₦airaland Forum

Mind you this is chapter 1 which is origin. Chapter 2 is coming which is culture.

Liebermantic:
You have done what Our Igbo professors of post war failed to do..
It starts with us now.I have begun making research on Bonny and Opobo.
Opobo man I met in person told me ""My village ikwata used to be called ukwunwata before the war,it means big child".
Ijawnization carried out by Federal Government to punish Ndigbo made these Purely Igbo names sound foreign

Thank you. We are moving.


Ekealterego
Bkayy
Fejoku
Beneli
OfoIgbo
Ezecanada

ChinenyeN:
While I certainly don't mind engaging in discussion and answering questions, I too have questions of my own that I would like answered pursuant to a healthy discussion. Kindly endeavor to not ignore them.



It is not uncommon for bi/multi-lingual communities to develop emergent speech patterns. In that way, it is not uncommon for slight adaptations in names to occur which may over the years (at a casual glance) make it difficult to associate with its original pronunciation without further insight into cultural and linguistic changes. For instance, "Andoni" is the effect of centuries of multi-lingual shifts as "Idoni" (the Ijaw ethnonym for Obolo people) disseminated from one speech community to the next. Likewise, a little over 100 years of colonial indirect rule and post-colonial interaction has passed, and an Ngwa name like "Abanguwa" was eventually transformed to "Abengowe" by British speakers and later adopted within Ngwaland. Now many families go by Abengowe in Ngwaland. This is very much a common phenomenon, and is sometimes known in English as a "time-worn name".



Well, to begin with, Opobo is a predominantly Igbo-speaking community, yet nothing I've noted has so far shown Opobo community to treat Agbayi and Agbaye as synonyms in speech. I've not heard any Opobo person refer to Agbaye Fubara House, for example, as "Agbayi Fubara". If you do know instances of such interchangeability (not necessarily with Agbaye Fubara, but with any name in general), please share, but ultimately for now, nothing suggests that they are interchangeable within Opobo community, suggesting they may not be the same name. By extension, without a reference point I find it difficult to see a basis by which Agbayi in Ngwa can be equated with Agbaye in Opobo. That said, I cannot claim to know Opobo more than Opobo people. There is always the chance of an edge case that I may not be aware of.

Andoni is not a time worn derivative of Idoni.

The ancestors of the Bonny people were from Igbo land. He bore an Igbo name. Alagbanye was forwarded to Glyn as well as Opobo as likely ancestors circa 1880.

In light of forehand knowledge Alagbanye is open to be broken down or explained sort of by any scholar or writer approaching the subject using whatever type of analysis of choice. Nobody alive now was there when the ancestors came, so there's a degree of freedom of interpretation one has in deciphering the name.

ChinenyeN:
No, it isn’t something in print. It is the result of ongoing research that I have not yet published. I simply shared it uniquely and exclusively on Nairaland to aid ongoing discussion. An academic reference is unnecessary. Rather a simple acknowledgment will suffice. After all, it’s very disingenuous for Igbo people here on NL to use my decades-long contributions on NL as support for arguments in favor of Igbo, yet attempt to deny me of my Igboness.

Anyhow, it’s interesting that you would base your analysis on the presence of “Agbaye” in Opobo for a number of reasons.

1. Unless I’m mistaken, Agbayi/Agbai and Agbaye are not the same name.

2. The Alagbariye founding house still exists and Alagbariye is commonly borne as a last name associating a potential member of that house. Agbayi (to the best of my knowledge) is not a known branch family of the Alagbariye house. In other words, it is not a name associated with the Alagbariye house.

3. It is well-established that Opobo was founded later in Bonny history, after the cultural and political shift in Bonny history.

All of this makes it difficult to see how one could make the connection between Agbayi/Agbai in Opobo and the tradition of Alagbariye without some prior knowledge, since both Agbayi and Alagbariye seemingly exist independently in Bonny houses and branches.

I’d be interested in learning more about the “eureka moment” you might have had connecting Agbayi/Agbai/Agbaye with Alagbariye. Perhaps there may be something more to research there that I myself might have been unaware of. This might actually go a long way in further understanding the social, cultural and language dynamics that occurred in Bonny from its founding days to the period of political shift in the 18th century and afterwards. I’m very interested in such information.

How did an Ngwa ancestor who was wholly and completely Igbo in existence go from Alagbanye in 1800s to Alagbariye 200 years later?

What is the difference between Agbayi in Ngwa today and Agbaye in Opobo today?

ChinenyeN:
I could quote myself, but I’ll instead quote someone who quoted/cited me. You can then have the pleasure of drilling your way to the original thread and perusing it at your leisure.

Your proposition and mine while tending to the same conclusion are not one and the same.
The empirical analysis leading to your result is more reliant on oral traditions. Traditions I know nothing about, and which of course I don't include. Instead I go with a more simpler approach of observing names. Nowhere in your work do you mention Agbaye, which I came to observe in Opobo. You suggested a distortion of an original Agbayiegbe to Agbariye instead.

I do however concede that deciphering and recognising Ala- from the full word as a non Igbo word was from you. If you have that derivation in print I will reference it immediately.

ChinenyeN:
If you’re going to share my etymological analysis, at least quote/credit me on it.

Is that so. Where?

Investigative:
copy and paste gossip
No link

Which copy and paste?

References
1. Onwuka Kenneth Dike (1956). Trade and Politics in the Niger Delta : 1830-1885

2. Eltis et al (1999). The Transatlantic Slave Trade : A Database On CD-ROM

3. Alagoa and Fombo (1972). A history of the Niger Delta a historical interpretation of Ijo oral tradition. Ibadan : Ibadan University Press

4. Edward T. Bristol-Alagbariya (2020). Natural Law as Bedrock of Good Governance: Reflections on
Alagbariya, Asimini and Halliday-Awusa as Selfless Monarchs towards Good Traditional Governance and Sustainable
Community Development in Oil-rich Bonny.

5. Hugh Crow (1830). Memoirs of the late Captain Crow of Liverpool. London :
Longman , Rees, Orme, Brown and Green;
And G. And J. Robinson , Liverpool.

6. William Balfour Baikie (1856). Narrative of an exploring voyage of the rivers Quora and Binue in 1854. London : John Murray, Albemarle street.

7. Africanus Horton (1868). West African Countries And Peoples. London : W. J. Johnson

8. Major Arthur Glynn Leonard (1906). The Lower Niger And It's Tribes. London : Macmillan and Co. Limited

9 John George Wood (1879). The Uncivilized Races Of Man In All Countries Of The World. Hartford : The J. B. Burr Publishing Co.

10. John Smith (1851). Trade and travels In The Gulf of Guinea, Western Africa. Simpkin, Marshall and Co, Stationers Hall Court, And Thomas Gill, Easingworld.

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Asides the referee controversy the game was okay. Malian GK the hero today.

What did the referee just do. 89 minutes full time?

safarigirl:
Match ended 0-0

From the few minutes I watched, the Sudanese defence is porous and their goalie is very much prone to error.

Their forward line is almost non-existent. I definitely saw their goalie more times than I saw Guinea-Bissau's goalie and he was always flailing about

Sudan is a walkover

minfelix:
Doz that criticize the inclusion of Moses Simon should bury there heads in shame....the guy has been so far the most active player leading to our first goal... Una go just they wail nya nya nya nya

Absolutely correct. I always tell people that the coaches see this guys more than those here.

Star boy Kelechi don score o

H*e sm*ll**g a**. Son ** * *****

Why evils mehn. Why

Sturdy defence from the Leone stars. Really great display.

This game was tight!

What does a draw mean for Algeria?

Sierra are playing like there's no 9 position. Mschewww.

Algeria nearly hit the target!

Sierra keeper keeping them in this one.

Stupid football from Turay. Simply lay the ball to the man in the middle who's totally free.

Sierra playing well on the counter.

Sierra Leone miss a sitter!

JohnBullMySon:
Maybe with penalties or a hard fought goal. I don't see a free ride for Algeria here.

No penalties.

But we'll see how it goes.

The African world cup

JohnBullMySon:
Sieera Leone is one of the most daring teams in this AFCON. They're not even sitting back. They're leaving their defence to create very good chances. Now i'm seeing why Nigeria conceded to these people. They might score Algeria here.

They will still be flogged.

Allen102:
Listen and listen very carefully Mr man any Okrikan who said he or she understands Igbo or speak Igbo is a descendant of Igbo slaves. Okrikans don't understand igbo as we consider igbo as a foreign slave language. And btw Okrika people don't use Imama.

Okay. I will show her this comment.


cc Worworboy

Allen102:
That your screenshot is absolutely nothing but nonsense. Okrikan people are not related to igbos in anyway, the igbos in Okrika are descendant of Igbo slaves who were bought by their masters as they don't belong there.

From your fellow Ijaw people.