₦airaland Forum

Kingsnairaland:
Leaders don't come to negotiate, they send a team. Leaders sign the deal if reached.
Comedian Proxy leaders that are begging for peace can show up though.

PUTIN has made it clear

WritterNg:
⚡ Russian President Vladimir Putin named a group of low-level officials to represent his government at talks with Ukraine in Turkey, and gave no indication that he planned to join the negotiations.

In a decree issued late Wednesday in Moscow, Putin appointed presidential aide Vladimir Medinsky to lead the delegation that also includes Deputy Foreign Minister Mikhail Galuzin, Deputy Defense Minister Alexander Fomin, and Igor Kostyukov, head of military intelligence. A group of four other officials were named as “experts.”

See levels

WritterNg:
⚡Trump:

I told American companies I want cheap drones like Iran, they are very good, very efficient.

American products are not cheap

Gbadebo19:
The weyrey is afraid of Zelensky

PUTIN is not even interested in Peace ..he rubbished them
..

He will pumel Ukraine and keep doing that

Crocodile tears....resign


Ineptitude

Putin is a solid man

Botragelad:
Haha. Now it’s time for the ‘genocide’ whingers to start crying. Just hours ago, the pro-Hamas lot were cheering when a Houthi missile got near an Israeli airport,well, now they can watch as their Houthi ports go up in flames.

You were warned, again and again, not to mess with Israel. This is what happens, and there’s more coming. Israel will wipe out Hamas and every other Islamist terror group, and no one can stop it. Enjoy..
Am yisrael chai🇮🇱!

After now these clownish Muslims will be shouting genocide...they will be littering in YouTube begging for Alms


It is like islam love begging for Alms ....?

Na Israel fit all these Muslims.... They know how to humble them

Firebox123:
lamba

with all these information..you still shout LAMBA

can't you research and know if it's a lie or not

Samueltemi337:
I don't get why people are praising trump in this thread even the nairaland pastor above me 😒

No they should praise your papa

Delta ls done and gone

SKYQUEST:
Russia is overrated. A country that has lost close to 250,000 of its soldiers in a war with little Ukraine and has not been able to win despite spending over $200 billion on the war will find it extremely difficult to take on EU with much more powerful military bloc than itself.

Russia itself knows this war needs to end because it is killing Russia. Everything Russia is doing is the normal gra gra of a big muscled man. It is also in Russia interest that this war ends soonest.

so you were there and did the counting ?


All these NAIRALAND ONLINE Clowns that their country can't even defeat ordinary bandits for over 10 yrs

MONEY247:
Going through dailies and news of tragedy especially kidnapping and killing without remorse....on the daily, I can boldly say Lagos is safer than the other states combined apart from cross River....

Lagos is safe...

my guy Lagos no safe oooo ....but Lagos is manageable

THE OBI OF AGBOR EXPLAINS WHY HE IS NOT AN IGBO MAN- "W" DOES NOT EXIST IN MY NAME


HRM, Obi Benjamin Ikenchuku (Kiagboekuzi) of Agbor kingdom has declared he is not an Igbo man and he is right about that. Right in the sense that it is his personal opinion. There are many interesting things he said in the attached video but I'll restrict myself on two issues (if you are interested in what he said in a larger context, please watch Deputy Jesus on YT)
1. The absence of "w" in Ikenchuku renders him as non-Igbo
2. Agbor overrides the Ika identity- in other words, everything Ika, begins and ends with Agbor.
There are other things the king shared with his guest but I'll stick to these.

On his first point, his majesty noted that the absence of "w" implies he is not Igbo. That is simply not true. Does anyone still remember Dr Jaja WACHUKU? He was the first speaker of the House of Reps of Nigeria. He was from Ngwa another Igbo tribe and chose to use "Wachuku" that aligns with his dialectal peculiarity. Thus, his surname "Ikenchuku" is an Igbo name. "n" is the typical nasal Ika while the lack of "w" indicates, it is pronounced with a distinct and sharp "ku" sound and this is not peculiar to Agbor. HRM, the Obi of Igbodo-Akwu, also in the same Ikaland uses Ikechukwu (Obi Ikechukwu Osedume). Why? Because the people of Igbodo use "kw" and usually do not nasalize as other Ika people. Thus, the Obi is wrong but that is his personal opinion. This is not an era, when monarchs make mistake and we are bound not to correct them. In Agbor, they use the term "Nmu", Owa use "Omu" while places like Igbodo and Akumazi use "Umu" Does it now mean we are not referring to the same word? That is the point. If he bears "Ikenchuku" and my monarch bears "Ikechukwu" We are referring to the same word. In addition, the fact that he even bears an obvious Igbo name "Ikenchuku" only points to the fact, that in the generation of his father, Agbor has resolved anything regarding its true identity. Prior to colonial rule, it would be difficult to find anybody in Agbor bearing "Ikenchuku" let alone the king. The colonial era brought many things to Agbor, it brought further "Igbonization" and it brought this absurd idea of "classification of kings" All kings are equal. I made this position clear to the late Omu Anioma (HRH Obi Martha Dunkwu) and she did not raise any issue with that.

Now the Obi, brought up another issue, which is to project Agbor to mean the whole of Ika land. Many Agbor people are fond of this actually. Many years ago, I always visited a News Vendor and I often met a man from Agbor and of course being both Ika people, we discuss about our homeland. Somehow, I cant remember how we got to debate over this same matter. He claimed that that Obi of Agbor was the Obi of Ikaland and I responded to him that he is a liar and challenge him to produce evidence if my people in Igbodo-Akwu ever recognized the Obi of Agbor as the overlord of Igbodo and he failed to do so. And I quickly advised him to desist from such nonsense. Maybe it was the case between Agbor and its nearby kingdoms but that did not extend to Igbodo and even such claims still remain unfounded. I know traditionally the Obis of Owa and Abavo, acknowledged the Oba of Benin (and this is actually the case in most of Western Igbo land with monarchs) as the "first among equals" and the king who bestows the superior "Ada" staff to other kings. It was NEVER Agbor. Anything that projects Agbor as the sovereign is a comparatively recent matter that dates from colonial times. Even in this book, "Niger Ibos" by Basden, where it suggested that people saw the Obi of Agbor as a powerful monarch, the book was written during colonial times. If Agbor was sovereign over Owa for example, don't you think Agbor would be fully involved in the Anglo-Owa war of 1906? It wasn't. Ute Okpu on the other hand was involved because of the fraternal relationship between Owa and Ute Okpu which still defines local politics in Ika North East.

Besides, the Agbor man, I referred to earlier, Chief Iduwe of Agbor also wrote his manuscript (on Agbor) in the same light. He suggested that Obi Iyeke of Igbodo was "recognized" in Agbor. That is not true. If Obi Iyeke ever visited Agbor, he did that because his mother was from Alisimie-Agbor and if his maternal people supported him during his struggles to become the Obi, it is normal for him to visit his maternal people and visit the Obi of his maternal people. On the other hand, all Obis of Agbor actually descend from Ilabor (Irebor in Agbor dialect) a section in Igbodo because the mother of Obi Modu of Agbor, had a mother from Ilabor and that would even mean I am related to the Obi of Agbor considering my strong ties to Ilabor-Igbodo. I am tagging the Odogwu of Igbodo-Akwu Chief Ifeoha Azikiwe on this matter. His father, Chief Lazarus Jebechi Azikiwe, was among those who frustrated the mischief of Obi Obika (the grand father of this present Obi) to falsely present himself as the Obi of the whole of Ika land. My Odogwu's father was present in that meeting. Obi Obika was instantly opposed by the Obi of Akumazi, Abavo and of course Owa. My monarch at that time, Obi Iyeke I (who is maternally from Agbor) was deceived to believe the scheming of his Agbor counterpart only to be informed what the implications of accepting that proposal would cost him and the good people of Igbodo-Akwu. I will not assume that, certain leanings transcend across the DNA of some people. His father Obi Ikenchuku was from all indications, profoundly pan-Igbo and this was even the reason he was detained and taken to Asaba by the Nigerian authorities. Late Chief Margaret Amaechi, the Oriuwe of Agbor shared that with us.
So my last take is this, the Obi of Agbor speaks only for Agbor people. He does not speak for the remaining 11 clans of Ikaland (including Igbanke). I am not even sure he speaks for all Agbor people considering the recent developments between the people of Ekuku-Agbor and the monarch. Agbor need to change its attitude. It is such high handedness, that influenced the choice of Igbanke people to join the Benin division. They had enough of it then. A decision they now regret. So let us not be discouraged by HRM the Obi of Agbor. During the period of German unification by Bismark, many Germans opposed the idea - and guess who led the opposition - the elites. So it is human nature. The Obi even noted that a "civil war" would be the case in his imaginary Agbor kingdom (that includes the whole of Ikaland) if their uniqueness (including I presumed the use of "ku" against "Kwu" if such distinctiveness is not considered if "Nigeria break" There are many elites opposed to the idea of Nigeria breaking apart. The Obi is likely one of them. So, what do you expect him to do? He would use whatever he can muster to kick against the idea. May God give our kings the wisdom to rule well. May he reign long and well.



Osita Mordi
Facebook page

nairalandadeux:
All those shiny projects in the East will look like Yoruba land in ten years time.

I am not here to play any tribal games.

The thing is, in Nigeria, we know how to build shiny projects. To maintain them is another issue.

In the UK, there are a lot of beautiful towns...and to keep those towns beautiful, every resident pays something called council tax. Adult residents (students are exempted). They cost upwards of 200 pounds monthly. BECAUSE CONTINUED MAINTENANCE CAN NEVER BE DONE FOR FREE, AND BECAUSE ALL THOSE SHINY NEW SIGNS AND SO FORTH, GOOD ROADS, ETC, COST A TON OF MONEY TO MAINTAIN AND REPAIR.

If you want beautiful towns in any part of Nigeria, because most of our towns are wrethched, either we pay council tax of N500000 monthly per household, or we accept things the way they are.

Yes, taxes are evul...but if you want beauty, you pay for beauty, as our ladies can tell you.

Yes they will loot the money....a complaint I am getting tired of because it shows that Nigerians are too lazy to hold their leaders accountable. It is even annoying self.

At the end, nothing comes cheap. We make the sacrifices, or we keep quiet. Oil money cannot save us...because we are using the revenue of 1.8m bpd to sustain 200 million people...which is plain wanky economics,. and which is why we take loans after loans.


I don talk my own. I did not insult, or abuse anyone. I did not say that tinubu is a good leader...he is not. I just stated facts as i see am.

No! I doubt that cos Igbo have started rebuilding decades not 10 yrs ago...Onitsha is the biggest city that has highest built up areas in Sub Saharan Africa and they still don't look bad and Aba and Enugu is catching up

Yoruba and parties ...give it to them

I want to travel to USA so that I will have a better life, security and better health

All these are lies !⛄

walefresh3:
Show us East let Compare it with West...mumu
This how city look like

Southwest Yorubaland

Lagos

always Lagos ...why can't you show Abeokuta, Ekiti

Lagos isn't a Yoruba city cos it was built by all Nigerians ...show us decent Yoruba city

Why the Igbo Must Prioritize Community Development Through Private Investment and Town Unions

The Igbo people of southeastern Nigeria have long been known for their entrepreneurial spirit, resilience, and ability to thrive in diverse environments. However, despite their economic successes across Nigeria and beyond, their homeland remains underdeveloped in key areas such as infrastructure, education, and industrialization. While government intervention is often seen as the primary driver of development, history and present realities show that the Igbo must take charge of their own progress through private investment, communal efforts, and strategic decoupling from over-reliance on cities like Lagos.

This article explores why the Igbo must shift focus towards home-based investments, leveraging town unions and wealthy individuals to drive development, rather than waiting for government intervention. It also examines how the Aku Ruo Ulo (Bring Wealth Home) initiative, traditional governance models like Nkwado (communalism), and regional economic strategies can transform Igboland into a self-sustaining economic powerhouse.


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1. The Failure of Government and the Need for Self-Reliance

Historical Marginalization and Government Neglect

Since the end of the Nigeria-Biafra War (1967-1970), the Igbo have faced systemic marginalization in Nigeria’s political and economic structures. Policies such as the indigenization decree (1972), which excluded Igbo entrepreneurs from key industries, and the unequal distribution of states and resources, have stifled development in the Southeast . Despite promises of reconstruction, federal infrastructure in Igboland—such as railways, ports, and international airports—remains inadequate compared to other regions .

Government Dependency is a Failed Strategy

Waiting for government intervention has proven ineffective. The lack of functional federal projects in the Southeast means that development must come from within. The Igbo have a long tradition of self-help projects, where communities pool resources to build schools, hospitals, and roads . This model must be revived and expanded.


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2. The Power of Town Unions and Communalism (Nkwado)

How Traditional Igbo Governance Drives Development

The Igbo traditional system, known as Nkwado (communalism), is a decentralized governance model where age grades, town unions, and elders collaborate to develop their communities . Unlike communism, which relies on state control, Nkwado is a partnership between private wealth and community leadership, ensuring that:

Business elites fund education (scholarships for the poor).

Successful traders mentor apprentices, then set them up with capital.

Communities tax themselves to build infrastructure like roads, markets, and hospitals .


This system has allowed the Igbo to rebuild rapidly after the war—rising from near-total economic destruction to becoming one of Nigeria’s most prosperous ethnic groups within decades .

The Role of Town Unions in Modern Development

Town unions (like ASETU—Association of South East Town Unions) are critical in mobilizing resources for development. They:

Lobby wealthy Igbo diaspora to invest back home.

Organize community security to protect investments.

Implement the Aku Ruo Ulo initiative, encouraging Igbo businesspeople to repatriate wealth .


For example, ASETU has called for 20% of Igbo wealth outside the Southeast to be reinvested locally, arguing that this would create jobs, reduce crime, and spur industrialization .


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3. Decoupling from Lagos and Other External Economies

The Risks of Over-Dependence on Lagos and Northern Nigeria

Many Igbo entrepreneurs have built thriving businesses in Lagos, Kano, and Abuja, but this comes with risks:

Political instability (e.g., threats of property seizures, as seen in the past).

Economic vulnerability (e.g., during crises, Igbo businesses are often targeted).

Brain drain, as talented Igbo youth migrate out, leaving fewer skilled workers at home .


Why Igbo Wealth Must Return Home

If just 25% of Igbo investments in Lagos were moved to the Southeast, it could:

Revive manufacturing hubs (e.g., Aba’s leather and garment industry).

Boost agriculture (e.g., palm oil, cassava, and rice production).

Develop tech hubs (e.g., leveraging Enugu’s growing startup ecosystem) .


Cities like Onitsha, Aba, and Nnewi already have strong commercial foundations—what they need is more Igbo capital reinvestment to compete globally .


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4. The Aku Ruo Ulo Initiative: A Blueprint for Igbo Economic Independence

The Aku Ruo Ulo (Bring Wealth Home) movement is gaining momentum, with town unions and business leaders advocating for:

1. Local industrialization – Factories in Igboland rather than importing goods.


2. Real estate development – Building estates and commercial hubs in cities like Enugu and Awka .


3. Education and skills training – Funding technical schools to reduce youth unemployment .


4. Security investments – Community policing to protect businesses .



Success Story: The Aba Shoe Industry
Aba’s Ariaria Market is known as the "China of Africa" due to its shoe and garment production. If Igbo investors scaled this industry with modern machinery, Aba could become a global exporter—creating thousands of jobs .


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5. Conclusion: A Call to Action for Ndigbo

The Igbo cannot afford to wait for a government that has consistently neglected them. Instead, they must:
✔ Leverage town unions to coordinate development projects.
✔ Encourage wealthy Igbo to invest at least 20% of their wealth back home.
✔ Revive the Nkwado system—where private wealth and community governance work together.
✔ Reduce dependence on Lagos and Northern Nigeria by building a self-sufficient economy in the Southeast.

As the saying goes: "A tree does not make a forest." Only by bringing wealth, skills, and investments back to Igboland can the Igbo secure their future and build a region that rivals Dubai, as some leaders have envisioned .

The time for Aku Ruo Ulo is now.


---

References:

[1] LinkedIn – Communalism (Nkwado): The Igbo Traditional Governance Model

[2] The Nation – Igbo Urged to Invest at Home

[4] News Express – Igbo Town Unions Propose Security Strategy

[5] SCIRP – Marginalization of the Igbo People

[7] Nearby Estate – Investing in Igboland

[10] BusinessDay – Igbos, Think Home!

gidgiddy:
That's because none of them is commercial city

define commercial city ?

lionshare:
There’s a reason you’re more likely to find a millionaire in Lagos than anywhere else in West Africa.

and is everyone a millionaire ? People just exist in Lagos they are not living

Kukutenla:
What is all this dick measuring meant to achieve

not dick measurement it is a travel experience of a person living in Lagos that went to Owerri

PrinceOfLagos:
Helinues will tell you that I visited owerri back to back since 2013. I will still visit owerri again for the second time this year around mid November and trust me to tag Helinues and yourself .

Owerri is my first home then followed by Lagos my second home.

God in heaven, In my next life I want to be IGBO.

lord bless you...

9jatriot:
Some of the things you have described here are applicable to many smaller towns across the country, especially with regards to human interaction and social connection.

On the issue of begging, a lot of people will live far better standard of living if they relocated back to their states instead of living subhuman life in Lagos in the name of 'I de stay Lagos'

Many of these underrated towns have simple millionaires living normal life but everybody wan stay Lagos,

exactly and they are doing very well

spyder880:
LAGOS IS A GREAT STATE 1

In my line of work, I have been to Lagos many times, either to see a site location, to buy vehicles or building materials or to negotiate one deal or the other. I must say I have enjoyed my travels, but I enjoy Lagos on a very different level.

And so I found myself in Bariga in my quest to purchase something. I arrived Lagos the previous evening and spent the evening among rowdy brothers who all wanted me to stay in their own houses. After a lot of talk and laughter, I went home with a cousin brother who was supposed to take me to the market the next morning.

We took off in the morning, and we chose to ride in commercial buses. I found something intriguing, we entered up to 3 buses before we got to our final destination. Right from the first one, there were issues. Long lines of traffic meant that we were going very slow. LASTMA and road safety trying to enforce the laws as they understand.

The real drama started on the second bus, our driver tried to pull out of a bus stop without watching out for oncoming motor bikes from behind, and narrowly missed knocking down 3 men on a bike, the bike had to swerve at the last second to avoid a collision, then all hell broke loose.

The bike wavered a bit and stopped some distance in front of us, the bike driver dropped the bike, I mean, laid it flat on the middle of the road and what happened next surprised me. The 3 young men from the bike were racing towards our bus in full speed while screaming all forms of invectives, grabbed the driver by the throat and ready to beat him, the conductor was begging and speaking fluently.

To my shock, about eight other young men that were sitting in the bus stop before all rushed out and joined in the melee, everyone was shouting at the same time and the situation was very rowdy. Every window had a man speaking into the bus as if they were cursing the driver. What my guide told me was "put your phone in your pocket o" grin

After sometime, the matter calmed down after the driver begged them.

I was still wondering about all these in the 3rd bus when we ran into the touts along the road, they were about 6 of them waiting on a busy bus stop, 2 came to the driver and asked for payment, he told them he had paid. Without saying a word, they went to the back of the danfo and removed the back boot cover, (that section where the rear glass is) and carried it into the bus stop and waited. Our journey had to stop again for another round of shouting and settlement. After about 5 minutes, they paid and drove off with their back cover replaced.

Innocent me, I even thought that was the end, I was totally wrong. About 10 meters up the road, some stern looking policemen stood in front of the bus and asked the driver why he stopped 10 metres back there, the drivers explanation about the agberos didn't work, he was pushed into the passenger seat while a policeman entered the drivers seat and commandeered the bus away, on their way to the police station.

Just like that?

We had to beg to be let off to alight from the bus, and that was how we joined the 4th bus to where we were going.

I was left speechless. None of these 3 incidents would have happened in Enugu. But it's a different location with a different rule. I don't know if I can ever live in Lagos, I told my brother

Lagos is a mad house they don't live in Lagos ...they just exist


A city of madness

MEEVEET:
The sad thing is you are experiencing the worse Owerri we have had in years... Yet Owerri is a lovely lovely city

the city is super lovely

A Humanist Reflection on the Contrasts Between Lagos and Owerri

Living in Lagos, one cannot help but confront the stark realities of poverty that permeate the city. The vibrant energy and hustle often mask a deep-seated struggle for survival. Driving from one point to another, you’re likely to encounter individuals, often young men and women, pleading for money for basic necessities like transportation and food. It’s jarring to witness this desperation in a city that touts itself as the “Centre of Excellence,” creating an ironic juxtaposition between its image and the lived experience of many.

Beyond the persistent begging, the streets of Lagos are crowded with agberos—street touts who harass drivers for money—and security officials who seem more interested in exploiting citizens than in ensuring safety. This creates an atmosphere of mistrust, where every interaction is tinged with suspicion and anxiety. The struggle to navigate daily life can feel overwhelming, as one is constantly on guard against exploitation.

In stark contrast, my recent experiences in Owerri have illuminated a different reality—one characterized by decency, kindness, and a sense of community. The behaviors I’ve observed there have been both surprising and heartwarming. For instance, I wanted to buy food from a local Calabar woman known for her cooking, but when her food wasn’t ready, I sought alternatives. The woman I asked for help not only recommended the Calabar joint but also took the time to promote it, even sending her child to fetch me a meal. Such an act of kindness and community spirit is a breath of fresh air. In Lagos, such generosity is often overshadowed by anger and envy, making it difficult for people to connect on a human level.

Interestingly, I have not seen individuals struggling with mental illness or begging on the streets during my time in Owerri. The infrastructure here appears to function better; traffic lights work, road signs are respected, and the police presence feels less intrusive. When I visited the government house, I encountered officers who were polite, clean, and, most surprisingly, willing to help a stranded motorist by pushing a broken-down car. This contrasts sharply with the experiences many have in Lagos, where police often seem more focused on generating revenue through fines and bribes than providing assistance.

In Lagos, when a car breaks down, the overwhelming feeling is one of despair. The likelihood of encountering corrupt police or aggressive traffic officials is high, leaving one feeling vulnerable and isolated. This environment fosters a survival mentality where people merely exist rather than truly live, leading to a pervasive sense of frustration and helplessness.

Conversely, in Owerri, there is a palpable sense of well-being among the people. The absence of visible poverty and the lack of individuals begging for help creates a more pleasant atmosphere. Civility and courtesy abound, and interactions are often filled with warmth rather than hostility. The community spirit here is one of cooperation, where people are willing to lend a hand, offer kind words, or simply share a smile.

This contrast raises important questions about the social fabric of these two cities. Is it a matter of education and upbringing? Does Owerri’s relatively stable environment stem from stronger familial structures and community bonds? Or is it simply a cultural difference that fosters a more compassionate approach to life? In Owerri, people seem to embody a sense of dignity and mutual respect, which is refreshing in a country where tribalism and societal divisions can create tension.

In Lagos, however, the rampant tribalism often leads to division and misunderstanding, with derogatory labels being thrown around casually. This societal pressure adds to the challenges of living in a city where everyone is competing for limited resources, ultimately detracting from the human experience.

The experiences in Lagos and Owerri underscore the importance of human connection and compassion. They remind us that, despite our circumstances, the way we treat one another defines the quality of our lives. While Lagos may be the commercial hub of Nigeria, it serves as a cautionary tale about the cost of unchecked competition and a lack of community. In contrast, Owerri exemplifies the potential for a more humane society, where kindness and cooperation prevail over greed and suspicion.

Ultimately, this reflection serves as a call to action for individuals, communities, and leaders alike. We must strive to foster environments where empathy and support flourish, reminding ourselves that we are all part of a larger human family. By embracing our shared humanity, we can build communities that are not only thriving but also deeply connected—where people live, not just exist.

Every border community in the world experiences migration, intermarriage, and cultural exchange with its neighbors. This phenomenon is not unique to the Igbos of Delta State.

Take, for example, Strasbourg. Many assume it is in Germany because of its German-sounding name, but it is actually in France, close to the German border. In Ondo State, Nigeria, a similar mix exists with the Ijaws. Omoyele Sowore of Sahara Reporters, for instance, is Ijaw but from Ondo State, as Ondo shares boundaries with Ijaw communities. Along the Shagamu-Benin Expressway, the last town in Ondo State is Ofosu, while the first town in Edo State is Ohosu, showcasing the similarity in names due to their proximity.

This same blend is observed between Anambra and Kogi States. In 2018, Governor Obiano of Anambra State appointed an Igala man, Bonaventure Enemali, as a commissioner. Enemali hails from Nzam in Anambra, a region near the Kogi boundary where indigenous Igbos also reside.

Similarly, in the Kwara/Kogi area, the Okun-Yoruba people exhibit this cultural and linguistic mix. Enugu and Ebonyi States share boundaries with Benue, while Ebonyi also borders Cross River. The influences are evident in their languages, names, and traditions.

In Abia State, towns like Abiriba, Ohafia, Arochukwu, and Bende, which are close to Akwa Ibom and Cross River, exhibit similarities in names, traditions, and attire. The traditional ruler of Abiriba is called Enachioken, and it is common to see Abia natives with names like Etim, Mang, Ekpo, and Ojo.

Given these widespread examples, I don’t see why the Igbos of Delta and Rivers States are often singled out for scrutiny when similar scenarios among the Yorubas in Kogi/Kwara or the Ijaws in Ondo are not questioned.

It is undeniable that the Igbos in Delta and Edo States, situated at the frontiers of Igboland, have experienced migration and influences from neighboring Edo and Igala communities. However, it becomes problematic when these migrations are overemphasized at the expense of acknowledging the indigenous people who were present before these migrations occurred.

The Benin and Igala kingdoms were known for their powerful kings and territorial expansion through conquest—something the Igbos historically did not pursue. The River Niger further separated the Igbos of the Southeast from those in Delta and Edo States.

If the Igbos did not conquer the towns in Delta and Edo States, and if they were geographically distant, separated by the largest river in West Africa, it is difficult to explain the dominance of Igbo language, names, traditions, and practices in present-day Delta and Edo States.

While the exact events of 500 years ago are unclear, certain logical conclusions can be drawn:

1. Language typically does not change fundamentally except through conquest or other forceful means.

2. The adoption of the Igbo four market days—Eke, Orie, Afọ, and Nkwọ—across Delta and Edo Igbo towns could not have occurred without significant indigenous influence.

3. The Igbo obi/obu/diokpa (dị ọkpara) system of leadership could not have been implemented without the pre-existing presence of Igbo people.

4. Eze Chime, said to be a Benin prince, would not have abandoned his language merely by moving some distance from Benin. If he were truly of Benin origin, what happened to traditional Benin names like Ewuare, Eweka, Akenzua, and Esigie?

5. Eze Chime bearing an Igbo name and taking on an Igbo ọzọ title would be illogical if he were of Benin origin.

6. The most plausible explanation is that Eze Chime was an Igbo man who migrated from the Igbo heartland to Benin, possibly due to his reputation as a great medicine man, before eventually settling in present-day Delta State.

7. The same reasoning applies to Akalaka, the progenitor of the Ikwerre people of Rivers State. A Benin prince named Akalaka (meaning “destiny” in Igbo) would not have lost his language, traditions, or practices without significant interaction with an Igbo-majority population.

8. If these men were truly of Benin origin, the only logical reason for their loss of language, traditions, and practices would be that they settled in areas already populated by Igbos. Minorities do not typically dominate majorities without conquest.

9. The Arogbo Ijaws and the Western Apoi tribe of the Ijaw people in Ondo State have not lost their language, names, or traditions despite living in a non-Ijaw region. Similarly, the Dutch who settled in South Africa, the English in the USA, Canada, Australia, and Ireland, and the Yorubas in Brazil have retained their languages and traditions despite migrations. It is therefore unlikely that Benin princes would lose their identity without significant external influence.

In summary, while the Igbos of Delta, Edo, Benue, Rivers, Nsukka, Abakaliki, Arochukwu, and Abiriba may have absorbed migrants from neighboring non-Igbo communities, their fundamentally Igbo language, traditions, names, and religion suggest that these areas were originally Igbo.

This, however, does not imply that individuals cannot choose their preferred identities. For instance, actress Stella Damasus from Delta State mentioned that her family’s surname was originally Ojukwu, but due to oppression during the civil war, they changed it to Damasus.


https://techandbiz.com.ng/2024/08/22/response-to-moses-ochonu-on-the-diverse-origins-of-the-igbos-of-delta-state/

Vic2023:
Zelensky: Ukraine condemns Iran's attack on Israel🤣🤣🤣🤣🤣🤣🤣🤣 wounded sheep

he is Jewish...its expected

Vic2023:
While the Zionists try to make the rest of the World believe that the national consciousness of the Jew finds its satisfaction in the creation of a Palestinian state, the Jews again slyly dupe the dumb Goyim. It doesn't even enter their heads to build up a Jewish state in Palestine for the purpose of living there; all they want is a central organisation for their international world swindler, endowed with its own sovereign rights and removed from the intervention of other states: a haven for convicted scoundrels and a university for budding crooks. It is a sign of their rising confidence and sense of security that at a time when one section is still playing the German, French-man, or Englishman, the other with open effrontery comes out as the Jewish race.

~ Adolf Hitler, Mein Kampf

we appreciate your post ...your the reason we read this post

Lord bless you