Despite varied accounts of history of their migrations, settlements, traditions and Political pressures from post civil war Nigeria that has sought to pin Igbos carved into several geo-political zones against one another, the Igbos, through their linguistic similarities, trade, culture, tradition, etc, have managed to remain unique and one.
The Igbos from the South East of Nigeria (Heartland) and the others carved into other geo-political zones must strive harder to maintain those attributes that unite them more while considering one another as equals that hold the same stake and claim to the Igbo Ethnic Natuonality, none being or claiming to be more Igbo than the other.
Let me begin by saying and sharing my excitement and enthusiasm about the rich Igbo historiography and intellectual discourse on the Igbo dispersal and settlement location across
Nigeria and Its environs. I have written several pieces on the Igbo Question as well as the Igbo tradition of migration, settlements and their Origin.
In the past, notable Igbo historical scholars such as Prof Elizabeth Isichei, Prof Afigbo, Prof Emenyonu, Emeritus Professor Ken Dike, Prof Onwumbiko and others have contributed to the historiography of Igbo identify question, origins, settlement and customs of the Igbos and why there exist Igbos across the entire South Eastern Nigeria through the Mid – West and Middle belt region. The question that usually emerges rhetorically from that discourse is ” who are the Igbos and where do they come from? Even the legendary Ahaijoku lecture series couldn’t provide all the answers to the yearning questions.
I am not going to bore you with lengthy diatribe or discourse that has already been propounded. However, there has been no agreement as to the origin of the Igbos or where they came from. (Prof Elizabeth Isichei; Who are the Ibos?).
The Igbo can be described as an acephalous group of people who speak a somewhat related dialect, share similar customs, cultural affinities and similar political and cosmopolitan world views. Although earliest European anthropologists erroneously described them in pre-colonial history as a “lawless group,” research and evidence shows the Igbos to be an egalitarian group with distinct ways of life who never organized themselves into a unified administrative unit like their neighbors desirous of conquests. But the Igbos were contented and republican in their nature, honoring fairness and equity. Some writers classify the igbos as belonging to the Kwa linguistic group of family along the lower Chad basin that perhaps migrated from the Egyptian valley.
The matter of the Igbos appearing to be scattered around the lower Niger basin area, predominantly in the South Eastern area and also found in in areas such as Rivers State, some in Akwa Ibom, Cross River State, Edo state, Delta State, Benue and Kogi as well as in latter dispensation to Malabo and Gabon can be explained from a variety of factors. One of the identifiers of Igbo nationality or identity, besides the similarity of the distinct dialectic linguistic or language, is the Igbos’ peculiar beliefs and customs. But for this treatise we shall concentrate on the Igbos or Igbo speaking people found in Nigeria and in doing so, we have to exercise caution and optimism in drawing the links with South Eastern Igbos.
I am going to start with one of the Igbos’ southernmost neighbors, Akwa Ibom State. The Annang people, in particular those around the Ikot Ekpene axis in Akwa Ibom State, trace their origin to Igbo hunters from the Aros, Itu-mbuzu axis (Hon Patty Inemeh- Etete; History of the Annang People). Over the years with adaptation and arrival of other immigrant groups, their language witnessed several dialectical variations but their way of life and some of their names still bear striking resemblance to their Igbo origin. Today, those from Itu mbuzo in Ini local Government Area in Akwa Ibom State bear names like Udoka, Otu etc that underlines their Igbo linguistic origin. Their language is so different from the rest of the others around them that in Akwa Ibom state today, they are not considered indigenous to the area because of their igbo ancestry. But it is in Ikot Udo Ika in Ika local government area that the Igbo stock is more evident. Although there have been over the years, deliberate and concerted effort to make them denounce their Igbo origin and assimilate into the dominant Ibibio linguistic Ethnic Nationality.
Following the Itu Mbuzo history of origin as an integral identifier for the migration and settlement pattern or trait for other Igbo groups outside of core cluster Igbo speaking people found in the old Eastern region, we may look closer to the leopard secret society in Calabar and the Ekpo masquerade of the Annang and Ibibio traditions.
It is not surprising that they all share the same tradition of origin traced to Arochukwu. For this reason, Obong of Calabar must visit their ancestry home in Aro as Part of their coronation process; they have always maintained this umbilical cord of having the same history of origin, migration and settlement with their Igbo background.
In an article published in www.wikirise.com, Ozoigbondu1, asserts that Isobo in Abi Local government area of Cross River State is another Igbo Ethnicity group and that former governor Liyl Imoke and wife both from Abi LGA are allegedly of Igbo ethnicity from Abi. Next, we draw our attention to Ikot Abasi, Ndoni and Opobo. One cannot mistake their igbo heritage from their names and custom, even their totemistic beliefs as well as their variation of the Ngwa dialect of the Igbo language. Within the Imo State and Rivers state, the Igbo speaking areas of Isiokpo, Elele , Omademe, mgbirichi, Egbema, Omuma, Ekpeye, Ogbia, were core Igbo speaking until they were politically excised and carved out of Imo State. They hardly resisted the excision from Imo and joining with Rivers State, many believe, because of the obvious economic benefits. Another political motive on the part of the Federal Government is largely believed to be an attempt to punish and minimize the influence that the Igbos weilded before and during the Nigeria – Biafra Civil war. Once severed , several members of these new Igbo speaking people appeared delighted and pursued the re-writing of history, claiming their stock originated from the Benin Kingdom. This includes the Ogbias, Degema, Ahoada and Etched people.
In 2014, one of the fiercest oppositions to their Igbo identity came from Writer Elechi Amadi during the Justice Oputa panel. He, Elechi Amadi attempted to repudiate history by saying that the Ikwerre-Etche group do not have Igbo origin that it was from Benin immigrants who joined the local natives that produced the present day Ikwerre people and that later conquest and influx of migrants imposed Igbo culture on them. His argument was muted when he was asked the origin of and what his names meant? It is well known that linguistics plays an important role in identifying the origins of people. Today they have attempted to rewrite history and made efforts to distance themselves from being Igbo and to draw a parallel in determining who arrived at their current location first and how the pattern of migration or settlement set them apart.
I will address this Benin connection axis. It does appear that acculturation took place. But going by the size, it will be impossible to accord any historical advantage to the Bini’s because they were surrounded by Igbo nations from Ika to the Anioma, Ndokwa or even Sagbama people from Bayelsa. The only reason why this is even part of a discussion is because the Binis had the privilege of historical narratives presented by Emeritus historian Peter Eghareva, who documented their written history and portrayed them far bigger and better than what they actually were. More so, there was no one dominant Igbo Nation State. Infact oral tradition and linguistic pattern coupled with archeological interpretation by anthropologists and other historical antecedents support the theory that the Igbos were in fact more indigenous than the Benin and that they may have conquered Benin Kingdom at some point because of the overwhelming influence of some Igbo groups in Benin.
From Onitsha, with their hierarchical monarchy and use of titles like “onowu” their red beads attire, complimented by some Ika Igbo groups such as Asaba with their secret society, traditional titles like ” Orikeze” which is popular with Agbor and Igbanke, the Owan kingdom, up to the Ndokwas, what remains very striking: they all spoke a semblance of Igbo language dialect, shared similar customs, but had a mixture of Bini influences or they may have influenced Bini kingdom. The question that needs further research without fear of unearthing the truth is; Was Benin, perhaps, a subject of or at some point a vassal State of the Igbo Nation or to their Ika Igbo neighbors?. The Ika Igbos occupy a large land mass from Igbanke up to Asaba. That some of them have today refused to accept their Igboness is borne out of the “perceived fear of “Marginalization” and ethnic identity crisis that has been subtly propagated by the British through their fulani partners and
<span;>successfully ingrained through out the country of Igbo quest to dominate.
Let me revisit,once again, the Igbos ethnic Nationalities found in Edo state and emphasize the largest one which is the Igbanke (known until 1967 as Igbo-Akiri). They are found in Uhunmwode LGA formerly Orhionmwon LGA. They are of IKA igbo descent and they have been agitating to join their kinsmen in Agbor. The only reason they were carved out like in all the instances, was to punish and reduce the population of the Igbos and reduce their political sphere of influence. The Igbankes are slowly losing their Igbo linguistic and cultural identity as a result of them being pressured to adopt the Benin culture and language. Attributing political quarterbacking maneuvers as the reason for joining Igbanke with Edo state
<span;>under Bini kingdom subjugation, Chris Oji of The Nigerian Sun newspaper in its article of April 12, 2014, stated that besides Igbanke, other Igbo ethnic groups in Edo include Ekpon in Igueben, Oghada in Uhunmwode, and Iru, Ohezenaka, Otobaye, and Ugbeka. He further stated that today, Igbanke as constituted, is made up of Omoluah, Obiogba, Idumuiru, Idumodin,Igbontor, Ake, Oligie and Ottah. Their traditional hierarchy is made up of Eze, Dei(Dim), Odiowere ( Ndichie) Dicken (Dike) Okhilors (Okenye ulo) Okhialis (Okenye ala) which is usually the oldest member of the family or village just as its peculiar with the larger igbo society. They also observe the Igbo weekly calender of 8 days borne out of the 4 market days of Eke, Orìe, Afọr and Nkwo. In Edo
State, the Igbankes have such unique Ika-Igbo names as Nduka Irabor, Omorogie
Nwawanne, Collins Edumaruse, Jim Ovia , according to Emma Okocha( Blood on Niger, 2012). It was Former Governor of Mid western State Sam Osaigbovo Ogbemudia who as governor in 1967 changed the name to Igbanke for fear of a possible uproar from having an Ika-Ibo man made governor of Midwestern State at a time of high Anti-Igbo sentiment. So, he aligned with the federal government while his fellow Igbanke native, Captain Fred Anuku, fought on the side of Biafra. It is also known that Late Arch Idahosa and wife were all from Igbanke and of Igbo stock but chose to identify not with the Igbos for social, economic and political consideration by and from the Benin people.
It is to be noted that Delta state has the most Igbo speaking people outside of the South Eastern states. In the old Bendel State, the local news was read in Bini, Urhobo, Igbo, Akoko-Edo & Itsekiri languages. Today, the Ika Ibo group of the Delta south Senatorial district is the second
largest group after the Urhobos. The Ika-Igbos stretches from Ukwuani – Obiriaroko axis to Agbor ( Anioma) down to Owan people, Ndokwa and down to Asaba. All the major participants of the first military coup such as Kaduna Nzeogwu, Fred Anuka, Nwawo, Alabi Isama, Iweze, Chiazor, Buzegbe were all Igbo stocks from Ika Ibo linguistic dialect group hence the Fulani/Hausa group till date, calls it an ” Igbo coup”. Look at the names and notice that they all bear semblance to Igbo identity.
There are Igbo stock in Bayelsa State. Such include Osekwenike, Abuetor, Eke, Okpokri village (Sagbama) they speak a distinct Ika Ukwani dialect of Anioma Ika-Igbo stock. There are pockets of Igbos found in Kogi in Ibaji, Igalamela, in Odulu LGA. In Eke Avurugo communities in Kogi, you would notice Igbo named villages such as Nwajala, Umuoye, Ubule-Umuez, Ozara and Umuoye (www.Wikirise.com/2019/09/20).
No other Igbo group has been more neglected than the Igbos in Benue State. They, just like the Igbankes in Orhionmwon LGA in Edo state, were severed off from their kin and kith in Ebonyi State by the deliberate plan of the Federal Government to reduce the population of the Igbos and cripple their influence following the civil war. The Igbos from the Benue are from the northern-most axis of Igbo heartland. They speak the Ozara, Umuezeohaka and Mgbolizhia dialects which represents some slight variation of the linguistic characteristics of Igbo ethnic nationalities (Ifeoma Okereke; Daily Time TV, 2018).
There are approximately over 600 Igbo Ethnic villages that were scrupulously excised and carved into Benue from Ebonyi State and Enugu State (Ado, Oju, and Okpoku). They were all in existence as Igbo units before the introduction of christnity into the region. Besides, there are also Umueziokoha, umuezooeka, Oriuzor, Umuogharra, Amaekka, & Amaezekwe in the Ezza Community. The three biggest markets (Inikiri Ichari, Iddah and Iduokpe) today in Benue State are said to be located in Igbo speaking parts.
One of the major similarities among all these Igbo speaking villages and towns located outside the Igbo heartland is the level of marginalization and mistreatment melted against them by the Government of the day and other tribal jingoists from the other tribes in Nigeria.
It’s been over half a century since most of them were carved out due mainly to political expediency rather than logical reasoning and consequently, so many of their generations have come to see themselves not anymore as Igbos. Many years of psychological conditioning by the government, trying do hard to convince them that they’re not Igbos and the desires of some individuals for some of the perceived benefits of denying their Igboness and identifying more with other outside groups.
It may not be an easy and instantly achievable task to realign them with their South East Igbo family, but I think that continuous efforts should be made to encourage and preserve their and our collective rich Igbo history so as to remove the stigma and perceived “shaming” that they erroneously see as coming from identifying with being Igbo. I think the salient issue here is the feeling of superiority and inferiority. There is the unwritten code that the real Igbos are those residents inside the heartland. The other unaddressed issue is; “where actually is the “sacred” home of the Igbos?” Our role is to make every Igbo person, regardless of their indigenous abode, to feel proud and identify with the ethnicity just as the Fulani groups spread even in several countries, have done. The difference between the Igbos and the Fulanis is, while the Igbos are Indigenous to Nigeria, the latter are late entrants and settlers. To attract other Igbo speaking people to unite is not to present a posture of dominance but an embrace that ‘lost but found’ sibling posture. The current approach by some Igbos to question the Igboness of other dialectic group member(s) autochthonous to the larger Igbo Ethnic Nationality is one of the reasons why several Igbo-speaking dialectic groups are getting more comfortable with dissociating themselves from their Igbo identities.
It is a known fact that that the Igbos firsthand, primarily identify by where they’re from. For example, Owerri, Orlu, Enugu, Nkwerre, Aros, Uratta,. Logically, Igbos of South East Origin shouldn’t feel offended when others outside of the heartland primarily identify as Ndokwa, Aniocha, Ika, Ikwerre, etc.
If we reference to Elechi Amadi’s argument that his origin is Benin, and that it was through Igbo interactions with the natives that the Ikwerres adopted Igbo names, then the natives he was referring to, perhaps the Ihurunowoha people were just a fragment of the people occupying a small portion of the area and that they were perhaps a variation of the larger Igbo migratory group. But however weak his arguments are, we cannot force upon him what we think his (Elechi Amadi) origin or ancestry is. Like other ethnic groups that are scattered and found in multiple locations, the Igbos must accept these new realities and work to forge common ancestry unification instead of shaming those who may not believe in this common ancestral background. To determine who is Igbo and who isn’t is not a prerogative assigned to those who are from the old East Central States alone because no one imposed upon them the role of custodians. Igbos are who we are who we are and everyone has equal stake in the Project of “Igbo Nation”.
Richmond O.Ejiofor, a seasoned writer, contributed this piece from New Jersey. USA
JamgroupconsultingLLC@gamil.com
He is the CEO/President , J.A.M.GROUPCONSULTING LLC
And a Partner at Advocacy Institute for Transparency & Governance
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