Author Topic: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE  (Read 275093 times)

Offline solomon-omojie

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #275 on: November 24, 2009, 04:44:42 PM »
    IGUE  FESTIVAL IN IKA LAND ( CELEBRATING THE END AND BEGGINNING OF A NEW YEAR ) ACCORDING  TO THE IKA CALENDAR.   
     THE IGUE IS A CELEBRATION THAT  STARTED SINCE  THE  ANCIENT  TIMES IN  BENIN , AND AGBOR, OWA, UMUNEDE AND  OTHER  IKA TOWNS,PROBABLY  IN ABOUT  1447 , DURING THE  REIGN  OF OBA  OGUN , POPULARLY  KNOWN AS EWUARE NO GIDIGAN ( THE  GREAT).   THIS  FESTIVAL   MARKS  THE  NEW YEAR FOR  EDO  AND  EDO  RELATED  PEOPLES.   THE IGUE IS THE  MOST  SACRED FESTIVAL IN ALL OF IKALAND, IT USHERS  IN PEACE , STABILITY AND  SUCCESS .   THIS  IS  A TIME WHEN THE IBIEWERE CEREMONY  IS ALSO PERFORMED  WITH  THE EWEWRE LEAVES .   
    IN AGBOR AND  OWA KINGDOMS  OF  IKA , IT MARKS THE  FEEDING OF THE  HEAD OF THE  OBI OR DEIN ,IN FACT IGUE IS WHEN THE KINGS , CHIEFS AND  NOBLE  MEN AND THE  ENTIRE PEOPLE SERVE THEIR SPIRITUAL  HEAD CALLED EHI .   
     THE EHI  IS FEED WITH  DRINKS , KOLANUTS, CHICKEN, COCONUTS, NATIVE  CHALKS AND  PRAYERS  ARE  OFFEWRED  FOR THE PROTECTION AND  BLESSING OF  THE  FAMILY AND  COMMUNITY .   
   AFTER THIS COMES THE  UBI MASQUERADES, UBI IS A TYPE  OF  MASQUERADE MADE  WITH PALM FRONTS , AND  UBI -MEANS AN  EVIL SPIRIT , THIS EVIL IS  LATER CHASED AWAY BY THE  USE  OF THE  LEAVE OF  GOOD  LUCK  CALLED  THE IBIEWERE , AND  THE SINGING  OF THE IGUE  SONG , EWERE  GBE OYOYO DE LE , EWERE NBOM YOYOOOOO.   
      THIS IS ALSO  A TIME , WHEN THE  KINGS  AND  CHIEFS GO  TO THE  ANCESTRAL SHRINES TO PRAY  TO  OUR ANCESTORS .   AND OUR DEITIES  OF OGUN(IDIGUN),OVIA, UHUMWMEDEEN,UFERE,ARABA,AJAN,OHOINTE,IDINWINA,IKENGA AND  OLOKUN .   ,AND  OSUN
   THEN COMES THE FAMOUS DANCE  CALLED UDJE , PERFORMED  BY THE CHIEFS AND  KINGS , THE  CHIEFS  FILE OUT  ACCORDING TO  RANK AND ARE WELL DRESSED IN BEADED MATERIALS , WHILE  HOLDING THE ADA ( CUTLASS)AND EBEREN ( SCIMITAR) ,THROWING  IT  UP  AND DANCING , THE RULE IS THAT  IT  MUST  NOT  FALL AS  IF IT  FALLS , IT  IS REGARDED AS A  SIGN OF BAD  THINGS THAT  WILL HAPPEN TO THE  HOLDER OF THE  ADA OR  EBEREN .   
       FINALLY THE CHIEFS  WILL DANCE TOWARDS THE OBI AND HAND  HIM AN  EWERE  LEAVE , WHILE THE OBI  WILL HAND  HIM THE  NATIVE CHALK  AS A SIGN  OF BLESSING AND  LUCK .   
     THE  IGUE CEREMONY IS  ONE  OF THE  MOST IMPORTANT CEREMONY THAT  BINDS  ALL IKA PEOPLE BOTH  IN EDO  AND  DELTA TOGETHER , IT HELPS US TO DEFINE  OUR IKANESS AND  IT  ASLO BINDS US WITH OUR BROTHERS THE  BINIS WHO ALSO PERFORM THIS  CEREMONY .   USUALLY THIS CEREMONY  TAKES PLACE TOWARDS THE  END  OF DECEMBER , THIS WAS  OUR XMASS , BEFORE THE ADVENT  OF THE EUROPEANS AND CHRISTIANITY INTO IKA  LAND .   


Post Merge: November 24, 2009, 04:51:30 PM
DURING THE  IGUE , WHEN THEY  WANT TO  DRIVE THE  EVIL  SPIRITS REPRESENTED BY  THE  UBI , THE WILL SAY UBI RIE , WHICH  MEANS IN ANCIENT IKA LANGUAGE EVIL SPIRITS DEPART  OR GO  AWAY. 
WHEN  CONCLUDING THE  IGUE , THE PEOPLE WILL SAY  IGUE ANWUYAN - I  HAVE SERVED MY  HEAD , MAY I SERVE  IT AGAIN NEXT YEAR , IN THE VILLAGES THE  MOODS ARE OF  OGHOGHO -(HAPINESS) AND  OYO(JOY)AND OYINMISEMEN ( PRAISE WORSHIP OF  ANCESTORS AND OSELOBUE ( SUPREME GOD). 

Post Merge: December 09, 2009, 04:24:49 PM
    STILL ON  OWA AND  IKA HISTORICAL  FINDINGS.
just of  recent  his royal majesty the ogiso ,obi of owa ,egbogidi  dr,emmanuel efeizomor j. p. (oon)  celebrated his  50th year coronation as the obi(king) of the  ancient kingdom  of owa in delta state at  the headquarters  of owa in oyibu near agbor . it  was a week long ceremony with many  activities ,such  as wrestling, dancing , singing and mork battle and the  conferement  of chiefthancy titles on some  individuals. the vice president dr  goodluck  jonathan, and  other serving dignitaties and kings were present , the  sultan  of sokoto was also in attendance .
    the obi of owa , dr efeizomor   has  over the  last 50 years risen  to a great commanding  height  in kingship in nigeria and  even  africa, in 1978 , he  was mention  in the book  who  is who  in africa , in the 1960s, he  was a member  of the western and midwestern house of chiefs, later bendel  state traditional council, and later became chairman delta state  interim traditional council for  about 4 years, chairman cocoa board in 1979,vice chairman federal  govt. committe  on warri crisies , chairman ika education board in 1980s, chairman anioma youth  empowerment  movement  and  many other positions . he  has authored many boks  on owa ,culture and tradition and  system  of ruling .
    however  the 50 the  coronation ceremony was ended with  the launch of the book  ndiowa and her monarchs .
the  book  was  written by  five  owa sons headed by  proff.  echenim.
   the book discurssed about  owa history and how  owa was founded and how the  monarchy  has  held  owa together . and  some  other economic issues and  social  issues affecting owa.
one  thing the  authors  of the  book made clear  was that owa was a heterogenous communitiy founded by different  groups of  people who  arrived owa at  different times and they eventually through the help  of the  monarchs starting from the great odogun help the  people to  become  one through wars  of  conquest, trickry, and  political  manuvers to  achieve unity .
the points made were as  follows .
1.  that offien or owa ofien was or  is the  oldest community in owa ,as adagba  came all the  way from  ikoha in ovia local  govt  in benin , edo  state around the  7th century to  found his settlement  in offien in  owa , being the first settlers .
2.  ekei  in owa ekei  was founded by ugbasogun ,from benin in around the 10th century .
3.  alero in owa-alero, were  founded by people from ute,agbor, ukwani and irenigbe from esan land  in edo and some  people from agbor .
4.  oyibu known  as  owa-oyibu the head quarter of owa , where the king (obi) of  owa lives was first inhabited by different groups from bini ,before the arrival of  odogun from ute -okpu who  conquered the  people with his  brother ozomor ,igbgidi and  soldiers from benin who went to assist the  oba in fighting some  of his  wars . later odogun  was able to conquere the rest surrounding villages and  flounded the  owa dynasty of several  owa  towns  such as  owa-oyibu, owa-alero, owanta,owa-ofien, owa-alizomor,bojiboji-owa,owa-alidinma,owa ekei,plus other  owa towns and settlements  now  in edo  state .
5.  on odogun , there seems to  be two versions on his story , there is a version that  says  his  father  ijue  of ute-okpu was from nri and  later founded  ute and  later they  moved to  owa due to  disputes  of rulership , while another version says   he  came all the  way from benin with  his  brother  ozomor, ogbeje, igbedigi and  others to  found  owa as they were generals and  warriors  of the  oba  of benin.
      6.  however what  the authors  and researchers found  was that in  owa as  in most  ika land there exist a  mix  of edo (bini)culture with igbo culture . this  mix has given a unique blend to  owa and  ikaland  in general .
7.  the researchers found out that a lot of the igbo culture or traits in  owa was more recent , and  might be  as a result  of trading ,migration and  missionary work and  introduction of  education into  owa and  ika  land , as most  of the teachers that  came along with  the  missionaries were from  igbo or aniocha areas  of delta  state and ika language was  not  taught  in schools or used  in preaching in those days .
8.  the authors  found that the  edo  or bini element was  more ancient  and  has  its  past  in antiquitiy in  owaland ,as exibited  in marriage, burials, and  more  ancient religious worship and  cosmology of  owa and  ika people .
9.  the authors found  that the  owa language borrowed from the  igbo language and the edo (bini ) language to blend into the  ika language .
   they found that  in areas  of week days the  owas followed the  igbo week days of  orie, eken, afor  e. t. c.   while in counting they also followed the  igbo counting of  ohu , ebuo, etor, enon, isen et. c.  while the  owas also followed bini language in things like chiefs (ohaime),idegbe( spinster),ofungbon(palmoil) ukpe(light)  ikeke(bicycle) odion(elder) odede( old woman), ikhu(lineage) osi (friend) okpoho(woman)odegbe(female goat), ibiegwa 9 royal  servants) igbon  slave.    thus  the  owa language phonetics also  follows the edo ways  of speaking via lots  of  nasalization . this is a perfect  blend of languages of edo and  igbo .
10.  the  system of  monarchy  in owa  is purely following the bini lineage and  method of making chiefs such as  using the uselu method of  crowning and having an edaiken -( crown prince ).
the authors say that  they are still continuing their researches  on owa history and  ika history too. but from the  findings gotten for  now the bini ( edo) people got to owa first before the  others from nri, ukwani, and others followed , we will still keep a tab  on the findings  and  i am  also doing  my  own  research  too and  i  hope to publish my  findings soon.

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« Last Edit: December 09, 2009, 04:24:49 PM by solomon-omojie »

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #275 on: November 24, 2009, 04:44:42 PM »

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Offline judoski

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #276 on: December 10, 2009, 07:31:33 AM »
thanks,solomon
this is educative!
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #277 on: December 12, 2009, 05:44:21 PM »
really educative.
where are the others(kedan,cheta ojukwu,milicent pat,kesan)?
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #278 on: December 12, 2009, 09:49:49 PM »
in the library researching for the topic, i think.
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #279 on: December 13, 2009, 09:14:16 PM »
interesting!
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #280 on: December 14, 2009, 02:09:00 AM »
 The account by Mr Omjie is so biased. I am an Ika man from Igbodo and I say i don't have any problem with my identity as an Enuani(upland) man and by extension an Igbo man because Nigerians identity me as such. The uplanders occupy the vast stretch of land from Agbor to Asaba and the dialect becomes more Igbo like as you move east that is why even within the Ika area many people from Agbor will consider somebody from Igbodo or Ute Ogbeje as being too "Aniocha" to be Ika because they are completely disconnected with this new  identity. Ikas which he claims is a distinct ethnic group is merely a part of the Enuani(Eluali) group of what anthropologists have defined as west Igbo peoples. The other west Igbo group is the Ukwuani or Ndokwa (lowland people). This is why when we call native items , we either call it as Enuani or Ukwuani. For instance if I want to say native medicine i say "Ogun Eluali or Ogwu Enuani". I have never heard of "Ogun Ika" because the concept of an ika identity is recent. Considering our centralized position in Enuaniland ,Igbodo people know what is being Ika or Aniocha means. These are contemporary names based on dialects. The said "Ika" identity applied originally to all Enuani peoples but it was retricted to the Agbor area because it was closest to Benin. Yes,there is strong Benin influence just as there is strong eastern Igbo influence most manifest of which is our dialect which is obviously more related to Igbo to Edo. Thus in ethnologue. com,Ika was clearly defined as an Igbo dialect. It is only Ekpeye in Rivers State that was placed as Igbo language or it is more or less  the Akoko equivalent amongst the Igbo speaking peoples. Akoko is the most intricate Yoruba dialect. No group is homogenous not even in the Ika area as Mr Omojie claims. For instance he talks of Igwe festival yet he failed completely to say the the chief Agbor festival is the Osoezi festival marked every seven years by all Agbor communities which is not derived from a festival in Benin. Igwe in Agbor is only marked by Agbor villages and not the Obi. In Igbodo,Igwe or Ubilo as we call it at times is a period of purification marked before the farming season and its marked in April. Its not a major feast. But in the neighbouring Umunede it is the opposite. It is marked in September with pomp and pegeantry. In Ute Ogbeje where they still call it Ubilo,it is marked once every three years unlike Igbodo where its annually celebrated. Its this Ubilo or Igwe festival that the Aniocha and Aboh people call "Ulor" and celebration vary from place to place. It is therefore not as if we copied everthing from Benin as he claims. Even the Benins he refers to so much copied a lot from the Yorubas. I need not emphasize that virtually all Benin deities originated from Yoruba land. At least in ikaland we have deities of indigenous origin such as Mkpitime,Araba,Onicha,Adofi,Ohaunte,Ajan and Nwubu. Yet some general Igbo deitites persists such as Ikenga,Fejokwu,Nze,Ihu Ali and Ndiche. We still have social groupings such as the "Umu Ada" which exists in all Igbo communities. Our burial and marriage rites are completely different from that of the Benin people. These we dont share with Benin people. In Ikaland we cherish "Ujuju leaves" but Benin don't eat it because we have evolved to become diferrent peoples.
  At times when mr Omojie passionately refers to the book by Jacob Egharevba I wonder if he is really an Agbor man. The first edition of that controversial book was written in 1933-34. By 1939 the Agbor Patriotic Union gave its own assessment ot that book. The union completely dismissed Egharevba's book and they stressed on a completely distinct origin of the community which they noted was a constant threat to the Benin kingdom. If anyone doubts he can go to the national archives Ibadan and look for document tagged BP 1621d 25/10/1939. If anyone is curious about Agbor history he should look for A. E.  IDUWE "A SHORT HISTORY OF AGBOR KINGDOM" an unpublished manuscritpt written in
1970. This is what he has to say about early Agbor history "Our ancestors had long established an autonomous kingdom based on the Eze title BEFORE OUR CONTACT WITH BENIN. Agbor Nta formerly called "Ominije" is the cradle of Agbor civilization. Ogele lived as the great priest. He became Oriowor and was greated Oriowor Oken Eze meaning Oriowor the great king. Thus we can see from above that Agbor existed at originally at Agbor Nta before any contact with Benin and that the founder of Agbor ,Oriowor was greated a great king he was therefore not derived from Benin. When people talk about the origin of names what does "Ominije"mean?The answer you get is that it's an ancient Benin name -a name without a meaninng in the language its claimed to have originated from. The Benin  influence A. E. Iduwe noted diffused into Agbor when people from Benin began to join the original inhabitants and during the reign of Obi Mmodu who he noted was brought up in the Benin palace and when he became king in Agbor he grafted what he observed during his sojourn in Benin. Even at that ,Agbor was not at peace with Benin during Mmodu's reign despite attempts to reform the Agbor political system to be more Benin. Mmodu reigned in the early 18th century. Agbor derived from Agbon meaning  earth in Benin as much as its origin lies in the Benin language actually came from an early Ogele of Agbor called "Ogugunagbon". It was customary for Agbor to be referred in identity to the title of its rulers before the enthronement of the Dein dynasty. Another popular name was "Igidi". One should not be so concerned about Anioma rulers bearing Benin names and titles. Its the strong political influence the Benin kingdom had on our people and it was not restricted to the Ika area. In Ugbodu for instance an Olukwumi (Yoruba speaking town derived from Akure and Owo migrants in about 1300) many of its Olozas(Olojas) bear such Benin titles unlike their kinsfolk in Yorubaland. It  should not therefore suprise anyone that that the footballer Nduka Ugbede(Ogbeide) comes from there yet his ancestors never came from Benin. Ibusa(Igbuzor) long regarded as the bastion of east Igbo presence in Anioma land have produced somebody like Patrick Utomi. Utomi meaning longetivity was derived from "Utomwen" an Edo word. Benin ,Mr Omojie loves to refer as the only source of Ika identity and culture borrowed a lot from the Yoruba. Eweka the title of the first Oba was derived from "Owomika" a Yoruba word meaning I have strucked it. Even the name Benin was derived from "Ile Ibinu" meaning a land of vexation. Agbor is therefore not peculiar in this regard. Agbon gained popularity because its natives very sentitive to their antiquty saw their land as the "centre of the earth".
Every Ika clan have its origin. While that of Agbor is debateable ie the original inhabitants,Owa was largely derived from people who came from Nri which in Ika dialect we call NHI OR IHI. It's true that is Owa Ofie is the aboriginal people of Owa and they came from Benin. But in size Owa Ofie cannot be compared to the people who came from Nri whose descendants dominate Owa Oyibu,Owa Alizomor,Owanta and Owa Alero. Owa Alero originated from migrations from Owa Oyibu and Ute Okpu. The connection to the Urhonigbe or Ukwuani people is simple. That is where they brought the Olokun(Ethiope river) juju from. We have it in Igbodo and we call it Onokwu and we brought ours from Akoku in Ukwuani but that does not mean we are of the same ancestry. Many Anioma towns today have Igbe groups from Urhoboland that doesnot mean those people came from Urhoboland. But it suggests the people interacted closely regardless of ethnic backgrounds. Owanta with three villages came from Owa Oyibu,Ute Okpu and Benin(Idumuokwe village). Owa Ekei a small settlement behind Owanta came from Benin while Iru a large Owa settlement behind Abudu came from Owa Alizomor. The Obi of Owa,HRH Obi Ikechukwu Efeizomor 11  has long emphasized that most of his people are of Nri origin. He stated this his book on community development in Owa kingdom and I saw him take pictures with the Ezenri in that book. The name Owa is of Igbo origin It means a partition ie a partition from Ute Okpu. Oyibu is derived from Onye Ibuzor meaning the first  person ie in reference to the first king Odogwu a title he acquired as a notable warrior during the Akure campaigns in which Ute Okpu which had previously been invaded by Benin was cajoled to produce troops for the Benin campaigns. It was because of those incessant wars that is why Ute people don't eat monkeys a culture Igbodo people adopted because we have some ancestral connections with Ute ogbeje. A lot have been written on the origin of the Ika and Anioma people. It is too late to amend it because some of us came from Benin and we copied benin political traditions. In this regard we are not different from Nsukka people where monarchies also existed through  the inluence from the Igala kingdom.
   In the past Nsukka people were not regarded as Igbos because of their unique cultures and languge. In fact Ika is more closer to "Igbo" than Nsukka. Also they bear such Igala names like Asadu,Idoko and Onoja. They have Igala deities. carry Igala tribal marks and have Igala masquerades. They also bear titles of Igala origin. So what is peculiar with Ika perhaps we were governed as part of the old Western region. Ute Okpu,Owa and Ute Ogbeje were all part of the same migration from Nri that included Adaigbo of Ogwashi Uku and Baratchi of Utchi and Okpanam towns. This was recorded as early as 1915. I ask where was the Mr Obinyem Omordia at that time when district officers like H. F.  Marshall in 1936 ,N. E.  Whiting  also in 1936 and H. C. B Denton in 1931?Is the said Mr Omordia an authority on Ute Okpu history than those documents and the pronouncements of the Obis of the clans concerned particularly Owa?When did he write his document, was it not in the 1950s when the poison which is Jacob Egharevba's book had already been infesting our thoughts on our origins?Even the Benin have dismissed Egharevba's book as a figment of his own imagination because he claimed that the Oba dynasty originated from Ife.






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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #281 on: December 14, 2009, 04:31:10 PM »
ogbuefi, you are welcome to the forum.
Thank you for this great enlightenment, although Solomon has already accepted the fact and we are more of discussing and learning from each other.
Have a pleasant stay.
« Last Edit: December 14, 2009, 04:45:22 PM by perfect »

Offline ogbuefi

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #282 on: December 15, 2009, 12:23:57 AM »
(1)ON THE ITSEKIRI
Prior to colonial rule Itsekiris identified strongly with the Ikale,Ilaje and Ikale(their language is strongly related to Itsekiris) sub groups of Yorubaland . Jacob Egharevba wrote to make it sound that Itsekiris are closely related to the Benin than the Yoruba. It is not true. The tribe was not founded by Ginuwa rather it was the kingdom he founded. In the Bendel state of those days it was the norm to emphasize on a Benin ancestry since it was meant to show that while  we may have differrent languages now we most probably had one ancestry. As a Bendel people ,Itsekiris played along and it payed off because throughout the period we were in Bendel state,the Olu of Warri was deputy of the Bendel council of chiefs. It was when the Warri crisis came and Ijaws came up with the claim that they were on the land before Ginuwa's arrival in 1480 that provoked a deeper research into the Itsekiri nation before the arrival of Ginuwa. They were four distinct clans before the arrival of ginuwa namely Omadino and Ode Itsekiri(both descendants of Lenuwa of Ijebu),Ureju(from Ife) and Ugborodo(from Ilaje). It was these four clans that laid the foundation of the Itsekiri nation which Ginuwa later became king. Itsekiris have never denied their Yorubaness as we Delta Igbos sometimes do. This was why they strongly opposed any inclusion into the Midwest state when it was being agitated in the 1950s and 1960s.
(2)ON IDUMUEZOMOR AND IDAH WARS
Yes,many Benin warriors did settle in Aniomaland but their settlement was not intensive as with the Esan and Afenmai areas. A notable town founded by a Benin warrior of the Idah campaign was Okwe near Asaba but they have never denied their Igboness because they know that people are defined not neccessarily by descent but also by assimilation.
(3)DRESS AS BENIN?
It is only in Agbor clan the chiefs dress like the chiefs in Benin and it is of recent development. The so called cassock like dress used in Benin is recent and only originated with Oba Akenzua's reign. The basic Enuani(Eluali) dress is based on the Akwa Ocha attire with varieties like Nwanpe Otogwu and Ogbenye-Apani. Nwanpe is used in the daily activities and it's like a short towel. Before worn its dyed to a certain degree. Others are used in ceremonial occassions and its customary for all Anioma men to tie this fabric in the toga form.
(4)WHY OSELOBUE NOT CHINEKE?
Oselobue(pronounced Osonobue in Igbodo) is of Benin origin. No doubt. But a look on the Igbo speaking peoples reveal that people of the peripheral areas often call God using the names as their neighbours reflecting the extent of relationship. Among many Igbos of Abia and Ebonyi states ,they call God Obasi(derived from the Ibibio Abasi). Now is Ika peculiar in that regard?Many Aniocha clans like Idumuje,Obior and Ubulu Uku also call it Osonobue. We don't call god Chineke in Aniomaland. Our version of that name is "Chiokike" which is also used among Ikwerres.
(5)GUARDIAN SPIRIT CALLED EHI?
Yes,we do call it Ehi. In Igbodo we use the Aniocha version of the name which is Ahi or Ashi. But it was used in conjuction with Chi which is a name of one's personal god. It should therefore not suprise anybody that before the arrrival of the white man Ika and indeed Anioma people borne such Chi names like Chiemeke,Chiazor,Chiedu,Chima and Chisingai. We also have such Ehi names like Ahinze,Ahibuogwu,Ikediashi,Ahibofu,Ahibudike and so on. They all have the same meaning.
(5)IKA KINGS AND OLOKUN?
I don't know of Agbor but I read on Ika and  people  edited by Ben Nwanne reveals that the ancestral deity of Agbor is called Ugbagbor(at Agbor Nta) and it is customary for the chief priest of the deity to ritually flog the heir apparent as one of the rites before asscending the throne.  Ika kings of clans like Owa ,Ute okpu,Umunede,Akumazi and Igbodo have nothing to do with Olokun. In the case of Owa and Ute Okpu,it is the ancestral god Ajan that is worship before the ascension to the throne. The Obi of Igbodo worships a deity called Ani Ozuzu before coronation. He does not serve Olokun.
(5)ANIOMA(IKA) TITLES AND ITS BENIN ORIGIN
It is true many of our titles are of Benin origin but there is an indigenous aspect to those titles which many of us as Anioma people tend to ignore. I am not sure of Agbor,Abavo,Owa and Igbanke clans but among the eastern Ika clans like Igbodo,Umunede,Otolokpo,Akumazi,Ute Ogbeje and even Mbiri as well as the Aniocha and Ndokwa areas have native names for such "Benin" titles. The native Anioma name for the Iyase title is Onowu,Isama(Esama) is Akwue,Oza is Okita,Isagba(Esogban) is Ajeh,Osume(Osuma) is Afah,Osodi(Oshodin is Odu,Ozoma(Ezomo) is Onya ,Nwangwe(Uwangue), is Oboli or Oboi, Uwolor(Eholor) is Agba or Ojogba etc. We use the indigenous versions of such titles as family greetings because "they are of indigenous origin". We still maintain this dual representation of titles for titles wholly of Anioma origin and these include Onoli(Ogude),Okwulegwe(Alum),Odogwu(Abi),Obi or royal family (Nwadei or Igwe),Olodi(Akpe),Osowa(Owelle),Ngu(Oduah),Alibo(Azeh) etc. In fact Aniomaland probably have more titles than Benin because ours is a blend of titles of indigenous origin and those we copied from other places like Benin. Even some of the greetings we use for those titles of Benin origin clearly have meaning in Igbo. Take Isama for instance ,it is usually conferred on a wealthy man hence the greeting "Akwue" meaning wealth.
Let it be noted that as much as we copied Benin titles ,we do have our peculiarities which reflects our distinct concept of the monarchy. In Anioma culture,the king is not a dictator not the case in Benin. Our Obis do not have such traditional rights on lands which is usually placed on the sub quarter. This fact was displayed in the Ogboli vs Umuezeisei issue in Issele Uku and recently between Obi Ikenchukwu who lost in the courts in 1974 when he attempted to apportion Ogbe-Umudein lands. Also,in Anioma culture elders called Okpara or Diokpas play very significant roles in the community unlike the situation in Benin where they have relegated with little or no role to play in the kingdom.
Agbor clan has three classes of chiefs namely UZAMAN(derived from Uzama group of Benin),IGHAIVO(derived from Eghaevbo group of Benin) and IDIBODEIN(which are palace functionaries). The Uzama group of Benin have 7 members in contrast to Agbor with ten members. The Ighaivo chiefs of Agbor number only 14 as against over 35 in Benin while the Idibodein group is variable. Now included in the Uzaman group of Agbor are such titles like Ohazama and Agbosogun which are clearly of Benin origin but don't exist as titles in Benin while unlike the Benin Iweguae(or palace associates) which is headed by the Uwangue ,in Agbor clan its the Oweh(an indigenous title) of Agbor. In Abavo clan,the Nwagwue is deputy to the Obi with popular titles like Iyase and Ozomo playing secondary roles. In Aboh clan,it is the Oduah not the Olihe(pronounced Onise that installs the Obi). In Igbodo,it is not the Onihe that installs the Obi. He is the head of the palace assaciates. Its the Diokpas called Ogenes that installs the Obi.
(6)DO WE BEAR BENIN MARKS?
Perhaps among some kindreds in Agbor that bear Benin marks but the general tribal marks of the Anioma and Ika peoples  is almost identical to what is borne amongst Eastern Igbos. It is usually given on the temple of the head and I have personally seen many Agbor natives with such marks. My paternal grandfather born in the nineteenth century had such "Eastern Igbo" marks. In general our people don't bear Benin marks which I learnt was exclusively decreed for them as a mark of identification by Oba Ozolua. How it diffused to some families in Agbor as claimed by some people is left for them to explain. It was an abomination for a non Edo to bear such marks. The so called Edo marks you see on some Anioma people is what is called "Ogbanje" given on the face to avert sickness . It is not quite the same in Benin.



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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #283 on: December 16, 2009, 01:15:44 AM »
@ ogbuefi  welcome and feel free.your's is detailed.i like that your epistle.
@ perfect how are you?.hope fine.
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #284 on: December 16, 2009, 03:07:17 PM »
I am fine, just gathering information.

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #285 on: December 16, 2009, 06:41:48 PM »
nice to know.
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #286 on: December 16, 2009, 07:04:22 PM »
please, do proper research before you write some comment , i did not  write the book , it was published by owa chiefs and elites , it was published and  launched during the  50th coronation ceremony of his royal majesty the obi  of owa in the  presence  of the  whole world or  media . ,it is titled ndiowa and their monarchs.
get it  and read  it , you will even see pictures of the obis  olokun shrine there .
for your information my grand mother was called wudu agbontaen , she was one  the head olokun priestess of idumuezomor in owa oyibu , headquarters  of owa kingdom. and for about 800 years her  family had produced chiefs and  i  mean one  of the highest chiefthancy  titles you  can  find in owa that ozomors and  ihamas and  ohen (priests ) of  olokun, i just came  back from owa , two  weeks  ago, olokun is the most  popular deity in  owa and  agbor . there are many olokun shrines in  owa such  as  olokun irenigbe, olokun eseze, olokun omodu, and  the kings  olokun called olokun obi. in  the book  i mentioned there is a picture of the obi of  owas olokun shrine , please get  it and read  it . there are six  royal quarters  in owa ,called the obisi- these are idumu-ezomor, ogbe onitcha,idumuzugbo,idah,ikoko-ogbe and ogbe-ohun , these quarters are where children of  present and  past  obis of  owa , and because they are royal children only these six  quarters can  produce the titled chief  called ihama. mind  you owa is  made  up  of many villages and  towns , in delta  and  8 ,other towns  in edo state . but  in delta we have about  38 villages and 8 towns that make  up owa .
1.  what i wrote was from the book , and the book did say owa has a mixed culture of edo and  igbo (nri)
2.  the book also says that owa people came from different places  and  that  is true . in each village or quarter in  owa , if  you interview them , which i  have personally done , they will tell you the  different  places they  come from .
3.  igbodo is an  ika town ,but the language spoken in  igbodo is slightly different from that spoken  in agbor, owa or abavo or other central ika towns and we do  understand why , it is because igbodo is  closer to  aniocha towns ,.
4. every year there is an annual ika ethnic lecture and  meeting  in ika national hall in agbor called  ogwa ika lecture , please do you know that it  is a  lecture and  meeting made to push  for ika interest  , which all ika kings and dignitaries attend , ncluding the obi of  igbodo ?
5.  the binis our long time neighbours and brothers had  long identified ika people as  eka ,since ancient times , that is why as early as 1935 , when egharevba published his  book , he  mentioned ika people .
6.  the published book called ndiowa did not refute the igbo  angle or  nri angle to the birth of  owa , but they  also confirmed  the bini theory too . they cannot deny their ancestory , these two mix gatve birth to  owa .
7.  i challenge you to tell me if the kingship coronation in any ika town  including igbodo is of bini system  or from another place ? and  i also want you to  tell us  the origin  of igbodo ? because i  have  a  lot  of information as to  the founding of  igbodo town which i  can publish on this  site .
8.  the hereditory titles  in  most ika land are they of  bini origin or not ?
9.   on other villages , even on  oyibu the  head  quarters  of  owa , this was what the researchers  of the  book had to say, they said oyibu was  inhabited by different  groups  of people from  bini before odogun came from ute and conquered and made the  people one. this is the view of indigenes of oyibu and  owa in general .
10.  on odogun  , no one  is completely sure of where he  came from some  said , he  came from  nri in anambra state , while others say  he came from bini , tradition says  he came from  ute  with his  brothers  igbegidi, ozomor, ogbeje, and  adagba, please can  you tell me  if these  names were  bini or nri  names ?

11.   the truth of the matter is that we  cannot shy away from  our history and  we reserve the rite to say  we are ika people and  i am  happy that our identity  has come to stay and we are  proud  of who  we are . do you know that once the newyork  times ran a story  on nduka obaigbena , owner of this day news  paper and  he was described as an ika man .
12.   on marks given to ika  people , it  is called igu , this mark  is no  longer given now , but  in the  past the  ones given to most abavo, agbor and  owa people are very  simiAR TO THE ones  bini call iwu . and  to correct you ikas originally did not call ogbanje , what we call it  was ihienleken or ighohai ,but right  now  ika language has borrowed  a  lot  of words from their aniocha brothers that  many ika words are forgotten  or are not  used any  longer . ,example  is ekwensu is  used for the word  devil , but  proper  ika word is ogiuwu(devil)
ntutu - means neddle , but the proper  ika word is oloden (needle), you need to be  in oyibu village or inside  one of the remote agbor villages to understand how  ika is a proper  blend  of edo and  igbo . while   isafin or isahan means a  key . if you study the proper ika language you will find out that it is a  mix of two languages , you cannot deny that .
13.  ikas did not initially  have  names like  chioma ,before this  is a recent  development , we believed  in ehi ,just  like the binis. and oselobue .
 14.  edo ,refered to a larger group  of people in ancient times, the ikas ( agbors,owa, igbanke, umunedes)were refered to as edos and if you read the account of nyandel the  dutch  historian who  visited bini and settle  in agbor  in 1702, this is what he wrote a large migration of families ,moving from bini and settling in agbor . please tell me will those people bear tribal  marks  or not . ?ika ( agbor  and  owa and abavo) had been relating for thousands  of years .
15.  do  you know that the  present dein of  agbor had blood ancestral  relationship with  the  oba of benin ?
 16.  do  you know that every bonafide ika person or family that can  trace their family atleast  say  400 years in ikaland  has a bini name ?  
17.  in the  past the obis of  owa , agbor and abavo were called  second to  oselobue and they  had rights on all things  in the  kingdom ,that was  why whenever we had a wicked  obi , many  people will be  used for rituals or  killed for  committing   slight  offences , but this was changed by the british , even the  oba  of benin thus not own the  land again , it is the  state govt.  that  owns  land  in nigeria , land  use decree of the  militarty.
check history  of abavo , obi jegbefume 1890 , who killed a  lot  of people and the  british had to kill him later . the ika kinjgs  had  power over  life and death in those days .
18.  the obis  of agbor, owa and abavo were corronated in a place  called uselu as  they do  in  uselu  for the  oba  of benin.
19.  when the  oba  dies ,many people are killed in   ancient  times , the  same  thing  is done  in ika  land  for  our obis of  agbor, abavo  and  owa , the first wife, the kings  mother ,chiefs such as olowu, albinos ,and strangers and  ibiegwas  are killed too. but this  have been stopped .
20 .  igwe festival is for edo and edo  related people including agbors, owa, abavo e. t. c.
21.  osi- ezi  festival is performed amongst the  agbors  and  owas . it is a combination of two words osi- is an edo  word for friends ,and  ezi is  igbo word for outside, so  it  means friends outside celebration ,it  is done to worship ancestors, deities and welcome ones friends .
22.  the itshekiris are a different ethnic group from  yoruba , but they acknowledge their relationship with yoruba and bini , yet they are not yoruba ,neither  are they binis  they are itshekiri people of delta state.
23.  ikas also  acknowledges their relationship with  igbo and bini , yet  we are not  igbo nor are we  binis. that  is why you will not see a  proper ika man in bini or  igbo  meeting , you will only  see him  in  an  ika meeting, if  an  ika man attends bini or igbo  meeting , it  there fore  means he does not  know his  history  very  well .

24.  it  seems you are mixing the bi  ikenchuku the  late  obi of agbor  with dr. emmanuel efeizomor , the obi  of  owa , i will tell you some things you might not  know the  obi of  owa did a lot  of research into owa history , and he  also relied  on his friend the proffessor onwuejegwu , who  was from  igbuzor,he is  always researching on ika , anioma relationship with nri ,which  is good , but the  proffessor ,usually shys  away from taking  facts  on bini ika relationship , so most of the early books  written by his  majesty the  obi  of  owa has the forward or  many  imput  written by the  proff.  and our obi always  says  owa  is of  mixed nri and edo blood . , but after reading  some  of the  write ups , many owa indegenes and  noble men questioned certain things ,and eventually one  thing  lead to  another and the owa stake holders meeting began  with justice  ehiwarior as chairman and they undertook and commissioned a 5  man panel to  do  research into the different villages in owa , that  was why they  came up  with  their findfings  in the book ndiowa and het  monarchs .
owa is a heterougenous group  of  people that  latter became  one . . . . . that owa fought the  british army for  55 days is  no  longer news , one thing  owa people will not  lose is their history , culture and  identity .
        

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #287 on: December 16, 2009, 07:52:58 PM »
noted!
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #288 on: December 17, 2009, 03:15:33 PM »
becoming more interesting....
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #289 on: December 17, 2009, 04:30:11 PM »
   ON    IGBODO ( AN IKA TOWN)
    1.    igbodo  is an  ika town that shares boundary  with ewohimi (edo town),umunede(ika),onitcha ugbo and  idumuje-ugboko in ( aniocha) delta  state.  igbodo is the last town between  ika and  aniocha local .  govt.   in delta  state .   
2.   the  town has dual language , they speak ibo and ika ,due to the  fact that they are very close to many aniocha towns . 
3.   by taking  into cognisance the  physical location , you will find  out that migrations from many of these towns  would have taken place  and their destination will be  igbodo . 
4.     igbodo is  made  up of 6  principal villages , namely  idumu-obior, idumu-ozei,anieyime,ilabor,ndobu and anikpekwu . 
5.   the obi  of  igbodo   is the  traditional head of the  town and  a first  class  obi ,who  operates  a system  of  government  called the  obi in council .  which  is  made up of these chiefs  iyase ,odogwu-isama,oza,okwelegwe ,onihe(olihe),okailolo and the odozi ani,
6.   the  obi  also governs   via  the assistance  of village  heads called  ogenes (ogelle)who are in turn assisted by various village chiefs .  ( please read ika land and  its people )a directory  of  informastion on  ika  people written in 2006 by ika group ,the leading ika socio-cultural  group headed by the  ika national leader frotune ebie .  for more  details , this information was gotten and  published after due consultation with  the former obi of  igbodo , the  late   HRM ALBERT IYEKE. 
7.  INTELLIGENCE REPORT  ON IGBODO CLAN , MADE  UNDER THE  BRITISH ,THIS WAS WRITTEN BY THE SECRETARY  OF  SOUTHERN  PROVINCES  IN A  MEMORANDUM  NO;SP:6752/200 OF 2ND OCTOBER 1959, FOLLOWING THE PREVIOUS ONE  WRITTEN  IN 1935, ON IKA CLANS . 
8.   IT SAYS  ANIKPEKWU ,ANIEYIME AND NDOBU CLAIM TO  BE DESCENDANTS  OF BENIN. 
     PARAGRAPH  5, SAYS, IGBODO WAS FOUNDED DURING THE AGBAGWALA WAR  IN BENIN, IKHIME(CHIME),ANIKPEKWU AND ANIEYIME MIGRATED AND WHILE THE  LATER TWO FOUNDED THE  PRESENT  IGBODO, THE  FORMER CHIME FOUNDED  EZECHIME . 
9.  ACCORDING TO  THE  LATE FAMOUS  OWA(IKA) HISTORIAN AND WRITTER ERIC OGBOI , WHO  WROTE A BOOK ON LEARNING IKA LANGUAGE 9(BOOK  1 TO 6)  IN BOOK 4, HE  SAID IGBODO PEOPLE NIGRATED FROM BENIN AND  IGBO LAND , REFERRING TO  A DUAL  MODE  OF MIGRATION ( IGBO AND  BENIN)
9.   OGBOI ALSO SAID UMUNEDE , AND  OWA   AND  UTE ALSO HAD DUAL  MODE  OF  MIGRATIONS ( EDO AND  IGBO )
10.   THERE ARE  MANY FESTIVALS IN IGBODO ,BUT THE OGBANIGBE( NEW YAM  FESTIVAL) IS VERY  POPULAR , AND  THE  ANNUAL IGUE FESTIVAL  IS ALSO POPULAR , JUST LIKE IN UMUNEDE , AGBOR, OWA, ABAVO, UTE AND  OTHERS WHO ALSO PERFORMS THE ANNUAL IGUE . 




Post Merge: December 17, 2009, 05:27:25 PM
  STILL  ON  OWA  HISTORY .
1.  HIS ROYAL MAJESTY  THE OBI OF  OWA AND THE ENTIRE OWA PEOPLE  ESTABLISHED THE  OWA STAKE HOLDERS FORUM , MADE UP OF HIGHLY EDUCATED AND POWERFUL OWA MEN  AND  WOMEN ,THE   BODY INCLUDED RENOWNED PROFFESSORS, LAWYERS, GENERALS, DEPUTY INSPECTOR GENERAL, FORMER DEPUTY GOV  OF DELTA STATE, SECRETARY TO DELTA STATE GOVT, COMMISSIONERS,NOTABLE TRADITIONAL  PRIESTS, HIGH CHIEFS AND THE VARIOUS QUARTER HEADS IN OWA . THIS BODY IS HEADED BY CHIEF RT. HON,JUSTICE EHIWARRIOR . AND THIS BODY COMMISSIONED 5 NOTABLE  OWA MEN TO DO RESEARCH  ON OWA HISTORY ,WHICH THEY ARE STILL DOING , BUT THEY CANE  OUT WITH  A BOOK TITLED NDIOWA AND HER MONARCHRS. THIS BOOK CAME OUT TO SAY THAT OWA WAS INHABITED BY PEOPLE FROM EKOHA IN OVIA LOCAL GOVT AREA OF BENIN IN THE  7 TH CENTURY , BEFORE ODOGUN CAME FROM UTE IN EARLY 13TH CENTURY. 
2.  THE FIRST SETTLEMENT IN  OWA IS OFIEN ,AND ADAGBA WAS THEIR LEADER . THAT IS WHY OWA HAS A GREETING CALLED ADAGBA NI  IKOHA .
3.  LATER  UGBASOGUN CAME AGAIN FROM BENIN IN THE  10TH CENTURY TO  FOUND OWA-EKEI
4.  ON OYIBU -THE AUTHORS FOUND OUT THAT VARIOUS PEOPLE FROM BINI HAVE  INHABITTED OYIBU BEFORE   ODOGUN CAME AND  CONQUERED AND ESTABLISHED OYIBU AS HEADQUARTERS  OF  OWA .
5. ALL THIS FACTS ARE KNOWN BY THE  LOCAL IN HABITANTS  OF OWA, SO  IT  IS  NOTHING  NEW ,THE BEAUTY OF THE FINDINGS IS THAT  IT TOOK A . LOT  OF THE  LOCAL  PEOPLES ACCOUNT IN WRITING THE BOOK AND NOT ONLY THE VIEW OF INTELLIGENCIAS . AND IT HAS THE SUPPORT OF OWA INDEGINES , UNLIKE   OTHER BOOKS THAT RELIED ON OUTSIDERS VIEW OF WHERE OWA CAME FROM .
6.  THE LINK BETWEEN UTE AND  OWA IS FROM THE MONARCHY , BUT  ONE THING  IS ALSO CERTAIN UTE  HAS A DUAL MIGRATION THEORY OF  NRI AND BINI ,.
7.  AS FOR THE  MEANING OF OWA , NO ONE KNOWS WHAT  IT MEANS , HIS ROYAL MAJESTY ONLY RELIED ON WHAT PROFFESSOR ONWUJEOGWU WROTE TO MEAN OWA ONYE IGBUZOR ,I HAVE ALSO READ A BOOK , IN WHICH   THE PROFF . SAID THAT THE  FOUNDER OF  OWA AND  THE FOUNDER  OF IGBUZOR WERE BROTHERS ,WHO THAT CAME TO BE  IT NEEDS TO  BE  PROVEN VERY  WELL .
8.  SOME PEOPLE HAVE SAID OWA-OYIBU MEANS OWA-OYIBO( WHITE LAND IN AN EDOIC) LANGUAGE , WELL THAT  NEEDS TO  BE  PROVEN TOO.
9.  SOME SAY THAT WHEN OKPU THE JUNIOR BROTHER  OF ODOGUN BECAME OBI OF  UTE, WHICH  WAS SUPPOSSED TO  HAVE GONE  TO ODOGUN, A FIGHT ENSURED OR STRUGGLE AND ODOGUN HAD TO  LEAVE WITH HIS FOLLOWERS AND  HIDE IN A PLACE LATER CALLED OWA,SO  THEY  SAY  OWA MEANS  TO  HIDE , BECAUSE THE  IKA WORD FOR  HIDDING IS OWHARI. THIS ASLO NEEDS TO  BE PROVEN, ALL  I CAN  SAY  FOR SURE  IS THAT NO ONE  KNOWS THE  MEANING OF  THE  WORD OWA .
10.  ONE PROBLEM THAT IKA LANGUAGE FACES IS GRADUAL METAMORPHOSIS OF THE LANGUAGE , IT  IS CHANGING DAILY DUE TO  THE FACT THAT MANY IKA PEOPLE DO  NOT UNDERSTAND THE  LANGUAGE AND ALSO DUE TO  CHURCH AND SCHOOL ACTIVITIES IN THE  PAST THAT CONFINED  IKA PEOPLE TO  LEARNING  AND SPEAKING ANIOCHA LANGUAGE , SO MANY WORDS ARE CHANGED AND GETTING THE REAL MEANINGS  OF  IKA WORDS  MIGHT BE  DIFFICULT.

2.  ON SPIRITUAL BELIEFS OF  OWA PEOPLE, THEY BELIEVE IN OSELOBUE AS SUPREME, EHI AS GUARDIAN SPIRIT ,OR PERSONAL GOD, THE BELIEVE IN AJAN,WHICH IS  MAINLY A DEITY ATTACHED TO THE  KINGS AND  PALACE,DUE TO  LINKS WITH UTE, IKENGA, OHOINTE, OVIA, OHUMWUNDEEN,ADOFIE ( UKWANI DEITY),IDIGUN(UZUN) GOD OF  IRON, WHICH  IS VERY  POPULAR , INFACT I DARE SAY THERE IS  NO  OLD HOUSE  IN OWA OR  OYIBU  THAT DOES NOT  HAVE  IDIGUN,.  IDINWINA SPIRITS,AND DIFFERENT KINDS OF OLOKUN . ( WHICH  IS A SYMBOL OF WEALTH AND ROYALTY ),THEY ASLO PRACTICE EFA IN THE OBU CULT OR WHAT  IS PRESENTLY CALLED IDIBIE , WITH THE EDIEBO AND EDIENWAISE. ET. C.
     3.  THE SYSTEM  OF CROWNING THE OBI OF  OWA IS  ALMOST SAME WITH BENIN , BUT THERE ARE SOME DIFFERENCES DUE TO MIGRATION AND DIFFERENT CULTURES THAT  MIX  WITH OWA .
       OWA CROWNS THIER OBI  JUST  LIKE THE  OBA  IN A  PLACE  CALLED  USELU,
       BENIN AND  OWA USES OLIHE TO  CROWN THEIR  KINGS ,
      BENIN AND  OWA RECOGNISES THE  IHAMA AS THE MOST  SACRED TITLE FOR THE  OLDEST MAN OR CHIEF FROM THE ROYAL QUARTERS .
      OWA AND  BENIN USES EZOMOR, OLOGBOSHERE AND  IYASE AS  WAR CHIEFS ON THE  KINGDOM.
       OWA AND  BENIN  ,PERFORMS A  CEREMONY TO  CROWN THE OLDEST MALE CHILD OF THE REIGNING OBI OR OBA AS THE CROWN PRINCE CALLED EDAIKEN .
     BOTH  PLACES HAVE VERY ELABORATE BURIAL RITES FOR THEIR KINGS  IN ANCIENT  TIMES WHICH  UTILIZES SACRIFICE OF FIRST WIFE, KINGS  MOTHER, SOME CHIEFS, SLAVES, AND STRANGERS TO  BURY THE  OBI  OR THE  OBA.
    AS  IN BENIN SO ALSO IN OWA ,IN OLDEN  DAYS NO OBI OR  OBA COULD SEE THEIR CROWN PRINCE EYE TO  EYE , ONE  OF THEM WILL DIE , IT  IS ONLY OF RECENT  THAT THE OBI OF  OWA CHANGED THAT  RULE , AFTER DUE  CONSULTATIONS AND SACRIFICES TO  THE ANCESTORS .
OWA AND BENIN KINGS  AND CHIEFS DANCE A SPECIAL DANCE CALLED UDJE ,THIS IS WAS  EVEN PRESENTLY DONE IN PUBLIC WHEN THE OBA  OF BENIN VISITED OWA ROYAL PALACE .
THE STRUCTURE  OF OWA PALACE RESEMBLES THAT OF THE BENIN PALACE , WITH THREE CLASES  OF  CHIEFS TOO.
   OWA HAS MORE THAT 100 CHIEFTHANCY TITLES , SOME FOLLOW THE IBO LINE  LIKE THE EZEWENALI, ODOZIALI, OGIFURUEZE ,BUT FRANKLY SPEAKING THESE IGBO TITLES ARE NOT UP  TO 20 , WHILE THE  BENIN TITLES ARE NUMEROUS AND  MOST HEREDITORY TITLES AND HIGHEST RANKING TITLES  IN OWA ARE  OF BENIN ORIGIN .

4.  IT IS  NOT TRUE THAT  IT IS  ONLY  IN AGBOR THAT  THE CHIEFS DRESS LIKE BENIN CHIEFS IN OWA, ABAVO, AKUMAZI  AND  OTHER IKA TOWNS , ITS  SAME DRESSING , THEY  ALL DRESS  LIKE  BENIN CHIEFS, PLEASE  CHECK  THE  BOOK AND  PROGRAMME OF EVENT OF THE  OBI  OF OWA AND SEE PICTURES  OF OWA CHIEFS DRESS LIKE BENIN CHIEFS, ALSO CHECK THE  OBI  OF AKUMAZIS DRESSING.
« Last Edit: December 17, 2009, 05:27:25 PM by solomon-omojie »

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #290 on: December 20, 2009, 01:13:44 AM »
@ ogbuefi  welcome and feel free.your's is detailed.i like that your epistle.
@ perfect how are you?.hope fine.
this one,I have not been seeing you.
any probs?.
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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #291 on: December 20, 2009, 06:08:30 AM »
solomon, thanks for the information
E. A. A is positioned to providing Quality Teaching / Lectures and On-line Registration Services to all students preparing for both Local and Foreign Examinations here in Nigeria. Such exams includes : SSCE, GCE, JAMB, IJMB, ICAN, SAT, TOEFL, GRE, GMAT, IELTS...etc websites http://exceptionalachievers.blogspot.com  http://eachieversacademy.com  E-mail : exceptionalachieversacademy@gmail.com  eaaonline4u@yahoo.com  You are welcome to our great Academy

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #292 on: December 24, 2009, 10:47:39 AM »
still  on  igbodo , members  of this  web page can  visit  igbodo . com, to see the pictures  of the  coronation of the obi of igbodo , osedume the first, his dressing and that  of the  women looks  exactly like that  of the  oba  of benin , so  i wonder , why some one should say  , the chiefs and  kings does of igbodo or other  ika towns do  not  dress like benin chiefs .

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #293 on: December 25, 2009, 04:41:45 AM »
1)ITSEKIRIS
As I earlier said they are of largely Yoruba origin and they had never denied that and was why they opposed the creation of the Midwest state from the old Western region. In the Yoruba council of Elders meetings Chief Ritalori Ogbebor(notice she has an Edo name) represents the Itsekiri people. Even Asiwaju Bola Tinubu's wife is an Itsekiri. Itsekiris are facing reality. The era of Bendel state and an imperial Benin monarchy which actually ended in 1897 is gone. Itsekiris have been on the land before Ginuwa's arrival and his eventual acceptance as Olu(a Yoruba word for king). The name Itsekiri is even the adoption of the leader of the Lenuwa clan from Ijebu who received Ginuwa following his expulsion form Benin.
2)OBI OR DEI?
Before we start,let us examine the origin of both titles. Let us start with OBI. THE OBI TITLE WAS FIRST USED IN UBULU UKU. When Ezemu left his relatives at Afor (in Ndokwa East) to found Ubulu Uku kingdom,he met three distinct communities around his settlement. These communities were UMUESHENE people from IKEM near Nsukka,Aniekei from Nri and Umuanugwue also from Nri. When Ezemu became ruler of these communities including his own,they usually met in his own Obi(or courtyard) and eventually Obi became the title used by Ezemu since his courtyard served the entire community. In age ,the monarchy of the ubulu people is unmatched in Aniomaland. The present Obi of Ubulu Uku,HRH Obi Akaeze Ofulue 111 is the 27th Obi via primogeniture. Compare this to Agbor where there have only 17 Obis then it becomes apparent that the antiquity of that clan is unmatched and this is why they have the singular act of preparing the Idayi(coronation materials) of the Oba of Benin because when that kingdom was founded none existed elsewhere within the Midwest area. Obi means courtyard not Ovbi which  simply means a child(in Edo). I ask can a king be a child of a town and at the same time be greeted Agwu(everlasting),Igwe(heavenly king) ,Do Oba(a comparism to the oba),Agbogidi(warrior king),Ogbu Madu N'ubosi Ndu Kasoa(one who kills one on the day life is sweetest to him) etc?. why do we deny what belongs to us because we dont want to carry the toga of  being Igbos. Obi was not derived from Ovbi neither was it first used in  Agbor so therefore it is not the responsibility of anyone is is unexposed to practices throughout Aniomaland(where the title is borne) to explain its origin. In Asaba, Ibusa, Okpanam, Ugbolu and Illah the Obi title becomes the title of the most senior titleholders that is why there are several of them. Or are they going to say that they are the Ovbi(or children) of those towns and at the same time greeted Igwe?
The title of Dein(Dei) I must emphasis is not restricted to Agbor. In fact most of the royals are greeted "Nwadei"(or the child of the Dei). In Igbodo we call the heir apparent "Nwadei Ani"(not Edaiken or Daike used in some Anioma towns). In Agbor (in Ika),we have Ogbe Umudein(or quarter of the descendants of the previous kings),the royal section of Aboh kingdom is called Umudei and all Obis of Aboh(Ndokwa) come from there and in Ogwashi Uku the royal quater is also called umudei yet they are supposed to have originated from Nri. What is unique with this title is that it is borne by all Anioma monarchs irrespective of origin and it is definitly not of Benin origin. It seems to have been derived from Di-Enyi(or elephant man). He is to men as the elephant is to other animals in the forest. Comparism to elephants is not unusual to many  tribes in Africa. In Uzairue clan of Etsako land,the monarch is called Ogieneni or the king who is greater to the elephant. Let it be noted that di in Igbo does not neccessary mean husband. It means a man and anioma people use such words like dike(a man of great strength) or diokpa(a senior man). It is therefore very appropriate for the highly respected young monarch of Agbor to call himself Dein.
The problem is that it was done in bad faith. The monarch in one occassion said that the Obi title had been "bastardized" because it is so common considering the "imperial past" of Agbor. I also saw a commentry where it was claimed that Obi title was introduced to Agbor by eastern Igbo missionaries and teachers!The Obi title is of exclusive Anioma origin and does not have eastern Igbo origin and it has always be borne in Agbor. The main road in Agbor traditional town is called Obi Ikenchukwu road. Even the native is commonly called Agbor Obi because that is where the Obi resides. Even his grandfather had the title of Obika which means the Obi is supreme. Now,if all Anioma monarchs start changing from Obi because it has been "bastardize". I wonder which monarch in Aniomaland will be left with the Obi title. Some will call themselves Agbogidi,in Nsukwa area they will call theirs Olo Omee,in Aboh area they will call theirs Obuenwe,In Issele Uku and Ubulu Uku ,they will call theirs Do-Oba,some might even choose Ezenweani or Agadagidi. I don't think this attitude is right for the unity of Ikaland and indeed the Anioma nation
3)WHAT DOES IKA MEAN?
The name Ika was not derived from Ekaladerhan and therefore should not be used at all in reference to the Ika people. I accept the name "Eka" is of Edo origin. It means in ancient Edo language farmland or camps often used for hunting or farming activities deep in the forest. We were called Eka by Edos because we were (and stll is ) hard working and honest farmers. It was originally used for all Enuani(Eluali) peoples and therefore not resstricted only to the area it is presently used. This is why to this day the Esan people of Ewohimi,Ohordua and Emu still call their Idumuje and Olukwumi neighbours Ika people eventhough they are in Aniocha area.
Our ancestor was not Ekaladerhan. The said Ekaladerhan the only son of Ogiso Owodo fled to Ife where he became Oduduwa. So how did Oduduwa give rise to Ika towns?Every Ika clan has it's origin and history and has nothing  to do with Ekaladerhan. I understand that one of the past Ogeles of Agbor had the title "Ikalodohan". but it has always been in Ika custom for our kings to bear Edo names,titles or even Edo previous rulers.  For instance Owa clan despite it's largely Nri origin have many of it's Obis with Oba titles of Benin. In Owa there are previous Obis like Eware(Ewuare),Ozoluwa(Ozolua) and Orogbua(Orhogbua). That ancient Edo name is what we call Eku or Aku in Aniomaland thus we have towns like Ekuku Agbor(Ika) and Akwukwu Igbo(Aniocha/Oshimili) and Akoku(Ndokwa). I  don't feel remorsive because our identity Ika is of Benin origin. Even the Benins themselves have their name derived from a Yoruba word meaning a land of vexation. The name Yoruba was derived from a Nupe word which was originally used only for the old Oyo empire. There are other examples
1)Esan was derived from Esan gha or those who had fled into the forests as against those that reside in the city(Oredo)
2)Urhobo was derived from Sobo meaning sacrifice though they would hear none of that because its demeaning
3)Afenmai means our land in the local dialect. They were also called Kukuruku after the alarm cry they make when the Nupe invaders were arriving
4)Isoko means "outskirts" they are the peripherals of the Urhobo and both of them are classified as one singular group
These all examples of groups and their meanings.
« Last Edit: December 27, 2009, 02:28:58 AM by ogbuefi »

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #294 on: December 27, 2009, 11:09:20 PM »
The Igbo People ? Origins and History
________________________________________
________________________________________
Igboland is the home of the Igbo people and it covers most of Southeast Nigeria.  This area is divided by the Niger River into two unequal sections ? the eastern region (which is the largest) and the midwestern region.  The river, however, has not acted as a barrier to cultural unity; rather it has provided an easy means of communication in an area where many settlements claim different origins.  The Igbos are also surrounded on all sides by other tribes (the Bini, Warri, Ijaw, Ogoni, Igala, Tiv, Yako and Ibibio).
The origins of the Igbo people has been the subject of much speculation, and it is only in the last fifty years that any real work has been carried out in this subject:
. . . like any group of people, they are anxious to discover their origin and reconstruct how they came to be how they are.  . . . their experiences under colonialsim and since Nigeria?s Independence have emphasized for them the reality of their group identity which they want to anchor into authenticated history.  (Afigbo, A. E. .  ?Prolegomena to the study of the culture history of the Igbo-Speaking Peoples of Nigeria?, Igbo Language and Culture, Oxford University Press, 1975.  28. )
Analysis of the sources that are available (fragmentary oral traditions and correlation of cultural traits) have led to the belief that there exists a core area of Igboland, and that waves of immigrant communities from the north and west planted themselves on the border of this core area as early as the ninth century.  This core area ? Owerri, Orlu and Okigwi ? forms a belt, and the people in this area have no tradition of coming from anywhere else.  Migration from this area in the recent past tended to be in all directions, and in this way the Igbo culture gradually became homogenized.  In addition to this pattern of migration from this core area, other people also entered the Igbo territory in about the fourteenth or fifteenth centuries.  Many of these people still exhibit different characteristics from that of the traditional Igbos ? for example geographical marginality, the institution of kingship, a hierarchical title system and the amosu tradition (witchcraft).  For some time some Igbo-speaking peoples claimed that they were not Igbo ? the word was used as a term of abuse for ?less cultured? neighbours.  The word is now used in three senses, to describe Igbo territory, domestic speakers of the language and the language spoken by them. (see (A. E.  Afigbo,1981: Ropes of Sand, Caxton Press,Ibadan.  and T.  Shaw:1970; "Igbo Ukwu: An Account of Archaeological Discoveries in Eastern Nigeria", Faber and Faber, pp.  268-285).
The first contact between Igboland and Europe came in the mid-fifteenth century with the arrival of the Portuguese.  From 1434-1807 the Niger coast acted as a contact point between African and European traders, beginning with the Portuguese, then the Dutch and finally the English.  At this stage there was an emphasis on trade rather than empire building, in this case the trade consisting primarily of Igbo slaves.  With the abolition of the slave trade in 1807 came a new trading era, concentrating on industry (palm products, timber, elephant tusks and spices).  At this point the British began to combine aggressive trading with aggressive imperialism.  They saw the hinterland as productive, and refused to be confined to the coast.  In 1900 the area that had been administered by the British Niger Company became the Protectorate on Southern Nigeria, also incorporating what had been called the Niger Coast Protectorate.  Control of this area then passed from the British Foreign Office to the Colonial Office.  Long before it had officially been conquered, Igboland was being treated as a British colony.  Between 1900 and 1914 (when Northern and Southern Nigeria were amalgamated) there had been twenty-one British military expeditions into Igboland.  In 1928 for the first time in their history, Igbo men were made to pay tax ? they were a subject people.
This attempt to take over political control of Igboland met with resistance and cultural protest in the early decades of the twentieth century.  A nativistic religious movement sprang up (the ekumeku) which inspired short-lived but feverish messianic enthusiasm.  The rumours that the Igbo women were being assessed for taxation, sparked off the 1929 Aba Riots, a massive revolt of women never encountered before in Igbo history.  However, the engine of imperialism could not be stopped, and once it had begun, Igbo culture would never be the same again.
________________________________________
This project was completed under the direction of Dr Leon Litvack as a requirement for the MA degree in Modern Literary Studies in the School of English at the Queen's University of Belfast.  The site is evolving and will include contributions from future generations of MA students on other writers and themes.
To be continuo by Fidelis M Okwelum


Offline ogbuefi

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #295 on: December 28, 2009, 04:58:01 AM »
1)IGBODO HISTORY AND ORIGIN
Igbodo is made up of six quarters and five primary divisions and each of them came from diffrent places spread across Edo,Delta and Anambra states. The Obi of Igbodo HRH Obi ASN  Iyeke 111 in his wisdom didnot delved into this issue of ancestry unlike other ika clans in that publication,because it remains a subject of intensive research by Igbodo people. You contradiccted yourself when in the publication you made you said Igbodo exclusively came from Benin and in another which was more objective you said Igbodo is a blend of Igbo and Edo settlers. Now let us go through the communities in Igbodo clan.
 ANIKPEKWU
Anikpekwu was founded by Ikpekwu(Ekpekun) from Benin. When the various communities where to fuse up into Igbodo,a dispute arose on who should become king. It was only Ikpekwu who produced the higher symbols  of political leadership he had collected from the Oba and none raised any objection and he thereafter became the priest of Aniozuzu shrine. This is why Anikpekwu emphasizes a Benin origin though they have been thoroughly been assimilated as Igbos. For in our Igbodo constitution ,Igbodo was described as a clan that speaks Igbo. In fact in Igbodo we call our various dialects derived from Ika and Aniocha Igbo freely and without any contradiction we know that both are dialects of the same language spoken by the same people. In fact if anyone wants to talk about identity in Ikaland and indeed Aniomaland,that person person should come from Igbodo because we act as bridge between two so called ethnic groups.
ANIEYIME
Anieyime people came from Ute Ogbeje and was founded by Eyime. They were closely assoociated with Anikpekwu frrm the very beginning and this is where the erroneous impression that they came from Benin originated from. To this day many people in Aniomaland still bear Eyime. The past commissioner of Science and Technology for Delta state Dr Roland Eyime is an Ndokwa man. Because of their connections with the Ute people they are an extension of the group that came from Nri which includes Owa,Ogwashi and Utchi.
ILABOR
Ilabor people came from Ukhun near Ekpoma hence the appelation Ilabor Ukhun'gbede . It was founded by Kehue. Kehue had two sons Amasi and Zenakpo and there are three Okpukpus representing these three early ancestors of the Ilabor people. It was from those two sons that the seven villages of the sub clan descended from. 'Gbede refers to Agbede the maternal home of Kehue.
NDOBU
Ndobu people came from Ihi(Nri) hence the appelation Ndobu Ihi-Ochi. Because of it's close association with Ilabor from the very beginning they were assumed to be of Esan origin. If indeed Ndobu came from Edo what does Ndobu mean in Edo? For it is the name of the founder of the sub clan. The claim of Chime in Ndobu history is simply because he had married an Agba woman from Onicha Ugbo. It was because he was the first priest of Nkpitime in Enuaniland which is closely revered in Umuezechime clan since they were in-laws that brought up this assumption of Ndodu having Umuezechime links. The ochi in that appelation means that he was the first priest after he had won Kehue in a task to become the priest. You can go to Igbodo to confirm. The other section of Ndobu Idumu Mbiri came to Ndobu their maternal community from Ikeze Mbiri.
IDUMUOBIOR/IDUMOZEI
Though these two communities are considered as distinct quarters in practical sense they exist as one because of their Umuezechime ancestry. Idumuobior was founded by one Ohem'ugbede an Iyase of Obior while Idumozei was founded by Mozei a royal son of Obior. Later they were joined by Umuasibe from Obior and Idumuisei led by one Kwazu from Issele Uku. The last group is Idumuwolor which came from Benin and differs from other Igbodo villages by demanding that their daughters be brought back for burial.
From above,its apparent that Igbodo people came from seven distinct places namely Benin,Ukhun,Nri,Obior,Issele Uku,Mbiri and Ute Ogbeje . It is there fore wrong to assume that all Igbodo people came from Benin. There is a common saying Igbodo Bia Abia meaning Igbodo is a land of people that came from different places . So please donot write on the so called history of my clan for I know it too well.
2)ON AJAN AND OLOKUN
My great father was an avowed traditionalist and he had virtually all of the family shrines you mentioned. He was a distinguished warrior who featured so well in the Onicha campaigns of the late nineteenth century. Uzu(or Idigwu ) was the most common family shrine in Igbodo. Others were Fejokwu and Ikenga. I found it very funny when you compare family temples to clan temples. Ajan belongs to all Owa and Ute Okpu people and it is the responsibility of the entire community and it is what makes them unique. In Igbodo because of our mixed origin we have many clan deities and they include Nkpitime,Obor,Okahu,Abiandu,Osonobue  and Kehue. Nkpitime  temple  is without match the most important in Ikaland. Nobody in his or her right senses would compare such family temples to the clan temples. We celebrate Egwu Nkpitime in Igbodo just as the the entire Owa and Ute people honour Ajan. Ajan is very important and this was why when some Ute Okpu people moved to Ukwuaniland and founded Akoku town they called their village UMUAJA Yet it is in the same Umuaja you have the most important Onokwu temple in Aniomaland. If Olokun was so important they would have named that settlement Umuolokun.
3)WHY DO IGBODO MONARCHS BEAR BENIN TITLES.
Like I said earlier ,Anikpekwu(Ogbe Obi) came from Benin and it was this connections that gave her the monarchy just as the Nri connection gave Ndobu people the most important temple in Igbodo and indeed Ikaland. It was thus customary for the Obi to spend a period of his life in Benin. Thus we have such Obis like Ikpekwu(Ekpekun),Uwagboi,Ojefa,Osaje and the Iyeke kings(three of them). We do have an Obi with an Igbo title MORKA amongst others. When the present monarch was coronated he decided to take the first names of his father and grandfaather as his titles thus he came known as HRH  Obi Nkeobikwu Osadumem(shortened to Osadume). Nkeobikwu in Igbo means whatever the Obi says is final while Osadumem means God(Olisa) is my guardian also in Igbo. If indeed our kings love Benin identity so much how come all the other families in Idumu Obi Anikpekwu have Igbo names like Ohanwusi,Ahaba,Anizor,Anyasi,Osakwe etc.

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #296 on: December 28, 2009, 05:24:07 PM »
i   stated that igbodo  has  a  mixed migration  theory , some from  igbo land  and  some  from  edo , just  like ute , and  owa and  some  other  place , and on obi meaning a  courtyard , well i have  never  heard  any  ika man  calling  court  yard obi , except in your  write  up , what  ikas called a palacE  or courtyard is ogwa  or  egwaeri ,the  kings  palace  in owa, abavo  , ute, agbor  is  called  an  ogua , taking from the  bini word eguae-meaning palace,. unless you  want to  tell  me  that  court yard was changed to  mean  king ,the word ovbi -which  means prince in edoic  language is  it not  nearer to  obi , if  you consider the  fact that  all those who use the  obi  title has a connection with  benin ?all the  obis in delta have one  or two  connections with  the  oba of  benin ? or  is  it a lie ? in  fact all of  them were one  time  or the other crowned in benin ? is  it  a  lie ? why did the type  of obiship that developed in delta not develop in the  south east ? the reason is that all the anioma towns that had  obis  evolved their rulership from benin ,as far  back  as 1776 -the obi of  ubulu-uku went to benin to  be  crowned by  the  oba as  obi , and the oba  did , then the obi of  ubulu uku saw a beautiful daughter of  one  benin chief called adesuwa ,and  he   wanted to  marry her , so she refused and  when pesterd  , she  said she could not  marry a person from the  bush ,because benin city  was the  capital of benin empire , after many  months when  adesuwa went to  ubulu-uku  to sell cloths , she  was  caught and beheaded by  the  king of  ubulu , so  the  oba declared  war on ubulu-uku   and  eventually ubuluku was destroyed by  the obas  soldiers . i will like to state that any  one who  is looking for the   history  of the  obi title  outside  of benin is only joking .
the britsh did a  research  on obi ship title in ika land  and these was  what  they declared , they said  and  i  quote " THE OBI SHIP TITLE IN IKA LAND FOLLOWS SAME  SYSTEM AS THAT  IN BENIN AND  ISHAN AREAS , THEY  ARE BASED  ON PRIMOGENIATURE  AND THE THREE SYSTEM OF  CHIEFS ,NAMELY PALACE, TOWN AND HEREDITORY CHIEFS .
2.  on  itshekiri , i have  said itshekiris  are  mindful of their relationship  with  yoruba and  benin, i was  born  in yorubaland and i  understand  yoruba  as  in hundred  percent , i even hold the title of amoja yemoja of  ibadanland ( religious chiefthancy ) confered  on me  by  ibadan religious chiefs , i have never seen  or  heard  or read where yorubas count itshekiris as yorubas ,but  the  yorubas are  mindful  of their relationship  with the  itshekiris.
3. on ogwashi history , the ikelikes were  in ogwashi  before the arrival  of  adaigbo ,and  ikelikes were said to  be people from benin . you  seems to  also  realise that  the  ogwashi  people are different from the  ikas , including the igbodos,.
 4. all the  people who are from  owa  know that it  is a  community of mixed  migrants , and  they  all acknowledge that adagba and  may  other  binis  came  from benin to  found  owa .
5.  to  correct you agbor seems to be  one  of the  most  ancient  kingdoms even  in  old bendel state . ,agbor  started as  ominijie in the  present  agbota several thousands  of years ago , that is why most anioma communities  talk about  agbor in their migration theory , as  at that  time the  ogelles were ruling  agbor ,ominijie had  rulers for  over  one thousand years before they  changed to obi (dein)system in the  late 12th centuries . in  fact  some  agbor stories  tells  us that  ominijie  was  the  cradle  of man  kind , that still  needs to  be  proven.
6.  the discovery  of ancient moths in agbonta area that are  over one  thousand years  old is an  evidence . it is  not  by mistake that the obi  of agbor was referred to as the youngest monarch to  be crowned in the  world , they relied  on history, and the greatness of agbor kingdom, in the past  you could not  compare the  agbor king  with any  other king except the  oba of  benin,and   the  olu of  warri ,and at a later point when the abor kingdom became great too.
7. agbor is very ancient and well respected ,based on history  and royalty with  benin the  obi of agbor ranked third   in western house  of chiefs after the oba of  benin and  olu  of itshekiri ,the reason  the  olu was regarded as second to  the  oba was that the  first  itshekiri king  who  was a  prince of benin and  the next  oba  in line was sent  away and he migrated to  itsekiri land ,the  first obi of  agbor too was a prince  of benin too .
8.  owa people are also mindfull  of their mixed heritage first  from benin  and  then from  nri in igboland. some  of the notable men in owa stake holders forum , the people who  published the book  were   major general usiade, pfoff-kester echenim, proff-igborgbor, fprmer deputy gov(delta state)  ebonka, ifeanyi  okowa ( sec. delta  state-governor),ambassador echegile, major general osokogu, LT. COL- ebie, chief  osiegbu ( commissioner delta  state), chief uzum, -owner of  kizito shipping  agency ), arch  bishop okoh( present head  of anglican church in nigeria),chief obaigwe,prince nduka obaigbena ( publisher this  day news  paper),nduka irabor ( frontline journalist and  politician,,chief  ihaza, chief ozomor -ugbaja( former deputy inspector general  of  police ) e. t. c, all these and  many more owa  people engaged in serious dialogue and research before the book  came out with  their findings . unless you want to  tell me that these owa people do  not know  what they  wrote  in the  book ?

9.  when we  search for the history  of  our people , we  do not  base  it  on  love or  hatred  , but  on research  and old  oral traditions  and  what we  find  is what we write .  if you ask 100  ika people where they  come from ? more  that 80 will tell you  benin , you know  why that  is the tradition they  passed from father to  son.  and from the findings  in owa as written  in the  book and  as known by the  people benin came  first  before nri , period .
10, ajan is a deity that odogun  brought from  ute to owa , it is  not a deity commonly found  within the  community but in the palace , what the common owa  people  have most  is idingun,odele, ohointe, olokun, uhuwundeen, idinwina . e. t. c, and what  the famers worship fajeokun,
11.  you have  come to  agree with  me that  even  igbodo is  a  mixed town with  people migrating  from  igbo land and some from edo ,ika people  have moved ahead and they can  not be drawn  back .
12.  in agbor and  owa , we have what we call ihogbe ( these are scribes , record  keepers and traditional  croniclers  of birth  and  death of the royal families and  keepers of the traditions of  migrations of the  different towns  and  quarters . in agbor and  owa -the  people who  usally  becomes the  ihama are those  of hundered years and above -these people transmitt happennings  from  one generation to  another in  form  of stories, songs and dances and  rituals . from most of the  major transmittions from the ihogbes in  both  agbor and  owa and  abavo , the founding of ika towns are usually from benin , then other  migrants will follow .
13.  it  is important to note that the  thread  that ties all ika people including igbodo ,owa, ute, igbanke , agbor , otolokpo is noN  other than  their benin heritage that defined some important points for them as  ika  people , without these they will not be binde together , then they  will not  even attend ogwa ika meetings nor  will they  all have  ika national  hall in agbor . these is their core binding belief s.
14.   TO    correct  you on  ute history there are two  ika towns  with  the  name  ute , one  is ute-ogbeje and the  other is  ute-okpu ,both of these towns  have connection with  owa , but the  ute -okpu seems to  be  older ,ute-okpu has a dual or  mixed  origin  of  migration , which  is benin and nri (igbo),before odogun  moved from ute  into owa , ute  was already a  mixed  community . oral and written evidence abound  on the theory  of ute migration . some school of thought finger ancient benin as founders while some say nri , but  one thing  is certain , it  had a  mixed group  of people .


1.  they all believe their founding  fathers  migrated from benin .
2.  they all believe they  are children  of royalty .
3.  they believe  in   oselobue as  supreme  GOD
4.  they believe in  ehi as  mans guardian spirit .
5.  they believe in the  monarchical system  of government and believe that the  obi is second to    oselobue in ancient times .
6.  most , if  not  all ikas perform  the  igue and the ibiewere festivals as the mark  of the  end  of the year .
7.  ikas believe in a stratified community  starting from the  ebon(umu),idumu and ogbe (town) system .
8. ikas traditionally  also strongly believe and  worship idigun and olokun , plus  others .
9. ikas are also tied together by their language which they call ika.
there are also some others that  i  will  write  about  later . like i  said ikas and  owa people know their history but today they have  moved up , they are  ika people , any town can say they are whatever they  like , but  for  us we  know and believe  we are  ikas and we are  very  proud  of  it .  any other can  say they  are yorubas  or igbos , or  tivs , and they should  be proud  of who  they are .

Offline ogbuefi

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #297 on: December 29, 2009, 12:03:46 AM »
1)MORE ON IGBODO CLAN
At no time did I say that Igbodo or indeed Ikaland has no connection with Benin . Your opinion however is over exerggerated. Our people are no longer Edos nor have they ever been  and at no time were we exclusively of Edo stock as claimed in Egharevba's book. In Igbodo,our major feast is OGBANIGBE. It comes from an Edo word  which means to police a multitude of people. The reason is that  the people in the course of the feast are dressed in mock clothes and make processions along the major streets. We have the Igbo name "Ine" which simply means come look. In ikaland I am only sure that it is Umunede and Abavo that take Igwe very seriously. In Agbor and Owa and you have come to accept that  osiezi as the  major feast. So why the elaboration on igwe?
In Igbodo clan we have clan and village chiefs. The clan chief are called Nzele Ani while the village chiefs are called Nzele Ogbe. The Nzele Ani titles are Iyase ,Odogwu,Isama,Oza,Okwulegwe, and Onihe. In Igbodo clan,it is not the responsibility of the Onihe to coronate the Obi. That responsiblity falls on the five Ogenes or elders of the land. The Nzele Ogbe titles include Iyase,Odogwu,Isama,Uwolor,Oza and Okwulegwe. The Nzele Ogbe titles vary from one quater to the other. In Ndobu and Ilabor the titles are rotated between the villages but this is not the case in the other sub clans. There are also titles like the Odoziani,Okailolo and Olikeze. In Igbodo we don't confer Olikeze title on a native of the land. In Igbodo we call people with water connection Ogbanje. That is the name I have always heard even from the elders. In this book Dizzy Angel I read in my younger days,the name used was Ogbanje and the story was centred on Mbiri. The author Gracey Osifo gave a story of her daughtre's life and she's very educated and not a young woman. Please don't use Oza words and call it Ika.
2)ON OBI TITLE
You shold not bother yourself about the origin of the Obi title as being of Ika origin. It is not same  for the Omu title. These are names of Aniocha origin and because we have always been one we simply adopted these titles. The Edo word for prince is Okoro or Oko not Ovbi which means child. No king in aniomaland calls himself Oko or Okoro nor is he a child of the community.
3)NRI AND THEIR SETTLEMENT OF ANIOMALAND
Like I said earlier the earliest people to settle in Aniomaland are Nri peolpe and they settled at Ubulu Uku. Ubuluku monarchy as you claimed did not start in 1776. There have been 27 obis and they have the sole responsibility of preparing the Idayi of the Obas starting from Eweka 1. The Ikelike people you mentioned were Ezemu's followers from Afor who were orinally of Edo stock. They met Nri people there. Adaigbo was not the first Nri man to come as widely believed but it was Ekei and Anugwe. But it was that of Adaigbo that was the most important because it led to the foundation of many kingdoms in Aniomaland. Adaigbo was alledged to have committed adultery with one of the younger wives of the Ezenri. In normal sense he would have been killed but his life was spared because from his maternal side he had descended from a previous Ezenri. He was therefore banished and he left with his family comprising of   ADAIGBO,EDINI,UTCHI,IJUE,UGBEJE AND ONAI amongst others.
As they were approaching the Niger Utchi settled on a site in the present Ndokwa East. From Utchi town arosed the towns of Okpanam(Okpam),Onuabo and Inyi. Edini claimed in some accounts to be a woman founded Ogboli-Ibusa while Adaigbo founded Ogwashi Uku. From Ogwashi Uku ,Ugbeje ,Ijue and Onai moved further to found Ute ogbeje. When Ugbeje died ,Onai became king and was cruel and this was why Ijue left ute ogbeje. It was because of Onai cruelty that is why his descendants were never allowed to beccome Obis in Ute Ogbeje. They were however compensated with the Onishe title.
Ijue founded Ute Okpu as a distinct settlement from Ute Ogbeje and he had four sons. In the fifteenth century when Benin was waging war with Yorubas of Akure and Owo,the Ute people were cajoled to produce troops having been victims of Benin aggression earlier. Thus the first three sons of Ijue were recruited to the Benin imperial army.
   At times we wonder why did the sons that went to war have Benin-like names. The answer is simple. They were war veterans ,it should therefore not surprise anyone that all of them have names associated with war. Their leader Odogwu had a title of a warrior in Igbo(not Edogun which is an inferior Edo title for war chief and as such will not be appropriate for the leader of the group),Izomor(Ezomor) took the name of the principal benin war chief while Igbegidi(Eigbegidi) simply means impregnable in war. These were not their original names and this explains why Okpu the youngest of the sons did not have such a Benin name or war title because he did not get involve in those wars. It is like saying that Egharevba was wrong when he noted that Osa and Oruan who came from Igboland and became Benin priests could not have come from Igboland because their names are are clearly Edo.
  It should therefore not surprise anyone that Owa and indeed it capital Owa Onye Ibuzor all have Igbo names because of their Nri ancestry. The Obi of Owa is right to say Owa people are mainly of Nri stock. He does not need to be "forced" by Onwuejogwu. The evidences are there and he even travelled to Nri to confirm as a prove of his thorough disposition. Please don't rewrite history because you want to prove a point. You always call Onwuejeogwu. I ask was Onwuejeogwu the author of the Intelligence reports that insist that Ute and Owa are of Nri stock?This is an issue long settled in 1915!. The highly respected Obi of Owa is not a man that will change the history of people because of Onwuejeogwu. The Nri people are very adaptive and receptive to Benin culture. For instance the Ogboli villages of Ibusa,Issele Uku,Atuma and Abala are derived from Ogbe Oliha and this is why they all greet Ogene. Nri founders of Owa and Ogwashi uku imposed themselves on the aboriginal Benin people and became hereditary kings of the land. And indeed Owa kings often take titles of previous Obas of Benin. Igbos easily adapt to new cultures and this is why some of us make baseless claims that they "don't have culture". Nri people also founded Obomkpa,Illah,Ndobu-Igbodo,Akwukwu well as Idumuinei and Ogbowele villages of Issele Uku.
  all anioma people are related not just by language but by blood. i just explained that ogwashi(aniocha),ute(ika) and utchi(ndokwa)are related. the ancestral connections of owere olubor(ika),ejeme(aniocha) and utagba uno(ndokwa) is just another example. let us preach unity and celebrate our oneliness and igboness be it via descent or assimilation.

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #298 on: December 29, 2009, 07:14:26 PM »
   STILL  ON  IKA  HISTORY ,
1.   I DID NOT SAY UBULU-UKU HAD THEIR FIRST  KING IN TH  17TH CENTURY , I ONLY  SAID ONE  OBI  OF  UBULUKU WENT TO BENIN AS AT THAT  TIME TO  BE  CROWNED AND THAT  EVENT OF  ADESUWA LED TO THE BENIN -UBULU-UKU WAR, JUST TO SHOW YOU THAT ALL THE KINGS  BEARING THE  TITLE OBI IN DELTA STATE HAVE  ONE  OR TWO  CONNECTIONS  WITH  BENIN. 
2.   I STILL RETAIN MY  STANCE THAT IKA KINGS , INCLUDING IGBODO KINGS HAVE GREAT ANCESTRAL CONNECTIONS WITH BENIN IN RITUAL AND  METHODS OF ASCENDING THE  THRONE AND EVEN BLOOD RELATIONSHIP  WITH  BENIN. 
3.   PLEASE ASLO NOTE THAT ISOKO AND  UHROBO ARE DIFFERENT ETHNIC GROUPS ,DESPITE THEIR CLOSE  LANGUAGE AND HISTORICAL TIES.  ISOKOS FIGHT  FOR ISOKOS WHILE  UHROBO FIGHTS FOR  THEMSELVES, THEY  HAVE DIFFERENT POLITICAL  ORGANISATION, EVEN OF  RECENT THE IJAWS , ISOKOS AND ITSEKIRIS FORMED A POLITICAL GROUP  CALLED THREE I , TO  WRESTLE POWER FROM THE UHROBOS THAT IS WHY THE  PRESENT  GOVERNOR  OF DELTA STATE UDUAGHAN BECAME GOVERNOR , SO PLEASE DO NOT PAINT  A  PICTURE AS  IF ISOKO AND UHROBO ARE  ONE ETHNIC GROUP , OR ARE YOU SURE YOU A FROM DELTA  STATE ,BECAUSE EVERY DELTAN  IS SUPPOSED TO  KNOW THAT ISOKO IS DIFFERENT FROM  UHROBO,JUST LIKE ISHAN  IS DIFFERENT FROM BINIS , DESPITE THEIR CLOSE  CULTURE AND  LANGUAGE TIES . 
4.  TO COMPARE AGBON (AGBOR) WITH ANY KINGDOM WITHIN THE ANIOMA SPHERE ,MIGHT BE  BORN OUT  OF IGNORANCE OF  HISTORY ,AS OMINIJIE THE  FIRST HEADQUARTERS  OF AGBOR KINGDOM IS  ONE  OF THE  OLDEST CRADLE OF CIVILIZATION IN  DELTA  STATE , HAVING  MOVED THROUGH THE OGELE , OGISO TO THE OBI ERA , LANGUAGE CHANGES DUE  TO  MANY FACTORS DO YOU KNOW THAT EVEN UP  TILL NOW IN AGBOR AND  OWA , THE OLD  MEN AND WOMEN STILL REFER TO THE OBI OF AGBOR  AND  OWA AS  OGISO ? THE  REASON  IS THAT IN OLD  IKA LANGUAGE OGISO MEANS A  KING .  ABOUT SOME WEEKS AGO  , WHILE  I  WAS  IN OWA  ROYAL PALACE , I WAS HAVING A  DISCURSSION WITH AN  OLD MAN  OF ABOUT 80 YEARS OLD AND  HE SAID  OGISO IS HOLDING OUR SHRINE , WHEN I ASKED  WHO  IS  OGISO , HE SAID THE KING  OF OWA IS OGISO .  EVEN THE RENOWNED PROFFESSOR ONWUEJEGWU WHO  WROTE MUCH ABOUT  IKA AND  IGBO RELATIONSHIP SAID THAT THE  IKA MOVEMENT AND  MIGRATION AROUND OMINIJIE (AGBONTA) WAS AROUND 4000 B.  C  TO   A.  D.  19TH CENTURY , WHILE NRI  MOVEMENT   INTO  IKA WAS BETWEEN  A.  D.  900 TO 1910.  IT IS WELL KNOWN  THAT AGBOR  KINGDOM EXTENDED TO MANY ANIOMA VILLAGES AND TOWN IN THE  PAST  AND  PLACES IN THE  PRESENT  EDO STATE .  MANY TOWNS IN EDO  AND DELTA HAD TIES WITH  AGBOR , AND EXPANDED FROM OMINIJE , THEY EVEN ACKNOWLEDGE IT IN THEIR HISTORY AND STORIES .  THAT IS ALSO WHY YOU WILL FIND MANY OF THEM ASLO ADOPTING SIMILAR STRUCTURES WITH  AGBOR . 
5.    LET ME TELL YOU OF SOME TOWNS IN ANIOMA WHO  HAD RELATIONS WITH  AGBOR OR WERE PARTLY  FOUNDED FROM OLD AGBORN.  ;
  1.  EWULU  KINGDOM-  THERE IS A STRONG  LINK  BETWEEN AGBOR AND EWULU IN ANIOCHA LOCAL  GOVERNMEMT ,THERE IS A STORY ABOUT HOW THE EWULU PEOPLE MIGRATED FROM EWURU IN AGBOR TO THEIR PRESENT PLACE IN ANIOCHA .  BOTH PEOPLE HOLD RIVER MOMI(EWULU) AND IMEMI (EWURU) SACRED .  BOTH COMMUNITIES STILL EXCHANGE ROYAL VISITS IN TIMES OF FESTIVITIES . 
2.  EGBUDU-AKAN -WAS AN AGBOR SATELITE TOWN  IN ANCIENT TIMES AND  IN 1740, THE  OBI OF AGBOR SENT THE OLOGBOSHERE OF  AGBON ,CALLED OSE TO GO TO IGBUDU TO STOP THE  UKWUALE PEOPLE FROM INVADING  AGBOR  TERRITORIES .  IT WAS THE BRITISH THAT  LATER CEDED IGBUDU TO  OGWASHI -UKU DISTRICT. 
3.  NSUKWA  KINGDOM -WAS   PARTLY FOUNDED BY  MIGRANTS FROM UMUNEDE KINGDOM ,THEY  FIRST SETTLED  IN AZAMU AND  LATER WENT TO UMALAGU,THE THRONE BELONGS TO  IKOLOGBE  OR UMU-ENEDE QUARTERS , AND UMUNEDE IS RELATED  TO AGBOR IN OMINIJE . 
4.   OGAN   KINGDOM  IN EDO STATE, - BRITISH  INTELLIGENCE REPORT ON AGBOR  CLAN SAYS THAT OGAN WAS FOUNDED BY THE FIFTH SON  OF OWUWU CALLED OGANBOR ,UNTILL 1930 , OGAN KINGDOM WAS ADMINSTERED AS PART  OF AGBOR  CLAN , UNTILL IT WAS CEDED BY THE BRITISH TO BENIN DIVISION . 
5.   OTOLOKPO-    IKA KINGDOM, WAS FUNDED IN 1208, BY OTOLOKPO FROM BENIN ,LATER IGBUDU  THE SECOND SON  OF THE  FOUNDER OF  AGBON,WAS ASKED TO  STOP THE  UKWANI PEOPLE FROM TAKING AGBOR LAND , SO A LARGE GROUP OF SEVERAL HUNDREDS OF AGBOR PEOPLE MOVED TO OTOLOKPO,THIS WAS PART  OF THE OLD AGBOR KINGDOM. 
6.  OTTAH IN EDO STATE ALSO WAS  PARTLY FOUNDED BY  OLD AGBOR PRINCES AND THEY WERE PART  OF OLD AGBOR KINGDOM BEFORE . 
7.  OLIGIE KINGDOM IS VERY RELATED TO AGBOR AND WAS PART  OF AGBOR CLAN  UP  TILL 1918. 
8.  IGBANKE -EDO  TOWN WAS  PART OF AGBOR KINGDOM IN ANCIET TIMES , UNTILL THE BRITISH  CEDED  IT  AWAY . 
9.  OBIOR KINGDOM WAS RELATED TO AGBOR  IN MANY WAYS , AS MIGRANTS WHO  LEFT BENIN AND  SETTLED  IN AGBOR LATER MOVED TO OBIOR , DURING THE FOUNDING MOMENTS  OF THE TOWN . 
THERE ARE MANY  MORE TOWNS  , I WOULD  WISH TO HAVE WRITTEN  ABOUT , BUT  MAY BE  I  WOULD DO THAT  LATER

6.   PLEASE TAKE NOTE THAT IN 699-879  AD, DURING THE REIGN  OF  OGELE (RULER) CALLED AGBONZEGBE,THE CLUSTER OF IKA TOWNS IN AGBOR CALLED OZARRA THAT  SPEAK AN  OLD EDOIC  LANGUAGE  MIGRATED AROUND 700-704  A.  D AND THE TOWNS LIKE IDUMUOZA,IDUMUENI,IHAGU,OMUMU WERE FOUNDED. 

7 .    ALIAGWAI IN OMINIJIE HAVE BEEN DOING ART WORKS  OF CARVING FOR SEVERAL HUNDREDS  OF YEARS AND IN A.  D.  1590, DEIN AISAMA POSTED A  CHIEF TO MONITOR THE ART WORKS AS THE  DUTCH WERE ALREADY BUYING  AND TAKING IT TO ARMSTERDAM AND OTHER PLACES LIKE  BRAZIL . 
8.   PREACHING  UNITY DOES NOT MEAN , WE HAVE TO  FORGET OUR ANCESTORY , WE CAN  BE  UNITED ,BUT THAT  DOES NOT MEAN  THE TRUTH ABOUT OUR PEOPLE SHOULD NOT BE TOLD .  THE TRUTH OF THE MATTER IS THAT TO CLUSTER IKA PEOPLE OR AGBOR OR OWA PEOPLE INTO WHAT THEY ARE NOT WILL NOT  PRODUCE THE DESIRED  UNITY , WE ARE  IKA PEOPLE AND THAT  IS WHAT WE BELIEVE ,WE KNOW OUR RELATIONSHIP  WITH OTHERS THAT IS WHY WE ARE PART  OF ANIOMA ,.  AND WE ARE UNITED IN FIGHTING  FOR OUR RIGHTS AS ANIOMA  PEOPLE , .  WHAHT I SIMPLY WROTE AS TO THE BOOK PUBLISHED DURING THE 50TH YEAR CORONATION OF THE OWA MONARCH OBI ,DR, EMMANUE EFEIZOMOR ,BY OWA STAKE HOLDERS FORUM IS THE FINDINGS  OF THEIR RESEARCH EFFORT ON OWA HISTORY .  IT WAS NOT A STORY TOLD BY  ONE MAN OR  THE OBI(KING) OF OWA,BUT THE ENTIRE OWA PEOPLE,BOTH HOME AND ABROAD .  IKAS LIKE I ALWAYS SAY ARE MINDFUL OF OUR REALTIONSHIP WITH THE IGBO AND BINI ,AND OUR ANIOMA BROTHERS ,YET WE ARE DIFFERENT AND  UNIQUE IN OUR OWN RIGHT ,AS THE OTHERS TOO ARE  UNIQUE IN THEIR OWN RIGHT TOO.  FROM ALL AVAILABLE RECORDS THE IKA TOWNS ARE VERY ANCIENT AND AGBON IS VERY ANCIENT AND UNIQUE FOR OVER A THOUSAND YEARS ,IT IS STILL THE MOST PROMINENT KINGDOM EAST  OF BENIN EMPIRE WITH NO RIVAL TO HER POMP, GREATNESS AND VALOUR ,AGBOR KINGS WERE BURIED WITH KINGS AND CHIEFS  AND NOBLE  MEN FROM OTHER KINGDOMS  IN THE  PAST.    THE AGBOR KINGDOM HAS REJECTED AND RESSISTED BENIN IMPERIALISM IN THE  PAST , GOING INTO SEVERAL WARS WITH BENIN ,WITH  AGBOR LOSSING SOME AND WINNING SOME AS RECORDED BY THE FAMOUS DUTCH HISTORIAN NYANDEL IN 1702, WHEN HE STATED THAT AGBOR WENT TO WAR AND DEFEATED BENIN, AGBOR DID WAGE WAR AGAINST MANY KINGDOMS AND ANNEXED THEM TO  EXPAND HER FRONTIERS .  IN ALL THESE OUR FORE FATHERS WERE FIGHTING MAINLY BECAUSE THEY WANTED TO  ESTABLISH THEIR OWN KINGDOMS, RULE OVER THEMSELVES AND BECAUSE  OF THE MULTIPLE MIGRATIONS THAT CAME INTO IKA LAND , THE PEOPLE TREASURED THEIR UNIQUENESS ,AND THAT  IS WHY TODAY WE WILL NOT BE PRESSURED TO CHANGE OR MERGE OUR IDENTITY WITH ANY OTEHR AND WE SAY WE ARE IKA PEOPLE,AND OUR HIGHEST POLITICAL MOUTH PIECE IS OGUA IKA ( IKA GROUP) HEADED BY  A  DISTINGUISHED AGBOR SON IN THE PERSON OF  CHIEF FORTUNE EBIE.  (THIS  GROUP IS  LIKE AFENIFERE FOR  YORUBAS, OHANEZE FOR IGBOS AND AREWA FOR  HAUSAS).  WHATEVER THIS GROUP SAYS IS WHAT IKAS WILL DO , PERIOD , AND  ALSO WE WHOLE HEARTEDLY SUPPORT ANIOMA GROUP ,BUT  WE ALSO SAY THAT  ANY ANIOMA TOWN THAT WANTS TO JOIN OTHER  GROUPS LIKE  OHANEZE IS GOOD ,AND IF THE IGALA TOWNS  IN ANIOMA WANTS TO JOIN OTHER GROUPS  IT IS FINE .  BUT IKAS WILL FOR NOW LIMIT THEMSELVES TO  OGUA IKA AND  ANIOMA GROUPS. 


Post Merge: December 29, 2009, 07:45:39 PM
   STILL ON  IKA HISTORY .
1.  ANY RESEARCHER WHO AVOIDS LOOKING AT THE OTHER SIDE OF THE STORY WILL ALWAYS GET  IT WRONG.
2.  IN MOST  OF MY WRITE UPS ,I TRY TO LOOK AT TWO  SIDES TO A COIN ,AS REGARDS IKA (OWA)HISTORY THE IGBO AND EDO (BINI) INFLUENCE IS STRONG ON LANGUAGE , CULTURE , BELIEFS , RELIGION AND EVERY THING DONE  IN THE  COMMUNITY.
3. THIS MIX OF BINI AND IGBO HAS GIVEN THE IKAS THEIR UNIUQUE HERITAGE AND PRODUCED IKA .
4.  MAY  BE I  SHOULD LIST THE  NAMES OF THE  OWA MEN AND WOMEN WHO  ARE MEMBERS  OF THE OWA STATE HOLDERS GROUP ,THE  PUBLISHERS OF THE BOOK  TITLED NDIOWA AND HER  MONARCH , THIS COMMITTE WAS SET UP BY THE OBI OF  OWA HIMSELF. AND MIND YOU NO WHERE  DID I  OR THE PUBLISHERS OF THE  BOOK DENY THE  NRI CONNECTIONS  IN OWA . THEY ONLY TOLD A MORE COMPLETE STORY OF THEM SELVE AND YOU CANNOT KNOW OWA HISTORY  MORE THAN  OWA PEOPLE AND THIS IS WHAT AND WHO  THEY  SAY  THEY ARE ,IF ANY OUTSIDER LIKES HE  OR SHE  CAN  PUBLISH OR THINK OTHER WISE .

5.   MEMBERS  OF OWA STAKE HOLDERS FORUM
1. HON.  JUSTICE EHIWARIOR  -LEADER  OF THE GROUP.
2.    MAJOR-GENERAL  EPHRAIM USIADE
3. HON( CHIEF) E. C.  NWAEBO
4. CHIEF DANIEL AGBOBU
5. ENGR.  ERIC  OHEN
6. LT. COL-MIKE EBIE
7. OKWUOKENYE NKEMCHOR
8. J. I.  IYARI
9. HON. CHIEF  NDUKA IRABOR
10.  PRINCE NDUKA OBAIGBENA.
11. DEPUTY COMMISSIONER OF POLICE KINGSLEY OMIRE
12. MAJ-GENERAL  OSOKOGU
13. MR DADA IJEH
14.  PRINCESS EFEIZOMOR PATRICIA
15. DR.  OKOWA( SEC.  DELTA STATE GOVT)
16. MR  KINGSLEY  EMU
17. MR FRANK  GBONEME
18. HON;  FESTUS  IWEREBOR ( CHAIRMAN  IKA-NORTH LG)
19. DR. GEOFF . OHEN
20.  MR ERIC OSONDU
21. PROFF. IGBORGBOR
22. PROFF. KESTER ECHENIM
23. PROFF. ERIC  EBOH
24. ARCH BISHOP . N.  OKOH ( PRESENT HEAD OF ANGLICAN CHURCH  IN NIGERIA)
25. REV. FATHER MARRIO- DEBIE
26. REV.  DR.  MGBEJUME
27. PROFF. PATRICK OKOH
28. AMBASSADOR GODSON ECHEGILE
29. MRS  MARY OSIEGBU
30.  HON.  OSIEGBU ( COMMISSIONER DELTA STATE)
31. MR BEN  OKWUBE
33. MR CHRIS OMILO
34.  CHIEF TONY UZUM
35.  LT-COL.  N.  USIFOH
36.  HON- C- AGBONMA
37. CHIEF  OBAIGWE GEOFREY
38. MRS N ,EBEGBONI
39. MRS  MABEL OJEH
40 ,PRINCESS DAME OBAIGBENA
41.  CHIEF EBONKA ( FORMER DEPUTY GOV. DELTA STATE )
THIS ARE ALL MEMBERS  OF THE OWA STAKE HOLDERS WHO WITH THE AUTHORITY OF THE  MONARCH BROUGHT OUT THE SAID BOOK AND ALL THESE PEOPLE BELIEVE THEY ARE IKA PEOPLE AND  IN PARTICULAR OWA  PEOPLE . THESE MEN AND WOMEN CUT ACCROSS THE ROYAL QUARTERS OF OWA ,KNOWING THEIR ANCESTORY ,.
« Last Edit: December 29, 2009, 07:45:39 PM by solomon-omojie »

Offline ogbuefi

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #299 on: December 30, 2009, 02:26:35 AM »
1)EWULU
Ewulu was founded by Ochele Ntah(or Nwantaa) who migrated from Anam near Onitsha in Anambra State and this was what was recorded in all the intelligence reports and you can go to Ewulu to confirm. Ewulu people have nothing to do with Agbor in language or culture and you know it. Ewulu comes from "Ewulugom" when the boats he was travelling drifted apart on the Umomi lake. On the contrary it most likely that it is Ewuru in Agbor that came from Ewulu near Ogwashi Uku.
2)EGBUDU AKA
Egbudu and Aka were the founders of this town and they came from Ubulu Uku. There are traditional rites of kinship which bounds the two communities. Please try to differentiate Igbudu of Agbor from Egbudu and Aka two brothers who founded the clan. The said Ologbose of Agbor did not found Egbudu Aka rather the community he founded was Ekuku Agbor which was a garrison town to counter attacks from the Edo garrison town of Urhonigbe.
3)NSUKWA
Nsukwa is much older than Umunede so the claim that it's an offshoot of Umunede is so vulgar. I ask how many Obis have reigned in Umunede only twelve and you compare to Nsukwa that had 16 Obis. How can you make such comparism?At times ancestors do bear similar names. For example Chime is the founder of Umuochime Ogume yet there also another Chime that founded Obior. Onicha founded Onicha Ugbo yet another Onicha founded Onicha Ukwuani. They were not related in any accounts because their genealogy does not correspond. Ede who founded Nsukwa is completely different from Ede who founded Umunede. Incidentally both of them came from Benin. Let it be noted that UMUNEDE ARE DIRECT MIGRANTS FROM BENIN AND SHARE NOTHING WITH THE ANCIENT OMINIJE KINGDOM. This is the position of the royal palace in Umunede.
4)I completely accept the story of Ottah people of Igbanke. Five out of the seven villages came from Agbor. This explains why the Alanza(Agbasogu) of Alisimie plays an important role in the coronation rites of the Ojeh of Ottah. Ottah is the fifth sub clan in igbanke in age. The oldest are Igbontor from Benin and Ake from Mbiri and these are were the names of the clan was coined up. No sub clan in Igbanke apart from ottah have ancestral connections to Agbor. When they were placed in the old Agbor district council (and not Agbor clan),it included Ottah,Idumodin and Oligie. Oligie was founded by a person of that name that directly came from Benin.
 5) Otolokpo was founded by a family from Benin and they evolved their rulership independently from Agbor. This is the account from the intelligence reports and the position of the royal palace. Later they were joined by a group from Agbor that founded Alugba qtrs but the larger group came from Ute Ogbeje and they founded Umuhu and Achara. Please do enough of research before posting controversial write ups.
6)Yes,I agree with you about Obior but it does not make part of the ancient OMINIJE KINGDOM as you claim for Obior two miles from Igbodo whose descent are in my clan never made reference to Ominije. It was the remnant of those that accompanied Chime(Ikhimen) from Benin that founded the Agbor sub clans of Alisimien and Ozanogogo.
7)ON ONWUEJOGWU THEORY ON AGBOR
That was merely a theory and I find it interesting that you have accepted Onwuejogwu account simply because he said that  THERE IS A PROBABILITY THAT IKAS EXISTED IN 4,000BC BECAUSE OF THEIR IGBO DIALECT. I have read that theory  of his. He hinged his arguement on the fact that the Igbo language is far older than Edo or Yoruba and since the Ika dialect have aspect of what seems to be evidence of a connection with an ancient Igbo dialect it would only meant that Ikaland was settled as early as when the Igbo language differentiated from other languages. Interesting you dismiss any connections with Igbo or its language but choose 4,000 BC because the same Onwuejogwu you have villified "could trace it to 4,000 BC". That position is far from being objective.
8)When you talk of Ogele dynasty have you ever asked yourself what Ogele means?It is clearly of Benin origin and it is associated with the Oliha title and this is why members of the Oliha family greet Laogele in the morning. The question is why does the Oliha family greet Laogele?They use that appelation because it was the Oliha that was the leader of the group that attempted to bring Ekaladerhan(Oduduwa) from Ife. He was asked to nurture lice for seven years as a proof that the callousness of the Edo had withered. The Oliha did that very well and Oranmiyan was sent in as king. Those lice all called Ogele in Edo. Therefore they said Ogeles of Agbor  who had adopted that title from Benin could not have existed before 1170 when the Oliha led the Uzama chiefs to Ife.  This is the acepted version of account in Benin. Ogele is a general title of all anioma people and it is not unique to Agbor. At present the present ruler of Ibedeni near Aboh bears the title of Ogene(Ogele) as a proof of it's connection to Benin and heroic adventure of the ancient Olihas of Benin. You could as well claim Ibedeni as part of the ancient Ominije kingdom since they still call their kings Ogele to this day.
9)NYAENDEL AND AGBOR
It's amusing when you keep refering to Nyaeandel. Have you really read his accounts because if you have you should have known that at no time did he mention Agbor. When he visited Benin in the early  18th century,he saw that the town looked abandoned and when he asked why he was told that there was a mass movement of people from the town about a century ago which was the 17th century. This is the account I read. In 1926 when P.  A Talbot wrote his book on the People of Southern Nigeria ,he made reference to the claim by Nyaendel and SUGGESTED THAT THE PEOPLE WHO LEFT WERE PROBABLY THE PEOPLE WHO FOUNDED AGBOR AND OBIOR. This was what the D. O at Agbor(J. Mcree Simpson 1935) in his report on Agbor clan merely referred to. At no time did he say Nyaendel visited Agbor as you claim . It is the same problem with some writers who wished to belittle other towns because they want to elevate their own  and this is the basic problem of Egharevba work as it relates to the history of our own people. He claimed that the Obis of Agbor/Ubulu uku was beheaded yet nothing in the version of event in Agbor or Ubulu Uku supports that.
10)There is no doubt Ubulu Uku is the oldest Anioma town. This is what we know in Igbodo because we are neighbours and we call Ubulu people Isi Iyi or source of the river. If you go to the palace of the Obi of Ubulu Uku,you will be convinced that he has no match amongst the Obis of Aniomaland. There are 27 hereditary obis in this ancient town compared to Agbor with 17. And yet the first king met people on the land . All those palace guilds as it exists in Benin also exists in Ubulu Uku. If you must know the early Ubulu Uku kingdom included Ubulu Uno,Ashama,Egbudu Aka,Aba Unor,Adonte,Ikelike(now in Ogwashi Uku clan ) and Afor in Ndokwaland. It is because the Ubulu people know the secrets of the Benin royal palace that was why the Benins woefully lost the Ubulu campaigns. Forget the misinformation Egharevba wrote in his book. The captured warriors from Benin became integrated into Onije,Idumuidu and Onicha qtrs of the town. Apart from this ancient kingdom,Ubulu people founded Ekwuoma(in Akumazi clan),part of Mbiri(Ogbe Uburu),Issele Azagba(Abualo sub clan),Egbudu Aka,Aba Unor,Amai(in Ndokwaland),Okwelle-Abbi(in Ndokwaland),part of Idumuje Uno etc.
11)ISOKO ARE DISTINCT FROM URHOBO
That is the funniest of all claims I have seen on this board. If you say politically yes. But if you say ethnographically no. In fact in all of the colonial papers the Isokos were called Sobo and they raised no objection. Even the most notable Isoko writer Obaro Ikime noted that both of them actually form one group but the Isokos left because of internal marginalization. This was why when the old Urhobo division was being divided it was not the Isoko/Urhobo division as we now know it. But the Isokos were lumped as part of Ughelli. It was this alledged marginalization that made them join the Action Group as against urhobos in NCNC. And they were convinced that they would be given an Isoko division if they join the NCNC. Thus when the midwest region was created in 1963,they were given Isoko division in 1964 with the tagged of a minority people along with the Itsekiri and Akoko Edo peoples. The so called G3 is a fluke just to give the impression that Delta South is united. If indeed Isokos are different from Urhobos why don't you ask an Ukwuani man who is closest neighbour to both of them what they are called and you will discover that both of them are called "Igabo".
12)AGBOR KINGS BURIED WITH OTHER KINGS
Please I will want the list of the said Anioma kings that were buried with the Obis of Agbor before I return  from my new year break. I challenge you to produce the list of the kings how they were captured and Obis of Agbor they were buried with. In Igbodo I know how the previous 12 Obis were buried and none was kidnapped and buried with the Obi of Agbor . Even the Oba the king of kings of all midwest rulers till 1897  and beyond was not buried with other kings. Don't give such baseless and inflamatory statements. Agbor it must be noted is not unique to claim to have originated from nowhere. It is a feature of ancient clans. In the Urhobo/Isoko area ,the oldest clan is Erohwa(in Isoko South) and it also makes such claims. Ezemu the founder of Ubulu Uku is claimed to have originated from Egypt . This what is unique with all of them. But when such statements are being made it should collaborate with accounts from other places and there should be archeologicaal findings. I ask how many have been  found in Agbor to support your claim that it founded "in 4,000 BC" . What of the genealogy does it correspond with the dates you claim. After all Mbiri clan with 22 generations of kings was alledged to have founded in "46 BC". Yet Benin where both Agbor and Mbiri came from does not make such frivolous claims
13)Every body is free to identify with whatever he or she wants to identify with. Some of us love Ogu Ika led by Fortune Ebie. Yet not all of us are compelled to join Ogu Ika. As for me and this is my personal position I dentify with Izu Anioma and all of us are homogenous. Aniomaland includes Delta North,Igbanke and Inyele clans of Edo State as well as Onitsha and Ogbaru people of Anambra state. I also say I identify with Ohaneze and it's efforts to unite all Igbo speaking peoples. Every body is free to make choices. Let me also remind you to present the list of the said Anioma kings that were buried with the Obi of Agbor and the letter purportedly written by Obi Agborbu in 1901

 

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Re: ORIGIN OF DELTA IGBO INDISPUTABLE - UWUECHUE
« Reply #299 on: December 30, 2009, 02:26:35 AM »

 

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