₦airaland Forum

Igbo people and politics tribalism (Let afam ban me)

these are the facts we must consider (non-igbos only)

1. Did she or did she not use 255 million naira to buy a car ? Yes Who gave her the authority and any due process ?

2. Why did she make Enugu an international airport when Kano is more viable. Enugu is close to abuja for crying out loud thats if you do not want to be biased

3. Did she or did she not lie about her qualifications ? If Yes then she should explain to Nigerians rather than sending paid youths to write and rewrite in her defence. People make mistakes but it take a special person to admit his/her mistake and forge ahead.

One thing one can be rest assured is that GEJ tenure is less than 2 years left and the WHOLE COUNTRY (NORTH, MIDDLE BELT, SW AND SS) Has seen how tribalism can destroy this country very fast..


Before it's too late, lets trace back our steps and do the rightful thing which is QUESTIONING OUR LEADERS !

step1 is alj harem

God bless you.

I guess its the awori in Ogun state that still greet with Kiti gbe.

Lagos and Benin republic (sekiri ) don't again, I think !

@ op I strongly disagree putting Tinubu who is a thief and buhari a coupist together. In all WE MUST CARRY THE SS/SE IN ANY DECISION WE MAKE. They have honestly gained my respect and it's not cause of gej but because they rigged and convicted the sw and nc to do their bidding.

We must now show the new generation that we as a country are not motivated by bigotry but the permutation of love and unity. Don't get it wrong I still dislike the tribalism of igbos but one must act beyond that and see a greater picture.

Again an ameachi, rochas, fashola, tambuwal and kwanso will be good. Let prosperity judge the rest

nku5: Rubbish. Let's see if you will still have a country to be planning evil in by then. SW my arze

whether or not, just don't rig. People should be able to determine their future without invasion of migrates. Do not agree ?

The the truth is that GEJ is not the change and can never be the change. There is a saying that goes 'be the change you want ths world to be' in translation it means do what you will like others to do. That is what Mandela did, that is what Mohammed did, that is what Jesus did, that is what muritala Mohammed did.

Gej talks about stopping corruption but right under his nose oduah bought cars with bid etc no due process

He eats billion naira of food every year

He has not accounted for the sure-p money

He has not accounted for the excess crude revenue in the federation account

This man lack competency and every moral right to talk of anti corruption.

He is not different from the so called people he is fighting.

Donmams: Let me be the first to say congratulations to Buhari/Tinubu in advance for winning the 2015 elections. It has been a worthwhile struggle to emancipate the people of Nigeria.

buhari and tinubu cannot expect to win. What about young men in the country. Likes of amechi fashola , tambuwal and kwaso

Buhari cannot win in this country not to talk of Tinubu. Present tambuwal and ameachi or fashola

The violence in the SW if gej rigs will be too much to bear for strangers.

[quote author=One_Naira]Yes The Better Part Of Nigeria That Brought The Likes Of Obasanjo,FFK, Tinubu Or Maybe You Meant The Ones That Brought The Likes Of IBB Abacha, Buhari, Etc. All Hail The "Better" Parts Of Nigeria. Mtchewww. Nkita[/quote]or nnamdi azikwe, Jonathan azikwe, ironsi etc

Is it still available for 700k ? If yes, paste the picture here by

1. Click the "choose file" at the bottom of the space meant for reply

2. Choose the file and upload.

Also drop your number so we can talk and finalise

Olu3: Omotilewa? I know the "Omo" part only. Thanks!

Omo = Child
telewa = arrived/ Step on the ground and came (literal meaning)

A child has arrived

[size=18pt]Erinle[/size]

Erinle, also known as Inle or Eyinle, is an Orisha in the Yoruba religion of West Africa. According to the patakis or stories of the faith of the Lukumi derivative of the religion, he is a hunter. As a spirit of abundance, he is believed to serve as both a healer and the patron of gay people. He is said to live in the forest with his brothers Ogun, Ochossi and Osanyin for part of the time. The rest is spent in the farm with Orisha Oko. Usually depicted as being associated with both Yemaya and Otin, he has also been shown to co-habit with Ochun in her river. Finally, he is regarded as the patron and spiritual guardian of Ilobu.

[size=18pt]Obba[/size]

In Yoruba mythology, Ọba or Obbá is the Orisha of the River Ọba, whose source lies near Igbon, where her worship originates. During the wars of the 19th century, her centers of worship moved to the more secure town Ogbomosho. She is traditionally identified as the first wife of Shango (the third king of the Oyo Empire and the Orisha of thunder and lightning) and to have fallen victim one of her scheming junior co-wives. Either Oya or Oshun tricks her into cutting off her ear and trying to feed it to Shango.

At her center of worship in Ogbomosho, Ọba is described as the wife of Ajagún and is praised as "Ọba, who owns parrot tail feathers and fights on the left". While her worshipers agree that she was once married to Shango, they say that she left him in favor of Ajagún.

[size=18pt]OCHUMARE[/size]

In African religion there is also a rainbow-serpent connected to the Orixa Oxumare. Oxumare (O Shoo Mah Ray) is the rainbow. Oxumare is a rainbow serpent. Oxumare is also one of the Orixa that changes sexes. Some Orixa such as Oxossi have a path of the opposite sex (i.e. La Penya). Oxumare is male part of the year and female part of the year. In some Houses, Oxumare spends half the year with a male top and female bottom, and half with a female top and male bottom. Damballah Wedo is Oxumare's counterpart among the Fon based Lwa of the Vodoun religion. Like Damballah Wedo, Oxumare is a rainbow serpent. He/She is the messenger from Olodumare.
Among the African Yoruba, Olodumare (God) is essentially unreachable. Thus the Orixa. They are our intermediaries and helpers, because Olodumare has more important things to do than worry about the lives of humans. Oxumare is something of an exception to that generality. Oxumare brings messages to us directly from Olodumare. As such He/She is very important for our welfare.
When a Spirit Medium is working, it is very often Oxumare who holds place while another Orixa is being called.
In some groups, Oxumare is said to be a messenger of Xango. Other groups consider Him/Her to be more powerful, not limited to a single Orixa.

Ileke
Alternating rainbow colored beads, or the tradition green bead with yellow stripes.

Offerings
Oxumaré rarely accepts offerings. Sometimes pure water is accepted.

Colors and Day of the Week
Oxumare's colors are green and yellow or rainbow. Sunday is a traditional day for spiritual workings involving Him/Her.

Oxumare's Children
Oxumare's children are quiet and gentle people. They rarely speak, but when they do you'd best listen carefully. It is easy to confuse Oxumaré children with Oxala children. Oxumare children tend to be quieter.

Oxumaré is also a Capoeira association at Košice, Slovakia

[size=18pt]OXOSI[/size]

Oxossi (also Oshosi, Ochosi, Ososi, Oxosi, or Osawsi) is both the Orisha of the forest and one of the three warrior orishas referred to as the "Ebora" in the Yoruba religion. He is a hunter, and his role as an often solitary figure in the wilderness lends him another role as a shaman. He is also connected with all hunter communities, and is often depicted as a friend or ally of both the caboclos and the nature spirits of the forests of Brazil. Oshosi is most important to the people of Brazil in Candomblé (a Latin American religion derived from the traditional spiritual practices of the Yoruba people of West Africa), as the Amazon Rainforest brings this element of him to the fore[citation needed] in Candomblé more than in its cousins, the island religions of Cuban Santeria and Haitian Voudoun.

During the period in which the majority of the orisha venerators in Latin America were slaves to Catholic Europeans, Oshosi came to be identified with Saint Sebastian in the Rio de Janeiro area of Brazil. San Sebatian is most often shown in representations tied and shot full of arrows, which led to his association with the hunter orisha. He is alternately depicted as Saint George in the Bahia region, and in Cuba, he is identified with Saint Norbert.

Oshosi is the patron of justice and the hunt. As a master of all air attacks, he is prayed to when devotees are looking for swift justice from above. They also come to him in search of other things, a job or house for example. He is the patron of those who work with animals, dogs in particular, and is quite often supplicated when a wrong is done to an animal without cause.

[size=18pt]OZAIN[/size]

Yoruba Orisha [god] of the Forest, Natural Healer, and Guardian of Herbs.

Ozain owns the herbs and homeopathic medicine. Ozain lived in the forest fighting and coing black magic. Because of this he lived very badly. The court of Saints asked to stop doing evil and begin doing good. It wah then that he began doing rites with herbs and helping people. He owns the Omiero, a holy liquid consisting of many herbs, liquid through which all Saints and ceremonies have to go through.

Pataki

There was a time when everyone talked about how good Orunla´s children were. Hearing this, Ozain, jealous, went to Orunla´s house and proposed a test to prove that his sons were better. They would both bury one of their children with only their heads outside and see which one lasted the most alive. Orunla had Seen himself and had fed Eleggua. When they both buried their children, Eleggua transformed himself into a jutia and dug caves near the son of Orunla so his body could breathe. Because of this, when morning came, Orunla´s son was perfect, unlike Ozain´s child who was dead. Enfuriated by the humilliation that Orunla had made him go through, Ozain went to Orunla and proposed to repeat the test, only that this time they would bury themselves. So it was, and Eleggua again opened caves around Orunla. Days went by and Orunla was perfect but Ozain had lost a leg. However, Ozain hadn´t given up yet. Eleggua then transformed himself into a dog and bit up Ozain´s arm and eye. It was then that Ozain gave up and admitted that Orunla was stronger. This is why Ozain is one leg, one arm, and one eye short.

Ceremonies

Ozain can be received after Hand of Orunla. Men receive him completely and are conferred tha ability to Consult with the coconut shells and do works with Ozain. Women can receive it parcially, they can´t consult or do works with Ozain, they only receive him for health

[size=18pt]Babalú-Ayé[/size][b][/b]

In the religious system of Orisha worship, Babalú-Ayé is the praise name of the spirit of the Earth and strongly associated with infectious disease, and healing. He is an Orisha, representing the deity Olorun on Earth. The name Babalú-Ayé translates as “Father, lord of the Earth” and points to the authority this orisha exercises on all things earthly, including the body, wealth, and physical possessions. In West Africa, he was strongly associated with epidemics of smallpox, but in the contemporary Americas, he is more commonly thought of as the patron of leprosy, influenza, and AIDS. Although strongly associated with illness and disease, Babalú-Ayé is also the deity that cures these ailments. Both feared and loved, Babalú-Ayé is sometimes referred to as the “Wrath of the supreme god” because he punishes people for their transgressions. People hold Babalú-Ayé in great respect and avoid calling his actual name, because they do not wish to invoke epidemics.

His worship is widely associated with the Earth itself, and his shrines are often separated from commonly travelled areas. His ritual tools include a ritual broom for purification, a covered terra-cotta vessel, and abundant cowry shells. Usually considered hobbled by disease, he universally takes grains as offerings

[size=18pt]Aganju[/size]

In Yoruba mythology, Aganju is the Orisha of volcanos, the wilderness, and the river. He is associated with Saint Christopher.
As the third Òrìsà said to have come to earth, Aganjú is an Òrìsà of great antiquity. Lukumi followers of this religion believe that Aganjú is a force that, like the sun that is his symbol, is essential for growth, as well as a cultivator of civilizations. Like the volcano with which he is also associated, he forms the foundation upon which societies are built and is the catalyst for the production of vast amounts of wealth and commerce needed for advanced development. He is most highly regarded by Lukumi practitioners for his role in assisting humans in overcoming great physical as well as psychological barriers. Like the volcano, Aganjú is noted for his legendary strength and his ability to bring about drastic change. His significance in Cuba in the past is most probably due in part to the fact that he was said to have delivered people out of bondage and helped one to carry the heaviest of burdens.

Aganju is heavily associated with Shango, with some stating that he is Shango's father, if not at least his brother. Aganju has been associated with Oshun, with whom he had a relationship, as well as with Yemoja. He is associated with the shoulder and has a strong, powerful, and determined character. Being a recognised member of the deified royal family of old Oyo, he is considered "one heart" with Oya and is received by all of Shango, Oshun and Oya's followers.

[img]https://encrypted-tbn0.gstatic.com/images?q=tbn:ANd9GcQhwzptnxOG7AN-7BkwZXV4nrM89-HpXvxMFgffWoMyc2FZrF57[/img]

The origin and development of Yewa (formerly Egbado) history is linked to and greatly influenced by the history of lle-Ife and Oyo -the cradles of the Yoruba people.

Samuel Johnson and Anthony Asiwaju; authorities on Yoruba and Yewa history respectively describe the Yewa as a sub-ethnic group of the Western Yorubaland.

The founder of the early settlements of kingdoms in this part of Yorubaland were princes, great warriors or hunters who migrated from lle- Ife, Oyo or Ketu.

Essentially, the settlements were as a result of independent migration of these founders and their entourage -a pattern which led to Yewaland being populated by independent kingdoms and chiefdoms made up of diverse ethnic and sub-ethnic groups.

Available evidence suggests that the Northern parts of the area must have been founded in the 13th or 14th century. However, major groups of settlers migrated to the area in the 15th, 16th, and 17th centuries according to the history of these settlements. Owning to the Egba and Dahomey invasion of some Northern Yewa towns, however, another wave of migration southwards occurred in the18th and 19th centuries.

Today, the Yewa people are mainly located on the Western part of Ogun State of Nigeria. They comprise the Ketu, the Sabe, the Ije (Ohori),Ifonyin, Anago, Eyo and Ogu (Egun)

On the Northern part of Yewaland is the Ketu sub-ethic group. Ketu towns of Ijoun, Ijaka, ljale, Egua, Igan Alade, Imeko, Owode-Ketu, Tata, llara and Idofa etc. were founded by emigrants from Ketu (founded by Alaketu and now in the Republic of Benin).

South of he Ketu are the Ije (Ohori) located in Oja-Odan, Obele, Ohunbe, Ibeku and lsale. Further to the South of the Ohoriare the Ifonyin whose main kingdoms are Ikolaje, llashe and Ifonyintedo.

To the Eastern part of Ketu, Ohori and Ifonyin are the sub groups originally referred as Egbado. These include the people of llaro, Ibara, Ilewo, Ilogun, Imala-Aiba, lIobi, Ibese, Igbogila, Imasai, lsaga, Igan Okoto, Joga, Ayetoro, Idofoyi, Tibo, Keesan, Oke-Odan, Erinja and Ajilete, among others.

South of the Egbado are the Awori who settled in towns such as Ota, Ado-Odo and Igbesa. West of the Awori are the Anago interspersed by the Eyo who settled in Ipokia, Agosasa, Ijofin, Ibatefin and Ihunbo.

To the south of the Awori and Anago are the Ogu (Egun) largely concentrated in and around Badagry. The Egun have intermarried with the Aworis, Anagos and Egbado and their main settlements are Tube and Maun.

All these sub-ethnic groups were administratively grouped as the Egbado Division of Abeokuta Province in the closing years of British Colonial Rule in Nigeria. Over the years however, the area has been divided into various numbers of councils. Today, the Yewas are mainly located in the Ado-Odo Ota Local Government, Ipokia Local Government, Yewa South Local Government, Yewa North Local Government, Imeko- Afon Local Government, and Abeokuta North Local Government areas of Ogun State.

In 1985, the people formerly referred to as Egbado, resolved to change their names to Yewa. The change was motivated, first by the need to tackle an identity problem of correcting a double misnomer that had applied to the wider multi ethnic area and the particular sub groups formerly labeled as "EGBADO". Secondly, and more significantly, the change was based on self-determination of the entire people who not only share cultural but also geographical affinity over the Yewa River to explore new grounds for Unity and Progress.

Although, this aspiration are largely being realized, it is hoped that Yewa people and their land will by the grace of God and the Goodwill of mankind get its fair share in the scheme of things in Ogun State in particular and Nigeria in General.

Irokobiyi - Iroko gave brith to him/her

Ok am back with some more names

Danku - a short person, mostly used by those in Kogi, Kwara and upper Oyo.

Anike - Given so she may be cared for

Amutorunwa - A child brings from heaven

Sowande - Wise healer sought me out

Yejida - Image of her mother

Torkwase - Queen

http://books.google.co.uk/books?id=8s9jLb_-09EC&pg=PA66&lpg=PA66&dq=adio+meaning+in+yoruba&source=bl&ots=cVhdBZrdAo&sig=0V0DzZd2NdbN3Xkwedzl8vTXSDM&hl=en&sa=X&ei=9QY-T96LLcKV8QOgw-WbCA&ved=0CEUQ6AEwBQ#v=onepage&q&f=false

Tosinville:
OP, whats up with a thread like this? Every name has it meaning except for some english names.

Yes but for those people that want to know the meaning of some of their names can find it here.

Enahoro - Like the sun

Mongo - Famous

Obayana - King warms himself at fire

Ojo - A difficult delivery

Onipede - The consoler will come

Omolara - a child is family

Jumoke - Loved by everybody

Ajao - Praise name

Kayin - celebrated child

Ife - love

Ige - born feet first

Ayomide - my joy has arrived

Amadi - seemed destined to die at birth

Adisa - one who is clear

Abidemi - born during father's absence

Enitan - person of story

Atiba - Understanding

Atiim - Violent

Babatu - peacemaker

Balogun - warlord

Banjoko - stay with me/ sit with me

Baratunde - Kingly

Durosimi - Don't die before me

Durojaye - Wait and enjoy the world

Alonge - A skinny or tall person

Animashaun - Generous

Aole - Son of a king

Apara/ Akpara - A child that comes and goes

Apata/ Akpata - huge rock or hill

Asinia - stern

Afiba - By the sea

Aiyetoro - Peace on earth

Ajagbe- He carries off the prize

Ajamu - Fight for what he wants

Ajani - fight for possession

Akanni- Encounter brings possession

Ainkawon - Bravery pacified them

Akono - it is my turn

Tony Spike:
What about Aromire?

defeated the river/ became the river's friend/ lover of water in my dialect

Abebi - we asked for a child/ begged for a child

Abegbe - we asked for a child to lift up the child

Abike - Give birth to the child and care for the child

Abeke- We beg for her to caress her

Abeo - I bring joy

Abiona - Born during a trap

Adesimbo - Nobel birth

Adio -  be righteous

Adisa - make this meaning clear

Adunbi - Born to be pleasant