₦airaland Forum

Igbo Ideas of Marriage

Inu nwunye (marriage) states Dr. Basden, "has a foremost place in Igbo social economy. It looms upon the horizon of every maid and youth as an indispensable function to be fulfilled with as little delay as possible after reaching the age of puberty". Since the Igbo are a patriarchal people, marriage is deemed an indispensable factor for the continuation of the family line of descent Children occupy the central point in Igbo marriage. The first and foremost consideration is the fertility of the couple. Parents long for this and the father of the family requests this every morning in his kolanut prayer. The mother begs for it while giving cult to her chi during annual festival. In other words, if you ask the ordinary Igbo man or woman why he desires to marry, the spontaneous answer will be: "I want to marry in order to beget my own children, to get a family like my parents".

This love for having children is manifested in Igbo names. Let us take a few typical names. One of these is Nwabu-uwa - a child is all the world to me. This name exposes the Igbo man's sentiment and the high-water mark of his ambitions. Other things in life rank second to this desire. Then there are names equally very expressive Nwakasi, a child is priceless, most precious; Nwaka-aku or Nwakego, a child out-values all money, all wealth; Nwadi-aguu, a child is desirable, man is literally famished with the hunger for children. Basden further supports this view with this remark: men and women are mocked if they remained unmarried. A childless woman is regarded as a monstrosity....". This idea is still present in. the Igbo society today. A childless marriage is universally recognised as chi ojoo. On this Basden again comments: "A childless marriage is a source of serious disappointment and sooner or later, leads to serious trouble between man and wife".

The position of a wife in her husband's family remains shaky and unpredictable until she begets a child. She becomes really secure after the birth of a male child. At this stage she is specially welcome as a responsible housewife in her husbands extended family and Umunna. In fact the birth of the child gives her the title of wife, before this time she may be said to be a wife only in anticipation. The fate of a sterile woman is very hard one indeed. Not uncommonly she is made the object of conversation and ridicule by some of her female neighbours. If an occasion for a quarrel arises, she gets the most painful telling off. Her women rivals would call her Mgbaliga, Nwanyi-iga (lit. the sterile woman, the barren one) sterile monster who has her maternal organs for mere decoration.

Women in this category of childlessness, never get tired of going to the Dibias - native doctors who sometimes can only give a psychological help. They dispose the woman well to take her 'accursed fate' with resignation. She is condemned to a diet of medicinal roots and herbs. In the far distant past childlessness was considered an irrevocable scourge and caused much despair. This is understandable since the fundamental causes were not and could not have been known by the Dibias, ill-equipped as they were with scientific medical instruments. Today, however the cases are better handled in hospitals and maternity clinics spread all over villages in Igbo land.

Not infrequently, a child is born to a woman after much anguish and long years of waiting. In her joy and gratitude she may name the child Chukwuemeka (God has been very generous towards me). On the other hand, she is now a proud mother. Her reproach among men has been-removed.

The child is a practical vindication of her womanhood. As an answer to her critics, this child may be called Ekwutosi (ekwutozina Chukwu) cease your criticising God; or Beatokwu (Benata-okwu) (cut-short-word) meaning, "lessen now your loud-mouthed criticism".

ii) Definition

We are not here concerned with the learned definitions by law students. Rather our problem is: How would two local people getting married define the step they are about to take? What does Igbo custom or tradition call marriage? The present author put the question to several people of different walks of life. Surprisingly enough, some did not consider it necessary to answer the question. An old farmer called it a union of a man and a woman leading to that of the two extended families. Another informant said it is a lasting union between a man and a woman.

Dr. Obi defines it as: "... the union between a man and a woman for the duration of the woman's life, being normally the gist of a wider association between two families or sets of families" (. This learned definition repeated what my informants who are simple people, have said and added more specification, with regards to the length of time and its social import for the woman.

For the ordinary Igbo, marriage is the lawful living together of man and woman of different families for the purpose of begetting children after some rites have been performed. It is regarded as a mite-stone in the life of a man and a woman, which will enable them to immortalise their remembrance through their children. They regard consent as the most important element.

iii) Love and Courtship in Igbo Marriage

Anybody who has the misfortune of having to define love finds himself in a great difficulty. This is because the word 'love',, like 'justice' is subject to many bewildering and often contradictory interpretations or connotations. Many a murder, many an abortion and other crimes and shocking sins have been committed in the name of love. Here our purpose is not to discuss love and love stories such as are found in many novels today. Rather we want to explain how the Igbo young man and young woman are attracted to each other when about to marry and what keeps them together in married life. In the past young men and young women associated occasionally. "Company keeping' and ",going steady" as a prelude to marriage among Europeans and Americans were unknown. During feasts and dances, women had their group while the young men also kept to their own group. The practice of a boy marching up and down the town with a girl did not exist, although it is coming in gradually today. This however does hot mean that the two groups lived in two different worlds or that they were like parallel lines that never meet. On several occasions they meet and talk freely. Moreover, none of them cola ever grow up in a ghetto since, each village usually farmed in a common land, fetched water from the game stream frequented the same market and played on the same play-ground. It must have been this that Dr. Marwick had in mind, when he remarked that "in Africa, the traditional way of life is intensely personal ... one cats and drinks, talks and works and plays and hunts and perhaps fights alongside the same set of people. This constant succession of face-to-face relationship covering all the activities of living gives to tribal life a special quality and makes the rules governing the formal relationships between people particularity important. Nowhere is this more true than in the case of marriage".

His remark applies to the point we are making.

Before marriage, a young man who loves a girl would speak to his parents about her. The parents will examine not only her physical beauty, but also her physical, mental and moral fitness, then her resourcefulness, graceful temper, smartness and general ability to work well. Her parental background must also be investigated. This is as it should be for "Such a tree, such a fruit" tel père, tel fils" as the saying goes, or "by their fruits you shall know them". Parents inquire very meticulously vices like murder, theft, lying, obstinate disobedience, wanton violence and other undesirable qualities would be introduced into their family. If the girl's mother is known to have been lazy, idle, gossipy, quarrelsome, way-ward, insubordinate to her husband, it may be concluded that the daughter would have these vices. This conclusion is based, for what it is worth, on the assertion that daughters usually take after their mothers. "All women become like their mothers. That is their tragedy. No man does. That's his". It is necessary to note that the inquiry is done by both parties - that is, the family of the girl and that of the young man.

Umunya is an Olu Community in the present day Anambra State, Nigeria. It is a town of ten villages namely Ezi-Umunya, Okpu, Ojobi, Umuebo, Amaezike, Ajakpani, Odumodu-Ani, Isioye, Odumodu-Enu and Ukunu. These villages are sub-grouped into Ezi, Ifite and Ikenga sub-divisions, the tri-partite heritage of all Gadite H/Igbos commonly referred to in anthropological history as ERI-AWKA Igbo.
Geographically, Umunya is at the center of today’s Anambra State and is located within the coordinates of N06 11 11 E06 24 54. Umunya is bounded in the East by Ogbunike; in the West by Awkuzu (correctly spelled as “OKUZU”). In the North Umunya is bounded by Nteje and Nkwelle- Ezunaka and with Ifite-Dunu and Umudioka in the South.
Mythical and Related History: The founder of Umunya is called Nya who was the son in-charge of the fleets of ERU, the progenitor of the Igbos of Guinea Forest West Africa. The story had it that River Omambala was joined by Isi-Ogwugwu, a fast flowing river that then encompassed the present Umunya area. Isi-Ogwugwu was believed to have created the rolling topography nature of the area as it is today. The scenic depression of Urunda towards Ogbunike is commonly cited by story-tellers, to credit this myth.
The story goes that on a certain Eke day as Nya was ferrying fishermen and farmers across the stupendous Isi-Ogwugwu water course, he was struck by a moving flash in the river that followed an unusual wave swirl. The remarkable nature of the 'whirl and twirl' of the flash made Nya to suspend work in reverence to a river goddess, whom he believed was passing to Eke market, in the west. As he went out to rest, he was shown a vision of a stone upon which he will establish a community of farmers who will become his own people. When he woke up, he discovered that the river had receded further beyond where he tied his canoe. This he took as a confirmation of his dream. He therefore settled here at the place known as "Ilo-Umuebo". This Ilo-Umuebo is now the center-court of High Justice in Umunya, where truth must be told. He brought his kinsmen and friends and founded the community known today as Umunya (UMU NNYA, i.e. “Children of Nnya”). His little group farmed the yam specie then called “nnya-ji” a name that seem to agree with a later yellow type of yam, JI-ONA (probably, a variant of dascorea Japonica). Again, the name of the oldest age organization - actually an elders forum called OJI ANA also suggest the statement, “O’ Ji Ona” (it is the Ona yam).
The stone which is called "Mkpume Mmili" has several depression points which portend “many good or ill” for the people. The points are different sizes and each village size can easily see which depression represent it. To the consistency of the Mkpume-Mmili myth, the depressions were originally nine in number to assert Nine Villages for the town. But in the early 1970s, when a disagreement arose in the Ikenga on how it will be represented in the homage to the new Traditional Ruler (then Igwe J.C Menakaya), the case drew arguments for and against the constituents of Ikenga (Odumodu-Ani and Odumodu-Enu). According to Ogbuanyinya Igboegbunam Onenulu II (1886-1984), head of the apical Ozo Tradition, when the town gathered at Ilo-Umuebo for final arbitration on the matter, “behold two giant vultures perched on the Ogbu Tree and came down at the centre of the square!” then on his on his feet to address the town, Igboegbunam pointed to the “messengers of the gods”(because they both had rings on the legs) and asked the gathering, “Is there anybody here who is still doubtful about Odumodu and the truth that there are in fact two communities in Ikenga Umunya and not one? If there is such person or persons, let him stand up to state so! There was absolute silence followed by a loud unanimity of “ODUMODU DI IBUA … ODUMODU DI IBUA” (Odumodu is two … Odumodu is two) from the people. And so it was decided”. In 1973, during the coronation ceremony & the homage, they were differently represented. Subsequently, it was discovered at the Mkpume-Mmili that one big depression has divided, even with a third thinly budding! To this day, whenever any additional depression or depressions occur or starts to occur, it is viewed with mixed feelings. For the elders and some community watchers, it is a sign of division among the people. Usually, such discovery would be reported to the Oji-Ana forum where issues of grave traditional importance are treated. Propitiation of various kinds often suffices to appease Ana, the land goddess.
This Mkpume-Mmili stone can still be seen at Ugwu-Nche in the Nnamdi Azikiwe University Teaching Hospital Annex compound, by 'Olii' water-log.

http://wikimapia.org/7778683/Umunya

The founding of Ekwulumili is steeped in antiquity. The legend of its immediate origins was relayed in the Nigerian Supreme Court judgment in the case of Ogbuokwelu vs. Umeanafunkwa, (1994) 4 N.W.L.R. 676; a land dispute between Urueze Village, Ekwulumili and the neighboring town of Unubi. The court testimony recounted that the founder of Ekwulumili, named Ekwulu was a Shepard and farmer from Agukwu, Nri, in Njikoka local government area, further north of Ekwulumili who was in search of greener pastures. He settled in a location with seven streams and a great pond (the present location of Ekwulumili). He eventually bore four sons who founded the current four villages that constitute the town. The villages are Owelengwu (now renamed Owelechukwu), Isigwu, Urueze and Umudim.

http://www.ekwulumili.com

In Nnewi oral history and mythology, the 'ewi' (Igbo: bush rat) played a great role in saving the founders of Nnewi during wars. Throughout its history, Nnewi has used its military might to maintain its borders and because of this, the killing or eating of ewi in Nnewi is forbidden to the present day. Nnewi existed as an independent kingdom from the 15th century to 1904, when British colonial administration occupied the kingdom.

Nnewi kingdom was founded on four quarters (large villages), namely Otolo, Uruagu, Umudim, and Nnewichi. Each village was divided into family units called 'umunna'. Each umunna had a first family known as the 'obi'.[7]

These four quarters were these original names of the Sons of Edo: Otolo being the elderest and Nnewichi being the youngest of the sons.Obi of Nnewi

The Place of Nnewi in Igbo History

Originally when the Igbos or Ibos settled in the present day Eastern Nigeria, they arrived with three leader two were spiritual leaders and the youngest of the three a hereditary King known as Obi a King by birthright. The first was the Eze Nri of Awka a Priest King, the second the Eze Aro of Arochukwu a Priest King and the third the Obi of Nnewi a political and war ruler. The Obi Nnewi enthroned the Obi of Onitsha as an Obi an upgrade from is former title Eze of Onitsha in the 1740s. The Obi of Onitsha was well qualified to become an Obi being disputably the first among the two sons of the Oba of Benin. The Onitsha people are visitors and later settlers in Igbo land. The Aros know this history (Nnewi being a relation and a leader among the Igbos) and this part of the reason there are no Aro settlements in Nnewi. The Obi of Nnewi Obi Okoli in1780s lost his stool when inside palace politics that hinged on tradition edged him out. Traditional royal law had it that the Crown Prince must perform the funeral rights of the late Obi before he can be crowned, Obi Okoli was absent and arrived home only after the late Obi Okoli 1st was buried. His Uncle (The late Obi Okoli the 1st younger brother) performed the funeral rights in his stead and took over as Igwe Nnewi he could not be enthroned as an Obi (which means the first son). The Obi Okoli royal linage was forced into exile, they got refuge at Umune-Alam in Umudim, Nnewi where they still are to this day. The Obi Okoli family still bears the Ofor Nnewi till this day.

Edo is the supreme deity of all the Alusi (Igbo: deity) in the Anaedo country. The central shrine of this unifying Alusi is at Nkwo Nnewi, the central Market. There are four other deities in Nnewi: Ana, Ezemewi, Eze and Ele. Christianity was introduced by the Europeans in 1885 and many Nnewi people now practise Christianity. Nnewi, Ichi and Oraifite made up the Anaedo state. Anaedo communities have common ancestries, beliefs and traditional value systems. Nnewi is a major trading and manufacturing centre in Nigeria. Due to its high commercial activities, the city has attracted millions of migrants from other states and countries.

The Ofala Nnewi is a cultural festival held every year to celebrate the coronation of the Igwe of Nnewi. Afiaolu (New yam festival) and Ikwuaru are also among traditional festivals held annually in Nnewi. Nnewi Kingdom is also known as Anaedo meaning the Land of Gold (The supreme deity and goddess of Nnewi).In Nnewi oral history and mythology, the 'ewi' (Igbo: bush rat) played a great role in saving the founders of Nnewi during wars. Throughout its history, Nnewi has used its military might to maintain its borders and because of this, the killing or eating of ewi in Nnewi is forbidden to the present day. Nnewi existed as an independent kingdom from the 15th century to 1904, when British colonial administration occupied the kingdom.

Nnewi kingdom was founded on four quarters (large villages), namely Otolo, Uruagu, Umudim, and Nnewichi. Each village was divided into family units called 'umunna'. Each umunna had a first family known as the 'obi'.[7]

These four quarters were these original names of the Sons of Edo: Otolo being the elderest and Nnewichi being the youngest of the sons.Obi of Nnewi

The Place of Nnewi in Igbo History

Originally when the Igbos or Ibos settled in the present day Eastern Nigeria, they arrived with three leader two were spiritual leaders and the youngest of the three a hereditary King known as Obi a King by birthright. The first was the Eze Nri of Awka a Priest King, the second the Eze Aro of Arochukwu a Priest King and the third the Obi of Nnewi a political and war ruler. The Obi Nnewi enthroned the Obi of Onitsha as an Obi an upgrade from is former title Eze of Onitsha in the 1740s. The Obi of Onitsha was well qualified to become an Obi being disputably the first among the two sons of the Oba of Benin. The Onitsha people are visitors and later settlers in Igbo land. The Aros know this history (Nnewi being a relation and a leader among the Igbos) and this part of the reason there are no Aro settlements in Nnewi. The Obi of Nnewi Obi Okoli in1780s lost his stool when inside palace politics that hinged on tradition edged him out. Traditional royal law had it that the Crown Prince must perform the funeral rights of the late Obi before he can be crowned, Obi Okoli was absent and arrived home only after the late Obi Okoli 1st was buried. His Uncle (The late Obi Okoli the 1st younger brother) performed the funeral rights in his stead and took over as Igwe Nnewi he could not be enthroned as an Obi (which means the first son). The Obi Okoli royal linage was forced into exile, they got refuge at Umune-Alam in Umudim, Nnewi where they still are to this day. The Obi Okoli family still bears the Ofor Nnewi till this day.

Edo is the supreme deity of all the Alusi (Igbo: deity) in the Anaedo country. The central shrine of this unifying Alusi is at Nkwo Nnewi, the central Market. There are four other deities in Nnewi: Ana, Ezemewi, Eze and Ele. Christianity was introduced by the Europeans in 1885 and many Nnewi people now practise Christianity. Nnewi, Ichi and Oraifite made up the Anaedo state. Anaedo communities have common ancestries, beliefs and traditional value systems. Nnewi is a major trading and manufacturing centre in Nigeria. Due to its high commercial activities, the city has attracted millions of migrants from other states and countries.

The Ofala Nnewi is a cultural festival held every year to celebrate the coronation of the Igwe of Nnewi. Afiaolu (New yam festival) and Ikwuaru are also among traditional festivals held annually in Nnewi. Nnewi Kingdom is also known as Anaedo meaning the Land of Gold (The supreme deity and goddess of Nnewi).
http://en.wikipedia.org/wiki/Nnewi

Akwaeze is one of the ancient autonomous communities (town) of Igbo land. The town was
founded by the first son, Ezennebo called Akwa. Akwaeze is one of the ten towns that make up Anaocha Local Government Area of Anambra State of Nigeria. Akwaeze, Neni, Obeledu and other Akwas towns are said to be of the same parent – Ezennebo. They are called “IBE NNE”.

Location

Geographically, it is bordered at East by Aguluzigbo town, at West by Neni and Adazi-Enu town, at North by Obeledu town and at South by Oraeri town. Igbo-ukwu – Adazi-Nnukwu road passes through Akwaeze.
http://ezeanidikefoundation.org/index.php/about-us/brief-history-of-akwaeze


Historical Survey OF Ogbunike

a) Iguedo & Umu-Iguedo clan

Ogbunike belongs to Umu-Iguedo clan. There is no dispute about this in history. Until recently the indigenes of the town participated in the olili-nne-Iguedo and they usually sent their offering to the traditional priest of Nando.

Iguedo, a woman, is widely regarded aetiologically as the mother of the Umu-Iguedo clan. There are divergent opinions on this. No position can be outrightly and correctly accepted or rejected, as some of the data came purely through oral tradition and scanty archaeological discoveries. But there is near unanimity in different parts of the area of our studies concerning the strong connection between an individual person called Iguedo and the towns that constitute Umu-Iguedo clan.

One of the entries on the clan reads:

The people of this clan are intelligent but headstrong, and social progress has, owing to Nri influence, got beyond the system of rule by the oldest men.
b) Who is Iguedo?
One opinion holds that she was a daughter of Eri. The origin and the life of Eri himself have been mythicized. By A.D. 994 he had existed. He came down from the sky, God sent him. He canoed down the River Anambra and established a place known as Eri-Aka. He had two wives. The first bore five children: Agulu (founder of Aguleri); Nri Ifiakuanim; Nri Onugu (founder of Igbariam); Ogbodudu (the founder of Amanuke); and a daughter, Iguedo, who bore the founders of Ogbunike, Awkuzu, Umuleri and Nando. The second wife, Oboli, gave birth to Onoju who left the Anambra area and became the founder of Igala land.

Another opinion asserts that Iguedo came from either Agukwu or Onitsha. Not many people share this view. That Iguedo came from Agukwu (Nri) could be an attempt to explain her relationship with the people of Nri. If she is said to have come from Onitsha, that may again be an effort to account for the profound respect which some parts of Onitsha accord her. It was very well known that olili-nne-Iguedo was celebrated by some Onitsha indigenes.

Iguedo’s relationship with the people of Onitsha is further supported and explained. In the letter to the Resident, Onitsha Province, dated 12th October, 1932, the people of Onitsha were counted among the children of Iguedo. The signatories to the letter, on behalf of the people of Ogbunike, insisted that Onitsha was the daughter of Iguedo. The District Officer for Onitsha later in his letter of 29th November, 1932, clarified:

The Umuigwedu (sic) Towns certainly have an Onitsha relationship —but with only one quarter thereof— that is, OGBOLI. It would not be practicable to divorce OGBOLI from the rest of Onitsha and I do not think that Mr Bridges has recommended this. OGBOLI has far closer affinities with the rest of Onitsha.
According to oral tradition, the progenitors of the towns of Umu-Iguedo clan were born out of successive marriages of Iguedo to several men. She first married Nnamenyi and gave birth to Ogbunike, Awkuzu and Ogboli. Later, she got married to Riam (or Osodi) from Nri, and the fruit of their marriage was Eri (progenitor of Umuleri). Finally, Nnamovo, a man who was believed to have come from Onitsha married Iguedo and she gave birth to Nando. It was in the land founded by Nando that Iguedo died and was buried. For this reason, the descendants of Iguedo made, until recently, a yearly pilgrimage (olili-nne-Iguedo) to her death place which has become a shrine.
c) Why Iguedo?

http://ogbunike..com/2009/11/ogbunike-holycave-town.html



Awofia according to common oral tradition was the founder of Amawbia. The town has six surviving villages: Umueze, Ngene, Adabebe, Umukabia, Ezimezi and Enu-oji. From time immemorial, Amawbia had been an automatons community, managing its own affairs. Beginning from 1905, Amawbia had been the seat of government for the former Awka District, the former Njikoka Local Government, and presently, Awka Local Government.

- See more at: http://amawbiaugbogiliga.org/Brief%20History%20of%20Amawbia%20Town.htm#sthash.9z19E5PH.dpuf
http://amawbiaugbogiliga.org/Brief%20History%20of%20Amawbia%20Town.htm


ABOUT NIMO

Nimo was one of the most thickly populated Communities in the then Awka Division of 82 towns and now the second most thickly populated town in Njikoka Local Government Area. Nimo is 1 out of the 177 towns in Anambra state. Politically, Nimo has 4 wards.

Owelle, from whom Nimo got her creation, is the eponymous father of Nimo, Abagana, Eziowelle and Abba. Nimo had four children namely, Okpala Dinwenu (Etiti Nimo) Ezenebo (Ifiteani), Ojideleke (Egbengwu), and Ezeabani (Ifitenu). She was earlier ruled by four Ezes (Chiefs), one for each quarter of Nimo. Nimo was notably known as an agricultural town and consequently produced bountiful economic commercial commodities.

Praise worthily and courageously, Nimo met with many inter-community wars against Ozalla, Ezike, Okpo, Owa, etc. and relentlessly defeated the combatants with indomitable might. Because of their strategy and method of fighting, they were called "Ndi ofulu uzo ma fa anua muo".

ERA OF THE WHITE MAN::

In the bid for the British to consolidate Colonial rule in Nimo, the White Man first settled at the part of Nimo called Oliakwukwo from where he requested the Nimo Community to present a person who would serve as a Warrant Chief. In compliance with this demand, Ogbuefi Analikwu of Egbenwgu Nimo was unanimously presented to the White Man as their Eze (Chief). Analikwu was accordingly offered a Warrant. He was reputed to be the first Nimo citizen to plant the Orange tree in the town. For the first time, Nimo had a single leader who operated under the close supervision of the White Man as was their system of colonial governance.

When Analikwu died, his son Muoka succeeded him. This created an opportunity for Mr Ibekwe of Egbengwu to take up the Chieftaincy position.

A period of stalemate and confusion followed, as the other Ndi Eze for the four quarters - Akunatu Nwaelom and Okafor Oji Agbakwuogu (for Etiti Nimo), Obiwelozor and Aro Ezeamii (for Ifitenu) struggled for recognition. Later, sanity prevailed an the stalemate was resolved by the popular selection of Achuamaokwa Onyiuke as the second Warrant Chief to be presented to the White Man for recognition by the people of Nimo.

In order to prevent further claims by the other contestants listed earlier, and in order to maintain peace and stability in Nimo, there was an invocation of a general oath (Itu Iyi) that henceforth, Nimo would endorse only one Chief at a time. The general oath was later revoked when the colonial administration established a Native Court in Nimo and it became necessary to have more Chiefs who would help in the adjudication of cases.

Achuamaokwa Onyiuke ruled for some time without open confrontation with his former colleagues. He was not a harsh ruler and was liked by the people. As age began to tell on him, he presented his son, Michael Onyiuke, to Nimo for consideration as his successor in his life time.

Michael Onyiuke was accordingly, unanimously, accepted by Nimo as the third Chief of Nimo after Analikwu and Achuamaokwa. He rule magnanimously and contributed immensely in checking robbery and forceful snatching of peoples' belongings (Mpu) which was then rampant and which was spearheaded by the unrecognised contestants to the chieftaincy. His affability and humane disposition earned him the appellation, "Master".

When Michael Muoyekwu Onyiuke died in April 1937, he was mourned by the entire town. To the people, the death of Muoyekwu Onyiuke was an irreparable loss. He was later succeeded by his brother, Alfred Nkwocha Onyiuke, who took the Chieftaincy title of Owelle III. As a devoted, conscientious, enthusiastic, patriotic and humble ruler. Chief Alfred Onyiuke enjoyed the massive support of the people of Nimo. During his reign, many developmental projects were initiated and executed satisfactorily in Nimo.

Nimo was however blessed early enough with the inauguration of a town union known and called Nimo Brotherhood Society (N.B.S.) at Lagos under the able leadership of the late Chief F.C. Onyiuke and other enthusiastic patriots in 1932.

Consequent upon this noble action, the Society carried its fame to many towns in the North, South, East, West and Central parts of Nigeria where Nimo people inhabited and was inaugurated. The birth of N.B.S. in Nimo, inevitably made civilisation widespread in the community as the headquarters of the society was based at Nimo.

As a result of this innovation, the leaders of N.B.S. embarked on community development projects like building of primary schools, post office, road construction, electrification of Nimo, building of secondary schools, market stalls, town halls, rural automatic telephone exchange, pipe-borne water supply, health centre, hospitals, etc; all achieved through devoted communal efforts.

http://nbsamericasinc.org/facts.html

Around the early twelfth century a man named IJIKALA was known to have founded Okoh. He was a renowned farmer. In addition to farming, he was known to be a good hunter. He engaged in hunting mostly after planting season and before crops were ready for harvest. During these periods, food was usually scarce and there was always need to look for other food sources beside farm crops. His actual residence is still known within an area known as AMAIJIKALA along Ogulugu road, in Ezioko village.

Okoh is particularly famous for several reasons;

It produced the first executive vice president of Nigeria in the person of His Excellency Chief(Dr.) Alex Ifeanyichukwu Ekwueme; the IDEOKO.
Okoh is also renowned for its industrial sector. The first mechanized palm oil processing factory in Aguata District was established in Okoh in 1927 by Chief John Ifeakor, behind the present St Peter’s Catholic Church and popularly known as Akwu-Igwe. Other industries exist.
Okoh also hosts the first polytechnic in Anambra State, Nigeria; Federal polytechnic, Okoh.
The traditional head is called The Igwe, Eze Ijikala. The present occupant of the stool is Professor Lazarus Edward Nnanyelu Ekwueme, Nnanyelugo Ogbonnaya Nwovuegbe, Ekwueme IV, Ozioko Eze Ijikala II. He is a Professor Emeritus of Music, University of Lagos. Okoh Peoples Union (OPU) is a democratic body with full constituent powers charged with the responsibility of the day-to-day running and political administration of Okoh. Chief (Dr.) Alex Ekwueme is the IDEOKO and the grand patron for life of OPU. Okoh Peoples Forum can also be found on the Facebook. Okoh was once the headquarters of the defunct Aho-Mili Local Government in the early nineties when it was caved out of Orumba North Local Government Area. Educationally, the town hosts a federal Polytechnic, many secondary and primary schools. The town has also produced many clergies including two Bishops.

http://en.wikipedia.org/wiki/Okoh_Town

Oba is made up of nine villages- Urueze, Umu-ogali, Isu, Okuzu, Umueze (Formerly Ogwugwu), Aboime, Ifite (formerly Ogboenwe), Aboji and
Ezele.Oba history trace back to Oba Ezechidebelu Okehi as the man from whom Oba town descended. Oba Okehi had two nine sons, each of which is the progenitor of the village named after him. Beyond the history Oba Okehi, little is known. There are two prevailing legends regarding the parentage and origin of Oba Okehi. One has it that a giant bird gave birth to Oba Okehi and another holds that the giant bird brought Oba Okehi to the present settlement without parental claim.Oba is renowned for it fresh palm wine production. There are two major variations of wine produced in Oba. They are Nkwu- produced from palm trees grown in-land and Ngwo- produced from palms grown in the wetlands. The wines of Oba are known
across the country as "Ife-di-n'Oba". Oba is also known for rich educational heritage. It is home to Merchants of Light School, one of the oldest and most respected high schools in Igboland. Oba also produced the second University graduate in all of Igboland after the late Dr. Alvan Ikoku, in the person of Chief Dr. Enoch Ifediora Oli, the first Ide -Oba. Dr. Oli established Eastern Nigeria's privately owned High School, Merchants of Light School in 1946.Oba has four major High Schools - Merchants of Light, Girls' secondary school, A science High school and a privately owned High School There are 20 Primary schools and One tertiary vocational institution, Gruntvig Institute that is partly funded through Danish government aid program. At present, Gruntvig Institute offers degrees of the Delta State University in specialty courses.
Oba is gradually transforming into an international market city. Currently, there is a modern market built through community effort. A new international market is under construction. The project is being funded by three market associations: Electronic spare parts, Electronics sets & appliances
and General Electric goods is nearing completion. The Government of Anambra State is also funding the construction of yet another international market in Oba.

http://obadevelopment.com/about-oba.html


Founder & Geneology of Obosi

Adike, the founder of Obosi, was the son of Okpala who had other sons who were permanently resided in Ojoto. For this relationship he is still known and referred to as Adike-Okpala. One of the grandsons of Adike was also named Okpala. Listed below is the genealogy of Adike. Okpala, Ezeani and Okpo are the first sons of the first son of Adike named Oba. Ota, Ura, Makum, Uruowulu, Ugama and ire are the sons of Adike’s son named Okudu. In addition to these nine descendants of Adike, another family (named Chima) came from the western side of the river Niger to settle at Obosi. Amongst these ten families, six of them namely; Ota, Umuru, Okpala, Ezeani, Okpo and Chima formed one quarter now known as Umuota meaning the Ota’s children while remaining four, MAkum, Ugama, Uruwulu and Ire each formed a quarter.

The Five main Villages
Obosi comprises 5 quarters or villages, namely Umuota, Ire, Ugamuma, Mmakwum and Urowulu. Umuota is home to the extended kinship of okwasala &ezeagu (meaning children of King shime). King shime was a grandson of adike who migrated from Alo to the west, setting up settlements including Ojoto, the town just souteast of Obosi. As such the Kings of Obosi are drawn from Umuota in two rotating royal families.Obosi was formally spelled Abutshi.

Obosi Kingship
One of the great Kings of Obosi was Igwe (King) Iweka I who ruled in the early 20th Century. He constructed the Iweka Road stretching from Obosi to Onitsha and ending at the banks of the River Niger. Several landmarks in Onitsha, such as Iweka Road, Iweka Halt and Upper Iweka are named after him. One of his successors was his first son, Isaac, who was crowned, Igwe Iweka II, in the early 1970s. The current King is Igwe Nwakobi.

http://odasfcalifornia.com/about/

HISTORY OF ULI
Uli was established at about the 11th century. History has it that Achara, the son of Obidi (from Idemili local government of Anambra state) begat sons amongst whom was Uli. It is said that the initial abode of Uli is the Nkwo Ogbe market which was named after his son Ogbe. Other migrants joined him, prominent among them are Ogidi, Ezi and Ihite. Uli is bounded in the north by Ihiala, Amorka in the south, Ubulisiuzor in the east and Ogwu anicha in the west Ogbaru local government of Anambra state. Uli Shares common boundary with the following towns; Ihiala (N), Amorka (S), Ubulisiuzor (E) and Ogbu anicha (W) in Ogbaru local government of Anambra state.

https://www.facebook.com/permalink.php?story_fbid=416432805108538&id=415563748528777

UMUEZE

The Umueze kindred are the descendants of Okpalaekwechi, a celebrated warrior and mercenary from Ohafia in the present Abia State; who was hired by people throughout the length and breath of Nigeriato help them wage wars against their enemies.

During one of such assignments with the Oni-Kakanfo, King of Oyo Kingdom then from the Western States. He traveled with his private army under moon light and had a stop – over at were the existing village then. This villages resisted the stay of Okpalaekwechi within their midst, but was only allowed after pleading with them that he had not come there to settle permanently since he was going for war. He suffered a serious defeat in that war. It was customary in those days that if you were defeated in a war, you would not come back home a life. The alternative was commit suicide, when Okpalekwechi finally returned from war he decided to settle down at Adanwebe instead of going back to Ohafia to commit suicide.

The hostility started again, which made Okpalaekwechi to marry from Ndi-Idide Village. He had four children from that marriage, namely Okpaeri, Umueri, Oguluwa and Nzeafia. Meanwhile the Ezimezi people started their own unfriendly attitude again while Ndi-idide is now protecting him as their son-inlaw.

In order to appease Ezimezi, he decided to marry one of them as his second wife, who later gave birth to another son called Ezenagum.

The love Okpalaekwechi had for Ezenagum attracted bad-blood amongst his siblings from his father’s first wife, who started planning how to eliminate him. However, Ezenagum who managed to survive under the tutelage of his father, with the establishment of Okpalaekwechi’s family, Adabebe Village came into being. On the death of Okpalaekwe; there was an intensive search for twenty human heads with which to bury him, according to the customs and traditions of the land. Thus came an opportunity for the brothers of Ezenagum to carry out their diabolical plans of eliminating him. But this was not be, as his mother and her brothers immediately put heads together and moved the small boy to Ezimezi being their own home. This was where the he remained till the end of his father’s burial ceremony. When he became of age, his maternal uncles (ie Nnaochie) again took him to his siblings at Adabebe and requested that their nephew be given a piece of land to build his own house. His siblings immediately held a meeting and decided to give him an evil forest (Ofia Ababa) which belonged to Nawgu people. Ezenagum’s uncles rejected and subsequently prepared their sister’s son with a powerful pot which they asked him to carry on approaching the evil forest; and with further instruction to him that whenever the port fell would be the place for him to settle. The pot fell at the present Obu-Eze-Akaa complex and this was where he built his own house out of the fact that his siblings might attack him, he was being guarded by some warrious from Ezimezi.

- See more at: http://amawbiaugbogiliga.org/History%20of%20Umueze%20Village.htm#sthash.bvXq4TRA.dpuf


Adazi-Ani is one of the towns in Anaocha Local Government Area of Anambra State. It is located along Nnewi/Agulu Road. It has borders with Nnokwa, Alor, and Oraukwu towns in Idemili South Local Government Area and with Neni, and Adazi-Enu in Anaocha Local Government Area. The villages in Adazi-Ani are in zones. The zones are Asano, Umuru,, and Ede. In Asano Zone there are Eziora, Ikenga, and Umuogu villages. In Umuru Zone there are Amaeku, Dimnam, and Osioka villages. In Ede Zone there are Ezi-Etiti, Uhuezeama, Uhuotulu, and Urunkwo villages. There are altogether ten villages. Adazi-Ani has an area estimated 16 square kilometers.

Adazi- Ani is an autonomous community like every other town in Okotu clan. Adazi-Ani is one of the sons of an ancient warrior whose name was OKUTU from Umuona. After numerous conquests Okotu moved downwards and settled at Okonobi in Adazi-Enu. He married two wives. His first wife had three male children whose names in order of their birth were Adazi-Enu, Adazi-Ani, and Adazi-Nnukwu. The male children of Okotu by his second wife were Ichida, Amichi, Osumenyi, Ogbodi, and Ikenga. There were movements of the sons of Okotu to find plots of land for settlement. Adazi-Ani moved southwards and settled at a place which today is called Adazi-Enu, however, did not move out from Obi Okotu in Adazi-Enu.

http://www.adazi-ani.org/history.html

The city of Onitsha was founded by Igbo group from Arochukwu under the leadership of Eze Chima. People of Arochukwu founded many other communities both within and outside Igboland. Arochukwu played a significant role in the trans-Atlantic slave trade of the 1600-1800 AD. The Aro confederacy (Aro slave traders) scattered throughout the hinterlands of the Igbo nation, in coalition with several Igbo tribal leaders orchestrated the sale of over 4 million Igbo sons and daughters during the transatlantic slave trade. Many Igbo slaves who were shipped from the slave outposts in Calabar and Bonny to Europe and the Americas, were first assembled in Arochukwu,and then transported to Calabar or Bonny via the Aro Blue River which pours into the Atlantic ocean. Most Igbo slaves were shipped to North Carolina and Virginia, in the United States. Igbo slaves were also shipped to the Caribbean Islands of Jamaica, Haiti, and Cuba.

http://en.wikipedia.org/wiki/Arochukwu
http://www.spyghana.com/agulari-nri-history-anambra-people/

http://en.wikipedia.org/wiki/Onitsha

Ogidi has a very rich history that dates over 450 years. The founding father of the town, Ezechumagha (born c.1550) married Anum-Ubosi and they had a son in 1580 named Inwelle. Inwelle married and had a son in 1611 named Ogidi (meaning strong pillar because he was a great warrior). Ogidi had 2 wives: (i) Duaja whose children were Akanano, Uru, Ezinkwo, Umu-Udo, and Ama-Okwu; and (ii) Amalanyia whose children were Ikenga, Nne Ogidi, Uruagu and Achalla Ogidi. After the migration of five of his children, the remaining four sons (Akanano, Uru, Ezinkwo and Ikenga) formed the present Ebo Ino (four quarters) of Ogidi.

History has it that Umu-Udo migrated to present day Umunya (in Oyi Local Government of Anambra State). Ama-Okwu was either sold off into slavery or got integrated into other parts of Ogidi, especially Odida in Ikenga. Nne Ogidi was married off to Agulu and is a thriving village in Agulu. Uruagu migrated and settled in Nnewi although present day Uruagu Nnewi people deny any claim with Ogidi, and Achalla Ogidi (a great elephant hunter) migrated to present day Okija (derived from Oka Ije Achalla Ogidi).

Of the four sons who stayed back in Ogidi, Akanano had 2 wives. The first wife had Ire and Abo, while the second had Ezi-Ogidi and Umuru. Uru (born c.1643) had 8 children: Ntukwulu, Ajilija, Adazi, Umudoma, Uru Ezealo, Uro Oji, Umu Anugwo, and Ogwugwuagu. Ezinkwo had 2 sons: (a) Ogidi-Ani who had Ogidi-Anu Ukwu and Ogidi-Ani Etiti; and (b) Nkwelle Ogidi who had Ezinkwelle and Uru Owelle. Ikenga had 2 wives: (a) Aghaluji Ejebe Ogu who had Obodo Okwe and Anugwo; and (b) Ezenebo who had Nanri and Odida.

http://en.wikipedia.org/wiki/Ogidi,_Anambra


Awka is one of the oldest settlements in Igboland established at the centre of the Nri civilization which produced the earliest documented bronze works in Sub-Saharan Africa around 800 AD and was the cradle of Igbo civilization.

The earliest settlers of Awka were the Ifiteana people which translates into people who sprouted from the earth. They were farmers, hunters, and skilled iron workers who lived on the banks of the Ogwugwu stream in what is now known as Nkwelle ward of Awka.

The deity of the Ifiteana was known as Okika-na-ube or the god pre-eminent with the spear and the Ifiteana were known as Umu-Okanube or “worshippers of Okanube”, which evenutally became shortened to Umu-Oka and eventually Oka and its angicized version "Awka".

In ancient times, Awka was populated by elephants with a section of the town named Ama-enyi (haunt of elephants) and a pond Iyi-Enyi where the elephants used to gather to drink. The elephants were hunted for their prized ivory tusks (okike) which was kept as a symbol to the god Okanube in every Awka home with hunting medicine stored in the hollow of the tusk.

Over time, the town become famous for metal working of a high level and its blacksmiths were prized throughout the region for making farming implements, Dane guns and ceremonial items such as Oji (staff of mystical power) and Ngwuagilija (staff of Ozo men).

In pre-colonial days Awka also became famous as the home of the Agbala Oracle a deity that was said to be a daughter of the great Long Juju shrine of Arochukwu. The Agbala Oracle (which Chinua Achebe drew on for inspiration in his book Things Fall Apart[3]) was consulted to resolve disputes far and wide until it was finally destroyed by colonial authorities in the early part of the 20th century.

Before the inception of British rule, Awka was governed by titled men known as Ozo and Ndichie who were accomplished individuals in the community. They held general meetings or Izu Awka either at the residence of the oldest man (Otochal Awka) or at a place designated by him. He was the Nne Uzu or master blacksmith, whether he knew the trade or not, for the only master known to Awka people was the master craftsman, the Nne Uzu.

In modern times Awka has adapted to the republican system and is currently divided into two local government areas, Awka North and Awka South with local representatives. However, it still preserves traditional systems of governance with the respected Ozo titled men often consulted for village and community issues and a paramount cultural representative, the Eze Uzu who is elected by all Ozo titled men by rotation amongst different villages to represent the city at state functions.

The current Eze Uzu of the city selected since 1999 is Gibson Nwosu one of the first recruits for the Nigerian Air force and a former head of Air Traffic Operations for the Biafra Air Force, the Lusaka International Airport and the Zambian Air Service Training Institute (ZASTI).

Awka should not be confused with Awka-Etiti which is a town in Idemili South local government area that is often mistaken for the main capital.[4] Today it is the capital of Anambra state of Nigeria. Slogan: Sires of Smiths

http://en.wikipedia.org/wiki/Awka

A lot of Anambra people do not know their history. Almost all Anambra people, parts of Delta and parts Enugu peoplE.Most of the population of Anambra State are members of the enterprising Igbo ethnic group who are renowned for their resoucefulness and spirit of entrepreneurship. The Anambra Igbo are ubiquitous and can be found in all nooks and cranies of Nigeria, as well as in virtually every region of the world.


NRI KINGDOM is the oldest Kingdom in Nigeria. It was founded around 900AD by the progenitor, Eri, the son of Gad. According to biblicalaccounts, Jacob had Leah as his wife who begot four sons for him. When Leah noticed she had passed child-bearing age, she gave her maid – servant, Zilpah to Jacob to wife, and through Zilpah he had a son named Gad. Gad then bigot Eri, who later formed a clan known as Erites vide Genesis Chapter 30 verse 9; 46 verse 16 and Numbers chapter 26 verses 15-19. Eri was therefore amongst the twelve tribes of Israel via Gad.

During their stay in Egypt Eri became the high priest and spiritual adviser to Pharaoh Teti, the fifth dynastic king of Egypt around 2400 BC.

During the Exodus, which marked the beginning of the mass movement of the tribes of Israel, the tribe of Eri was amongst the tribe that left Egypt following the injunction from God to the Israelites (see Deuteronomy chapter 28 verses 58 – 68). Some of these tribes founded settlements in the southern part of Sudan, where they established the “Nok” culture, which is similar to that of other (sun Cult) culture, like Nri, Fiji, Samoa, and Jukun in the Northern part of Nigeria and elsewhere. But others who could not remain in the Southern Sudan traveled further South, some branched off to Jukun, in Northern part of Nigeria, others continued and arrived at the confluence of Rivers Niger and Anambara known as “Ezu-na-Ọmambala” and settled there while some veered off to the Island of Fiji in the South Pacific Ocean. An intelligence report notes that the Fijians have the same sun culture with the people of Nri.

When Eri arrived at the confluence of “Ezu-na-Ọmambala” he had two wives, namely Nneamakụ and Oboli, Nneamakụ begot five children, namely (a) Nrifikwuanịm-Menri being the first son (b) Agụlụ (c) Ogbodudu (d) Onogu and (e) Iguedo the only daughter. Oboli begot Ọnọja, the only son who founded the Ịgala Kingdom in Kogi State. Meanwhile, Nri-Ifikwuanịm begot Agụkwu Nri, Enugwu-Ukwu, Enugwu-Agidi, Nọfịa, and Amọbia, while his brother Ogbodudu who later became Nrinaoke N’Ogbodudu had founded the Diodo Dynasty, while his brother Ezikannebo founded Akamkpịsị and Amanuke. Onogu Begot Ịgbariam, while Iguedo, the only daughter, begot Ogbunike, Ọkuzu, Nando, Ụmụleri, and Nteje, Known today as Ụmụ-Iguedo clan, while the former are better known as Ụmụ-Nri clan. According to Nri Oral tradition recently substantiated by archaeological findings of Ọraeri/Igbo-Ukwu objects, the unification of Agukwu, Diodo, and Akamkpịsị was enacted constitutionally during the beginning of reign of Nribụife (AD 1159 – 1252) who was the first Eze Nri to observe the Ịgụ-Arọ Festival as a pan – Igbo affair in 1160AD (Prof. M.A. Ọnwụejeọgwu 2003).

http://logbaby.com/encyclopedia/history-of-nri-kingd_15828.html#.VUjdaqnlYWE



Some Onicha people, before Eze Chima's exodus, had left Benin to establish other towns like Issele Ukwu, Ebu, Kwale, Ezzi, Onicha-Ukwu, Okpanam, Asaba(originally called "Araba" and some other towns of Benin orientation that had been established before the Ezechima's exodus from Benin.. It was these settlements that habored Obi Ohime/Ezechima when he and his family fled from Benin. The migration from Benin to Onicha Mmili took many years, towns of Onicha-Olona and Onicha-Ugbo were established by Onicha people who felt reluctant to continue and follow Obi Ohime to Onicha-mmili.

ESTABLISHMENT OF ONICHA-MMILI AND HER RULING DYNASTY:

Obi Ohime or Eze Chima, having been told that he could not enter Onicha, stayed for a long time in Obio with his family and relatives before he died. After he died, his relatives decided to continue with their migration to establish Onicha. The qualification for whom shall be crowned king was conditioned upon who shall sound ancient rhythms on a wooden Ufie. Traditionally, Ufie cannot be owned or be sounded/beaten by a person whose father is still alive. The contestants to the throne having just lost their father, had no ufie, however, Oreze Obi, had carved one which he hid under the boat and sounded first upon getting to Onicha whilst his siblings were busy looking for the appropriate wood to cut for the Ufie.

The contestants to the throne were Oreze, Ukpali, Agbor Chima, Ekensu(Aboh Chima), Obio, Obamkpa and Isele. All these men were all children of Eze Chima. This is very important because I have read some articles being written about "non-royal and royal" Onitsha families by people who are very ignorant of our history. Dei Ogbuevi was uterine brother of Eze Chima and was therefore not excluded from Onicha kingship unlike the children of Eze Chima outlined above. That is why any Dei descendant can still aspire to the Oncha throne, unlike the descendants of the children of Eze Chima that contested the throne. Rather than contest the election of their sibling, they resolved to emigrate from Onicha and go back to "Enu Ani" to establish their own clans. Thus Obamkpa, left to establish Obamkpa town. Umuasele, Iyiawu and Umu Odimegwu Gbuagwu villages are all descended from Obamkpa. Ukpali went to found Agbor and Ekensu went to found Aboh. After, Ojedi's sacrifice of her life tosave Onicha, her father Dei, left Umudei village to reside with his nephew Ukpali who had founded Aboh town(because then, it was a taboo for a child to die before the parents.) Whilst at Aboh, Dei had more children, who just like their Aboh relatives, became very wealthy by fishermen and traders. These children of Dei in Aboh, whenever they came to Onicha to trade and market their wares, would spend some days with their relatives at Umudei village. Some later settled at Umudei after exchanging marital vows with other Onicha people and founded the "Ogbe Onira" clan in Umudei village, a very spiritual, mystical and tough clan. The term "Aboh Rika" is now being erroneously applied to all Umu Dei people, but this is historically incorrect. It was originally used for Ogbe Onira clan because of their "Dei-Aboh" roots. Till date, our relatives from Aboh town are saluted with "Abohrika". It literarily means Aboh predominates! One always sees that pride wherever children of Eze Chima are founded. < /U>

When Dei later left Aboh, he went and founded Oguta town in Imo State and till date, only descendants of Dei can assume the throne of Oguta town. In Oguta today, the Umudei Village exists. Traditionally, whenever, the Obi of Oguta visited Onicha-Mmili, he would first go to the Diokpa of Umudei village who would then accompany him to the Obi of Onicha.

THE NINE CLANS OF ONICHA:EBO ITENANI:
Onicha is made up of nine clans: the Umu-Ezechima Clan, Ugwu na Obamkpa Clan; Awada Clan; Ubulu na Ikem Clan;Ulutu Clan;Ubene Clan(Umu Okwulinye);Ogbolieke Clan; Obior Clan; and Agbanute Clan.


http://www.onitshaadounion.com/files/ABOUTUS/AdoUnionHistory0.html

oluamid:
Well, I'm not too keen on whose land is what. I'm only responding to the assertion that the Ilajes are a subset of the Ijaws. I believe everyone tells their history in their own favour. I'm sure the Ilaje will also have a different account of how they came about the land.

Whatever the case may be though, the fact is both of these people can be found in the coastal area of Ondo state. I rest my case.

A Benin Account of the Origin of Oduduwa

Many centuries ago, at the time when Benin was called Igodomingodo, that geographical area now known as Benin, was the hub of a conglomeration of little towns that developed or spread into most of the areas of modern Bendel State. Throughout that period, lgodomingodo made steady progress especially in the areas of spiritual, philosophical and administrative development. Its efforts were largely concentrated on the arrangement of human order so that by the time Europeans made contact with the people of Benin in the 15th century, they had already established an administrative system which, till this day, baffled the Europeans and earned for the Capital of this "far flung" African country, the appellation "City". The nucleus of this great civilization was the monarchy which the Binis perfected around the 18th century when, after a series of experimentation with the Ogiso, and some of the past-Ogiso Obas, they introduced a monarchical system that is based on the principle of primogeniture, beginning with Ewuakpe, about 1712 A. D.

From the days of Owodo until now, the system of direct ascension has endured making the Benin Royal family one of the oldest families in Africa. It's history spans more than 800 years. Benin City remains today as conservative as it ever was. Shifting slowly, sometimes uneasily, under the pressures or demands of modernity, Benin recognizes that all living organisms (including states and cities) change. That change has reduced to mere historical fact the political influence Benin exercised over places such as Eko (Lagos) which she founded at the time of Oba Orhogbua (about 1550 A.D.) Ghana, Dahomey, both across the borders of modern Nigeria; Onitsha on the Niger and many other places such as Asaba, Agbor, lssele-Uku, Warri, ldah etc. Many of these towns actually owe their corporate existence to Benin. Since inter-action between African kingdoms began around the 14th century, Benin found herself in a unique geographic position by occupying mid -way between what the early Europeans referred to as the "Yoruba country" and the "lbo country". This proximity to the two areas no doubt broadened the outlook of the Binis in later years.

Quite tolerant and receptive of other ideas and norms, it is no wonder that today both the Eastern and 'Western neighbors of Benin have exercised a considerable influence on her socio-political life. The influence of the Yoruba is more felt. This is so because after about 800 years of intercourse both cultures had to rub off on each other. Thus, while the Binis have accepted many Yoruba gods, the Yoruba on the other hand accepted several of the socio-political reforms introduced by the Binis.

Contact with the Yoruba was made quite accidentally by Ekaladerhan, the son of the last Ogiso, who was banished in the 12th century. After wandering in the jungles for several years, he showed up in a town. Hitherto, neither Ekaladerhan, nor the people on whom he stumbled were aware of the existence of other people on earth than those that belonged to their immediate environment. To the people therefore, Ekaladerhan must be a god, a forest god; especially as they discovered him in the jungle. He was adept in hunting and he understood the habits of animals to an astonishing degree. These facts, no doubt put mystique on his being and his personality. By a twist of Fate, Ekaladerhan who was banished by his own people had been accepted by a people who stumbled on him in the forest. He was brought into town where he married one of them and lived to a ripe old age.

When his father Owodo was himself banished for ordering the execution of a pregnant woman, Evian was appointed administrator. But he sought to appoint Ogiamien his son as his successor. The move was resisted by the Bini and that gave rise to political strife and anarchy. A search party was then sent to look for the long-banished Prince and the trail inevitably ended at Uhe where Ekaladerhan had established. Alas, He was a very old man. So, even if he wished to grant the delegation's plea to return home, he was not physically capable of undertaking such a hazardous journey. But he allowed his son Oronmiyan, who had volunteered, to go with the delegation. Oronmiyan arrived around 1200 A.D. He fathered Eweka the first. Oba Erediauwa, is the 38th king of the Edo by this direct line of succession from Eweka the first.

http://ntotan..com/2013/03/a-benin-account-of-origin-of-oduduwa.html


PLEASE READ THIS VERSION OF ODUDUWA

The Ife history of the Ooni dynasty confirms 38 Oonis, including Akinmoyero (1770 � 1800). Here are their names in the ascending order of the period of their reign: Ogun, Osangangan, Obamakin, Ogbogbodirin, Obalufon, Oronmiyan, Ayetise, Lajamisan, Lajodogun, Lafogido, Odidimode Regbesin, Aworokolokun, Ekun, Ajimuda, Gboo-Nijio, Okinlajosin, Adegbalu, Osinkola, Ogbooru, Giesi, Luwoo (female), Lumobi, Agbedegbede, Ojee-Lokunbirin, Lagunja, Larunka, Ademilu, Omogbogbo, Ajila-Oorun, Adejinle, Olojo, Okiti, Lugbade, Aribiwoso, Osinlade, Adagba, Ojigidiri (Lumbua), Akinmoyero (1770 � 1800), Gbanlare (1800 �1823), Gbegbaaja (1823 �1835), Wunmonije (1835 �1839), Adegunle Abewelo (1839 �1849), Degbinsokun (1849 � 1878), Oranyigba (1878 � 1880), Derin Ologbenla (1880 �1894), Adelekan Olubuse I (1894 �1910), Adekola (1910), Ademiluyi Ajagun (1910 �1930), Adesoji Aderemi (1930 � 1970), and the current Ooni Okunade Sijuwade Olubuse II, whose reign dates from 1980. Obviously, Oronmiyan, the first child and son of Oduduwa, did not inherit his father�s throne, which is the genesis of the quarrel between the true Oduduwa�s heirs and the Ooni�s dynasty.

Oduduwa�s eight children (as claimed by Yoruba historians), are known as the Obalades or crowned chiefs of Yorubaland. The argument is that not all Yoruba Obas have genuine crowns; only the Obalades are the exception and consist of the Alaafin of Oyo, the Oregun of Ile Ila, the Alake of Egbaland, the Owaoboku of Ijeshaland, the Alaketu of Ketu, the Owa of Ilesa and two Obas in the Republic of Benin as follows: the Onipopo of Popo and the Onisabe of Sabe. What this means in effect is that Yoruba civilization did not start in earnest until the reign of Oduduwa and his sons. All leading Yoruba historians agree on this.

In fact, we know that it was from early twelfth century that Ife grew into a large city surrounded by walls, inhabited mostly by farmers and some skilled craftsmen who created great works of arts respected around the world today. The famous Ife bronze, terracotta works, statues in baked clay, some representing the Ooni dressed in full regalia, are among the world�s greatest works of art. Some of the terracotta were so large and complex, it is impossible to bake them today even with modern technology. All these date back to the eleventh century CE.

Because Ogun, the first Ooni after the demise of Oduduwa, was not Oduduwa�s child, he was not considered an Obalade by Yoruba tradition and elite. Ogun was a chief with spiritual responsibilities. He usurped the Ife throne because the true heirs to the throne were busy else where at the time of their father�s death. Ogun out maneuvered the children of Oduduwa over the Ife throne with his superior knowledge of the inner working of the Ooni�s palace, and his spiritual prowess as the head of the Ogun shrine. Oduduwa�s true heirs have been smarting over this ever since.

Chief Obafemi Awolowo, the Premier of the Western Region of Nigeria in the early sixties, strengthened the hands of the Oonis, and facilitated their prominence in Yorubaland by appointing Oba Adesoji Aderemi, the Ooni of Ife at the time, as the first Governor of the now defunct Western Region of Nigeria. Oba Adesoji Aderemi�s ascendance was consolidated with his Chairmanship of the Western Region�s Council of Obas that at the time entrapped the Edo Oba. With such immense political power of his own, and the political influence and authority of Awolowo as the leader of the Yoruba, no one could raise a finger against the supposed illegitimacy of the Ooni�s dynasty in Yorubaland. The Bini, of course, were worst hit as a voiceless minority in Awolowo�s Western Region�s politics of tribal exclusion and domination.

The Oduduwa lineage tried to fight back by identifying with the NPN in opposition to the UPN. Awolowo accentuated the schism by promoting the emergence of Bode Thomas, a young and dynamic lawyer from Oyo. Bode, with Awolowo�s clout, wielded considerable political power in Oyo to the point of being rude to the Alaafin, who was alleged to have put a curse on him. Bode became mad to the chagrin of Awolowo, who promptly banished the Alaafin from his Oyo throne. Just as the Oduduwa�s legitimate heirs and the Yoruba elite generally, have always known and concealed the quarrel over the Ife throne, the Bini have always known their history and borne the pains of not being able to act on it because Chief Awolowo was unassailable and had turned the Ooni dynasty into a colossus to cow all opposition.

Another way of confirming Oduduwa�s 1200 CE demise date in Ife, is to look into the famous account of valour during Oduduwa�s reign when an external invasion by the Igbos from the East took place. The record can easily be traced and Moremi�s courage came to the fore at the time for sacrificing her life for the safety of her people. From 1200 CE to 2004 CE is only 804 years, so the Yoruba should stop deceiving themselves that Oduduwa dropped from the skies at the beginning of time or that Ife is the �source� of the universe. Ife is �Uhe,� meaning Oduduwa�s re-birth, or successful re-location from Bini land of his ancestors.

Where did Oduduwa come from in Yoruba myth?

The Yoruba story about Oduduwa is extremely thin on substance. What we have is wrapped largely in myths, parables, and folktales. In fact, the most generous way to describe the story is that the Yoruba do not know anything about their highly revered progenitor. Oduduwa himself left a tell tale evidence of his ancestry in his lifetime. He reserved a special seat in his palace for his ancestors, which only the Bini monarch can sit on even now. No other human, whether Arab, Eskimo, Alaafin, Ooni, or Yoruba, (bleached or not), can sit on the seat. Despite this vivid evidence that has survived through the centuries, some Yoruba historians still claim that he was from somewhere in Arabia.

Any place from Egypt to Lebanon to Iraq to Saudi Arabia has been mentioned, and the Yoruba professors� strongest proof of Oduduwa�s Arabian ancestry so far is that he was light in complexion. This may have influenced some heirs of Oduduwa, who have been accused of serious attempt at bleaching. The �light� in complexion argument could place Oduduwa�s origin any where in the world from Edo, to China, to Britain, to Mexico, but who dares fault our professors who passed their exams on European history? The Saudi Arabian origin theory is not popular with the Ijebus who erroneously claim Wadai as their roots. Those linking Oduduwa with Iraq claim that he descended from Lamurudu (the Nimrod of Babylon�s myth). Nimrod was not an historical figure but a myth constructed from the life image of Ausar, the god of the Chaldeans, who invaded and colonized Persia from 4000 BCE. In any case, is it not dishonest to try to link 6000-year-old ancestry with 900-year-old personalities, without authentic and verifiable historical documents or DNA test? You can deceive the illiterate with myths but Nigerians are becoming more and more educated now.


http://www.raceandhistory.com/cgi-bin/forum/webbbs_config.pl?md=read;id=2312

9jacrip:
The Oduduwa Yoruba/Benin struggle can be easy settled:

tonychristopher please answer these of get Benin folks to answer them -

Oranmiyan founded Benin Monarchy and till infinity, elements of Yoruba kingship system will remain, how come any trace(s) of Ogiso system was not introduced by Ekaledahern since he introduced a unified political system in Ife. Moreover, Benin influence abound in Eko kingship (not Idejo kingship).

Oduduwa came to Ife with a number of things that remain in the palace today (the Are crown worn at olojo festival inclusive, was this what Ogiso folks wore?); they should list what items ekaledahern; a prisoner who was stripped off his status and escaped via bush parts stole or left with from Benin and brought to Ife.

Oduduwa introduced some rituals which are done by Oduduwa devotees in Ife till infinity, was ekaledahern an awo/a priest, either yes or no, how come the processes of these rituals and chants has no Benin elements in them?

I like your postultion and maturity, how i wish most people on NL would engage someone in intellectual discuss instead of insults


I am impressed with you


I must be frank

oluamid:
Well, I'm not too keen on whose land is what. I'm only responding to the assertion that the Ilajes are a subset of the Ijaws. I believe everyone tells their history in their own favour. I'm sure the Ilaje will also have a different account of how they came about the land.

Whatever the case may be though, the fact is both of these people can be found in the coastal area of Ondo state. I rest my case.

SN Town State Region Remarks
1 Abonnema Rivers Eastern Ijaw
2 Adoloseimọ Ondo Western Ijaw
3 Agbere Bayelsa Central Ijaw Agbere is on the River Nun, the first town on the Nun from where the River Niger forms it confluence with the Nun River, a few miles south of Onitsha. Agbere is three towns up river from Kaiyama
4 Agoloma Bayelsa Central Ijaw
5 Akpata Ondo Western Ijaw
6 Amadaka Akwa Ibom Eastern Ijaw A town in Andoni clan
7 Amapẹrẹ Ondo Western Ijaw
8 Amassoma Bayelsa Central Ijaw Birth Place of the impeached Governor DSP Alamieyeseigha
9 Angiama Bayelsa Central Ijaw
10 Anyama Bayelsa Central Ijaw
11 Anyama Bayelsa Central Ijaw A town in Ogbia clan
12 Arogbo Ondo Western Ijaw HQ of a group of over 50 Ijaw towns in Ondo State
13 Asarama Rivers Eastern Ijaw A town in Andoni clan
14 Ataba Rivers Eastern Ijaw A town in Andoni clan
15 Ọkaminiwei Gbine Ondo Western Ijaw
16 Bakana Rivers Eastern Ijaw
17 Bassanbiri Bayelsa Central Ijaw Nembe part of Brass
18 Bọlọwọghu Arogbo Western Ijaw
19 Biagbine Ondo Western Ijaw
20 Bomadi Delta Western Ijaw
21 Bonny Rivers Eastern Ijaw
22 Buguma Rivers Eastern Ijaw HQ city of the Kalabari clan
23 Burutu Delta Western Ijaw
24 Ebukuma Rivers Eastern Ijaw Andoni Clan
25 Egbema Edo Western Ijaw
26 Ekowe Bayelsa Central Ijaw
27 Finima Rivers Eastern Ijaw
28 Funama Edo Western Ijaw
29 Gbanrain Bayelsa Central Ijaw
30 Igbematoru Delta Western Ijaw
31 Iko Akwa Ibom Eastern Ijaw A town in Andoni clan
32 Ikuru Town Rivers Eastern Ijaw Andoni clan
33 Kaiama Bayelsa Central Ijaw Birth place of the heroic and national figure, Major Adaka Boro
34 Koluama Bayelsa Central Ijaw
35 Korokorosei Bayelsa Central Ijaw
36 Ngo Rivers Eastern Ijaw HQ of Andoni LGA
37 Odi Bayelsa Central Ijaw This town was completely destroyed by the armed forces of Nigeria under the instruction of President (General) Obasanjo in 1999
38 Ogbolomabiri Bayelsa Nembe part of Brass
39 Okirika Rivers Eastern Ijaw HQ City of the Okirika clan
40 Okorobo Rivers Eastern Ijaw A town in Andoni clan
41 Okoroete Akwa Ibom Eastern Ijaw HQ of Eastern Obolo (Andoni) LGA
42 Okoroinyong Akwa Ibom Eastern Ijaw A town in Andoni clan
43 Oloibiri Bayelsa Central Ijaw the place oil was first found in commercial quantity in Nigeria.
44 Olugbobiri Bayelsa Central Ijaw
45 Opobo Rivers Eastern Ijaw
46 Opokuma Bayelsa Central Ijaw
47 Oporoma Bayelsa Central Ijaw
48 Opuama Bayelsa Central Ijaw
49 Otuan Bayelsa Central Ijaw
50 Patani Delta Western Ijaw
51 Port Harcourt Rivers Eastern Ijaw Capital city of Rivers State
52 Sabagerigha Bayelsa Central Ijaw
53 Sagbama Bayelsa Central Ijaw
54 Tombia Rivers Eastern Ijaw A town in Kalabari clan
55 Torofani Bayelsa Central Ijaw
56 Tungbo Bayelsa Central Ijaw
57 Twon Bayelsa Central Ijaw Is a major town in Brass group of towns
58 Ukpẹ Ondo Western Ijaw
59 Ukubie Bayelsa Central Ijaw
60 Unyeada Rivers Eastern Ijaw Andoni clan
61 Warri Delta Western Ijaw Commercial capital city of Delta State
62 Yenagoa Bayelsa Central Ijaw Capital City of Bayelsa State


http://www.ijawdictionary.com/menu/index.php?show=A

BUT NOTE;there are discripancies in ijaw incrochement of Bony, Opobo which are igbo towns and Ijaw dont have towns in Ondo, Edo and Warri is never Ijaw town...so this is my observation

I will agree with you here but there is a notion that ilajes are in Ijaw land







ILAJES (MAHINS) - ORIGIN

The Ilajes met the Arogbo-Ijaws in the home land of the latter people. The Ilajes escaped from Ile-Ife a few centuries ago running for their dear life because of the misunderstanding between them and their kith and kins in Ile-Ife. They arrived in Ijawland in the present Ondo State and pleaded to be sheltered. Thus the Ilajes whose countrymen, the Yoruba are hinterland based people found themselves settled along the Atlantic sea-coast separated from the hinterland by the Arogbo-Ijaw clan who inhabit the fresh water swamps of the Delta adjoining the mainland. This historical event explains why the oldest Ilaje-towns can only be found along the Atlantic coast line and not more than a few decades old. The Arogbo-Ijaws taught the Ilajes the art of swimming, fishing, house building and canoe-paddling the only mode of transportation in the area.

18. This story was corroborated by the testimony of the then Olugbo-Elect, Crown Prince Adebanjo Akingbade Mafimisebi. He is now the substantive Olugbo of Ugbo. Testifying before the Justice Ajakaiye Chieftaincy Commission of Inquiry sitting at Akure, he deposed as follows: "The Ugbo-Kingdom in the Ilaje-Ese Odo Local Government of Ondo State existed before Oduduwa came to Ile-Ife. Ugbo (Ilaje) Kingdom is one of the ancient Kingdoms in Yorubaland as a whole, and the people (Ilajes) were originally (underlining ours) in Ile-Ife before Oduduwa (father of the Yorubas) came and raided them. They first settled at Oke Mafunranyan (High Hill) which was later known as Oke-Igbo, and later migrated to the Arogbo-Ijaw riverine area of Ondo State." (See Sunday Sketch, June 19, 1988.

19. This history of Ilaje settlement in their present habitat is further corroborated in a short history of the Ilajes by an expatriate, Patriarch J. G. Campbell who stated that the Ilajes left Ile-Ife to Ese-Odo area where they were assisted by the Ijos (Ijaws) to settle in their new environment.

20. The said press statement by the conspirator Chiefs was released on the eve of the so called Constitutional Conference organised by the Abacha Administration. Its intention was to mislead, misinform and deceive the public, the Abacha Government and the delegates to the conference to deny us our request for a separate Local Government - Toru-Ibe Local Government Area.

21. The present Rejoinder by these writers has the same intention: to misinform, mislead and deceive the public and the Federal and State Governments in the on-going Boundary delimitation exercise embarked upon by the National Boundary Commission. The third purpose of these conspirators is to show the Ijaws in a bad light, all in their attempt to corner our God-given oil rich lands.

22. They insulted the whole Ijaw race by describing it as " a nomadic and highly sedentary race that migrate to other places to live, "using their canoes in the water ways and settling on shore to engage in their fishing business." These are very inflamming words , and these chiefs owe an unreserved apology to the Ijaw ethnic nationality.

23. The Ijaws are neither nomads, migrants nor settlers, as we shall prove very presently.


http://www.unitedijaw.com/egbemaclan.htm

oluamid:
The Ijaw and the Ilaje are two different peoples. But due to the proximity of their locations it's expected that they will interact with one another, something which has greatly influenced both of them. Hence you see a similarity in both their cultures which is brought about by centuries of marriages, trade etc between the two.

However, the Ijaw are the Ijaw and the Ilaje are the Ilaje. They are two distinct people a fact that can be easily deducted once you have been with members of both sides for a few minutes.

oluamid:
Ever come across an Ilaje person? I have come across several. I've lived with them, befriended them and became 'family' to them.

Never, I repeat never had any Ilaje person I know ever said he/she was not Yoruba. You want to know why? The question simply did not came up. It is a token. It is like asking if I am African. What else would I be!?

I'm from Ondo state and there are entire local governments made up of mainly Ilaje people there. Please come there and ask if they are Yoruba. At least they are not lost in history.

Don't come online and ascribe your version of 'history' to people.

Are you saying ijaw has nothn in ilaje..I know many ilaje that see themselves as ijaw ...so there must be a reason

woodcook:
Ilekeh:


And be more specific, he was talking about Anambra state. So if it's like Lagos, why do Igbos troop to Yorubaland?

o

Forgive me I have to pick this one out since it interest me most. Given that I have seen this remark more often than I have seen a Fulani man without his stick and cow. As long as Lagos remain the commercial hub of Nigeria Igbo people and other tribes will keep flooding to Lagos. Just like it happens else where in the world. It is something both the Yoruba and every other Nigerians have to deal with.

You dont understand economic domination and capital repatriation

That's why they are in lagos

hotwax:
Then start sounding Logically.

Your Egba friend doesnt respresent all Egba people. He might hate his people/source. But it doesnt mean Egba people are not Yorubas.

My duty as a Yoruba man is to set record straight on public forum like this.

I will never allow anyone to tamper with my history for selfish/tribal or bigoted reason.

Ok.

hotwax:
Never insult our source. From your post I can see you are bent on hating Yorubas. All these fake histories are to discredit Yorubas. Odudua does not exist to you. Tomorrow you will say Yorubas dont exist. If you decide to turn it to ethnic bashing. I will join you into saying igbo forefathers are goats....

You are not Yoruba, you dont know about us. Any history of Yorubas void of oduduwa is fake. Odua is Yoruba, Yoruba is Odua...

If you can't accept that, then give us the history of your tribe igbo.

This is not ethnic bashing this is critical analysis of oduduwa

The question is
Was he real
Who is he
Where did he come from
What language did he speak
Who where his co traveller
What race was he
Where did he have his childhood
Whom did he marry
Where is his grave
Where are archeaological evidence of oduduwa
The Benin connection
Did he fall from sky

These are questions beging for answer@

1 I am not debating with you
2 I am not talking about igbo or not
3 learn how not to use foul language
4 don't quote me
5 you are not making any intellecual contribution

hotwax:
Because your friend doesnt believe in Oduduwa does not mean he is not Yoruba. So because your friend doesnt believe in Yoruba, all Ijebu people are now Igbio.

Listen to yourself. Your sense of reason is that of mentally deranged fellow.

So Ijebu and Awori, Ogun state are now Igbo because of your friend....

Awori are Egba people. They even have a festival and gods they celebrate in Ogun state.

Whats wrong with Igbo people who know Yoruba more than we Yorubas. Can't you concentrate your effort on finding the root of Igbos.

I am a christian, I dont believe in IFA, it doesn mean I am not Yoruba.

You need help!

my brothers, facts are SACROSANCT...we have to put them where they belong

uchenageme:
Bros this is mean. I was enjoying all the bashing and then you went and posted this. Now you have succeeded in closing the thread. Are you happy now?

but same with yorubas

hotwax:
No...But to Igbos, lagos is your Dubai. You hardly see an Igbo family without a member living in Lagos.

i like you, i must be honest, you are not insultive like others, very intellectual


Egun are Ewe language based

Ilajes are purely Ijaws speaking Yoruboid
same as kalabari are ijaw spaeking miasma of igbo langauage even otuoke also

stinggy:
History is meant to have loopholes since there are many tellers.
I haven't read so much about Eguns (though I believe they are Yorubas until I read a convincing counter), Ilajes are purely Yorubas, you can ask Olugbo of Ugboland - Obateru Akinruntan why he is trying to build gaps between all Yoruba kings.

is that so...revisioniist.....

The colonial contact brought many changes in the traditions of Igbo people. With the arrival of a new culture, the Igbo traditional beliefs, religion, family structure and functions, and social stratification were all affected. The gradual substitution of new status values for the old in the areas most exposed to foreign rule had an infectious impact.

The Igbos place great emphasis on individual achievements and initiative. Individualism is rooted in a group solidarity. There is great emphasis placed on cooperation and group actions. The traditional government is democratic in nature, based primarily on consensus of opinion -- one man, one vote. Great emphasis is also placed on communal cooperation and achievements. The communal character of the Igbos may be traced from the formative influence of their traditional social pattern, the influence of their nucleated residence pattern and the ideological urge to improve their life.

There are legends of men who have started from extremely humble beginnings and made it to the top without losing touch with humanity and charity. One of these is the story of the Igbo genius slave, born Jugbo. Jugboha from Amaigbo, Nkwerre Imo State, later known as King Jaja, began life as a slave in Bonny, graduated to a canoe paddler, successful trader, and, ultimately, head of the House of Pepple and finally became King of Opobo; a king not to be surpassed. 'The Saga of Jaja so charmingly written up by de Cardi (1899); Dike (1956); Jones (1961) etc., illustrates the Igbo at his best: courageous, adventurous, hard working, charitable, obstinate, proud and faithful to his friends and benefactors."

superstar1:
Yes, they are.

Who appointed them? Azikiwe, based on tribal sentiments. He was the president of the Federation, saddled with the responsibility of appointing VCs. He chose his tribesmen. A clear case of nepotism. Simple as ABC.

Read up on appointment of kenneth dike.

we can progress without some people and that is why IGBO want out of this hell hole and they bhave been working and shouting they want out


People are just been setback in Nigerian the Born To Rules and sophisticated tribes


So we have no like minds with them


can igbo leave pls

Fellonigerians:
Na waaooo... Reading posts of many people on this our Nairaland, you would think that Igbo people are only known for 419 and drug pushing, but see as them full for this list of successful academicians...

Nigeria is our country, so we must learn to live with and love one another, no matter our tribe, religion or social class... Every tribe has their good and bad eggs, but at the end of the day, we are all Nigerians... We cannot progress without one another...

Nigeria we hail thee, Nigerians I hail thee!!!

lol


such an intelligent answer...lol

hotwax:
From God. Dont ask where God comes from..

Tomorrow you will tell us that Ilajes and Eguns are yoruba and they are Oduduwa children...pls fix the loopholes in Oduduwa history pls

stinggy:
You cannot but laugh at so many history re-writers here.
They read only stories that support their belief.
We know our history, let no one distort it.
Aworis are waterside Oguns - fact!

In actuality, the Egun and Awori people are not yoruba. Their language is Egun which is similar to Ewe language spoken in Benin and parts of Togo. The Egun and Awori language is more 'eweid' than 'Yorubaid'. Some Egun people speak Yoruba just as Okrika people speak Igbo but are not Igbo.
The Aworis claim early link with Benin, however, they are Yorubas in today's Nigerian context.

Many Ijebus dont also believe in Oduduwa thing, I have one as my neighbour here, sometimes he doesnt even see himself as a yoruba he prefers to be called ijebu and this dude is educated. He has his reasons and I respect him

hotwax:
Thank you mate. Because Britain colonized Lagos, Lagos belongs to Britain.

Because Fulanis conquered Ilorin, Ilorin is now a Fulani Town.

Because Benin colonized Lagos, they owned Lagos.

Because Rome colonized Jerusalem, its now a Roman city.

Meeen. people are just fcking pathetic and they reason like agama lizard.

[size=18pt]And one of them claiming Awori are not Yorubas. Awori is a Yoruba tribe. Awori people are from Ogun state. They are conc ijebu people. Cut us some slack.

You know nothing about Yoruba race.

The moment you claimed Awori are benin. Is shows you are either stewpid or have mental problems. Its like saying Ijesha people are not Yorubas....

Aworis are Egba people. STop this fcking bulshit. Stop distorting Yoruba history. Aworis are not Igbo or Benin...

Aworis are not Igbo. [/size]

----------------------------------------------------------------------
http://en.wikipedia.org/wiki/Awori_tribe

The Awori are a tribe of the Yoruba people speaking a distinct dialect of the Yoruba language.

Traditionally, Awori are found in Ogun State and Lagos State, Nigeria. The Awori people migrated from Ile Ife and occupy present day Lagos state, with a considerable section of the Awori clan occupying areas within Ogun State as a direct fall out of the creation of Ogun State in 1976. Towns including Isheri, Ota, Igbesa, Ilobi, Tigbo are all Awori settlements within today's Ogun State in Nigeria. The settlement of the Awori clan preceded the establishment of Abeokuta as an Egba kingdom in 1832, as Isheri, the foremost Awori town within present day Ogun State was settled in the 15th century. The Awori are direct descendants of Olofin, one of the sons of Oduduwa - the father of the yoruba nation. As such, in accordance with Yoruba custom, they brought their crown along with them from Ile Ife. Osolo, one of the sons of Prince Olofin, settled at the Osi quarters as his father and his brother journeyed further south from the place where the plate sank at Idumota. The first crowned Oba at Ota was Oba Akinsewa Ogbolu in 1621, he was the son of Osolo.[1]

they lack the capacity to fix this


oduduwa case is a big scam that is why many reasonable yorubas I have seen dont subscribe to that fable


FORGET THOSE PEEPS THEY AINT NO AUTHORITY HERE, THIS IS A HIDSTORICAL FACT AND GAFFE BY OUR HISTORIAN


Tomorrow you tell me that Mungo Park discovered River Niger
Tomorrow you say Oduduwa fell from Sky


those are bullshiittss

TonySpike:
@SirShymmex @ladionline @katsumoto @physicsQED, I hereby invite you to the thread for verification

Everybody comes from God even animal comes from God


So if you can agree with me, the Yoruba Oduduwa Story is a big scam


some say he fell from sky
some say he is from middle east via king called Lamurudu.
some say he is a benin prince
##
i Take the ladst due to historical pointer

hotwax:
From God. Dont ask where God comes from..

king called Lamurudu. this your king did not have any written document about oduduwa, lets assume that he and his co travellers came from middle east, as colonisers they should be speaking one arab or persian language and he must be arab not negroid. that is accepted, now I know that colonisers leave mark if they are no more colonising like England left English for Nigeria, Rome left latinm for meditereanian, Benin left Idumagbons

Now the Question is what Persian/Arab language from middleast or similarities of king called Lamurudu language did oduduwa leave or was his brain scanned and deleted of his former intelligence, if he forgot his language all of a sudden due to amnesia, how come that somebody that forget everything could lead a group of people so effectively...NOW ODUDUWA did not fall from sky


PLS LOOK AT THIS NEXUS AND LACUNA Fix them, not for my sake but for the posterity reason and credibility of Yoruba oduduwa strory


Now give us archelogical and sociological leaning of Middle East via linguistic miasma


Thank you

hotwax:
Oduduwa came from Middle east. He is a son to a king called Lamurudu. This is written in IFA divinity.

Dont tell me Oduduwa is a myth. Remember you believe earth was created by God. I know you can't disapprove that.

Or as an atheist, you believe earth was formed billions of years ago by big bang. No one no the date of the bang. No one no the date of the date of the great flood. Dont tell me to look for date of birth and parents of Oduduwa.

hotwax:
Now let me finish you off with your scam history. This is a cue from wikipedia. If wikipedia is wrong, you can take your case up with them. You benin people and Igbo always want to claim to own Yoruba land. And this corrupt and scamming attitude will be met with stiff resistance. Fulanis want to claim Yoruba land, Igbo, Now Benin tomorrow who knows if its Ijaw. Now read the following and shut up.....
=========================================


Oduduwa, Olofin Adimula, Emperor and First Suzerain of the Yoruba, was the Oba of Ile-Ife. His name, phonetically written by Yoruba language-speakers as Odùduwà and sometimes contracted as Odudua or Oòdua, is generally ascribed to the ancestral dynasty of Yorubaland due to the fact that he is held by the Yoruba to have been the ancestor of their numerous crowned kings.[1] Following his post-humous deification, he was admitted to the Yoruba pantheon as an aspect of a primordial divinity of the same name. Fulanis too will come up with their history about how they own Yoruba land.

Oral history of the Oyo-Yoruba recounts the coming of the Oba Oduduwa from the east, sometimes understood by some sources as the "vicinity" of Mecca, but more likely signifying the region of Ekiti and Okun sub-communities in northeastern Yorubaland/central Nigeria. Ekiti is near the confluence of the Niger and Benue rivers, and is where the Yoruba language is presumed to have separated from related ethno-linguistic groupings like Igala, Igbo, and Edo.[3]

When Oduduwa arrived ancient Ife, he and his group are believed to have conquered the component communities and to have evolved the palace structure with its effective centralized power and dynasty. Going by the tribal records, he is commonly referred to as the first Ooni of Ife and progenitor of the Yoruba people.

Some oral traditions claim that Oduduwa was Olodumare's favourite orisha, and as such was sent from heaven to create the earth.

There is much controversy concerning him and his place in the Yoruba pantheon, and consensus on the subject is as elusive as it is with any other "creation myth". However, the Ife are known for telling the following story:

A certain number of divinities were to accomplish the task of helping earth develop its crust. On one of these visits Obatala, the King of White Clothes, took to the stage equipped with a mollusk that held in its shell some form of soil; two winged beasts and some cloth like material. Having made palm wine from the palm trees he caused to grow after shaping the planet, he began to drink ; soon falling into a drunken stupor, he was unable to accomplish the task he was originally given. Olodumare then sent Oduduwa to save what was left of the mission.

When Oduduwa found the Obatala in a "tipsy" state, he simply took over and completed the tasks. The place which he leaped onto from the heavens and which he redeemed from the water to become land was named Ile-Ife and is now considered the sacred and spiritual heart of Yorubaland.

Due to this experience, Obatala is said to have subsequently made it a taboo for any of his devotees to drink palm wine.

Forgiven by Olodumare, he was later given the responsibility of molding the physical bodies of human beings; the making of land in this story is said to be a symbolic reference to the founding of the Yoruba kingdoms, and this is why Oduduwa is credited with the achievement.[4]
http://en.wikipedia.org/wiki/Oduduwa

w
here we go

where did oduduwa and his co travelers come from

hotwax:
When your cooked up history can't explain Oduduwa, then it shows it lacks validity.

All scientist and archeologist were able to explain Oduduwa. But benin fake history can't explain the phenomenon.

Claiming Ooni is from benin is just plain stupid. He was the last born of Oduduwa...

Once again, trying to remove Oduduwa from Yoruba history is just plain stupidity. That is why your history will never be accepted. Oduduwa is Yoruba. Yoruba is Oduduwa.

Who are oduduwa parents where do they come from ?

Is there record of oduduwa childhood


Or did he fall from heaven via orbit re entry


Pls research these and get back to us

YOU MISSED IT BRO..ODUDUWA was a benin prince that went on exile, bro have you forgotten that yorubas said that oduduwa fell from sky and then parachute wasnt invented, so it makes that story fable and fit for nursery school kids, then a different account said that they met oduduwa in the bush, then the question is where is he coming from that he was wandering in the bush



HAVE YOU PEOPLE ASKED YOURSELF WHO WAS ODUDUWA PARENTS, ATLEAST HE WAS A HUMAN SOMEBODY MUST HAVE GIVEN BIRTH TO HI, WHERE DID HE COME FROM AND HOW WAS HIS CHILDHOOD...NOT THAT ODUDUWA WAS YORUBA..HAVE you ever done a research on that dude and know that Yorubas have been sold dummy


I think Oduduwa was a Benin prince with archeological and historical facts

hotwax:
Why I am engaging in this arguments is not because I hate benin. Of all Ethnics in Nigeria, I like Benin. I have family members married to them.

I am from Ile-Ife, we have many cultural/traditions that are the same as Benin. Ife culture is like Benin. Atimes Ife doesnt look Like Yoruba,

Artifact, Cultural items, dressing is more of Benin...

I am just arguing to set the record straight.

Benin history did not take cognizance of Oduduwa. Any history that separate Oduduwa and his seven sons from Yoruba is totally wrong and scam.

Oduduwa is Yoruba. Rewrite your history to have Odudwa in it. We will accept that

so directly or indirectely Benin colonised yoruba and i still need to know the meaning of the words I said

words like Idumagbo
Idumota
Eko
Lekki
Oniru
Oshodi

and many more, I am in lagos and I have asked many yorubas these none can give me the real answer

Left for me the true owners of lagos are the Edos and Aworis

And Aworis have made it clear that they aint yoruba

So I am trying to know the truth of LAGOS AS A NO MAN LAND...from historical and archeological fact, it seems that the notion is true cos I cant see any pointer that Yorubas own LAGOS

stinggy:
To answer your question..

The Aworis were the first settlers of Lagos. At the time, the influence of Benin kingdom was very strong.
The Awori didn't treat Bini representatives well during trade, when the Oba heard this, he sent emisarries who were attacked by the Aworis. The angered Oba now sent his son - Ado, with an army to demand an explanation from the Aworis, but he was surprisingly well-received and even asked to be their leader. Oba agreed to this and later sent some chiefs to assist Ado in running Eko.
Ado was responsible for naming of the areas of Eko, that's why they bear bini names.