Ihuomadinihu:
Make i attempt your questions before he replies,lol.
1.The Igala man met Aboriginals who don't have the recollection of migrating from anywhere. Have you read about the Adamas and Nris. I believe those people where found around Awka,Ugwuele,Orlu axis.
2. Yes,there is a lot of cultural and linguistic similarity between Igbos and ancient Jews. There is nothing wrong with this,but the issue is who emerged from who? Is it possible that they met and interacted with each other in Africa? Did a portion of Igbos migrate from Egypt/Israel or were ancient Jews part of the Igbo family. Let's not forget that there some links to Egypt esp the Medu neter language. Questions?
3. As for the physical evidence in Igboukwu and environs,archaeologist and anthropologist have enough work on their hands. I believe people like Shaw and Acholonu have worked on that. There was an onyx stone believed to be Gads' but a group of researcher's worked on it and found out that it was written in paleo-Hebrew. It is possible that ancient hebrew and Proto Igbo were one. There is a lot of mystery surronding Igbo origin.

1. OK so the Igala man ( who supposedly knows his/her own origin) meet someone ..the aboriginal who cannot remember their origin yet the Igala also cannot recall his own origin which is why we are having this conversation..also your invocating the presence of aboriginals, are you not in essence implying evolutionary emergence of the human within the said environment.

2. Cultural similarities with the Jews by extension means cultural similarities with the Arabs. So why not claim Arabic origin. Could it be because the first white men that your ancestors met were Christians not islamist or Ethiopian orthodox. After all they all share the same cultural affinity of Abrahamic religion.

3. I guess that science have improved so much to give us date of these artifacts..what are they we can start from there.
4. The Igbo's left Africa became Jews ..as a result of what? ... Moses selected them for the conversion? Fought wars on the side of Israel.. Thus made honorary Jews or ?. So please direct us to any text where this conversion took place. There is non in Torah.
5. So they left Israel and forgot their language.religion.place of origin until a white man reminded them.

It just doesn't flow.

Thanks and be well

Habakus:
Please refer to Ihuomadinihu's replies to these your questions; I think they aptly address them.
However,let me add that Growing up,my parents told me that the Igbos are one of the Tribes of Israel,and so did their parents and parents parents. Note that My fore bearers were not formally Educated,so they couldn't have possibly been ''brainwashed'' into believing that by reading any ''white man's books''.
Also,in Edda,a village in Ebonyi state,they have a kind of annual festival where they sort of commemorate their history which is linked with their sojourns as ''Jews'' and worship ''Jehova''-a festival which has been celebrated as far back as anyone in the community can remember.
All these are not mere coincidences.
The fact is that Igbos have links with the Jews;and in the absence of any other wholesome fact or evidence,this is what I think describes our history and itinerary..
Ps. I'm not in anyway implying that all Igbos came from Israel or Egypt as the case may be. some of the original people might have come from other places and then mixed up.

Dates are very important in history to place things in their proper context. Parents said this and grand parents did that does not tell us what generation and the generation that first bore the brunt of the middle Eastern indoctrination...

Those who love to link Igbos with the Jews irritate me greatly. We probably have an older history than Semitic people in the Middle East who themselves, just like other groups on earth, originated from Africa. It smacks of an inferiority complex in an attempt to link ourselves with a so-called "chosen race" and it attracts mockery from other tribes when we do it. We are not descended from Jews and I don't give a flying mess about Jews. Stop deceiving yourselves and tell all those old men who like concocting fanciful, mythical tales about our Jewish origin to stop talking utter nonsense.

If the white man didn't come here to brainwash and feed you with his foreign religion, you wouldn't be so desperate to link yourselves with the so called "chosen race" in the Bible.

kmariko:

Dates are very important in history to place things in their proper context. Parents said this and grand parents did that does not tell us what generation and the generation that first bore the brunt of the middle Eastern indoctrination...

What dates are you talking about?
This is oral historical account;which is also an acceptable way of passing down histories and stories of a people. You don't expect me to start ascribing dates to an information that has been in my family for as far back as anyone can remember,do you?
By the way,how are you so sure that the Igbos were ''indoctrinated'' into believing that they have links with Israel? Can you provide dates and tell us exactly how this ''indoctrination'' occurred,to ''place things in their proper context''.

kmariko:

1. OK so the Igala man ( who supposedly knows his/her own origin) meet someone ..the aboriginal who cannot remember their origin yet the Igala also cannot recall his own origin which is why we are having this conversation..also your invocating the presence of aboriginals, are you not in essence implying evolutionary emergence of the human within the said environment.

2. Cultural similarities with the Jews by extension means cultural similarities with the Arabs. So why not claim Arabic origin. Could it be because the first white men that your ancestors met were Christians not islamist or Ethiopian orthodox. After all they all share the same cultural affinity of Abrahamic religion.

3. I guess that science have improved so much to give us date of these artifacts..what are they we can start from there.
4. The Igbo's left Africa became Jews ..as a result of what? ... Moses selected them for the conversion? Fought wars on the side of Israel.. Thus made honorary Jews or ?. So please direct us to any text where this conversion took place. There is non in Torah.
5. So they left Israel and forgot their language.religion.place of origin until a white man reminded them.

It just doesn't flow.

Thanks and be well

No wahala. These are questions on top of questions which can't be exhausted in a day. Each answer leads to a different question for you. I already summarized that Aboriginals were there before the Igala man arrived,these communities have oral accounts of this. You might need to google those artifacts,i:e Igbo ukwu art/civilization. Or better still visit Igbo ukwu and ask the natives. These artifacts are older than any other artifact in Nigeria. They are not linked to hebrew rather it shows the awesome brillance of Igbos cos they predate every other artifact in Nigeria.Scientists have documented their findings.
Ancient Hebrews does not mean Arabs,you need to read up when Arabs arrived on the scene. Middle east is Africa! There is nothing wrong in tracing the similarity between Igbo and Hebrew or Igbo and China o. We are all humans,interactions are inevitable. How do u believe the bantu migration and refuse to believe a possible migration in and out of Igbo land. The black asians don't have an account of migration but scientist have linked them to Africa. How do u account for the obvious similarity between Basque language and African lang or between Japanese and West African languages? You have to understand that oral accounts were not strictly documented in the past. Affinity doesn't necessarily mean origin...
So i will urge you to conduct a personal research,(snice origin of Igbos suddenly became a big concern to you) and relate your findings on this thread. I will also advice you to let Igbos sought out this issue cos there are things i keep explaning that is already know amongst igbos. Cheers.

The Paleo-Hebrew writing on the floor of the ancient ObuGad Palace, Enugwu Aguleri.

eri1stson:
Very early in the morning of the seventh day of the visit of Igwe-elect Onyeso and his people to Aguleri (i.e. on 15th February, 1988), an elder from Enugwu Aguleri, Ogbuevi Ekwuo Agbasionwe, led a young virgin boy and Igbanugo Ajana, accompanied by Igwe-elect Onyeso and his delegation, as well as other Enugwu Aguleri elders and youths, on foot, from Obuga to the Anambra river, a distance of about three kilometers. Igbanugo Ajana, together with Ekwuo Agbasionwe and a few young men were then taken in a canoe to Agbanabo, while Igwe-elect Onyeso and others waited at the river bank. At Agbanabo, Igbanugo Ajana jumped into the river, while those who had accompanied him moved away and waited around for him to surface. After About two hours at the bottom of the river, Igbanugo Ajana emerged with some white clay in his palms. Those who had been hanging around for him, picked him up and took him back to the river bank, where others, including Igwe-elect Onyeso, had been waiting for him.
With the white clay in his palms, Igbanugo Ajana went to where the Igwe-elect and the virgin boy, who was now carrying a traditional wooden saucer covered with white cloth, were standing, and dropped the white clay in the wooden saucer. Ekwuo Agbasionwe wrapped the clay with the white cloth in the wooden saucer, which was then presented to Igwe-elect Onyeso, and he took the white clay, representing the Ududu-Eze. According to the elders of Aguleri, any object in the palms of the person that went to the bottom of the river at Agbanabo, be it clay, stone, stick, or whatever, is the Ududu-Eze, also known as ‘Ikekelu-Eze Nri’ (the power that creates Eze Nri). So, immediately Igwe-elect Obidiegwu Onyeso removed the Ududu-Eze from the wooden saucer, there was great jubilation, with praise singers and drummers from Nri singing his praise and thanking Aguleri and the gods for making their visit successful by giving their Igwe-elect the Idudu-Eze. By this time, everybody was hurrying back to Obuga, because, according to tradition, the Ududu-Eze should not spend the night at Aguleri, since it is the power/authority for rulership over Nri, and not Aguleri.
Back at Obuga, Igwe-elect Obidiegwu Onyeso now had the Ofo, which was given to him at Ama-Ofo, in one hand and the Ududu-Eze in the other hand. At this stage, His Royal Majesty, Eze Chukwuemeka Eri of Enugwu Aguleri, sat Igwe-elect Onyeso down on the replica of the throne of Agulu, which is at Obuga. From that moment, Igwe-elect Obidiegwu Onyeso became traditionally confirmed as the Igwe of Nri or Eze Nri. As soon as he got up from the throne at Obuga, Igwe Onyeso went back to the deities/shrines in the various quarters of Aguleri on a ‘thank you’ visit, for helping him to become the traditional ruler of Nri. Thereafter, he and his delegation left for Nri. After three native weeks (i.e twelve days) of Igwe Obidiegwu Onyeso leaving Aguleri, Ogbuevi Ekwuo Agbasionwe, acting on behalf of Aguleri elders, and in keeping with tradition, went to Nri to recite to Igwe Onyeso the do’s and don’ts (‘Igu Nso’) of being in possession of the Ofo and Ududu-Eze from Aguleri, as the traditional ruler of Agukwu-Nri.

TRADITIONAL OBLIGATION
It is, indeed, unbelievable that after going through all these coronation rites, Igwe Onyeso could refer to his visit to Aguleri in 1988 in a very casual and less-than-honest manner, by saying that “any coronated Eze Nri must obtain clay from the bottom where two rivers meet; the nearest place that meets the requirement was the confluence of Ezu and Omabala. I therefore went to Agbanabo to collect the clay for Udu Eze meant for Eze Nri. That I slept in Obuga was to shorten the distance to where I obtained the clay soil for the moulding of Udu-Eze. Aguleri and Nri do not have much in common". Igwe Onyeso knows, from the bottom of his heart, that he was being very economical with the truth. From the details given above, his visit to Aguleri to collect the Ududu-Eze or clay from Agbanabo is not a casual affair. It goes with a lot of ceremonies and tradition. Besides, Agbanabo, in the oral tradition of Eri clan, including Nri, is not just
any place "where two rivers meet". It has great spiritual significance, because it was at this point that Eri had a divine revelation that they had reached their ordained place of settlement. Members of Eri clan, including Nri, therefore, have a strong spiritual attachment to Agbanabo. And this has made it an important and mandatory feature in the coronation rites of the people of Nri. That was why Igwe Onyeso had to go to Agbanabo, at Aguleri, as a matter of traditional obligation, and not merely as any place "where two rivers meet".

As for Igwe Onyeso's reason for spending the night at Obuga, one may ask: is Obuga a guest house, or a hotel? The fact is that Obuga is a place for spiritual re-dedication and the evocation of the proud ancestry of Eri descendants and Ndi Igbo in general. It is a sacred place for royal empowerment and self-purification. Igwe Onyeso knows all this. And that was the real reason he went to Obuga. Also, it is quite misleading for Igwe Onyeso to give the covert impression that he spent only one night at Obuga, when he said: “that I slept in Obuga was to shorten the distance to where I obtained the clay soil for the moulding of Udu-Eze”. This is very untrue. He spent seven clear days at Obuga, in the performance of certain traditional rites at Aguleri for the Eze Nri, and was sleeping on the floor with a mat, as demanded by tradition.
Perhaps, it should be mentioned here that the visit of Igwe Obidiegwu Onyeso, as Igwe-elect, with his people to Aguleri in 1988, including the places he went to, making sacrifices and paying homage to certain deities/shrines, was well captured in a video coverage. The video is available in Aguleri archives for anyone who cares to see and is interested in knowing the truth.

KINGSHIP INSTITUTION IN AGULERI
We find it difficult to believe that Igwe Obidiegwu Onyeso of Agukwu-Nri is genuinely ignorant when he claimed that "Aguleri people have never produced Eze Aguleri since the beginning of time". If that is so, then it is a terrible exhibition of an unpardonable ignorance. According to Aguleri oral tradition, kingship started in Aguleri ‘ube eri’ or ‘mgbe eri’, meaning since the time of Eri, hence, one of the coronation rites Igwe-elect Onyeso performed at Aguleri was to sit on the replica of the throne of Agulu-Nwa-Eri at Obuga. But, specifically, there is the Umuezeora family of Enugwu Aguleri, which produced over thirty kings of Aguleri, up to the 18th century, and has continued, in recent times, up to now, to produce the Eze of Enugwu Aguleri. We also have the Idigo dynasty of Iruokechi family of Eziagulu Aguleri, which has produced Eze Aguleri from 1900 till date. Both dynasties are from Ugwunadegbe Aguleri.

CONCLUSION
We have gone into all the above details, in order to effectively debunk the false claims of Igwe Obidiegwu Onyeso. In the process, we believe we have also proved that Aguleri, and not Nri, is the first son of Eri and the ancestral home of Ndi-Igbo. We do not know what propelled our brother, Igwe Obidiegwu Onyeso, to engage in virtual apostasy by repudiating the traditional rites he went through at Aguleri, as well as the unwarranted denigration of Aguleri and the sacred and spiritual facts about Eri and his descendants, even to the extent of saying that “Aguleri and Nri do not have much in common”. This was after he had stated that Aguleri and Nri were among the direct children of Eri. We are, indeed, at a loss to understand our brother any more. We hope it is not a case of "he who the gods want to destroy, they first make mad”. Be that as it may, the spiritual and traditional bond between Aguleri and Nri cannot easily be wished away, just as we are reminded of the fate of some Igwes of Nri in the past, who failed to visit Aguleri to consummate the traditional rites for kingship in Nri. Perhaps, what happened to them is instructive and should be a guide to all it may concern!

ADDENDUM

Our attention has also been drawn to another story on the same subject matter of Igbo history, captioned: “How Igbo migrated from Israel”, published in the Daily Sun of Wednesday, May 28, 2014, by Elder Edozieuno Ndive Aniegboke of Umueri. The write-up appears to be driven by a strong desire to re-write the history of Umuleri, recently changed to Umueri, rather than an effort to enlighten the public. Of course, in doing this, Aniegboke distorted a lot of historical facts and manufactured stories to fit his design. He also engaged in his usual pastime of insulting Aguleri. Be it in spurious petitions written by him or his ilk against Aguleri, or in articles, such as the instant one, the “mercenaries from Aguleri” must be an issue. For instance, in the story in question, he concluded that “it is these mercenaries from Aguleri and co that are forcing (these) names of different known and unknown communities on Eri which the Aguleris don’t belong to”. He also falsified history when he insinuated that the name “Aguleri” was originally “Agu-Eri”, but because “the whiteman could not pronounce Agu-Eri hence he added the alphabet (L) to become Aguleri”. This is absolute fiction. The name Aguleri is supported by empirical evidence, for Agulu was the first son of Eri and the founder of ‘Agulu-Eri’ (Aguleri). It has also remained constant since the dawn of the history of Aguleri.

Indeed, Aniegboke’s article is more of nuisance value than any serious contribution to Igbo history. It is as confusing as it is full of historical inaccuracies and contradictions. At best, it is a comic relief. However, in the maze of confusion in the story, Aniegboke labored hard to assign a new founder to Umuleri, in the person of either Dabaw or Eri, as he appears not to have made up his mind yet on which one to stick to. In one instance, he claimed that Umuleri “are direct descendants of Dabaw”, and in another place he referred to Umuleri as “the original Eri descendants.” But the truth of the matter is that Igbo history is short or silent on the historical paternity of Umuleri. Rather, there is historical knowledge that Adamgbo, the daughter of Eri, was the founder of Umuleri, hence Umuleri and Aguleri are generally regarded as related communities, since Adamgbo was the sister of Agulu, the founder of Aguleri. Another school of thought has it that Umuelri was founded by Iguedo, an itinerant woman, hence Umuleri is a prominent member of the ‘Umu-Iguedo’ communities, till date. These are easily verifiable facts. And they are confirmed by the oral traditions of Umuleri and Aguleri, as well as of the ‘Umu-Iguedo’ clan. As a matter of fact, the original name of Umuleri bore evidence of the above circumstances of its founding. The name then was ‘Umu-Ulu-Eri’ (children of profit to Eri), since they are the children/descendants of Adamgbo, the daughter of Eri, who was not known in history to be married. It was later shortened to ‘Umuleri’, and just recently changed to ‘Umueri’. A more detailed comment on Aniegboke’s concoction of history will be made later, if need be.

Long live Aguleri! Long live Ndi-Igbo!! Long live Nigeria!!!

Signed by:

Chief Ralph Igwah

Chief Eddy Okoye

Chief Osita Chinwuba

Chief (Hon) Jerome Nnechi (JP)

Chief Paul Nnamah

Prince Raph Chikwenze

Chief Emma Ikem

Chief George Ejimofor (JP)

Chief Charles Chieze

Utter nonsense! My people, Awo Omamma, came from Awo Idemilli and NOT Aguleri, Nri or any part of Anambra. Speak for yourselves.

And finally, a clip arrives!

The making of Eze Nri in Aguleri (February 1988)


https://www.youtube.com/watch?v=gvkZmwLyGns

Nri was a distinguished Kingdom.

OrlandoOwoh:
From Israel to Egypt, now it is Aguleri. Igbo people are confused.

who told you that IGBO's has anywhere related to Egypt'''?Zooo man!

Abagworo:
"According to the tradition of the Nri themselves, a man of Igala stock from Idah called Eri, son of Achado, a native doctor and hunter, came down the Omambala River in search of the River at a place later called Aguleri (Aguleri Igbo), and begat a number of children, to whom he passed on the secrets of his arts. His eldest son, who succeeded to the paraphernalia of his trade, was called Nriifikwuanim. This first son moved farther into Igbo land and settled among the Ugbene people, who showed him a portion of their farmland called “Agu Ukwu” to live and farm upon.

Nriifikwuanim prospered and became known not only for his powers to cure diseases, but also for his readiness to assume the risk of cleansing people of abominations. He was able to do this because abominations were sins against the Earth goddess – Aja Ana, and being a non-Igbo person he was not subject to the power of any Aja Ana in Igboland. What was “Alu” ―abomination‖ to the Igbo was not Alu to him, and what was “Nso” (forbidden conduct) did not concern him. He came from a different clime. He could, therefore, perform ceremonies to cleanse people of abominations attaching to them, and so make them acceptable to their communities once more. He took things – clothes, property – for his own use which the Igbos regarded as unclean or prohibited from the Igbo gods. He got rich thereby. From removing the stains of abomination from people, Nriifikwuanim developed the technique of sanctifying things in general, by rituals which he devised; for example, driving away evil spirits from or around people (exorcism)."

"When he became famous, he decided to move from Ugbene to the more populous areas of Igboland. He came and dwelt near Oka, on the land of another Igbo community owners of the land where he settled, by giving them a percentage of his earnings, in cash or kind; hence the saying “Ivbe Nri evbe Adama” ―What you pay to Nri Nri pays to Adama’s people‖.

Adama was the Head of Umudiana Village of Adazi, owners of the land, who gave the first land they settled upon to the Nris. Later on, the Nris expanded by buying more land for themselves. From the time they lived at Ugbene, Nriifikwuanim and his followers were referred to as “Ndu bun a Agu Ukwu” ―dwellers in Agu Ukwu land of the Ugbenes). From this reference to their locality the name “Agu Ukwu” identified Nriifikwuanim and his people, and even when they had left Ugbene town, they were still known as “Agu Ukwu” people. Also the title-name of Eze of today – Udene is but the corrupted form of the name Ugbene. So, when they came to live near Oka to work, the community of Nriifikwuanim was known as Agu Ukwu, and their place of habitation Agukwu town. In modern times, the name has been changed to Nri town, after the name of their ancestor – Nriifikwuanim. But the Ikolo drums of the Nris still call them: “Agu Ukwu Ugbene Agu Ukwu Ugbene!”"

"What Nriifikwuanim (Nri in shortened form) was able to do was most welcome to the Oka people. Previously, an offender who had committed an abomination – alu - which was a sin against Aja Ana, the Earth Goddess, and was infact a grievous offence whose tendency was to disrupt the solidarity of the society or affect the corporate existence of Oka, such as a person having carnal knowledge of the person’s father’s wife while the father was alive, or committing incest, could only be killed or sold into slavery. Such a person must, in any case, be excluded from the society which he had tried to tear asunder. There was no way of bringing him back, for no one could forgive offences against the gods.

But then there came a stranger, whom the Igbo gods could not touch, who said he could cleanse abominations by taking the risks upon himself. So, a second alternative opened up. An offender could be re-integrated with his community (after suffering whatever penalty was imposed on him by the community) by making his peace with the gods, after being cleansed of his abominable stain through a ceremony by Nriifikwuanim.


Nriifikwuanim and his descendants were, therefore, very much welcomed in Oka town. Their services were required wherever sanctification was called for. They were invited where evil spirits were to be driven out of a household, or when people must purify themselves to take a particular title (so as not to die in the midst of the ceremonies), or when a house must be cleansed because a man who had committed an abomination had died within it, or when unknown gods must be"

"Contrary to popular misconception, Nris were not Oka people, and Oka people were not Nris; for whereas Nris were of Igala stock, Okas were original Igbo. There was no blood connection between them. But the two groups of people co-operated with one another, and worked harmoniously together. Both traveled extensively throughout Igboland. And while the Nris looked after the spiritual needs of the people they served, the Okas looked after their economic well-being. That could be the meaning of the Ogene song, which went like this:- “:Etuvbe, etuvbe, gbavba-a-gbavba Oka na Nri bu ovbu, ebe-ne-be!”
(If you look deep into history, You will find that Oka and Nri are one). The two sets of people certainly complemented each other."

Because of the Nris ability to sanctify things, by removing the religious pollutions attached to them; and their ability to propitiate the gods, known and unknown, they were credited with the unique power of communicating with the gods. Therefore, wherever an Nri man was present in Igboland, he broke the kolanut, whether his elders were present or not. He did this, however, if no Oka man was present. If an Oka man was present, it was the Oka man that broke the kolanut, provided he was older than the Nri man. There was an ancient saying: Nri anara awakpo Oka oji” (No Nri man takes precedence over an Oka man in breaking the kolanut). The reason for the rule was that Oka people asserted that since it was they who manufactured the “Otonshi” – the metal staff or wand – with which the Nri performed their magical rites, it was not proper that the Nris should claim precedence over the creators of their source of power. The Nri themselves called their tool “Otonshi Nri ji eli Igbo”, meaning magic to Oka culture, and the cleansing of abominations – “nkpu alu”."

SOURCE: The Awka People by Amanke Okafor, page 53-55

^^^^^^^^^^
^^^^^^^^^^
Very true... Nri people were hugely influenced by Igala kingship
system and bloodlines.


I read an article in a 2016 Saturday Punch online where the Eze Nri
said Afa oracle was consulted before he was installed on his return from
the United States. I noticed a similarity between Ifa oracle of the Yoruba
and Afa oracle that the Eze Nri talked about. This is NOT surprising
due to the Igala influence on Nri. The Igala language is said to be about
65 percent of Yoruba origin. I got this from an Igala thread on Nairaland.
===> https://punchng.com/buried-three-days-crowned-king-eze-onyensoh/


The current Attah of Igala also said in an edition of Saturday Punch that
Ifa oracle and Ifa priests are consulted before an Attah of Igala is crowned.

===> https://punchng.com/im-first-attah-in-igala-history-with-one-wife-ameh-oboni/

This is a very interesting history which shows that most peoples especially in
the south of Nigeria are not entirely monolithic in origin.




The answer from the Attah of Igala on the the Yoruba/Jukun[Wukari]/Edo/Ibo
mix to form IGALA is here: https://punchng.com/im-first-attah-in-igala-history-with-one-wife-ameh-oboni/


Would you mind telling us the origin of the Igala people?

"Talking about the origin of the Igala people, a sizeable group migrated from Wukari in Taraba State from where they came to Benue along the River Benue and continued very close to the confluence at a place called Amagede by River Benue and slightly down from Amagede downwards to Idah and they settled there. And there, they met a sizeable population of the Yorubas and the Benins and to some extent, some Igbo. So the migrant population from Wukari merged with them and produced a language called Igala as a people."



I know that during the Igala settlement/conquest of the present northern Ibolands
in Enugu and Anambra States, they inflenced Nsukka by introducing the red chieftaincy cap
that you see in Iboland today. It came via Igalaland.
===> https://en.wikipedia.org/wiki/Igala_Kingdom
===> https://tukool.com/ethnic-groups-in-enugu-state/


It is not surprising NOW that many of the WORDS you find in
Ibo that sound Yoruba/Yoruboid came in via the Igala influence
in the South East... such as:

Ewure in Yoruba or Ewu in Ibo,
Akuko Yoruba or Okuko in Ibo,
Okuta in Yoruba or Okwute in Ibo,
Egungun in Yoruba or Egwugwu in Ibo... and more!


The Oworos [indigenous Yorubas of Lokoja who also wear red chieftaincy caps
like some other Yorubas in Kogi and Kwara State] are also not far off in
geography between the Igala and Ibo the sector.



500 years of Igalas in Enugu
By Tony Adibe, Enugu | Published Date Jan 29, 2017 2:00 AM

https://www.dailytrust.com.ng/500-years-of-igalas-in-enugu.html
https://www.nairaland.com/4354079/500-years-igala-enugu



SOURCES:
https://punchng.com/buried-three-days-crowned-king-eze-onyensoh/
https://www.vanguardngr.com/2016/09/no-war-igbo-eze-nri-warns/
https://punchng.com/im-first-attah-in-igala-history-with-one-wife-ameh-oboni/
https://www.dailytrust.com.ng/500-years-of-igalas-in-enugu.html
https://www.nairaland.com/4354079/500-years-igala-enugu
https://en.wikipedia.org/wiki/Igala_Kingdom
https://tukool.com/ethnic-groups-in-enugu-state/

Abagworo:
. Do you want more history from other sources? I'm too knowledgeable to be deceived with falsehood and distorted history. Igboland has a core of Dialas/Dianas/Dialis/Dianis also Ifite/Ihite/Ivite/Ihi'e also Okpu/nfu which literally translates to aborigines. Beyond that core which stretches between Awka and Owerri are more of us either from the east as Efik/Ibibio or South as Ijaw or West as Bini/Yoruba or North as Igala/Tiv/Idoma that moved in as the Owerri/Awka were moving out to form a buffer with mix of the core and other cultures. You don't need a soothsayer to know that.

^^^^^^^^^^^^^^^^^^^^^
This is very correct! Ibos are not monolithic in origin but
are an amalgam of different peoples who were lumped
together by the the colonialists and made to speak the
central Ibo language.


The aborigenes of Onitsha were originally Igalas.

It was the Igala [according to the current Obi of Onitsha during the
last 2018 ofala festival video that I saw] who took the Edo migrants
across the River anaiger to settle in Onitsha. Then migrants
from Nri also joined them. The Obi of Onitsha then said in that
NTA documentary that he has Edo or Bini, Igala, and Ibo
ancestry in him based on the ancestry of Onitsha people.


I also read an interview where the first son of former old Anambra
State governor C.C. Onoh said his ancestor migrated from Benin
and settled at Enugu Ngwo. This was published in a copy of
Sunday Punch about 4 years ago.


In the eastern flank, I even read from interviews that some
Ibibios settled around the Aba or Ngwa axis before 1900.
Some Ibibios also exist in Arochukwu and Ohafia axis and
that is why those people dress like the Ibibio and even
eat the same type of food with them as well as bear Ibibio
surnames. The Nsibidi writing is of the Efik, Ibibio, Ejegbam
axis as well.