0monnak0da, meanings found online can be tricky, because of the general lack of use of the standard orthography.

Igbo (the people) is different from Ịgbọ (to vomit)

With that out of the way, let me focus now on the usage of Igbo (the people). There are communities within the Igbo ethno-linguistic region that have placenames containing 'Igbo', and often times, within these communities, the term 'Igbo' can be seen in some colloquial expressions. From the placenames and from how I've seen the colloquial expressions used, I believe the term 'Igbo' can/does serve as the equivalent for 'people'.

From my own observations, for communities which traditionally use the term 'Igbo' and 'Ugbo', the phonetics are the same. I might surmise that the two have similar etymology, especially considering the context of the colloquial expression 'Oru na Igbo' (which refers to 'water-dwelling' peoples and 'forest-dwelling' peoples, respectively).

No. The Igbo identity is rooted in colonial rule and modern history. Pre-colonial communities did not share an 'Igbo' identity.

ChinenyeN:
0monnak0da, meanings found online can be tricky, because of the general lack of use of the standard orthography.

Igbo (the people) is different from Ịgbọ (to vomit)

With that out of the way, let me focus now on the usage of Igbo (the people). There are communities within the Igbo ethno-linguistic region that have placenames containing 'Igbo', and often times, within these communities, the term 'Igbo' can be seen in some colloquial expressions. From the placenames and from how I've seen the colloquial expressions used, I believe the term 'Igbo' can/does serve as the equivalent for 'people'.

From my own observations, for communities which traditionally use the term 'Igbo' and 'Ugbo', the phonetics are the same. I might surmise that the two have similar etymology, especially considering the context of the colloquial expression 'Oru na Igbo' (which refers to 'water-dwelling' peoples and 'forest-dwelling' peoples, respectively).

No. The Igbo identity is rooted in colonial rule and modern history. Pre-colonial communities did not share an 'Igbo' identity.

Wetin this clown dey talk ..like an authority

Na colonials give towns like Igbo ukwu , obigbo , akwukwo Igbo , ahigbo names...


Una go just come dey talk nonesense


Before oyibo come Africa the name Igbo ukwu and many other towns like igbuzor has been existing

chyz:
There is this false narrative being peddled around with the claim that the Igbo nation are the descendants of a man named Eri. Each day, this narrative grows new arms and legs. A man who was traditionally known as an Igala warrior who set up a camp at Aguleri, in today's Anambra State, suddenly became Eri, the son of Gad of the Bible, and the progenitor of the Igbo race. This fictitious biblical claim was hatched by members of the Eri lineage in Aguleri. It appears to have been a scheme to achieve the following:

http://www.dedechibublog.com/2017/11/the-gad-eri-lie-and-igbo.html?m=1

I think you would quote a better site....na one useless blog u qoute


Yeye dey smell

ChinenyeN:
0monnak0da, meanings found online can be tricky, because of the general lack of use of the standard orthography.

Igbo (the people) is different from Ịgbọ (to vomit)

With that out of the way, let me focus now on the usage of Igbo (the people). There are communities within the Igbo ethno-linguistic region that have placenames containing 'Igbo', and often times, within these communities, the term 'Igbo' can be seen in some colloquial expressions. From the placenames and from how I've seen the colloquial expressions used, I believe the term 'Igbo' can/does serve as the equivalent for 'people'.

From my own observations, for communities which traditionally use the term 'Igbo' and 'Ugbo', the phonetics are the same. I might surmise that the two have similar etymology, especially considering the context of the colloquial expression 'Oru na Igbo' (which refers to 'water-dwelling' peoples and 'forest-dwelling' peoples, respectively).

No. The Igbo identity is rooted in colonial rule and modern history. Pre-colonial communities did not share an 'Igbo' identity.

Once again ,Thank you . I think you are one of the few honest and knowledgable people about .
Your response only raises more questions though, if there was no igbo identity what was there then? Also linking that back to the language quetion are we to say there was one or more languages since you don't like "dialect". What did people call what they spoke ? Igbo? or Ngwa for example

It is interesting that Igbo means forest/Woods and does appear in place names e.g Ijebu-Igbo to indicate a forest or "bush" settlement of Ijebus in contrast to Ijebu-Ode Ijebu(Town.

Inteestingly a similar device operaates in English with Settlements bearing names suffixed with -wood next to another settlement with a similar name .


Evenually with growth the rationale for the -wood is not so apparent

0monnak0da, to give you an idea, the following can be used as a generalized illustration of pre-colonial settlements and identities in the Igbo-speaking area.

Each individual belongs to a compound (synonymous with family). The compound itself belongs to a clan (a collection of affiliated/kin compounds). Then, a single village consists of one or several clans. The village itself then can belong to a village-group.

For most people in pre-colonial Igbo, the village actually constituted the highest level of self-identity. Many people in this identity category refer to their village as their 'hometown' (what they call their Mba). Some of these villages now are considered township. The village-group is the second to the village itself, in the sense that only certain parts of the Igbo-speaking area recognize their identity with a village group. It is only a handful of communities that had identities which spanned across multiple villages and village-groups. We can call these 'meta' ethnic identities. The meta identities were considerably less common.

There did not exist a single recognized identity that was shared among all the Igbo-speaking people until post colonization.

So, in that sense, I as an Ngwa do not see myself as sharing the same ethnic identity as an Arọ. My culture, practices, and language are separate for me. I can never see okwu Ngwa (Ngwa language) as the same as asụsụ Arọ (Arọ language). In that same sense, an Arọ would not recognize kinship or self-identity with an Ngwa in pre-colonial times.

Europeans were the first to call the collective identities and languages 'Igbo'. However, since then, a pan-Igbo identity has surely developed. Many people who would have only recognized their township now self-identify as Igbo.

ChinenyeN:
0monnak0da, to give you an idea, the following can be used as a generalized illustration of pre-colonial settlements and identities in the Igbo-speaking area.

Each individual belongs to a compound (synonymous with family). The compound itself belongs to a clan (a collection of affiliated/kin compounds). Then, a single village consists of one or several clans. The village itself then can belong to a village-group.

For most people in pre-colonial Igbo, the village actually constituted the highest level of self-identity. Many people in this identity category refer to their village as their 'hometown' (what they call their Mba). Some of these villages now are considered township. The village-group is the second to the village itself, in the sense that only certain parts of the Igbo-speaking area recognize their identity with a village group. It is only a handful of communities that had identities which spanned across multiple villages and village-groups. We can call these 'meta' ethnic identities. The meta identities were considerably less common.

There did not exist a single recognized identity that was shared among all the Igbo-speaking people until post colonization.

So, in that sense, I as an Ngwa do not see myself as sharing the same ethnic identity as an Arọ. My culture, practices, and language are separate for me. I can never see okwu Ngwa (Ngwa language) as the same as asụsụ Arọ (Arọ language). In that same sense, an Arọ would not recognize kinship or self-identity with an Ngwa in pre-colonial times.

Europeans were the first to call the collective identities and languages 'Igbo'. However, since then, a pan-Igbo identity has surely developed. Many people who would have only recognized their township now self-identify as Igbo.

Thank you. I don't think many on Nairaland would like your views.
What role did the Biafra War and preceding pogroms play in all this

How does one contextualize this with "obviously" Igbo groups that still insist they are NOT igbo.

0monnak0da:
Thank you. I don't think many on Nairaland would like your views.

There's nothing to think about there. My post history for my first few years on NL confirms it.

0monnak0da:
What role did the Biafra War and preceding progros play in all this

How does one contextualize this with "obviously" Igbo groups that still insist they are NOT igbo.

I always tell people (as I understand it) that Igbo identity is the culmination of European classification, colonial rule, and (probably most significantly) the shared Biafra experience. If one is truly interested in contextualizing the Igbo situation, they would undoubtedly take the aforementioned into consideration.

We can find two definitions of Igbo. One is categorical. Europeans gave us a categorical understanding of Igbo. Nigerian politics aside, we all can more or less recognize an Igbo group when we find one. In that sense, though I do not self-identify as an Igbo, I know very well that, categorically speaking, I cannot run away from it. I am an Igbo.

The second definition is rooted in the Biafran experience and self-perpetuated by Igbo people. Igbo people (categorical) provided this definition themselves, and it has been an ongoing matter of contention. Igbo people gave us an ethnic understanding of Igbo, and because it is contentious, we see obviously (categorical) Igbo groups who maintain that they are not Igbo (ethnically). The Biafran experience helped to draw that still-shifting line between Igbo an non-igbo, within the Igbo-speaking region. The contention is not limited to the group level. It is also found at the personal level and village-group levels within groups.

Egbema in Rivers are treated as non-Igbo despite their sharing traditions of origin with Egbema in Imo. Ndoki in Rivers can be seen claiming to not be Igbo, yet Ndoki in Abịa are members of all sorts of Igbo associations. All of this would be the representation or context, if you will, of the Igbo situation.

@zenmaater and co this is Eze Obalike,the Eze NRI from Uruoji who reigned from 1889-1935.He has no clue about the existence of the Jews and never celebrated Obibia Eri and was practicing traditional religion like everyone else.You guys have failed DNA test and somehow have continued this falsehood.

chyz:
There is this false narrative being peddled around with the claim that the Igbo nation are the descendants of a man named Eri. Each day, this narrative grows new arms and legs. A man who was traditionally known as an Igala warrior who set up a camp at Aguleri, in today's Anambra State, suddenly became Eri, the son of Gad of the Bible, and the progenitor of the Igbo race. This fictitious biblical claim was hatched by members of the Eri lineage in Aguleri. It appears to have been a scheme to achieve the following:

http://www.dedechibublog.com/2017/11/the-gad-eri-lie-and-igbo.html?m=1

Yanminri sees that other ethnic groups are acknowledged as great seats of ancient power and imperial power, he looks in his own history and in research works and does not find anywhere Ibo has record of a noble background....he desires it.

So he begins to cut here and snip there, copy here and steal there...he collects all these materials together and begins to build a magnificience for himself that does not have root in anything Ibo.

People are never suspicious. The few ones amongst us that know this trait will ask question and inspect the foundation of what he claims to be at the foundation of his identity. It doesn't take long before your fact finding begins to yield result. All the proof of authenticity tests you run will lead you elsewhere, never to Ibo. So you begin to see the glue in his stitches come apart.

Yanminri succeeded greatly in this deception when internet and instant information were not available. Since availability of internet we have steadily revisited and busted his lies of magnificience of a great Igbo kingdom somewhere in past histories.


Anything you find of historical value and claimed by Ibo, inspect it. Dont take it at face value or you will be a victim of their fakeness and fabrications.


Igala colonized Igboland, so anything to do with authority, whether culturally, religiously or politically, would have a touch of legacy and root in Igala.

OP, good job!


Yoruba, the most Superior race on earth!

Ojiofor:
@zenmaater and co this is Eze Obalike,the Eze NRI from Uruoji who reigned from 1889-1935.He has no clue about the existence of the Jews and never celebrated Obibia Eri and was practicing traditional religion like everyone else.You guys have failed DNA test and somehow have continued this falsehood.

Take Note.
These guys have pictures of astronauts and cosmonauts walking around in space in 1990.

Fast forward to 100yrs from now, 2090....

Yanminri hears on news that a superior race of humans lived on Mars. He will begin to covet being the one with that history. So he will load the pictures from 1990 of Americans and Russians in Space and link it to Eri and Aguleri and Gad.

He will say his ancestors used to travel between Mars and Aguleri to plant and harvest yam.

Thats Ibo for you.


Yoruba, the most Superior race on earth....and on Mars!

ImperialYoruba:


Take Note.
These guys have pictures of astronauts and cosmonauts walking around in space in 1990.

Fast forward to 100yrs from now, 2090....

Yanminri hears on news that a superior race of humans lived on Mars. He will begin to covet being the one with that history. So he will load the pictures from 1990 of Americans and Russians in Space and link it to Eri and Aguleri and Gad.

He will say his ancestors used to travel between Mars and Aguleri to plant and harvest yam.

Thats Ibo for you.


Yoruba, the most Superior race on earth....and on Mars!

They also have the pictures of Oduduwa falling from the skies ;Dwhat a silly narrative?

Ojiofor:


They also have the pictures of Oduduwa falling from the skies ;Dwhat a silly narrative?

Sillier that Noah taking two of every animal into an ark., Eve eating a fruit to discover she was naked? Hebrews crossing the middle of the Red Sea on dry land. God feeding the Jews with Manna and Quails for 40 years or God making virgin Mary pregnant with his son?

0monnak0da:
Sillier that Noah taking two of every animal into an ark., Eve eating a fruit to discover she was naked? Hebrews crossing the middle of the Red Sea on dry land. God feeding the Jews with Manna and Quails for 40 years or God making virgin Mary pregnant with his son?

Ask imperialyoruba