₦airaland Forum

WHY U CALL ME MAD MAN. WHICH KIND TOTO BE DAT WEY DEM ANOINT,,ABEG PASTOR FINGER AM COME SCAM AM

XBLadez:
Mad man

AMAECHI HAS GONE MAD AGAIN..A DISGRACE TO IGBOID GROUPS, I MUST YA AND A BIGGER DISGRACE TO IKWERRE...I KNOW HOPEATHAND WILL CONCUR WITH THIS

A SELLOUT OF IKWERRE IS AMAECHI


BRAGGARD AND WE KNOW HOW TO CUT THEM TO SIZE

ARE U MEMBER OF THE SO CALLED HOST TRIBE, WHY PICK OFFENSE...LOL

WE HOST YOU
WE GHOST YOU


LOL

hungryboy:
oh please just shut up

XBLadez:
http://www.vanguardngr.com/2015/04/pastor-docked-over-n390000-anointing-oil-for-private-parts/

WETIN U WAN ANOINT FOR TOTO, THAT TOTO MUST HAVE SEEN WIRE FOR HER TO BRIN OUT SYUCH MONEY

DAT PASTOR NAWA

M17:
unity is power



SS/SE WILL PULL OUT THROUGH INTERNATIONAL PROCEEDINGS

POSSIBLY GBAM


This is the mess these APC and their sai buhari has put us now, for your information we are not practising democracy what we have now if buhari enters is Gerontocracy and klepotcracy with some tilting towards theocracy which might lead to anarchy


BUHARI HAS NEVER BEEN OUR MESSAIH..Dont worry your freedom of speech will be extinct

APC my bumbum


ndia ara

lionstone:
Source http://www.newsexpressngr.com/news/detail.php?news=10745&title=Buhari-has-drawn-the-battle-line-with-South-East,-South-South;-he-should-be-sent-to-the-USA-for-lessons-%E2%80%94Intersociety&scid=16

This is the mess these APC and their sai buhari has put us now, for your information we are not practising democracy what we have now if buhari enters is Gerontocracy and klepotcracy with some tilting towards theocracy which might lead to anarchy


BUHARI HAS NEVER BEEN OUR MESSAIH..Dont worry your freedom of speech will be extinct

APC my bumbum


ndia ara

ngwanu

OdenigboAroli

Umu nwanyi na eme guy, odizie ka amaghi ihe m na eri, juo okeipku, ihe m na akuzi kita bu ikpu anaghi aku ohu ugbua..eme go m upgrade to ikpu ...now achoro m igba ncha mana ama m udi ihe m na eri..obu maka ya ka jiri ga sabatical ..udi m na eri zi extinct...onye mara umu asa di otua biko kpoturu m

asadike,peppyluv,asadi kepeppyluv02: toshmann, imanu how far kedu ifyalways, chobara m nwanyi doi otua, ike pillow agwu gom . zeb04 idi otua?

kedu maka romeo, Ikomi na preselect ajo nwa. ChinenyeN nwa aba ngwa kedu nwa mala mma na ngwa di otua . chibaby5 na okeipku ekene m

My papa be this, my mama be that, wetin u be...grow up and hutsle

logica:
Forgotten? Or you never knew? You this monkey of no lineage. You have no history; nothing. YOU ARE NOTHING.

logica:
I didn't bother reading most of your crap. But once again, your entire lineage is a waste of sperm; you this flat-headed monkey. I can even prove it - mention your Great Grandfather's name. Who is your Great Grandmother? What was your Great Grandfather's occupation? You this monkey that just climbed down from a tree.

Have you found another job under another Yoruba man? Just watch; you are about to get sacked again. You will never find a job anywhere in the South West again till you find your way to the bush you came from. I'm sure if I see you in real life, I'll probably laugh till I develop a seizure because I have no doubt you are one of those hungry looking Zombie-like losers roaming Lagos streets.

Oh my papa be this people :.....i have forgoten

Maybe u grow up son

logica:
I didn't bother reading most of your crap. But once again, your entire lineage is a waste of sperm; you this flat-headed monkey. I can even prove it - mention your Great Grandfather's name. Who is your Great Grandmother? What was your Great Grandfather's occupation? You this monkey that just climbed down from a tree.

Have you found another job under another Yoruba man? Just watch; you are about to get sacked again. You will never find a job anywhere in the South West again till you find your way to the bush you came from. I'm sure if I see you in real life, I'll probably laugh till I develop a seizure because I have no doubt you are one of those hungry looking Zombie-like losers roaming Lagos streets.

What ever you wish for me or anybody you get it in tons


Why's is that your bitter . I am not the cause of your fraustration


What if I am self employed
What if I am not even in south west presently


Too much kids here ....you talk to much .stop the jealousy and start stud

Ignorance is bliss

OdenigboAroli:
Umunne,Kedu ka omelu?
Longest time...I took some time off because umu asa kwusii ibia ebea.
Amam na ezi di man.


Tonychristopher,afuu m' way gi....jisie ike na acho ikpu.
Asadike,agwo ayi gbuu odi nkpilisi one?
Preselect,Ify,Tosh,Agaba Idu na ndi ozo....ajo Ife abianaalu unu.

Nwayo b7

asadike:
tony, ga gbo ncha, rapu asadike aka biko. Ichetaram ihe nmere nchefu.

Ugbua ka ibiara...agadi Nwanyi adighi aka nka na egwu oma egba. Even rhuematism can't stop it


Ngwa chetezie ihe ichefulu nne ...amu m zuru ka eme..oh I mean ezurum ka eme


Ha si na ibu Enebe ukwu egbuo enwe

Mana ibu Enebe ikpu egbuo enyi



Ngwa bie oma


Peppyluv nwanne tinye onu
okeipku ana aso anya...oga ara onwe ya ?

Omalicha

peppyluv02:
Lol tony Biko..onye nwe Ike a?

Ihe guys na ese na photo bu...behube

Lol

OdenigboAroli:
Nwada di ora mma,kedu ebe ijelu.Achogidego mu gi na nairaland ike gwu dimkpa...Ofozii kam kpoo secret service. Nne,bia nyem Ife mu nyee gi jide.

Bia Gbado anya..onye bu nne....u have to take xcuse from munwa...mana ifuru lovelylilac na Asadike

Jiri ha soro m nso.

zeb04:
Hello,I am an igbo lady from arochukwu-abia state although I can't speak igbo, I want to learn.

I welcome myself in

So why can't u speak igbo..maka why

Zaam

peppyluv02:
Lol tony Biko..onye nwe Ike a?

Ukwu Nwanyi owerri

CheeNayNay:
so called '"host tribe",shebi una see say no be only una land igbos dey lead for business??
USA no dey even complain rather they appreciate our efforts to the economy,i no know wetin dey do una self??park well abeg
#One Nigeria

You de mind bunch of retardation that is associated with many of them


We bless lord for making us igbo

They keep the politics
We keep the economy

Umu asa ..amu na ekwe mkpi be anyi

asadike:
onye ozo kene re gi, onye ozo. Ka ibu n'obi, dalu, ekene kwa m gi.

nne asi na akpa sie ofuma aru na ute, jukwa ese...LovelyLilac nda


achorum inyu something biko

peppyluv tinye onu biko

GBa Ncha, Gba omo ma obu Klin

preselect:
ify m o
ify m o
ify m o, olee ebe inu?

Ebelebe Igba!
Ebelebe Igba!
Ebelebe Igba Igba Igbakirigba

o set-iala nu ooo. . . . . . . ekwe nche

ifyalways nka , ifyalways nne, mgbe obuna ify , ify, bia ify ahapu du okeikpu dika gi, iga ara onwe gi?

bia bie m oma ..ka m wusa owa


enebe ikpu , egbuo ewu
nwanyi oma

jukwa peppyluv

BIA AS AN ANAMBRA BOY THAT WAS BORN ABD BRED IN OWERRI, THIS AINT OWERRI THREAD..Kpachara nu anya unu, ndi ala wu otu, bia unu na eje nda letti unu ejere nke nda baby na madumere street off school road, unu ara kwara nu otu oparanozie, oh i live in oparanozie and aladimn, bia jezie alava ikoku rapu umu nwanyi no ebe ahu thunder, ihe mere ejeiri chie mu okpu amu oma..then ionye makwanu azu stadium ebe ana asi gi lekwa ntu


ori a ishi ari unu mma, i did my nursrey,primary,secondary na owerri even university IMSU, bia disviirgin sie na owerri, ihe mere okpu amu m jiri ma obele ma, jukwa ifu na babyosidsi...kedu lovelylilack


nwanyi ji eje, okeipku , my coach na ikpu nda ije


ngwanu kedu nwani ikpu ukwu bia

superior1:
Why don't you prove the nonsense you wrote?, oh let me see, because the name Oluyoruba doesn't exist, right?, you need your head examined.

By this victory Abdu Salami made himself master of Ilorin. Like his father before him, he had always looked to Gwandu for leadership and protection. In return he was now presented with a flag and invested with the rank and regalia of an Emir. The Emirate of florin thus came into being in 1831 as part of the Dual Empire.

Abdu Salami did not rest content with the modest domain which he had wrested from Afonja but at once set about enlarging it by making war on his neighbours. He was generally successful and, though unable to hold all his gains, won many notable victories against the crumbling power of Oyo and its warring satellites 33.

The reverses which he suffered at Abdu Salami's hands at length stirred the Alafin to action and he determined to make a supreme effort to crush what he still regarded as the rebellion in Ilorin. To this end he not only summoned to arms his subjects and such vassals as were still loyal but also enlisted the aid of the neighbouring people of Borgu, who had shown in the past that they were capable of withstanding the Fulani. In Ilorin, Abdu Salami got wind of these moves and appealed to Gwandu for help. Halilu, who in 1835 had succeeded his brother as Emir, responded by obtaining reinforcements from Sokoto and dispatching a strong combined force to Abdu Salami's assistance 34.
In the struggle which followed, the Yorubas and their Borgu allies won some early successes. They were gradually forced back, however, and the decisive battle took place near the capital, Old Oyo, in 1837. Its result was an overwhelming victory for the Fulani. The city was captured, the Alafin killed, and the allied armies routed. The Borgawa fared no better than the Yorubas and lost their commander as well as the Chiefs of Kaiama and Wawa 35.

With this defeat the ancient kingdom of Oyo, which had already lost its Empire, more or less disintegrated. The old capital was never rebuilt nor did the Alafins ever recover their paramountcy. Thereafter, Oyo was hardly more than one of the city-states into which Yorubaland now broke up.

Had the Fulani of the day been as bold and aggressive as those of a previous generation they would probably have gone on to subdue these city-states piecemeal and add them to the Empire. By this time, however, their ambitions were largely satisfied and the tide of their expansion was almost spent. The year 1837, moreover, was the one in which Sultan Bello died. They were therefore content to consolidate their power in Ilorin and did not attempt to exploit their victory by making further conquests.


One of the results of the defeat of Oyo and the flight of the Yorubas from the old capital was the founding of Ibadan. The city grew very rapidly in size and importance and for much of the rest of the century it was to be at war with Ilorin, barring the way to any further advance by the Fulani and counter-attacking them whenever the opportunity offered.


Considering what a small minority the Fulani were, the surprising fact was not so much that they let pass the opportunity of annexing the rest of Yorubaland to the Empire but that they managed to establish themselves in even a corner of it. No less surprising was the fact that they were afterwards able to maintain their position among a predominantly Yoruba population when they were all the time being subjected to heavy pressure from the great mass of the Yoruba people beyond their borders. This, however, is what they succeeded in doing. In the process they, too, acquired certain characteristics which distinguished them from their kinsmen in other parts of the Empire. But, as with the Nupe Fulani, their local colouring did not diminish either their devotion to Islam or their loyalty to Gwandu and through Gwandu to Sokoto.

There are many similarities between the processes by which the Fulani established their power in Nupe and those which led to the creation of the Ilorin Emirate. The only important difference is that the Nupes, being much less numerous than the Yorubas, were completely absorbed into the Empire, whereas in llorin the Fulani succeeded in detaching and assimilating only one of the many States of Yorubaland.
The Yorubas, like the Nupes and indeed the Hausas, look back to a mythical founder or culture-hero. This is Oduduwa, who is supposed to have been the son of the ruler of Mecca, in pre-Islamic days, and to have migrated to the west because of a quarrel with his father. After many wanderings he is said to have reached Yorubaland and settled down at Ife. Later, his descendants spread out and founded the other Yoruba city-states. In the meantime, according to this legend, two of his brothers, who had left Arabia at the same time, had become the rulers of the Kanuri and Gobirawa 24.
There is a marked resemblance between this tradition and the Daura legend, but the histories of Bornu and Gobir provide even closer parallels. They, too, preserve the tradition of an origin in Arabia, as has already been mentioned, and they also recognize a cousinly relationship between the three peoples. As in Bornu and Gobir the strangers from the east were apparently sufficiently numerous to have been accepted as an aristocracy by the people of Yorubaland among whom they settled. Moreover, the arts and skills that they brought with them probably made a significant contribution to the advanced culture and complex structure of society that the Yorubas were later to develop. On the other hand, the immigrants do not seem to have been numerous enough to have left any significant ethnic traces behind them because physically the Arabs and Yorubas are very different types. Certainly linguistically they made no mark at all, for the evidence shows Yoruba to be a purely African language 25. Whatever the precise course of these early events may have been, the Yorubas undoubtedly multiplied and developed so that in historical times they emerged as a power to be reckoned with.
Our knowledge of Yorubaland before the eighteenth century derives more from legend than history. It is generally agreed, however, that Oyo, which was to become the more powerful of the Yoruba States, had come into existence by the year 1400 and that its first capital, Old Oyo, was founded at about that time. The Chief held the title of Alafin and the dynasty claimed that the founder of their line was the grandson of the mythical Oduduwa.
Oyo gradually grew in strength and authority until it had extended its sway over the whole of Yorubaland and had become the suzerain of the petty States which surrounded it. By 1700, when it had just conquered the neighbouring kingdom of Dahomey, its power was at its zenith and, with the formerly powerful kingdom of Benin already in decline, it now dominated the whole region south and west of the Lower Niger.
In the eighteenth century, however, Oyo began to show signs of waning. Its military power was based on its cavalry and its prosperity on the overland trade with the Hausa States. With the growth of maritime commerce, the overland trade declined in importance while with the importation of firearms the hitherto dominant role of cavalry began to diminish. The result of these changes was that the States on the seaboard grew in stature while in Old Oyo, situated in the savannah country of the north-east and far removed from the Atlantic, the Alafins found it increasingly difficult to control them. It was therefore a sign of the times when, towards the end of the century, Dahomey refused to pay its tribute and Egba, another vassal State, threw off its allegiance altogether.
The Yorubas at this time still adhered to a complex religion of their own and, although Moslem teachers and missionaries had already appeared among them, Islam had as yet taken no real root. Furthermore, because the prevalence of the tsetse fly had kept the pastoralists at a distance, the Fulani had not penetrated into the country in any significant numbers. If the way had not been opened to them, therefore, it is inconceivable that the Fulani could ever have established themselves as the dominant power in any part of Yorubaland. As it was, however, the dissensions of the Yorubas among themselves was to enable them to do just this.
To the south-east of Old Oyo lay the city and district of florin, an important bastion which was governed by a military commander called Afonja. It will be remembered that when Mallam Dendo, the leader of the jihad in Nupe, had been driven out of Raba it was in Ilorin that he had taken refuge, probably because Afonja by this time had already come under the influence of another Fulani teacher, Mallam Alimi. Be that as it may, the insight that Afonja then gained into the fighting qualities of the Fulani seems to have given him the idea of using them himself to further the designs which he was already harbouring.
From his close association with Mallam Alimi we can assume that by this time Afonja had already become a convert to Islam 26. This in itself would be enough to weaken his loyalty to the Alafin of Oyo who still worshipped other gods. In addition he was an ambitious man who chafed at his vassal status and was eager to become a Chief in his own right. We know at any rate that, soon after Afonja had helped the Nupe Fulani to repel their pursuers, he made a compact with Mallam Alimi for the recruitment from the north of Fulani and Hausa volunteers 27. He no doubt persuaded Mallam Alimi to believe that his aims were to declare a jihad and establish a Moslem Emirate in Ilorin which would owe allegiance to Gwandu and Sokoto, but it seems likely that he was in fact playing a deeper game.
Whether Mallam Alimi had any doubts about Afonja's real motives we do not know, but there was no question about the success of his recruiting, for he attracted to Ilorin large numbers of Fulani and Hausa volunteers. By 1817, the year of Shehu's death, Afonja felt himself to be ready. He therefore threw off his allegiance to the Alafin and declared Ilorin to be independent of Oyo. The Alafin immediately reacted by sending a punitive expedition against him, but, with the help of his Moslem allies, Afonja defeated it and drove it back 28.
The rebellion of Afonja in Ilorin was the signal for other vassals to throw off their allegiance and the rickety Empire of Oyo began to break up. By 1821 the Alafin had lost most of his temporal authority outside metropolitan Oyo and was no longer strong enough to bring Ilorin or the other rebels to heel. In Yoruba history this was a development of the greatest significance, for the removal of Oyo's authority was to lead to seventy years of civil war.
In Ilorin Afonja kept on good terms with his Fulani and Hausa allies for just as long as Oyo remained a suzerain to be feared. When Oyo's power collapsed, however, and the threat of conquest was removed, he soon fell out with them. There are two conflicting versions of how this came about. According to the first, the Fulani and Hausas recruited by Mallam Alimi, who were known as the jama'a as the early reformers had been, got out of hand after their victory and started plundering friendly towns and villages 29. But according to the second, the fault lay on the other side and it was the Yorubas who, as soon as the threat from Oyo had been removed, tried to deny their allies the fruits of victory and drive them out of the kingdom which they had helped to create 30.
There is probably truth in both these accounts. Among the Fulani and Hausa volunteers there must have been many adventurers and soldiers of fortune and it would not be surprising if they were guilty of some looting and pillage. On the other hand, Afonja's ruling motive seems to have been personal ambition rather than devotion to Islam and it would have been in character if, when the Fulani and Hausas had served their purpose, he had tried to get rid of them.
Mallam Alimi himself was a soldier and teacher whose aims were religious rather than political. While he lived he did his best to keep his followers under control and his restraining influence on them, combined with the modesty of his personal aims, seems to have prevented an open breach. When he died in 1831, however, he was succeeded as leader of the Moslem group by his son, Abdu Salami dan Alimi, who was a man of much greater worldly ambition 31.
The succession of Abdu Salami at once precipitated the crisis which had long been developing in Ilorin. Afonja no doubt knew what sort of a man he would now have to deal with and made up his mind to attack the Fulani and Hausa immigrants and drive them out of the kingdom altogether. To that end he secretly enlisted the support of neighbouring Yoruba towns. They failed to provide the help on which he was counting, however, and the result was that, when he struck, Abdu Salami was able to turn the tables on him. Afonja was killed in the fighting which followed and the Yoruba cause collapsed 32.
By this victory Abdu Salami made himself master of Ilorin. Like his father before him, he had always looked to Gwandu for leadership and protection. In return he was now presented with a flag and invested with the rank and regalia of an Emir. The Emirate of florin thus came into being in 1831 as part of the Dual Empire.

9jacrip:
Owu, after their town got sacked scattered all over. I co-researched Owu history with an acquaintance of mine in school and still have the copy at home.

Owu are in Lagos, Ogun, Abeokuta, Osun etc but the Olowu in posession of the Oduduwa given crown is in Owu Ipole in Osun state close to Ikire which makes him the paramount head of the Olowus of Owus.

The Olowu of Owu Ipole of yesterday gave us full details on Owu history and about two months after my acquaintance and I visted him for oral interview, he had an accident and passed on to meet his fathers - I still have records, kept in my archives .

The Olowu in Abeokuta does not have asunkungbade's crown.

A new war brewed when Ijebu (whose reputation as businessmen is known even till today) and Ife also began to sell refugees from old Oyo as slaves. These are the Modakeke, who retraced their way back to Ife where the founder of Old Oyo had come from originally. Owu and these refugees therefore attacked Ife in reprisal, the sacred city. This turned Ijebu and Ife against Owu.

The Ijebus were the first to employ the use of guns in any battle and thus completely destroyed Owu town. Owu people fled to Egba for refuge. Ijebu went further to even attack the Egba for harboring the Owu people. Note that Egba used to be where present-day Ibadan was located. But they were scattered villages and settlements. The Owu warriors and other warriors from other destroyed or sacked provinces migrating southwards found a settlement in Eleiyele, thus beginning what today is known as Ibadan. The new city attracted other warriors who wanted to restore the old glory and because of its position in the rainforest area, Ibadan began to control palm oil belt which was just beginning to replace the trade in human beings. It subsequently grew into the largest city in West Africa. With the arrival of warriors from all over Yoruba country turning Ibadan into a military settlement. The issue of who was what ensued and the Oyo drove out the bullying Ife along with the Egba people. Egba then settled in what is now Abeokuta with the Owu people, while Ife found no love lost with the Oyo people, especially those in Ife, the Modakeke. Note that Ibadan too also became a largely Oyo city.

But still determined to totally expand the Sokoto caliphate downwards by totally conquering the dying embers of the Yoruba influence, the Hausa/Fulani/Yoruba Muslim cavalry in Ilorin relaunched another phase of war as they saw New Oyo and Ibadan rising.

Ibadan knew it could no longer control cavalry which used to be a force to reckon with in the Oyo army (Yoruba kings and chiefs still ride horses in celebration today as remnant of the horse tradition prior to these wars) but with the Sokoto caliphate in the north, Ibadan could no longer get horse supplies.Although, Ijebu first used the guns, but Ibadan, through insistent drills, perfected the use of guns in such remarkable ways.

Why must you guys curse before making a submission, hads it got to do with rampant dysfunctional parentage in your cultural milliue or has it got to do with the high level of divorce that affects a child psychological such as your case...instead of m,aking a submission in a matured manner must u lace it with curses


NOW I AM NOT INTRESTED IN THAT TRASH, TAKE IT BACK..I WONT OPEN IT
#

logica:
You obviously have a serious mental illness that makes you seek out everything to do with Yoruba and try to ridicule. I will advise you move out of Yoruba land before you are found out and dealt with outside of cyberspace.

Now, to the matter. The Oyo people had referred to their language as Yoruba; which the Hausa people tend to pronounce as Yarba. But then some mischievous ones (Hausa) intentionally mispronounce this as "YAR BAWA" which means "children of slaves" (it is the same "YAR" you see in "Yar Adua" ) rather than "YORUBAWA" meaning "Yoruba people". The Hausas did not give us our name; they simply popularized our name because they had a written culture (Ajami) before us.

http://archive.org/stream/historyofyorubas00john/historyofyorubas00john_djvu.txt

I was wondering how your parents felt when they did your naming ceremony, that is if they ever did that or if you were ever dedicated...i thing that you have stupidity in its finest form and your foolery is grandiose


Such a waste of sperm, i am not sorry for you but i pity your parents that assume that they have beggotten a child never knew they had an imp for a child what muslim will call iblis and some south west will call esu or whatever


you are just a regurgitated imp


dont quote me again


now run with your tail in between ur legs

logica:
Your FATHER is daft. See who is telling me to grow up. I have your antecedents on hand - from moping about how a Yoruba boss fired you (for being extremely daft like your FATHER that is). Or you've forgotten? You better fvck off before I use your entire lineage to wipe the floor.

Gringo

I just asked a question that how come the yorubas got that name, a dude said it was from hausas and oyo stuff...cant you bjust grow up a bit in ur miserable life..we learn

if you dont have any thing to trefute shut the ffuucckk uupp ..bastardo

codedslayer:
[s][/s]

See this hediot spewing trash everywhere. You are always on any Yoruba thread to post your trash and show your frustration, you have been bitter since your Yoruba landlord chased you and that skinny ugly thing out of his house. Be a man and face your life challenges instead of looking for any Yoruba thread to pass your frustration.

dafuturis:
Oga, I've seen that crap thread here on NL. WE ARE NOT IGBO, am not in the mood to start pushing this discuss. Get that..

Sir use I instead of we pls ..my in laws are ika and they say they are pure igbo ..we know that there are still sons of refugees there and we acknowledge their ancestry but we have also pure bloods and u know it by their igbo surname Like okowa okonta. Osakwe chukwume etc


So it depends on the side u fall into ..either pure blood or .....


Pure blood have spoken and they have never denied igbo ..such as obi etc

dafuturis:
Bro, we've our own unique names, names like Owanrieho, Okonta, Onyiebe, Dumbiri, Ugeluge (these are few last names within my extended family), they are not Igbo names. Our association with Igbo migrants is one of the reason(s) young Ikas bear Igbo names today. My aunts and uncles above 50 years of age do not have Igbo names but pure Ika names.

My name 'Ndubuisi' is suppose to be spelled Nduwuiisi, but officially I use the Igbo format.

For example, in my village, Oyoko, we have many Igbos who have been living here for over 50 years, they own farms, you won't notice they are igbos except you're told. Same thing in Agbor and others.
These changes were due to association with the Igbos.

All the names u mentioned are still igbo names and apart from the urwh...whatever so get a grip yourself ..you are not an authority in ika identity so nobody takes u serious

Pls I didn't ridicle Yoruba I just told you to simply refute his claims . why are you daft

I told you to tell us how Yoruba came about the names instead of calling people names

Grow up Biko

logica:
You obviously have a serious mental illness that makes you seek out everything to do with Yoruba and try to ridicule. I will advise you move out of Yoruba land before you are found out and dealt with outside of cyberspace.

Now, to the matter. The Oyo people had referred to their language as Yoruba; which the Hausa people tend to pronounce as Yarba. But then some mischievous ones (Hausa) intentionally mispronounce this as "YAR BAWA" which means "children of slaves" (it is the same "YAR" you see in "Yar Adua" ) rather than "YORUBAWA" meaning "Yoruba people". The Hausas did not give us our name; they simply popularized our name because they had a written culture (Ajami) before us.

http://archive.org/stream/historyofyorubas00john/historyofyorubas00john_djvu.txt