₦airaland Forum

lygn19:
election cant be carried out in a place where the law statrs that Only the Oba has the ability to appoint the market leader.

lygn19:
even if the market likes let it be 100percent igbos, if the law of the land says only the Oba can appoint a market head nothing can change that unless the law changes.
[s][/s]Its just like the python practice in Anambra if a yoruba man doing business there kills a python and is found out, according to the law he must bury it the traditional way, the yoruba man has to obey it, unless he decides to flee at night, he has no right to start questioning there tradition that has been passed on from generation to generation.[s][/s]

lygn19:
there is a justification and it is him trying to lord over a market in yoruba land which is against the law.

lygn19:
watch d video.
someone that can display such arrogance I believe that he had already done worse.

lygn19:
at least I be learnt one thing in every story always listen to both sides before making conclusions.
stories might lie, pictures might lie but a live video cannot lie.

jstbeinhonest:
I went through his profile,and I think his mom is truly from rivers state.....but op didn't add that his father is from anambra state .

Movic1:
MARKETS across the Ondo State capital Akure have been operating below par as Igbo traders shut up shop in protest at the ongoing dispute between traditional rulers the Deji of Akure and the Eze Ndigbo.
Earlier this week, Sir Gregory Iloehike was enthroned as the Eze Ndigbo of Akure in his own palace but the Deji, Oba Aladetoyinbo Odundun II opposed the move saying the city cannot have two traditional rulers. He subsequently marched to the Eze Ndigbo's palace and asked that it be shut down.
Regarded as the leader of Igbos in Akure, the Eze Ndigbo, who is the deputy national president of Ndi Eze’N’Association of Uzo Ije in Diaspora, was actually originally named to the position in August 2011 but only just assumed the title. With the Deji of Akure adamant that he will dethrone , Sir Iloehike, Igbos in the city have decided to shut down their shops in protest.
Early this morning, Ndigbo, who converged on their secretariat at Gbogi Street as early as 7am, warned the Deji of Akure against dethroning the Eze Ndigbo. They insisted that the traditional ruler has no power to dethrone Sir Iloehike, who is the head of the migrant community, not under him.
Oba Odundun II had accused the Eze Ndigbo of insubordination and disrespect. However, Sir Iloehike said he was not rude to the Deji, adding that he contributed immensely to the monarch’s installation.
Sir Iloehike added: “The Deji called me at 8.48pm last Sunday inviting me to his palace and I honoured his invitation on Monday morning. I went with one of my chiefs but when I got to the palace, I saw youths numbering over 200 who started shouting as I entered.
“I suspected that they were mobilised by the monarch and I showed respect to him by prostrating but the monarch threatened to drive out the Igbo from Akure and when I asked why, the youth descended on me. They tore my beads and removed my crown and they attempted to beat me but the police officers at the palace rescued me.”
He said Igbos had been living harmoniously in Akure for over 70 years without any friction with the natives and urged the Deji-in-council not to cause any inter-ethnic crisis in the state. High Chief Okechukwu Okorie, the president of Ohaneze Ndigbo, maintained that any attempt to dethrone the Eze Ndigbo would be resisted by the Igbo.
Chief Okorie noted that Sir Iloehike has not committed any offence. He added that only the Igbo who elected Sir Iloehike have the right to remove him.

Kagawa10:
Lol!
I'm not ibo says Oliseh!
Lmao!

[s][/s]Kagawa10:

Yeye man, Ukwuani has its own various dialects!
Shameless sets![s][/s]

[s][/s]Kagawa10:

Brain-dead, not all itsekiri has Yoruba's blood, some are Edo and Urhobo descent but they all speak Yoruba yet no Yoruba is forcing their ideology on them!

Believe it or not, ibos are shameless sets![s][/s]

Ugomba:
are they yorubers? I keep wondering, because I grew up with some of this Edo people as friends and they don't behave this way! Whatever sha.

Yujin:
Exactly what I wanted to say. That character is highly mentally disturbed. The other day he was cursing on black people and rejecting being called black but today he like all jobless blokes has come to tell the world who is Igbo and who is not. The same clown posting with three Monikers. Busy body is not a job.

IGBOSON1:
We should be careful believing any claimed ethnicity by some of the sad bigots on this forum! They may want to divert and deflect abuse/attention from their true ethnicity while they carry out their agenda of causing division among Ndigbo and between Ndigbo and her next-door neighbours!

Like this spanish fly dude for instance.....he's been quite prolific and notorious in this regard; so we should all threat these type of posts with the derision and unseriousness they deserve!

IGBOSON1:
Ndigbo should please ignore these vermin!

It's obvious he/they are quite scared about something.....every few weeks we get these 'we are not Igbo' threads and it makes one wonder what exactly is going on! When it comes to the north it's 'one north', and nobody (including Ndigbo) have a problem with that; when it comes to south west, Yoruba would tell us it's a homogeneous Yoruba enclave (including Lagos) and everyone (including Ndigbo) say no wahala and get on with their lives! But when it comes to the area formerly known as the old Eastern Region, you see outsiders getting agitated, worried and poking their long Pinocchio noses into what ordinarily shouldn't concern them! They get worried when Igbos and other ethnic groups in the region form a common front and a commonality of purpose, and then they go on to dig for and post divisive claptrap like we see in the OP; they get worried when any Igbo sub-groups like the Ikwerre, Ngwa, Ogba, etc, identify with the larger Igbo nation, and they then go on to sponsor a few elements within these sub-groups (like they did during and after the uncivil war of 1967-70) to scream that they're not Igbo.....all this happening while they tell us the area formerly known as the old Western Region is one homogeneous ethnic enclave!

It's obvious these people are scared of the resurgent Biafran agitation, and they're afraid they'll starve to death and see the death of all their ill-gotten criminal enterprises if Biafra is achieved.....hence the lame attempt at revisionism and the divide-and-rule we now see on here every couple of weeks!

Quite sad really!

Ugomba:
This is a pathetic attempt by Edos to rewrite history but it will fail miserably.
Maybe Efik, Ibibio people are also edos.

[s][/s]thiagoneves:
Chambers Dictionary (William Geddie, ed. 1962) says: “A nation is a body of people marked off by common descent, language, culture, or historical tradition: the people of a tribe.” However, S.O.L. Amadi-Nna (1993) avers that: “A tribe is a group of clans under recognized chiefs and usually claiming common ancestry. Ikwerre can therefore not be a clan but a tribe. The Ikwerres claim a common ancestor. Ikwerre is an independent small tribe.” In the words of K.O. Amadi (1993), “Traditions suggest that Ikwerre is a nickname given to Iwhnuruọhna people…..They have ever since regarded themselves as a distinct group and have happily come a long way in their struggle for self-identity as evidenced by the recognition of their language as one of the Nigerian languages.”

Amadi-Nna (1993) added that: “The Ikwerres are a small but distinct tribe. The Ikwerres have distinct linguistic, social and cultural traits and formations that distinguish them from other close neighbouring tribes like the Ijaws and the Ibos. Majority of the Ikwerre settlements have their roots traceable from the old Benin Empire.” Iwhnurọhna people descended from  the ancient Bini Kingdom. The name of the grand ancestor is Akalaka. Their relations in Rivers State are Ekpeye and Ogba people. The reigning Oba of Benin when Akalaka, the ancestor of Ihruọha (later called Iwhnurọhna) fled was Oba Ewuare (Ogwaro). Akalaka, a member of the Benin royal family, fled in the 13th century on allegation of plotting assassination of the Oba. He died in 1462. Iwhnurọhna his third son settled east of the Sombrero River by 1538 AD, as detailed below.

Chief N.M.T. Solomon (2004), native of Ikodu Ubie in Ekpeyeland, in his narrative draws heavily from the now authenticated written historical records delivered by various informed sources including “Eketu (Weber) of Ubeta, assumed to have lived for over two hundred (200) years as the oldest man in all Ekpeye, Ogba and Iwhnurọhna (or Ikwerre), at that time (and) was asked to narrate the history and customs of Ekpeye people” as unfolded in his lifetime. Here is what he said, which has been validated by the accounts of the current generation through responses to our questionnaires and direct interviews thereby increasing our level of confidence on the data:

Ekpeye, born in Benin, was the first of the three sons of Akalaka. While in Ndoni, he married a second wife to gain the love and favour of the people. The new wife gave birth to a son, which he named Ogba. Akalaka was still in Ndoni when his first wife, the mother of Ekpeye, gave birth to his third son called Ihruoha (Ikwerre).

Similar historical fact by J.N. Olise (1971) averred that: “Akalaka, a member of the Benin royal family, fled with his wife from Benin to Ndoni, a community located close to the River Niger, to save the life of his new born baby (Ekpeye) … While at Ndoni, Akalaka took a second wife. … Akalaka had two sons, Ekpeye – born to him by his Benin wife, and Ogba – born to him by his Ndoni wife. According to F.E. Otuwarikpo (1994): "After the death of Akalaka in 1462 AD, his two sons, Ekpeye and Ogba had conflict, which compelled Ogba, the younger son, to move northwards where he founded Ohiakwo (Obigwe) and settled with his family. Ekpeye who remained at Ula-Ubie had seven sons – Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa. The last three sons – Ekpe, Awala and Asa – crossed to the other side of Sombreiro River (present day Ikwerreland and settled there since 1538 AD.” He added that: “Ekpe migrated to present day Rumuekpe and spread through Elele (Alimini), Ndele, Rumuji and part of Ibaa. Awala migrated to present day Isiokpo …” 

Amadi-Nna (1993) also said Akalaka migrated with his half brother called Ochichi from the area of Benin Empire. Ochichi sons were Ele (Omerele, now Elele), Elu (Elumuoha, now Omerelu), Egbe (Egbeda) and Mini (Alimini, Isiokpo).

The crucial point here, which is of great importance in tracing the joint origin of the ancestors of the Old Ahoada Division (in the Governor Diete-Spiff administration), is the mention of the number of children that Akalaka had, namely: Ekpeye, Ogba and Ihruọha (Ikwerre). It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurọhna, obviously took its root from this original name – Ihruọha. Chief Solomon therefore establishes a very vital historical link, which has been missing in literature on Ikwerre origin that would assume more significance in the discourses of Ikwerre genealogy in the future – the fact that Akalaka was the direct father of Ihruọha (Ikwerre). Iwhnurọhna, in Ikwere parlance, means the face of the community (town, city or village).

Nigerian colonial history records that the name "Ikwerre" was given by the colonial administration when they wanted to acquire the Rebisi waterfront to build the wharf. Using an Ibo interpreter to talk to the illiterate Rebisi (Port Harcourt) chiefs, they asked them: Would you permit us to use the waterfront to build the wharf for ships to berth? And they answered: A KWERULEM, meaning - "We have agreed." What the white-man was hearing was "Ikwerre," so he recorded it in the official gazette that the IKWERRE PEOPLE have agreed for the colonial administration to build the wharf. And since it was the official record of government, the name Ikwerre became the name of the Iwhnurohna people in all official documentations till date.

Similar cases of Anglicization of native names in the Niger Delta region by the colonial administration are Benin for Bini, Okrika for Wakrike, Degema for Udekema, Abonnema for Obonoma, Brass for Gbara sni, Bonny for Ibani, Pepple for Perekule, Ahoada for Ehuda, etc

Even so, “… there were dissenting voices, … who believed that Ikwerre origins lay outside Igbo land, … in the Benin Kingdom of old. It is, therefore, obvious that the interminable debate about Ikwerre origins and migrations including the repudiation of the Igbo tradition is not a phenomenon of the post-civil war period. The controversy, as it were, is not necessarily the product of the present political realities wherein groups which hitherto were seen to have cultural affinities now find themselves in different states or administrative systems.”  -- K.O. Amadi (1993)

The Ogbakor Ikwerre Convention, a cultural organization of Ikwerre people, in a paper presented to the Human Rights Violation Commission headed by Rtd. Justice Chukwudifu Oputa on 10 October 2001, said: “Ikwerre ethnic nationality is not and has never been a sub-group of any other tribe in Nigeria including Ndi-Igbo. There is no doubt that the advent of the British and later regionalization put Ndi-Igbo at the helm of affairs in Eastern Nigeria. This brought Ndi-Igbo into Ikwerre land. In course of time, the Igbo took advantage of their position in the then Eastern Regional Government to grab land in Ikwerre and occupy political positions such as the mayor of Port Harcourt. In the process, Ikwerre along with other minority groups were marginalized and driven to the background.”

Professor Godwin Tasie noted that in 1913 the Rt Rev Herbert Tugwell, the Anglican Bishop on the Niger, undertook an experimentation tour of Ikwerre towns and villages assumed to be Ibo-speaking to test the Union Ibo Bible Nso being introduced in Iboland. "Tugwell discovered from the tests he carried out that although the Ikwerre were often regarded  as Ibo… the Union Ibo Bible translation, surprisingly, was not easily understood by the Ikwere." This is obviously why Igbo vernacular was compulsorily introduced and taught in all schools in Ikwerreland before the Nigerian Civil War to the assimilation (i.e. destruction) of the Ikwere language.

This also obviously led to the Rumuomasi Declaration in 1965. " … in their meeting at Rumuomasi in 1965 the Ikwerre had, under the umbrella of a highly promising new body that was to get the Ikwerre together as a people of new and clearer vision, they had declared themselves as a people of the distinct identity of Ikwerre Ethnic Nationality - not Ibo, not Ijo, not anything else but Ikwerre, Iwhnurọhna. This was the historic Rumuomasi Declaration of 1965 (G.O.M. Tasie, 2000). The full implication is that Ikwere people began to assert themselves forcefully as an ethnic nationality of their own and not Ibos or Ijos, and efforts were made to revert to the original Ikwere names for families, villages, communities and landmarks. For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro, Umukrushi to Rumuokwurusi,  just to name a few.




T O N Y   E N Y I A,  PhD, MNIM                                                                        
CHAIRMAN, BOARD OF TRUSTEES
IWHNURỌHNA CHRISTIAN ASSOCIATION
Saturday, 5 February 2011[s][/s]

OfoIgbo:
The Eze Nri, or indeed any of the UmuNri King's domain flows into other territories, but mainly in its priestly format.
●UmuNri are the owners of the deities used in naming the Igbo market days, and as long as other Igbos outside the Nri clans use those market days, then they are subliminally acquiescing to Nri astrological hegemony
●UmuNri introduced the ozo, nze, duru, mgburuichi (embrenche according to Olaudah Equiano) to Igboland
●UmuNri have the copyright in counting and announcing new years to Igbo, Igala, Bini peoples
●When an abomination is committed in Igboland, only an Nri priest is culturally high enough to lift it. If an abomination is committed in Onitsha, the obi of Onitsha or any of his titled men are not culturally significant enough to abrogate the alu. They have to seek out Nri priests to do that

There are many more duties Nri perform for Igbos, which is why kings from the Nri lineage are culturally more powerful than any other king.
In non-Nri domains, they operate more as priests

MadCow1:
I too was wondering..

Is the Obi higher than the Eze Nri? I think not.

LieDetector:
it would be easier for a camel to pass through the needle's eye than for that insane mayoroflagos to acknowledge the truth.

[s][/s]MayorofLagos:


The story of cooked human meat and consumption in SE is not news. Everyone knows it is true. Even Britain knows this because they have records of it in their archives from accounts given by travellers and missioners in Ibo and wawa land. Babies sold from baby factories end up in pots too. So quit your feign shock at a popular claim that even your own yanmiri people are proud to proclaim to their opponents when enraged. Which tribe no know say Ibo dey eat people?
Abeg go siddon![s][/s]

MayorofLagos:
That was a true report corroborated by Ibo people locally on the ground. The version that was untrue was the twist given to it by BBC.

chino11:
Why not say Gambian president gave Igbos plots of land. Did you see the names of the beneficiaries?

Now we know the original owners and dominant group in Nollywood..

Igbos=Nollywood

[s][/s]Flyoruboy:


Lol. Smh. The igboman has some serious and chronic inferiority complex issues, so much so that he sees every issue from a yoruphobic worldview. Smh again. This thread is about non-yorubas in an indigenous Yoruba film sector but the igboman still can't help feeling inferior over this too.

Guy, If it gives you a hard-on or make you feel better so be it. Knock yourself out bwoy. .[s][/s]

[s][/s]Flyoruboy:


Lol. Dude, quit making a fool of yourself, please. We are talking about Cinema movies here, hello?? You need Cinema screens to watch those, which due to no fault of the Yorubas you lot were too poor and wretched to indulge in and afford At least some of those films made it to some European Cinemas, a feat that Nollywood films of today are finding it difficult to replicate (an industry which your folks have reduced to a worthless and piracy-infested joke no thanks to churning out trash).

Do you have any idea how much it cost to produce films on Celluloid during that period? ? Besides Things fall apart, mention any other noteworthy movie produced by your lot during that period. Even your much celebrated home video debut, Living In Bondage, was predated by Yoruba home-videos on video cassettes. If you don't know,you better ask somebody rather than acting a fool.[s][/s]

[s][/s]jaymichael:
So I should believe the rubbish you shoot out from your Anus instead. Its so shameful that kids of these days don't know who Hubert Ogunde was. I remember the buzz created when he died.[s][/s]

[s][/s]Jobos:


Yes they were yoruba films watched in Europe . Tell your igbo film that shown in Europe in the 80s apart from things fall apart.[s][/s]

[s][/s]jaymichael:
Was it stage plays Hubert Ogunde was staging? He is the father of film making in Nigeria. Hubert Ogunde and Ola Balogun produced the first Nigerian films
https://en.m.wikipedia.org/wiki/Cinema_of_Nigeria[s][/s]