, which led to it being very ethnically heterogenous and far more cosmopolitan than anywhere else in Nigeria, it will be dishonest to use it as an example of the character of Yoruba states in general. That is why I initially said "aside from Lagos".

As for Kaduna, I know of two Ìgbò aides appointed by the current Kaduna State governor. I don't know of any commissioners. Your screenshotted tweet did not specify this Igbo commissioner's name. If you want to talk about aides, go and look up Orji Uzo Kalu's tenure as governor in Abia State when he appointed aides from all across Nigeria.

Also you might also want to look up Hajia Rabi Shinkafi from Zamfara who resigned from her position as Commissioner in Zamfara to take up a commisonerial offer from the governor of Imo State, Hope Uzodinma.

Besides Lagos (which is an anomaly) every other state in Nigeria is still conservative about appointing non-indigenes. Once in awhile, we will hear of an exception and everyone applauds, but don't act like Ìgbò states are particularly unusual about not appointing non-indigenes, because that is statistically incorrect.


Also, I do not know why you added a screenshot about Fulani people to your response to me, as it has nothing to do with the question I asked you, which is about state appointment of non-indigenes.

Anti-Fulani incidents are pervasive throughout the Middle Belt, the Southwest, the South-South and the South-east where they have been seen as (rightly or wrongly) something of a menace for decades now. I'll even say the Southeast has not been as proactive about this as other regions. You somehow trying to suggest that is it something specific to the South-East is disingenuous and no doubt motivated by your own anti-Igbo prejudice.

Cheers. 🥂

Christistruth03:
How many none Indigenes have been Commissioners in the SE since 1999?

Outside of Lagos, is there anywhere else in Nigeria that non-indigenes have been made commissioners (besides the commissioner of police)?

Not trying to argue or anything. Just wish to know.

Skrrrrrrr:
You guys need to quit this lie that Alex is not fine....
Overall, Alex is the finest babe in that house and its not close. Venita and Kim edge her facially but she more than makes up for it with her physique. The rest no even come close, not mercy with her fake butt or even short CeeC.

Stop playing 😂

Face aside, her chest is like mine. And her voice sounds like she got more than her fair share of testosterone. She gets good grades in the hips and ass department, but that’s about it. Kim get fine face, get feminine voice, still get bobby and nyash.

Hmm.

Psychedelia:
He has dyslexia. It's a reading/learning disability.

Thank you. This issue has been discussed here several times. But NLanders keep abusing the poor boy everytime there's a situation that brings out his disability.

Why did they pick Cross for this? 😩

Asking someone to be the gentleman and give up for you is a tad annoying.

Seyi visited a native doctor in Idah before coming to the show. Nothing anybody fit tell me.

Probz:
So what you saying about Ikwerre? Dialect or distinct Igboid language?

I really don't care one way or another.

Ebubu3:
So why is Ikwerre dialect despite it being on the fringes, very close to the Igbo central. Even though it has non-Igboid Ijaw Neighbors.

Why are the Abakaliki and Nsukka dialects the only fringe ones with such deep variations.

I often see Southeasterners on NL saying things like Ikwerre is closer to Central Ìgbò than Nsukka. And I feel they are either lying or they met Ikwerre people who spoke to them in Central Ìgbò and they assumed that's what Ikwerre sounds like.

Most (if not all) Ikwerre people from the PH area can speak and understand Central Ìgbò, and when they meet someone from the Southeast, they will typically speak to them in Central Ìgbò. That is not their dialect.

I have travelled widely through Obio-Akpor and PHALGA and I make a point to listen to the people speaking in their own dialects, and I can say without mincing words that anybody from Anambra or Northern axis of Imo State who claims that he understands their dialect without prior exposure to it is not telling the truth. You will catch bits and pieces of what is said, but on the whole their dialect will not be intelligible to you.

Ebubu3:
So why is Ikwerre dialect despite it being on the fringes, very close to the Igbo central. Even though it has non-Igboid Ijaw Neighbors.

Why are the Abakaliki and Nsukka dialects the only fringe ones with such deep variations.

Are you sure you are actually familiar with the different varieties of Ikwerre? I don't know anyone who actually knows Ikwerre that will argue that it is closer to "central Ìgbò" than Nsukka and Abakaliki dialects.

First of all, Ikwerre is not one dialect. There are many Ikwerre dialects. The Ikwerre spoken in Omerelu, close to the Imo border may be close to what the average Imo indigene from the southern communities may understand. But this is not the same with the Ikwerre spoken in Ogbakiri for instance. Or Ndele. Or even the Rebisi clan.

I will 100% argue that Ikwerre is more divergent than Nsukka.

Ebubu3:
You know history well well o. So what do you think is the case for why Abakaliki dialect cluster is not understandable to the Central Igbo ? Is it due to mixture with Northern Cross River dialects ? Do Idomas and Igala have influence on their dialects at all ?

Dialect divergence is a normal thing in history. For every large language group, the dialects on the fringes are going to show considerable differences from the dialects in the centre.

The thing to note is that despite the low level of mutual intelligibility between the Abakaliki cluster and the central dialects, lexical similarity between Abakaliki dialects and the central dialects is still over 80%.

Igala influence? None that I can tell.

Some influence from Idomoid and Upper Cross dialects, but that's minimal.

The thing that I have noticed about Abakaliki dialects is that the main reason why it sounds incomprehensible is the way they pronounce words, ie, their accents and inflections. That is why written Ezza is easier to understand by a central Igbo speaker than spoken Ezza.

scholes0:
Even to many 'Ebonyians'. So yes, it is indeed lateral acculturation.

Any Ebonyian who does not understand Isobo is not from the Abakaliki zone. Ebonyi is not one dialect. Edda doesn't speak like Ezza. And Ishielu doesn't speak like Afikpo. Isobo and the Abakaliki dialects belong to the same sub-cluster.

scholes0:
Most of their village wards have clearly cross-river like sounding Usomotong-esque names.. Their so called dialect is barely comprehensible to an Igbo speaker. So yes, it is indeed lateral acculturation.

I am almost convinced it is Osopong that you're mistaking for Isobo.

Isobo language or dialect (I really don't care which it is called) is as incomprehensible to the central Igbo speaker as Ezza, Ikwo, Izhi and Mgbo is incomprehensible to the central Ìgbò speaker.

An Ikwo person and an Isobo person can communicate with minimal difficulties. In fact, their traditions state that they are an extension of Ikwo across the Enyim River (i.e., Cross River). Isobo language is demonstrably part of the Abakaliki linguistic cluster within the Igbo linguistic family.

Nobody argues about this connection. Not even the Isobo themselves. Like I said, you're probably confusing them with Osopong people.

scholes0:
Isobo people are not igbos. People should stop spreading what is obviously a fallacy.

They are Mbembe people with slight influence from Ezaa and Izhi due to contact.

Did you say slight influence?

The entire language is very clearly the same Ìgbò variant as that spoken by the Ezza-Ikwo-Izhi. The entire language. Of course with influence from Upper Cross River languages.

Isobo are not Mbembe. I don't know where you got that from. They have a Facebook page where they share elements of their language and culture from time to time. And the ones among them that I have interacted with identify with the larger Ìgbò family.

mediocre:
Tough crowd

Swear. Na comedian dey crack joke, na comedian dey laugh. The orphan joke was decent, but not even one giggle. 🥲

My God, Dee 1 is so dry, I want to tear my eyes out.

And he was quite funny on IK's Comedy Club. What happened tonight? 😭

If them no lose this wager make I know wetin cause am.

TheEnforcer:
Let's be honest, Mercy na confam local girl.Absolutely atrocious grammar!

The funny thing is that this is an improved Mercy. It was way worse the first time she was a housemate.