₦airaland Forum

rexbuton:
Issues he writes on are things I know very much about, I proof read his stuff for errors.

I've been writing since yesterday but you guys are not really impressing me.. Your posts have been filled with abuses, logical and grammatical errors, arriving at wrong premises from imaginative stuff.. Una no try at all

I believe the neutrals won't be impressed too

MOST TIMES PEEPS WRITE WITH CELL PHONES SO THERE IS BOUND TO BE SOME TYPOS


Odozi Nwodozi

First,let me start by correcting the wrong notion that there is anything like Ika.the word Ika came up as a ploy by anti-Agbor elements within the region who are jealous of the socio-political prosperity of Agbor,hence they devised the term Ika to neutralise the Agbor influence in the administration of the area.

On the issue of origin of the Agbor people,i wish to state without mincing words that we should as amatter of urgency begin to retrace our steps as regards our claim to Bini,knowing fully well that the Binis have no place for us in thier history,come to think of it,the Agbor Kingdom (Dein dynasty) is two hundred older than the Bini (Ogiso)dynasty,Agbor kingdom was never under the subjugation of the Bini kingdom,our only undoing was our non-expansionit desire,we were a military might that forced the Bini expansionist to proceed eastwards through the Esan region inestablishing their outpost in Issele-Uku and their spiritual base in Okunzu,at best we had good trade relationship with the Binis,who saw in Ominije a place where people live and trade peacefullyin diffrent languages unlike their place where there was a near absence of peace.They saw Igbo,Igala,Ijaw,Itshekiri,etc hence their naming the place "Agbon" which means the world.

We might have borrowed from the colorful culture of the Binis,but this in no way make us Bini,even them,still refer to us as "OVW'IGBO",for how londg did the Igbo colonise us that has wiped out our Bini tongue or Ika dialect?,without an interpreter an Agbor man understands his brothers across the Niger while he must be taught the Edo language of the Binis. Apart from our brothers from Oza Nogogo who are recent migrant from Bini,the rest of us in Agborspeak a sub-set of Igbo as depicted in our names,market days,etc.

On EzeChime,its wise we know that he was an Igbo sojourner in Bini whose prosperity made his hosts jealous to the point of their wanting to kill him,no kingdom was powerful enough to habour him for fear of vengeance from thje Binis except Agbor.He stayed long in Agbor and was only sent parkig when some of his co-sojourners began to do abominable things in Agbor...their sack is marked with the Osiezi Festival.


http://www.ikaworld.com/index.php?mod=comment&article=256&page=2

PLS AND PLS WRITE SOMETHING AND STOP QUOTING OUT OF CONTEXT

AGBONTEA IS A KNOWN MAD MAN IN NAIRALAND

FORGET HIM

rexbuton:
By Agbotaen
no one is denying igbo migration or igbo influence in ika ,but we want to be respected as a people who are of a seperate ethnic group called ika , we dont want igbo appendage or Benin appendage we are just Ika nation . We love our culture and tradition and we would defend it to the last.
I am from Owa kingdom and my family is one of the original founders of Owa kingdom and we are fierce warrior, these people tried and failed

my ancestors names are Igbedigin, Oviagbon, Ugbebor,Omoroje,Ibiuzugbe,Imade,Osahon ,Aimonagbare,Okpeaye,Ogbe,Ogbudu,Omigie, i guess you silly igbo lir
lier will tell me it is an igbo name,our Obis name is Ifeizomor ,his father was Oboh Efeizomor, his grandfather was Ikokoh Obaigbena,whose father was called Okundaiye,whose father was Aigbodin Igbeoba,whose father was called Ose,and as far back as 13th century when my ancestor was the Obi of Owa his name was Igbedigin, and after him the next obi was Ewodo, and after that the next obi was ewuare and the next was Orhogbua and the Ozolua. 1906 the british invaded owa kingdom with their cannons, guns and muskets and soldiers owa warriors confronted them and killed captain crewe reade in owanta ,he was the assistant district officer for benin area , and he was beheaded by an owa warrior called tete Okunbor Osagie,that war lasted for 55 days and the British suffered casualties and they had to call for reinforcement with the soldiers and battallion of west african frontier forces and they defeated and captured our obi , aigbodi Igbeoba -Ogbihaga( the king with dreadlocks) and exiled him in Warri ,where he died and his son Obi Okundaiye became king of owa .after that the british respected owa and ika people that was why the colonial governor said he was afraid to go to Agbor area where the people are war like and hostile.
The former Obi of Agbor around 1900, Obi Osaigbobu challenged Oba Eweka the second of Benin then a prince to a wrestling match and he refused to put down his eben and ada when Eweka came to Agbor and it was a tradition for allI Ika or anioma kings to put down their ada when they see the Oba as a sign of the obas seniority, before that time the British made Aiguosinvba the son of Oba Ovoramwen to become the district head of Agbor and he sat at a higher pedestral than the Obi of Agbor ,the agbor people revolted and attack him, they nearly killed him and he was injured and later removed.In 1966 during the civil war the Igbos too lay such claims but trust Ika people they quickly helped the federal troops to expel them. So if all this things have happened i wonder why some people will be pushing an ageda that is already dead before delivery to ika people .finally i will like to say we are Ika people and we belong to ika nation and nothing will make us any other tribe except Ika , we cannever be Igbo but Benin. If you look at the core culture of the main Ika people , and if you go back in time say 500 years or more what you will find are Bini names that our people bore, you will see in the naming of our villages and most towns bini names and if you come to what we worshipped traditionally , you will find they are mostly Edo deities like Olokun, Ovia, Ake, Ohunweeden, Ohointe, Ogun(idigun),Ojuwu,Ikpai,and others with the exception of Ikenga and Ifejiokun that are Igbo deities.

As for festivals our ancient festivals are mainly Bini related like Ikaba,Ugbose, Osiezi, Inneh,Ogbanigbe,Uje and Igue -which still remains the most famous in Ika and Bini land. Our kingship style was not taken from nri or any other igbo land , but from Bini using the Uselu and Edaiken system and chieftancy with a Dein/Obi and three levels of chieftancy called ohaimen - the palace ,town and hereditory chiefs which mostly go by Bini names like Obazuaye, Obaseki, Ozomor, Ologboshere, Uwangue, Esama,Isekure, Ihama, Ihaza, Ihondon, and others these Bini titles are the important ones , vested with traditional authority ,but right now we have Igbo titles occuring in the last hundred years like Ogifurueze,Ezenweanali and others but very few and less significant. The dressing of the chiefs and kings in ikaland attest to the fact that they look exactly like a replica of the Oba of Benin and Bini chiefs.Due to our culture of property rights , marriages and other things which relate us to the Bini ,if there is any cultural problem in Ika and average Ika chief will look towards Bini and that is a fact ,because we share same cultural space.

subject, how, i just do not get your anology..you talk as if taxation is igbo exclusive, everybody pays tax..guy to be honest i no fit read your long letter..bounce abeg

yoruba man and noisy making

MayorofLagos:
Taxation is a social contract in the traditional Yoruba society. Yoruba Obas were paid tax before the whiteman got here and we have not stopped observing that social contract and custom on account of our adopted Western ideals.

In contrast, taxation is a burden on Ibo society. So when you subject the two tribes to live under the same tax regime, Yorubas will take it in stride but Ibos will rebel. You then sell it to the rebels as a choice. Those who accept it are rewarded, those who reject it are penalized. Gradually you shave away at the rebellion and you end up with loyalists more commited to your cause than they care for their own root.

We did not start this today....we have centuries old institutions steeped in social engineering, you just happen to be our newest recruits.

Go and review complaints about toll gates on Lagos roads and see who the rebels are. Ibos!

Replay Ladipo market shut down. Replay the seal-off of Orji Uzor Kalu mansion. Cast them in the foreground of what you have learnt from me on this post.

A Yorubaman, an ex Governor at that, would take insult to being shut out of his mansion and would have sold tbe property and take his loss and vamooze. The rewards in Yorubaland have been roped around the Iboman's neck....he is eternally tethered, even if he wants to leave he can't.

Poor beings...messing with Yorubas!

SOHKAHTOA:
This topic is germaine to me in particular. Am an ika speaking person in present Edo, Igbanke to be precise. I can't claim origin of Igbo,however I am more at home with them because of the language similarity. There is this internal feeling of homogeneity with people of Edo extracts, binis and ishans but for the language dissimilarity. All said, everybody originated from somewhere hence we shouldn't hold on to antiquity and continually subject ourselves to identity crisis. What is most expedient for the ika clans is a reunion with hearts of forgiveness for one another while forging a common front for ethnic identity of their own. All ikas both in Delta( majority) and Edo(minority) should look for a way to come together to promote their uniqueness as an independent tribe.

Your now talking, for you to be at home with igbo means that you have the same way of life and language with them, the same way tiger will be at home with leprads

rexbuton:
You are not a bini man.. Get walk into the nearby Uselu market and ask any old lady, they would tell you the truth

So you are now cleared about the igboness of Ika


GenIgrigi ,OgologoDimkpa, InyinyaAgbaOku,chibecanglobal,Radoillo,nwadiuko1 AND SOME OTHER notable people that know culture like IyfeNamikaze to talk on this.

Ika migrated from owerri, from my own perception considering the dialect similarity and I know of the historical fact , but i know that there is benin influence during the apex of benin empire but that doesnt mean that Ika are benin, that will be the highest lie. Ika are just igbo speaking clan with edo nuances just like Aro is igbo speaking clan with efik nuances and Nsuka is igbo speaking clan with Benue nuances and non of these are confused about their origin apart from some Ika

NOT ALL ARE THS CONFUSED

rexbuton:
You are not a bini man.. Get walk into the nearby Uselu market and ask any old lady, they would tell you the truth

So you are now cleared about the igboness of Ika


GenIgrigi ,OgologoDimkpa, InyinyaAgbaOku,chibecanglobal,Radoillo,nwadiuko1 AND SOME OTHER notable people that know culture like IyfeNamikaze to talk on this.

Ika migrated from owerri, from my own perception considering the dialect similarity and I know of the historical fact , but i know that there is benin influence during the apex of benin empire but that doesnt mean that Ika are benin, that will be the highest lie. Ika are just igbo speaking clan with edo nuaces just like Aro is igbo speaking clan with efik nuances and Nsuka is igbo speaking clan with Benue nuances and non of these are confused about their origin apart from some Ika

NOT ALL ARE THS CONFUSED

LOL


UR FUNNY

emmysoftyou:
tonychristopher ,are yu now a mod?
ur topic dey mak frontpage since dis week,
happy 4 u bro..
wetin be d secret ?

Back to the topic, Ndigbo knew the name of God before the coming christ,

chukwu
chineke

igbo kwenu,
we no dey cary last at all

chukzyblingz:
What history are you talking about? please explain.

ginwa ma...you know it

biko

rexbuton:
Concerning market days, originally they were named after the four cardinal points, which are also the days of the week.. Eken is the east, it was the day of rest that is why real markets do not turn up on Eken day.. It was also the festival day for the Iyase..
I'll explain bini numerology and markets for you later

SO WHAT ARE YOU SAYING IN EARNERST, SO YOU CAN SEE THAT YOU OFFICICAILLY KNOW NOTHING PERTAINING TO YOUR HISTORY, KEEP CALLING DERANGED AGBONTEAN

rexbuton:
ChinenyeN sonya4all agbotaen ezeagu.. please i need your help with words

RODILLO,IGBOFIRSSON, PEPPYLUV ETC I NEED YOUR HELP HERE


LOL


SO YOU CANT DEFINE AND DEFEND YOUR SO CALLED IKA


LOL

pazienza:
ohuzo..in/2010/04/political-suicide-anioma-people-cannot.html?m=1

This would be a good start.
How did a set of people who wrote a petition against the colonial govt,for separating them from the rest of the Igbo nation, fall so badly, that they now deny themselves?

MY BROTHER ASK THEM OOOO

i asked you something and you are answering something else..i asked you of base words and beside that they are almost same with igbo

Chair is oche
God is Chukwu, Olisabuluwa or shorform Osabuluwa
Bush is Ugbo
GuadiaN aNGEL OR dESTINY is chi/Ehi ALso
Lion is Odum ALSO


sO YOU CAN SEE IS MAJORITY OF iGBO WORD WITH JUST TWO BENIN BORROWED WORDS, DOES IT TELL YOU ANYTHING?

rexbuton:
These are the few my friend here knows

word- ika- bini

chair - aga- aga
bottle- ogor - ogor
knife - ebeke - abe
bush/farm - ugboko - egbo/ugbo
friend- osi - ose
guardian angel -ehi - ehi
Lion - Odum - oduma
God - oselobue - osalobua

chukzyblingz:
Bros, that's no fact at all. If truly you actually thought that to be a fact, that means you certainly don't know anything about the Ikas. Except you just wrote that to deceive some gullible people.

please re write the history biko

BUT ITS A FACT

chukzyblingz:
Ika has less human development index?

You must be a joker.

rexbuton:
Not really... There were times when the land was in distress and people would migrate out. Most notable was the Oba Ewuakpe period in which the town was almost empty until his wife Iden had to sacrifice herself.. These exodus are responsible for many cultural offshoots including the Esan and Oza

Go and tell me the meaning of those base words and stop peddling lies



i do not believe in hearsay

i do empirical

rexbuton:
You are not a bini man.. Get walk into the nearby Uselu market and ask any old lady, they would tell you the truth

stop making a fool of yourself here

The Bini people have four market days: Ekioba, Ekenaka, Agbado and Eken.
the Igbo market days are four also names Eke, Afoe/Ahou, Nkwo and Orie/Olie
The names of the days of the Yoruba week are as follows:--

1. Ako-ojo. First day.2. Ojo-awo. Day of the Secret (sacred to Ifa).3. Ojo-Ogun. Ogun's Day.4. Ojo-Shango. Shango's Day.5. Ojo-Obatala. Obatala's Day.


So you dont need to be from these places to know these

I lived in Benin and I am in lagos now


so stop peddling lies in Public


shame on you must say...next time please do your research well before you contact me .....

have a blessed day

rexbuton:
You may not use the word felon..

but we know that most people ran away from the king were either wanted by the king or commited crimes in old benin empire and that made them felloms or fugitives that came into igbo speaking areas of ika and were given refugee status. they eventually assimilated by the igbo speaking people...

answer my questions

Why do you enjoy lies..This is why I will not believe whatever you say. I lived in benin also around Egor so i know these areas well. I dont think i can continue with this conversation. but I have to correct your lies

The Bini people have four market days: Ekioba, Ekenaka, Agbado and Eken.



Bye

rexbuton:
1. WHY TIME IMMEMORIAL THE VASSAL STATES OF BENIN WERE TO KEEP THEIR TITLES OR PICK ANY THEY CHOOSE.. THERE IS ONLY ONE OBA.. BUT THEY ALWAYS GOT THEIR CEREMONIAL STAVES FROM BENIN. I have written on this earlier in this discourse

2. DO YOU SPEAK BENIN? HOW THEN CAN YOU CONCLUDE THAT THEY DO NOT SHARE BENIN WORDS TOO? I Cited examples some quarters in Agbor have exactly the same equivalent in benin.. The title of the Agbor war chief Ologbosere is the same as the benin war chief OLOGBOSERE.. There are other language similarities, also we must remember that language undergoes evolution.. The Igbo suffix for 'good' -mma is the same as the bini suffix for good -mma ... That is language for you

3. Market days are similar to Igbo market days and edo market days.. Eke, Orie (Olie/Oye), Afo (Aho/Ahwo), and Nkwo are igbo market days, Eken, Orie, Aho and Okuo are edo market days, so Mr. Tony you see? They are more similar than you think

4. I cant remember the Ika base words but i assure you that they are similar to edo and ibo

so you cant remember any of ika base words

what do ika call
man
woman
boy
king
market
food
land
sky
go
come


let us start with these...it will give us pointer to the origin of the people, we lack archeological evidences s lets use linguistic evidences

This is a big problem, so if fashola will tax igbos and laeve yorubas, sometimes the way the yoruba man reason is baffling...now dont you know that the people that bears the brunt of taxation are the consumers which is you and me. If Fashola raises the bar, the businesses raises the price and consumer pay higher...who gains?


Secondly, igbos rae in lagos to dominate and expand their economic scpoe the way chinese are in lagos. Lagos is a winner takes it all, so wake up


oh i forgot every yoruba man is a lagosian

MayorofLagos:
Really?
Ordinary Niger bridge, a distance of 1.8km, and the gateway into your land, all five states put together no fit build. Meanwhile Fashola has used revenue taxed from your labor to erect a 1.8km bridge and then stationed a toll gate to further tax you as you ride the bridge to get to Lekki, where it is claimed Ibos own 80% of mansions.

Lol....you get mouth, but Yorubas got brains!

We shall make you a eternal labor slave in Lagos. You want to own Lekki? Come on and get it....go bring all your clan from village. ....but dont ever think of industrializing East, or you will anger our leaders, you dont want to upset Yoruba leaders.

rexbuton:
View from this angle.. The Igbos speak a dialect of Ika.. The Igbos have Ika market days.. The Igbos are now more than Ika so they claim originality.. how does that sound?

They are not confused at all.. They bear Edo names as well as Igbo names so they are a hybrid of both areas, the Ika man bears Otabor, Ozakpolor, Uche, onyisi, Osazee, Nduka, Irabor, Okoro etc.. So stop forcing them to be who they aren't. If you really love them clamour for their state creation

YOU HAVE NOT ANSWERED MY QUESTION OGA....

YES LET US ASSUME AND STUPIDLY AGREE THAT THESE SO CALLED IKA ARE FROM BENIN...BUT HOW COME PEOPLE THAT IS FROM BENIN WHICH IS A STONE THROW AWAY LOST ALL THEIR LANGUAGE YET AFRIKAANS WHO ORIGINATED FROM DUTCH CONTINENTS APARTS MAINTAINED THEIR LANGAUGE, MAYBE AUSTRALIANS WHO MIGRATED FROM ENGLISH SHOULD LOOSE ENGLISH

IT EITHER TELL ME THESE


YOU ARE EITHER LYING ABOUT IKA ORIGIN
THE IKA MUST BE DAFT TO LOOSE EVERY PART OF THEIR LANGUAGE TO IGBO
OR IKA WERE COLONISED BY IGBO SO THE IGBOS MUST HAVE HEAVING BRAINWASHED THEM
OR IKA MUST HAVE MIGRATED FROM BENIN BUT MET SOME ORIGINAL IGBO LAND OWNERS THAT ASSIMILATED THEM AND THEY CHANGED THEIR LANGUAGE.



MIND YOU WE HAVE PURE BREDS IN IKA LAND AND NOT ALL THE IKA ARE SON OF BENIN EXILED FELONS IF I MAY USE THAT WORD.






http://ndi-owa.com/index.php?option=com_content&view=article&id=16:the-histories-of-owa-kingdom&catid=4:owa&Itemid=44








THE HISTORIES OF OWA KINGDOM


The Origins of Owa

Contrary to the observed tendency of situating origins in mythical past, the different versions on the origins of Ndiowa, in spite of their differences, seem to place them within historical dates and geographical space. Thus the proposed origins are not too distant from our present, thereby reflecting continuity from the past to the present.


According to available records, both oral and written, Ndiowa are said to have had primordial relationships with Anambra and Edo States of Nigeria. These records, which are both verbal transcriptions of stories from our progenitors and written accounts of colonial officers, tend to indicate that the origin of the present day Owa could be put at about 12th century A.D. However, it may be necessary to bear in mind that, although this date has been proposed, yet there is room to state that the present land mass identified as Owa land had been inhabited by indigenous communities, constituting the earliest inhabitants of such places. Moreover, given the fluidity and population fluctuations due to successive waves of migration, prevalent within this period, it may not be easy to establish with accuracy the origins of the earliest indigenes of the settlements.


There are essentially three versions concerning the origin of Ndiowa, especially with regards to the place of the origin of the founder of Owa dynasty, Odogwu.


The first version and by far the most popular states that Ndi Owa are of Nri origin, i.e. from Awka in Anambra State. According to Onwuejeogwu (1970) and based on linguistic, archaeological and genealogical data, the migratory movement started at about 900 A.D. and continued till early 20th century. This migratory flow led to the establishment of towns and villages to the west of the Niger. But more importantly, immigrants from Nri, between the 12th and 13th centuries settled at Ute-Okpu under the leadership of Ijueh, who thus established the dynasty of rulers of Ute-Okpu. It was therefore from Ute-Okpu that Odogwu later established the Owa dynasty.


The second version traced the descent of Ute-Okpu and Owa to Idu (Benin City) following the great migration that took place in Benin Empire during the reign of Oba Ogun who later became Eware. It was during this period that Ijueh and some people fled Bini kingdom and founded an abode at Ute-Okpu. Later, the assistance of this renowned warrior and powerful medicine man, Ijueh, was sought by Oba Eware to help the latter put down the Akure rebellion.


The third version believes that some Igbo people crossed the river Niger and moved beyond the present day Agbor and Kwale and settled around these areas. Then came the Edo expansion eastward in the 16th century. It was during this period that Oba Esigie sent one of his war chiefs to the powerful warrior, Ijueh to assist him with soldiers to help fight the war against Idah.


As can be observed from the different versions, there is a consensus to the fact that it was in answer to the Oba’s call that Ijueh’s first son, Odogwu, assembled some fighters and went to fight in both Akure and Idah wars. In this absence, his father passed on, and since the monarchy did not allow for any vacuum, Odogwu’s younger brother was crowned as the ruler of Ute-Okpu.


On his return to Ute-Okpu, Odogwu was confronted with this reality. Naturally, he felt offended at the apparent injustice. But in order to avoid any from of confrontation and disunity within the family, Odogwu reconciled with Okpu, and subsequently left Ute-Okpu with the remnants of the retinue that accompanied him during the Benin expedition; his brother, Ozomor, and a host of other loyalists and subsequently founded Owa dynasty in Owa-Oyibu, at a place called “Ihu-Odogwu Oyibu”. Thus, he became the first monarch of Owa dynasty. His brother, Ozomor went further and settled at the present Owa-Alizomor, named after him.


It should also be noted that, in moving to Owa, he took his father’s special medicine for expansion and established the ancestral deity of “Aajan” also at Owa-Oyibu. Thus “Aajan” connection constitutes an intrinsic link between Owa-Oyibu and Ute-Okpu till today. Furthermore, the brotherly love that existed between Ute-Okpu and Owa, being from the same ancestral father, is concretized in a pair of shorts called “uteh-le-owa", implying that they remain inseparable.


On arrival in Owa land, Obi Odogwu had contacts with people of diverse origins for, generally Owa people came into this territory in different waves of migration, led by different leaders from different directions and at different times for different reasons. Indeed the founding of Owa settlements appears to have grown s a result of influx of immigrants from different parts of Nigeria, especially Edo, Delta as well as east of the Niger.


Thus establishing Owa kingdom implied bringing under his rule, not only settlements existing before his arrival at Owa-Oyibu, but also all others which were in existence before they were brought under his authority as part of the present Owa kingdom. For instance, it has been observed that such villages as Owa-Ofie and Owa-Ekei were founded essentially by Bini and Ishan immigrants, and functioned as communities before the Odogwu dynasty came into existence.


It is to the credit of Obi Odogwu that he succeeded in carrying out this unifying task of b ringing under his authority these disparate settlements. As a renowned military strategist, he used all sorts of antics: outright conquest, cajoling and al other diplomatic manoeuvres to accomplish this feat. Consequently, he was able to establish a united kingdom spanning a vast area stretching from Owa-Oyibu, Owa-Alizomor, Owa-Ofie, Owa-Nta, Owa-Ekei, Owa-Alero, and then Owa-Idumuesah. It was one thing to gather these disparate groups under the same roof, but another to keep them together under the same ruler considering the risks of resistance and outright revolt. But Odogwu put in place a good administration and appointed chiefs within the towns and villages with adequate authority and responsibilities. Thus, through this strategy and accepting the disparate nature of the various elements constituting Owa kingdom, Odogwu and his successors were able to guarantee the permanence of their power

MY BROTHER, THIS THEIR BENIN CLAIM DEY MAKE ME DE SHAME...IT PLACES BENIN ON A SUPERNATURAL LEVEL, IS IT NOT THE SAME BENIN THAT BIAFRAN SOLDIERS DEFEATED WITHIN 24 HOURS AND THEIR OBA UT IN HOUSE ARREST...I DEY SHAME FOR THESE IKAS


HE HAS BEEN CALLING MY NAMES SINCE AND I DELIBERATELY AVOIDED THIS THREAD....I JUST DEY SHAME

internetpirate:
Mr. Rexbuton, in my little experience, it is difficult to change someone's mind, especiaLly if it has been seared by propaganda. The danger with arguments is that anyone can take a position (however erroneous) and find substance to argue it to reality.

Having said the above, please note that ALL igbo towns at the fringes share similar dilemma with Ikas (please research on the Ohafia and Nsukka dialects as good examples). You spent time trying to highlight the similarities between Ika and Benin, and didn't bother to highlight the similarities between Ikas and Igbos? Lol!! How convenient! I'm sure you'd find that what joins us is more than what separates us!

Don't let inferiority conflict reduce you to being slaves!! You'd rather admit to being a Bini slave than an Igbo freeborn? Has it gone so bad?? I can challenge you to a " language similarity test", and you'd find that my dialect is more differentiated than yours from the mainstream Igbo, yet I know I am Igbo.

It may be considered smart to fool others, but it is the greatest foolishness of all when you fool yourself! Like Igbos say, "use your tongue to count your teeth". Nnawooo!!! Good morning!!!

rexbuton:
Mr. Utomi is what? A POLITICIAN... There is this famous saying about politicians and allegiances..

Secondly, You are getting it mixed up.. There is ANIOMA, ANIOCHA AND IKA..
The term Anioma means 'Good Land' in Igbo and is also an acronym derived from the four original local governments i.e. (A) for Aniocha, (N) for Ndokwa, (I) for Ika, (O) for Oshimili, M and A are common denominators found in the four original local governments. The coinage was made by the founding father, Chief Dennis Osadebay in 1951 and has since remained the preferred indigenous name by which the people collectively refer to themselves. Thus, A-N-I-O-M-A.

YOU DO NOT NEED TO TELL ME THAT, I KNOW ANIOMA MORE THAN YOU, I LIVED IN WARRI MARRIED FROM IGBO SPEAKING PART OF DELTA


ANSWER MY QUESTIONS PLS


WHY IS IT OBI IN IKA NOT OVIE OR OBA
WHY DO THEY SPEAK IGBO DIALECT AND NOT EDO DIALECT
WHAT ARE THEIR MARKET DAYS
WHAT ARE THE MEANING OF BASE WORDS IN IKA SUCH AS BOY, MAN, WOMAN, FOOD, HOUSE, ELDER ETC


PLS ANSWER THESE QUESTIONS NEATLY AND DONT AVOID IT, IF WE CAN CONTINUE WITH THIS DISCUSSION

THIS IS NOT ANIOMA ISSUE BECAUSE MANY ANIOMA ARE NOT CONFUSED IN THEIR IGBO ORIGIN, THIS IS ABOUT IDENTITY COMPLEX OF IKA AND CONFUSION, SO STICK TO YOUR TOPIC AND REDUCE COPY AND PASTE MENTALITY

YOU HAVE NOT BEEN ABLE TO TELL ME HOW IKA ENDED UP SPEAKING A DIALECT OF IGBO WITH IGBO MARKET DAYS

rexbuton:
Anioma is My Ethnic-nationality not Igbo

Until we the Anioma People recognize the incontrovertible fact that we are indivisible group of people with one destiny concentrated in Delta and Edo States (Igbankes) we may continue to wallow in ignorance and ultimately end up giving our victory to our opponents or still, end up as what Prof. Ola Rotimi, the late Literary Guru called “A Butterfly that thinks himself a Bird”. In the instance, our opponents are the Igbos (of the South-East) If oral history in its own usual business continue to claim that some of us originated from the Igbos are we still Igbos? We have our own distinctiveness whether cultural and linguistic unique to us. We are united in Anioma and on “Enu-Ani we stand.

At least we have a place in the 250 ethnicities in Nigeria . We are today Aniomas and not Igbos. We have this sense of belonging because we know we have our own place in this Nation that place we shall move on to take with Renewed vigour.

If the Igbos see us as “Delta Igbos” the same way we were seen as “Bendel Igbos” in the past how do we see ourselves? We do not even need history in assisting us know that the Igbos are largely failures in the theatre of Nigerian politics for the reason we cannot rely on them rather we must understand the simple truth that an individual in this Land cannot belong to two different ethnic nationalities. We cannot be Aniomas and at the same time Igbos. Anioma is our own and our home. We have been deceived for too long by the Igbos.

Ohaneze will do us no good or can anybody pointedly tell me what we have achieved from this organization over the years? Instead we await Ohaneze to help us actualize the creation of Anioma state,the oldest state in agitation in Nigeria . If Chief Emmanuel Iwuanyanwu led panel for the creation of additional state in the Igbo land could conclude that the creation of Anioma sate would mean an additional state for the people of south-south geo-political zone then the Aniomas are on their own and cannot count on the Igbos.

If the Governor of Imo state, Chief Ikedi Ohakim has declared the readiness of the governor and people of the state to give necessary backing to the growing call for the creation of Njaba state from the present Imo and Anambra states (see the Punch newspaper, Monday, March 31 2008) We have no place amongst the people of Imo sate.

Is the proposed Njaba state more viable economically than Anioma? It is sad that 48 years after the independence of Nigeria, the Igbos have not yet familiarized themselves with the gimmicks of political competitions in Nigeria such that we begin to wonder if the politicians from this geo-political zone ever consult their Academics, Historians and other political scientists before formulating their “wash-wash” policies.

It is equally very wonderful that the Igbos would prefer to remain as they presently or even shrink in the name for the purpose of creating one additional state for the zone rather than extend and claim their either lost Anioma or Rivers state group. How unimaginable it would appear for the Igbos to carve out one more tiny state out of any of the present existing tiny states of the east.

The Anioma ethnicity has in the past sacrificed quite a lot for the Igbos but our rewards remain nothing but denial for separate existence or even to join them as our believed kiths and kin. During the civil war, almost all the Biafrian commanders were Aniomas. Even the Biafrians invaded the Mid-western region which at that time included the Aniomas. Series of massacres were also carried out in Asaba, Ogwashi-uku, Ibusa and other towns and villages though by the federal troops all of these we had to suffer for the Igbos.

Today, the Igbos would look the Aniomas in the eyes and boldly tell us they the prefer the creation of any out of mushroom names and not states of Urashi, Orlu, Njaba and other villages.

I hope the Aniomas have leant a lesson at least we now know we never for once belonged to the Igbos and that the Igbos do not see us as one of their own. We have discovered our root since 1951 and this can be found in Anioma. We have no inheritance in Ohaneze Ndigbo. The earlier we seek our own ethno-national umbrella the better for us.

Anioma “Ofu-obi kanyi jie je!

By Emeka Esogbue

IF ANIOMA IS NOT IN IGBO AGENDA WHY DO APEX IGBO ORGANIZATION HAVE ANIMA SONS LIKE UTOMI...ETS..IGBOS DONT HAVE ISSUES WITH ANIOMA...STOP DRAGGING ALL ANIOMA IN YOUR MADNESS.


THIS IS ABOUT IKA NOT ANIOMA, YOU CREATED THE THREAD DRAGGED ME HERE NW YOU ARE DERAILING THE THREAD. ARE THIS CONFUSED

rexbuton:
Anioma: Igbo, Ijaw, Itsekiri, Urhobo, Isoko, Leave Us Alone!


I want to preface this write-up by emphatically stating that we are “Anioma,” our region can and should only be correctly referred to as “Anioma” and not “Western Igbos,” “Ika Igbos” or even “Delta Igbo,” all of which presage nothing but “fake Igbos.” Care should also be taken not to refer to us as “Delta North” as we have never heard of “Ebonyi East,” “Lagos North” or “Sokoto South” these derogatory and discriminatory references are threateningly tending to overshadow and send our prestigious name, Anioma to its early grave, so the proper usage of this name is of uttermost concern to me.



Contrary to prevailing circumstances and dilemma which relegate us to the background in Delta State and Igbo politics, such as poor representation in political affairs of the State, lack of amenities, ethnic identity crisis, deliberate marginalization, abandonment by our Igbo kiths and kin from the South East etc, we know we are still a great nation to reckon with. This write-up will therefore focus on the two factors which have been egregiously and heavily weighing down the Anioma ethnicity, and at best have prevented us from finding our bearing, how our Anioma region with innumerable associations, countless social groups, technocrats, political office holders, professionals of Anioma extraction, etc have contributed to the disgraceful predicament of the present state of the region.



The first and major issue of dilemma confronting this region is the problem of ethnic identity, the present state of the region weakened by abandonment and lack of vision has again raised the question on whether Anioma people are Igbo or not. This question has generated a lot of debates in the past and present, and will continue to do so even as it hampers growth and development in this region and presents us with nothing but pauperization. I make bold to comment that the attitude of the Igbo of South East to their Anioma counterparts have not really justified that Anioma are Igbo except on papers, and that if ever the people South East deem this necessary, they have always relied and ended such only with historical support and not more, however actions have failed to justify this.



Evidently the Igbo will always count on us to support the large population density of the entire Igbo nation by for instance stating that the Igbo are 40 million if a thorough and unbiased population census is organized in Nigeria but it does not go beyond this. An Igbo may also want to merely count on similar names existing between the Igbo and Anioma as a reason for justifying the Igboid relationship with both regions, but ask an Anioma just what he has gained from the South East; he looks at you endlessly and tells you “nothing.” We have been in this situation for long, so it is not in the least surprising. The Igbo are taught in school that the Igbo are only in South East, in this case what happen to others? It is for this reason that the phrase “core Igbo” exists in our dictionary today.



I am still racking my brain to remember the last time any Governor from the South Eastern part of the nation officially visited the Anioma region even if it is solidarity one. The place of issues bothering on Anioma is what is missing in Ohaneze Ndiigbo’s agenda, do we not know this? Interestingly, the Igbo have in some way been frustrating the race for the actualization of Anioma State because to them there is no reason why the State should emerge, this apparent when a committee headed by Chief Emmanuel Iwuanyanwu on State creation for the Igbo completely and arbitrarily ruled out the choice of Anioma State for the Igbo because according to them this could mean another State for the South-South geo-political region, but right senses accord us the knowledge that the emergence of Anioma State would make a sixth State for the South East, if the Igbo so desire it to be, Is Onitsha today a community within the South East not an Anioma community I ask? We may for certain reasons, clear or unclear ignore this but history will not because no one can turn back the hand of clock. An Anioma State would have been a full-fledged Igbo State for the Igbo, the great Chuba Okadigbo realized this before his death.



It is a fact that the Anioma people have never been in the agenda of the Igbo contrary to what an Igbo writer like Ogaranya Uju Nkwocha Afuleze tries to force down into our throats. We have now deeply understood from Emma Okocha that when the Republic of Biafra was declared as a secessionist State from Nigeria by Chukwuemeka Odimegwu-Ojukwu, Anioma was not included in the maps of Biafra, instead the declaration only claimed Onitsha, a part of Anioma community now lost to the South East but in the pogrom that accompanied this, Northerners did not spare Anioma people because historically, and to the best of their knowledge, Anioma are completely part of Igbo nation, the result was that we shared in the killings and maiming.



Some Igbo Historians have argued that the events that led to the civil war was caused by the Late Chukwuma Nzeogwu but these Historians fail to understand that first and foremost, Nzeogwu was not the leader of that coup, again he (Nzeogwu) only acted in reciprocity of the bad treatment and marginalization being manufactured by the Northerners and targeted at the Igbo, a race he felt he was part and parcel of but when the battle line was drawn, he quickly realized that he was not in the arrangement of Ojukwu when he was ostracized from the affairs of the then Biafran Republic. I have lost count of the number of Army Commanders of Anioma extraction Biafra had. We died for the lived and died for the Igbo during the Nigeria-Biafra War, in the history of the Biafran War today, there is no Igbo community singly or put together that died as a result of organized massacres than the Anioma communities.



Yet the rejection of Anioma people as proper Igbo or as “fake Igbo” peoplewho cannot speak Igbo properly has continued to this day.



“Again in the 2007 election, as a prelude to that charade, Prof. Pat Utomi {from Ibusa}, whose wife is from the East, went to OHANAEZE to solicit for support for his presidential ambition. Chief Orji Uzor Kalu also went to solicit for his too. A section of OHANAEZE that rejected Pat Utomi, gave me a terrible food for thought. One of them, according to some daily Nigerian newspapers’ reports, hankered abject adroitly : “Is he really a proper Igbo man? Look at him, he cannot even speak Igbo properly.” Others even insinuated that his name did not sound Igbo. I was shocked to the bone marrow. I couldn’t believe what I was reading from prominent Igbo citizens.



Instead of asking the two candidates to present their programmes and manifestoes, they were busy hankering on whether one of them is a “proper Igbo” or not. I was shocked of words. If any Igbo person does not know the meaning of Utomi, then that person should take a suicidal dive into the river Niger .” (Igbos of Delta State and Crisis of Identity (Conclusion) by Ephraim Adinlofu



Interestingly, Pat Utomi is a member of Ohaneze Ndiigbo. We should never beg the Igbo to accept us as their kiths and kin rather the Anioma leaders should devise ways of wining the battles by taking the fate of the region in their hands, is the region must succeed. The status of Anioma is not strange in the polity of Nigeria , consider the seeming ethnic affinity existing between the Isoko and Urhobo, yet the Nigerian constitution and people recognize these as two distinct ethnic groups in the country. The case of Itsekiri who mixed with Benin and Yoruba as the Anioma are mixture of Bini and Igbo is also a case study here, the Itsekiri people are today distinctly an ethnic group separate from the Yoruba as well as Bini. When Peter Okocha was stabbed in the back, Ohaneze never collectively took up his course and addressed it. Instead he was abandoned to his fate.



It is for this reason that I totally disagree with the view of Ogaranya Uju Nkwucha Afuleze linking ethnicity to divinity thus:



“First, it is not up to them to say what they are and what they are not. When God created them, He did not ask them who they wanted to be. He just created them Igbo. The only way you'll know who belongs to what ethnic group in Nigeria is the name and what language the name comes from. Anybody whose name is Amadi or Onyeri, or Eke, or Odili, Wanodi (Nwanodi) does not need to tell you who he is. He is Igbo, his politics notwithstanding”



Perhaps I am the only one in this whole universe who knows that the activities of European Missionaries to Nigeria altered ethnicity and tribes in the country either due to their lack of understandings of these tribes or as a deliberate means of achieving their selfish aims and objects. And this act extends beyond the Nigerian confines. Much of the countries we today refer to as Arabs were never Arabs but were arabized, typical of these countries are Egypt , Syria , and Iran etc.



If a true organization capable of articulating the answers, responses and solutions to the challenges confronting the Anioma ethnicity emerges, the question of whether Anioma are Igbo or not will become a thing of past. This will also take care of the lack of leadership problem challenging the region today as a second factor confronting Anioma. If Ohaneze, Arewa and Oodua exist in Igbo land, North part of the nation and among the Yoruba, why cannot Anioma people sit down and devise a forum for championing the course of the region instead of relying on the Ohaneze’s assistances which never comes anyway?

The fate of Anioma people in the hands of Ijaw, Urhobo, Isoko and Itsekiri also need to be addressed. These our brothers in what is believed to be their own Delta State have arrogantly dominated us since the creation of State. While there is nothing to show in Anioma as part of Delta State , there is everything in these other areas to show they are the “core Deltans” At least warri is the unofficial and economic capital of the State while Oghara is the administrative capital. Chief Ibori made them so. This is purely because we are considered Delta Igbo in foreign lands. The Anioma people need to work harder towards the actualization of Anioma State , and only this will make our crisis of identity a thing of the past

By Emeka Esogbue

ka communities mostly comprise the following: Agbor, Owa, Umunede, Mbiri, Abavo, Orogodo, Otolokpo, Igbodo, Ute-Okpu, Ute-Ugbeje, Idumuesah, Akumazi, Ekpon (Edo State), Igbanke (Edo State), Inyelen Edo State).

The Ika people are specifically located in the North-West of Delta State but some like Igbanke, Inyelen and Ekpon are presently located in Edo State.

Other Ika communities found in Edo State are Owanikeke, Owa-Riuzo Idu and Igbogili. Specifically, Ika people occupy Ika North East and Ika South Local Government Areas of Delta State and a land area of about 117.45 square kilometres. Since the 2006 population census did not stipulate the official figure for ethnic groups, the total population figure of the Ika people remains officially unknown.

The dialect of Ika people is Igboid group (Williamson, 1968). This according to him is because it has no noticeable difference from the general Igbo language spoken within the Anioma area only weak phonological and lexical difference separates it from the variety of dialects spoken within the Anioma confine. In actual fact, Ika dialect is a mixture of Igbo and Bini which evidently suggests it’s the influence of proximity with the Aniocha/Oshimili and Edo groups. This is also reflective in the names that the people bear. The whole of Ika communities speak Ika dialect while Igbodo speaks dual Ika and Enuani dialects. If we go by Williams’ hypothesis, then we will arrive at the postulation that Ika people speak Ika, a branch of Igbo language.

The history of the name “Ika” shows that the term “Ika” has not always been particularized to the present Ika area and its people but has been generally used to loosely accommodate the entire people once referred to as “Western Ibos” by the British colonialists but now Anioma by natives (Forde and Jones, 1967). With time however, the name “Ika” became limited to the present Ika areas of Ika North East and Ika South and their people including Igbanke, Inyelen and Ekpon and the people’s dialect. What is said here is that although, we refer to this present group of people as Ika today, original documents of the early European missionaries once viewed the general Anioma people as “Ika”. These missionary writers later added the suffix “Ibo” to the name to make it sound “Ika-Ibo”. However, the reason for the retention or limiting of the name to the group already described above is unclear to historians. Only deep researches will ascertain it in due course. Be that as it may, the people of Ika have always maintained their independence of Bini or any other ethnic group in the country.

http://thepointernewsonline.com/?p=15886


Sir, your historic narration of the origins of the Ika people are greatly flawed and vividly biased. For once, you NEVER mentioned Igbo as having any links with the Ika people even though most things in Ika land, from language and culture and names is purely Igbo. There's abundant evidence that the Ika is an offspring of the Igbo people and is originally Igboland, but were influenced by large inter-mixing with their Bini neighbours and other non-Igbo cultures and people. I wonder why this obssession with Bini never seems to embarass even the elites who should know better, but keep holding unto vague half-truths and no truths.


http://www.ikaworld.com/index.php?mod=comment&article=207&page=2

rexbuton:
I am constrained to open this thread as there has been a lot of loop-sided political threads aimed at bending history or obscuring facts. One of the threads by safarigirl yesterday was most disgusting and I was really pained that I was extremely busy at the platform so I could not correct some statements. However tonychristopher has urged the battle further so we will have to discuss on the origin of the Ika people and their relationship with the Igbos, find out if Biafra has any claim over Ika and probably Anioma.
You are welcome to write factual and logical posts only. Thank you

****************************************************************************************************************
Geographically, the Ika speaking people are found in the north west of Delta State. They share borders linguistically in the west with the Edo speakers, in the north with the Ishan speakers, in the East with the Aniocha language speakers and in the south with the Ukwuani speakers.
Politically, Ika speakers are mainly found in two local government areas, Ika North East and Ika South local government areas, both created in 1991 from a single Ika Local Government Area, in Delta State. Ika South and Ika North East local government areas, occupy a land area of 117.45 square kilometres (Delta State Government website, 1999) with a total population of about 240,000 people. There are other Ika speaking people that are political outside the Ika North east and Ika South local government areas. The exact population of speakers of the Ika language or those with Ika as mother tongue is not known since this information was not included in the 1991 census result (1991 census). Ika people do not have any shared physical characteristics distinguishing it from other ethnic or language groups in Delta State.

Ika Structure: Clans, villages (Ogbe), quarters (Idumu) and family units (nmunne)
The words above are similar to their equivalents in the bini dialect.. Villages -Igué, quarters- idumwun, family - Ogbe.. I do not know the exact word for clans in bini.. The word Ogbé can also be used to represent community in bini, and considering the size of these Ika communities, it may not be suprising that they used ogbé for village.

There are eleven clans and a metropolis that make up the Ika collective group, which I refer to as the Ika community. Except for the Idumuesah clan the rest ten are today also referred to as kingdoms as they have the hereditary kingship traditional system. The kings are known and referred to by the title of Obi (king), however the king of Agbor clan has changed his title from Obi to Dien for reasons not clear at this time. The following are the eleven clans and a metropolis that make up the Ika community:

1. Agbor clan,
2. Owa clan,
3. Abavo clan,
4. Ute-Okpu clan,
5. Ute-Ogbeje clan
6 Umunede clan,
7. Akumazi clan,
8. Igbodo clan,
9. Otolokpo clan,
10. Mbiri clan,
11. Idumuesah clan
12. Orogodo/Boji-Boji

I will summarise their history with references shortly..
AGBOR

Agbor is and has always been the largest of the Ika clans. It was to the most politically and militarily powerful of all the Ika clans due to its constant war with Benin until the late nineteenth century (Isichei 1983 and Simpson 1936).

Agbor and Abavo clans make up Ika South Local Government Area while the rest make up Ika North East Local Government Area. Agbor clan consists of twenty-three villages and a metropolis known as Orogodo or Boji-Boji Agbor:

1. Ogbemudein
2. Ihogbe
3. Obielihe
4. Ihaikpen
5. Ogbeisore
6. Ogbeisogban
7. Agbamuse/Oruru
8. Alifekede
9. Omumu
10. Alisor
11. Alilehan
12. Alizomor
13. Ozanogogo (Ozara)
14. Alisimien
15. Ewuru
16. Idumu-Oza
17. Aliokpu
18. Alihami
19. Agbor-nta
20. Alihagwu
21. Oki
22. Ekuku-Agbor
23. Emuhun
24. Boji-Boji Agbor

The villages of Alisor, Alilehan and Ozanogogo are not Ika speaking. They speak an Edoid language known, especially to the Ika speakers, as Oza or Ozara.

Simpson (1936:6) quoted Talbot's reference to the Origin of Agbor documented by the Dutch historian traveller Nyendael that describes an exodus from Benin before his visit in 1702. This exodus involved two families one of them "settled in Agbor while the other went to Obior."


Abavo

Abavo shares borders with Agbor clan in the north, Owa clan in the east, the Edo speaking people of Uronigbe in the south. Abavo clan, also known as Awuu, comprises of five villages:

1. Ogbe-Obi (Abavo Central)
2. Azuowa (made up of four quarters: Ekwueze, Ekwuoma, Okpe, Oyoko)
3. Udomi
4. Igbogili
5. Obi-Ayima

In the account gathered by Forde and Jones (1967) on the founder of Abavo, they learnt that Awu who had the title of Eze (meaning a leader in Igbo) was himself from a place called Awu. This, perhaps, was stating the obvious that Awu was from Abavo. However, Abavo oral tradition claims their founding father, Awu, had migrated directly from Benin (Amokwu and Jegbefume, n.d). According to Abavo oral tradition, their founding father, Awu, was originally from Benin. He escaped from Bini kingdom around the 15th or 16th century to avoid being sacrificed and later settled at Abavo (Amokwu and Jegbefume, n.d)

Owa clan

Geographically, Owa clan shares borders with Agbor clan in the west by the Orogodo River and Abavo clan, in the north Orogodo (Agbor metropolis), in the east by Umunede, Otolokpo and Ute-Okpu clans. Owa clan is made up of the seven villages and a metropolis:

1.Oyibu
2. Alizomor
3.Owa Alidinma
4.Ufie
5. Aliro
6.Owanta
7. Owa-Eke
8. Boji-Boji Owa (a metropolis)

Owa has its origin in Nri, Northern Igbo (Forde and Jones 1967 and Isichei 1983). The founder of Oyibu village (also know as Owa Oyibu) was Odogu son of Ijie of Ute-Okpu (another Ika clan) who is from Nri (Northern Igbo) while "the other villages found in Owa clan are derived from Benin or other Agbor groups" (Forde and Jones 1967: 47). Oyibu village is the political centre of the Owa clan.

According to Whiting (1936), Owa oral tradition has it that Odogu angrily left Ute-Okpu and settled near the present site of Oyibu village because his brother, Okpu, inherited everything after his fathers death, while Odogu was away serving the Oba of Benin in wars. However Ufie, the founder of Ufie village presently in the Owa clan, had already settled in the present site of Ufie village on the directive of the Oba of Benin who had bestowed on him the Obi title. After Odogu settled in Oyibu, it was claimed that Ufie invited Odogu to his Ikenga festival. Odogu, impressed by the festival, decided to celebrate it himself at Oyibu. He then invited Ufie. According to the legend, Odogu deceived Ufie into taking a subservient role during a ritual sacrifice thereby serving him. This action was observed by Odogu's subjects then proclaimed Odogu as greater than Ufie. Odogu then took the Obi title from Ufie. This, it is claimed, accounts for why Ufie is today a village in the Owa clan. Ozomo, Odogu's brother who followed him from Ute-Okpu founded Alizomo village while Omi and his wife Iro who came from Benin founded Aliro village. Okue who came from Benin founded Owanta village. Later, Adie later arrived from Ute-Okpu to found Idumu Adie, a quarter in Owanta (Whiting 1936).

According to oral tradition, Ekei and his wife Abor who migrated from Benin when Ise was the Obi of Owa founded Owa-Eke village (Whiting's 1936). However the village of Owa-Eke initially moved away from Owa due to problems with Ise the Obi of Owa and settled at Owanike in the Benin Kingdom but the Owanike village later split and one part returned to Owa-Ekei in Owa still considering themselves as subjects of the Oba of Benin while serving the Obi of Owa. Ugbebo who was sent there by Obi Gbenoba of Owa to protect Owa traders buying guns and gunpowder from the Kwales founded Alidinma village (Whiting 1936).


Ute-Okpu Clan

Ute Okpu shares common borders with Agbor and Otolokpo clans in the north, Ekuku Agbor in the south, Idumuesa and Owa clans in the west and Ute-Ogbeje clan in the east. Ute-Okpu is made up of eight villages (Marshall 1936):

1. Ibi-Agware
2. Owele
3. Ogbe
4. Idumu Eze Aje
5. Odah
6. Alihe
7. Alumu
8. Enugu

Ute-Okpu Clan

Ute Okpu shares common borders with Agbor and Otolokpo clans in the north, Ekuku Agbor in the south, Idumuesa and Owa clans in the west and Ute-Ogbeje clan in the east. Ute-Okpu is made up of eight villages (Marshall 1936):

1. Ibi-Agware
2. Owele
3. Ogbe
4. Idumu Eze Aje
5. Odah
6. Alihe
7. Alumu
8. Enugu

Ute-Okpu people claim two sources of origin: Benin and the Igbo side of the Niger. In his account of the origin of the Ute-Okpu clan, Marshall (1936) stated that the original founder of Ute-Okpu was called Ute who migrated from Nri near the present Onitsha in Anambra State, Eastern Nigeria, after a quarrel with the Eze of Nshi (Nri). He settled near the present location of the village of Ibi-Agware. He had two sons Okpu and Odogu, Okpu later became the Obi of Ute-Okpu while Odogu later founded Oyibu village in Owa (1936: 3-4).
The dual claim in the origin of Owa clan appears to indicate the presence of an original Igbo group before there was contact with other groups of Benin origin. Isichei (1976) hypothesised that the present Ika region may have been inhabited by a group of people of Igbo origin. Isichei (1976) also hypothesised that there was a possibility that they existed in the location of Owa clan before Odogu became their leader their leader. It is not unusual for most Nigerian clans to trace the origin of their clan to their king's origin. The first King is always considered the founding father of the clan even if some of these kings emerged or were imposed on them long after the founding of the clan.

Ute-Ogbeje

Ute-Ogbeje is made up of four villages (Marshall 1936):

1. Ogbe Obi
2. Ogbe Akpu
3. Emike
4. Akpama

The origin of Ute-Ogbeje, like those of many other Ika clans, is surrounded in myth. According to Marshall (1936), the Ute-Ogbeje people claim that Ogbeje was the brother of the Oba of Benin and came with him to discover a place to live. The two brothers travelled by canoe. As they were paddling along a bird called Ukpoko dropped a snail into Ogbeje's canoe. Ogbeje threw the snail overboard and land immediately surrounded him. Ogbeje decided to settle on this new land while the Oba moved on. Ogbeje then had a son, Inai, who succeeded him. Inai was extremely cruel and many of his subjects fled and formed a new settlement called Ute-Okpu (Marshall 1936). This account, however, seemed to contradict that of Ute-Okpu.

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dafuturis:
I am Ika and not Igbo
I rep Oyoko, Abavo

During my days in UNIBEN I joined Ika kparapo and we do have Ika day. The Igbo kparapo have theirs too, so its two different thing.

Op thanks for the good work. You've indeed enlightened me on various part of ika I knew not.

Yes your not igbo but this is what you are been written about and how people see you



Ika North East Local Government
Owa-Oyibu, a growing town near Agbor, is the headquarters of Ika North East LGA, and like their brothers in the south the people speak Ika, an Igbo dialect. The LGA was created in September 1991, occupies a land area of 28.45square kilometres and has a population of about 144,270 . There are nine clans, namely, Owa, Ute-Ogbeje, Ute-Okpu, Umunede, Idumuesah, Igbodo, Otolokpo and Mbiri spread out into fourteen (14) wards. Each of these clans operates as a separate and independent entity under its own traditional ruler. They are well known for their farming prowess producing yam, cassava, melon, maize, tomatoes and plantain.

http://www.deltastate.com.ng/Local-Government/ika-north-east-local-government.html


Ika South Local Government
Agbor is the headquarters of Ika South LGA and is spread out on hills and a deep valley, the Orogodo valley. It has an area of 89 square kilometres and an estimated population of 155,922 people. The LGA comprises two clans divided into twelve wards, namely Agbor and Abavo, each with its own traditional ruler. The people speak Ika, a dialect of Igbo language and are well known for their farming prowess with the largest foodstuff market in the state.

http://www.deltastate.com.ng/Local-Government/ika-south-local-government.html

Why and how

Ezemust:
diz must be a Yoruba boy

It is not only ridiculous but absolutely laughable that a grown man does not and can not discern his originality. If this punk was fed unfounded story about his originality, I ask him whether the time has not come for him to re-examine the missing links in such convoluted concoction.

Let us assume that this homeless Prince of Bini Kingdom wondering around was so confused that he did not remember his name. Did he also forget the Edo collective words for own children that he used that of Igbo word, “UMU”, as in UMUNEDE? When will this stupidity end among certain idiotic fellows?

You will never be Igbo because a true Igbo person would not claim ancestry to a village empire such as Bini.


So how did ika end up with everything igbo


Maybe because uk ruled us we should claim english

GenIgrigi:
**grins** Yes there were Igbo coup plotters from Anioma, Onitsha and there also yorubas like Wale and Banjo. The point is Ojukwu was not expansionist and greedy and Igbos looked(tried to) after own and everyone whether in SE or present day SS including non-Igbos there like Efiks with whom Igbos share mutual respect. **grins**

CaptainOjemba:
If you are on facebook, then go to Proudly Anioma Proudly Igbo, its a close group pioneered by Igbos of delta.

Maybe the ika especially the agbor have forgotten the owerri migration


How come the ika speak a dialect of igbo


To be honest I do not love talking about this identity confusion of ika that's why I have been ignoring this thread

But the war was caused by anioma igbos and if you check the coup you will see that anioma caused the war but mainland igbo didn't abandon them so we should know that

GenIgrigi:
**grins** Ojukwu never added anioma because anioma was not under the purview of his administration. It is the evidence that he wasn't a greedy man unlike what many hungry nigerian journalists portrayed him to be. Gowon and Awo would have called him greedy if he did. Even at that the Aniomas still stood and fought with their brothers from Enugu, Aba, Ebonyi as heroes. **LOLS**

cc: Onenaira6

GenIgrigi:
**grins** yorubas love courting trouble and when you catch them, pin them on the ground and pummel the hammer-heads, they cry louder than a kangaroo about to eaten by Lions. You will get the trouble you ask for. Just calm down **LOLS**

My dear I do not buy that submIssion cos efik small ogoni even olukmi maintains their languageS yet they are in midst of igbos

I think that ika as a people a bit confused cos I know their are benin migrants now how come they spoke igbo dialects that sound like oweRri

It means Either igbo influenced theem or they met original igbo in ikaland that assimilated them


This has been trashed out and not all the ika believe in this benin stuff

Ojiofor:
ol'boy,what I mean in my first post is that you guys from ika and Ikwerre claiming that ndigbo influence your language through trade or whatever is a lie from pit of hell...my question is why small ethnic group like ogoni manage to keep their unique identity while ika could not even though they were outside eastern region where igbo had political and cultural influence.my point is nor matter how hard you try, you can't creat a new ethnic group in this twenty-first century.
The other day a political leader from the north called the new CBN governor an igboman I was expecting emefiele or ika people to call him to order but no one did.ranting on internet doesn't change shit.

rexbuton:
most Ika people here want to maintain their uniqueness but the Ibos would not let them be.. The creation of Anioma state was opposed by the Ibos as they claimed it would add another state to the South-south.. Today they claim that Anioma is south east..

Funny how tonychristopher has turned a blind eye to what he started

I think that you are mistaking. I asked how come that ika speak a dialect of igbo and yet they come from from benin. You might claim that they don't speak igbo but I am igbo and I understAnd them yet I have not lived in ika

Now how come they have igbo names like ifeanyi and ehiedu how come their king is obi and not ovie or oba then how come their market days are igbo

I would have given u a research work and obi of owa stand on this

Did igbo colonise the benin migrants
Did eze chime any role


O igbo never objected to anioma what igbos said is that anioma should be in South east but igbo is skeptical about ika position not anioma position pls don't mix it up


Pls answer these question

rexbuton:
Ika people do not speak ibo

Oh I forget so why do they speak dialect of igbo how come


I understand ika

So why do they use obi
What are the market days
Why do obi of owa say they are igbo