This post was prompted by a short note I stumbled on late last year, and which I have been unable to stop thinking about. The note can be read here:
http://www.rogerblench.info/Language/Niger-Congo/BC/Cross%20River/Central%20Delta/Ochichi.pdf

In the note, the linguist Roger Blench talks about a little-known non-Igboid language spoken in Ikwerrengwo and Umuebulu in the Etche (Echie) area. This language, known as Ochichi, is only spoken by a few old men in the Etche communities mentioned. Attempts to gather information about this Ochichi language was largely unsuccessful. According to Blench, “The speakers refused to give any further information on the language as they almost entirely switched culturally to Echie (an Igboid language) and no longer wish to remember their old language.” [Why do possessors of precious knowledge always do this – hoard information? Exasperating.]

From the few words Blench and his team were able to collect, it appears Ochichi belongs to the Central Delta language family, and is related to such languages as Obulom, Abua and Odual, spoken in Rivers State and Ogbia, spoken in Bayelsa State.

How did a Central-Delta language end up as an enclave (albeit today, a practically vanished enclave) within an Igboid-speaking group?

If the histories of other linguistic enclaves found throughout the world (eg: Cornish in England, Basque on the Spanish-French border, Berber-speaking ‘islands’ in the Maghreb) are an indication, then the answer is quite simple: - Part of what is now Etche, and perhaps even further afield, was in the forgotten past not Igbo-speaking at all, but populated by people who spoke a Central-Delta language, Ochichi. Then in an age of population expansion, Igbo-speaking peoples probably from a ‘population core’ in the Mbaise-Ngwa area struck south engulfing Ochichi-speaking villages, and absorbing and/or expelling the Central Delta-speaking aborigines.

[My suggestion of Mbaise-Ngwa as the ‘population core’ from which what is now Etche was ‘Igbonized’ is based on the little information available to me which appears to show that the people of that area share the greatest linguistic similarity with the Etche – a fact that could be indicative of ancestral kinship; there are also fragments of tradition in support of this.]

If the above deduction is accurate, it wouldn't be the only time in Igbo history a non-Igbo-speaking area was Igbonized. A well-documented (orally documented, that is) example comes from the Northeastern Igbo area. There Ikwo and Izi farmers, according to their own lively accounts, had embarked on a sweeping expansion taking land from, and absorbing, several small Upper Cross groups in what is now northern Ebonyi. Linguistic enclaves of some of these Upper Cross groups still survive within Ikwo and Izi territories, and include Effium, Ntezi and Okpoto.

The reason the Igbonization of North-East Igboland is remembered, and the Igbonization of Etche not remembered is probably because the former event is nearer to us in time and therefore more within the time-scope that a preliterate people can manage. In spite of this however, it DOES seem that oral traditions in the Ngwa-Etche-Ikwere area have preserved in attenuated forms the memory of population movements associated with Etche’s Igbonization.

In these traditions, the name Ochichi is remembered as the name of a founder-hero. This Ochichi is also believed to have hailed from Etche – the same ethnic nationality that today houses the near-dead Ochichi language. Ochichi, the story goes, came from Ozuzu in Etche from whence he moved into the northeastern part of Ikwerre and begat Elele, Omerelu, Egbeda and Alimini-Isiokpo, four groups that are today Ikwerre.

One possible interpretation of this fragment of tradition (in the light of Roger Blench and his team’s discovery and classification of the Ochichi language) is that some Ochichi-speakers, probably facing pressure from incoming Igbo-speakers at home in Etche, moved west into Ikwerreland. The location of Ikwerreland at the bottom of the Igbo-speaking (Igboid-speaking, if you prefer) world probably meant that the region served as a cultural/linguistic cul-de-sac, admitting various relict populations and cultures from the interior. The great linguistic heterogeneity of Ikwerre, which Kay Williams remarked on, is most likely a testament of this.

It appears that with the passage of time, Igbonization (not satisfied with 'de-Ochichizing' Etche) followed the Ochichi into Ikwerreland, for the Ochichi-descended sections of Ikwerre are today also wholly Igboid.

Linguists and traditional historians working today sure can recover chapters of our history we never thought recoverable.

Trash The same Ozuzu where the sacred shrine of Amadioha had resided since antiquity?

The blench need a critical neurological examination.

How old is 'antiquity'? What came before 'antiquity'?

The Wailing Wall has also been in Jerusalem since 'antiquity'. That doesn't mean Jerusalem was always Jewish. As a matter of fact, we know it wasn't always Jewish.

AjaanaOka:
This post was prompted by a short note I stumbled on late last year, and which I have been unable to stop thinking about. The note can be read here:
http://www.rogerblench.info/Language/Niger-Congo/BC/Cross%20River/Central%20Delta/Ochichi.pdf

In the note, the linguist Roger Blench talks about a little-known non-Igboid language spoken in Ikwerrengwo and Umuebulu in the Etche (Echie) area. This language, known as Ochichi, is only spoken by a few old men in the Etche communities mentioned. Attempts to gather information about this Ochichi language was largely unsuccessful. According to Blench, “The speakers refused to give any further information on the language as they almost entirely switched culturally to Echie (an Igboid language) and no longer wish to remember their old language.” [Why do possessors of precious knowledge always do this – hoard information? Exasperating.]

From the few words Blench and his team were able to collect, it appears Ochichi belongs to the Central Delta language family, and is related to such languages as Obulom, Abua and Odual, spoken in Rivers State and Ogbia, spoken in Bayelsa State.

How did a Central-Delta language end up as an enclave (albeit today, a practically vanished enclave) within an Igboid-speaking group?

If the histories of other linguistic enclaves found throughout the world (eg: Cornish in England, Basque on the Spanish-French border, Berber-speaking ‘islands’ in the Maghreb) are an indication, then the answer is quite simple: - Part of what is now Etche, and perhaps even further afield, was in the forgotten past not Igbo-speaking at all, but populated by people who spoke a Central-Delta language, Ochichi. Then in an age of population expansion, Igbo-speaking peoples probably from a ‘population core’ in the Mbaise-Ngwa area struck south engulfing Ochichi-speaking villages, and absorbing and/or expelling the Central Delta-speaking aborigines.

[My suggestion of Mbaise-Ngwa as the ‘population core’ from which what is now Etche was ‘Igbonized’ is based on the little information available to me which appears to show that the people of that area share the greatest linguistic similarity with the Etche – a fact that could be indicative of ancestral kinship; there are also fragments of tradition in support of this.]

If the above deduction is accurate, it wouldn't be the only time in Igbo history a non-Igbo-speaking area was Igbonized. A well-documented (orally documented, that is) example comes from the Northeastern Igbo area. There Ikwo and Izi farmers, according to their own lively accounts, had embarked on a sweeping expansion taking land from, and absorbing, several small Upper Cross groups in what is now northern Ebonyi. Linguistic enclaves of some of these Upper Cross groups still survive within Ikwo and Izi territories, and include Effium, Ntezi and Okpoto.

The reason the Igbonization of North-East Igboland is remembered, and the Igbonization of Etche not remembered is probably because the former event is nearer to us in time and therefore more within the time-scope that a preliterate people can manage. In spite of this however, it DOES seem that oral traditions in the Ngwa-Etche-Ikwere area have preserved in attenuated forms the memory of population movements associated with Etche’s Igbonization.

In these traditions, the name Ochichi is remembered as the name of a founder-hero. This Ochichi is also believed to have hailed from Etche – the same ethnic nationality that today houses the near-dead Ochichi language. Ochichi, the story goes, came from Ozuzu in Etche from whence he moved into the northeastern part of Ikwerre and begat Elele, Omerelu, Egbeda and Alimini-Isiokpo, four groups that are today Ikwerre.

One possible interpretation of this fragment of tradition (in the light of Roger Blench and his team’s discovery and classification of the Ochichi language) is that some Ochichi-speakers, probably facing pressure from incoming Igbo-speakers at home in Etche, moved west into Ikwerreland. The location of Ikwerreland at the bottom of the Igbo-speaking (Igboid-speaking, if you prefer) world probably meant that the region served as a cultural/linguistic cul-de-sac, admitting various relict populations and cultures from the interior. The great linguistic heterogeneity of Ikwerre, which Kay Williams remarked on, is most likely a testament of this.

It appears that with the passage of time, Igbonization (not satisfied with 'de-Ochichizing' Etche) followed the Ochichi into Ikwerreland, for the Ochichi-descended sections of Ikwerre are today also wholly Igboid.

Linguists and traditional historians working today sure can recover chapters of our history we never thought recoverable.

^^ What caliber of grass did you smoke today?

I guess right now, what I'm most interested in is the supposed name of this language, Ochichi. It raises questions in my mind, but ultimately, I do not feel inclined to believe that this represents an example of the Igbonization of an aboriginal group. This is mostly due to the fact that the information given is not so comprehensive. It isn't enough to cause me to reconsider what I already know, but my natural, intellectual curiosity makes me want to explore all the possible speculations that could arise from this.

I speculate, of course. And indeed, no comprehensive study of Ochichi language exists - I doubt if there'll ever be a comprehensive study. Besides Blench's note, I couldn't even find any other reference to it online, except for a one-sentence entry on Wikipedia.

I was actually hoping you'd stumble on this ChinenyeN; I did not think there was a chance of me finding anyone else here to discuss this with. You said: "It isn't enough to cause me to reconsider what I already know".

Could you share what you know about Ochichi (the founder-hero of tradition) and the settling of the Etche and related Ikwerre areas; and why you think it isn't likely there could have been an aboriginal non-Igbo population in Etche, and that Ochichi (the language) could be the relic of their (the hypothetical aborigines') language?

Sorry it took me a while to get back to you, because I really didn't even know how to begin to address this. I was sort of taken aback by all this. Anyway, here is my (carefully thought-out) response. It might be a little long, and I tried to share as much as I knew without getting too off topic, while still attempting to really put everything into context. Even while writing this response, I periodically had to stop and think on it. Kai.

Of course, it goes without saying, but if you feel the need to ask more, feel free. I'll respond to the best of my knowledge and ability.

To be honest, much of what I know comes from having attempted to corroborate oral traditions within the Ngwa-Echie-Ikwere axis. As you rightly noted, oral traditions in this axis are rather thin, and most corroboration can be found primarily in population movements. Corroboration is necessary, especially since specific details tend to only be remembered by specific communities. For example, all available accounts show that Ochichi is only mentioned in Ikwere oral traditions. Echie and Ngwa traditions do not mention an Ochichi, but the traditions do recollect the population movement that gave birth to Ikwere. This is hardly anything to be surprised about. It is often the case in the Ngwa-Echie-Ikwere axis (and probably also in general) that parent villages do not recollect many of the specific details found in the traditions of offshoot settlements, but may recollect the population movement itself.

In the case of Ochichi, you will find two major claims in Ikwere oral tradition. The first claim I will focus on is the one that claims Ikwere people to have either migrated from Bini or descended from Bini royalty. This Bini claim even has variants, and (oddly enough) it seems that only the latest variant mentions an Ochichi. According to the general Bini claim, it is asserted that Akalaka was a member of the Bini royal family. Due to some political issues, Akalaka fled with his wife and son, Ekpeye. While in exile, Akalaka married another wife who gave birth to Ogba, while the first wife gave birth to yet another son, Ihruoha. If we take this tradition seriously, along with a grain of salt, we can probably deduce a migration from somewhere in or near Bini, which led to the migratory wave (Ekpeye) interacting with a different community (Ndoni, according to tradition) that brought about Ogba, and then some Ekpeye migrating further to settle in parts of Ihruoha (or what is now Ikwere).

As noted earlier, Ochichi has been added to this story and a variant has come about. According to the variant, Ochichi and Akalaka are half-brothers who both left Bini together. Ochichi migrated further from where Akalaka had stopped (Ekpeye) to settle parts of what is now Ikwere, along with some of Ekpeye's sons. Another inclusion to the claim asserts that Ochichi had a brother Wezina who moved with him to settle at Ikwere. In this variant, Ihruoha is not a son of Akalaka. It is probably noteworthy to mention that neither Ekpeye nor Ogba traditions mention an Ochichi. It is also noteworthy to mention that the inclusion of Ochichi was expressly meant to address the controversy of the second major tradition of origin which claims that certain communities at the heart of Ikwere do not have a Bini connection.

Now for the second major claim in Ikwere oral tradition. All available accounts suggest that it is in this claim (and not the Bini one) that Ochichi is originally mentioned, and this tradition makes no mention of Akalaka, Ekpeye, Ogba or Bini. Rather, the tradition recognizes Echie. According to this tradition, Ochichi lived and died in what is now Ozuzu in Echie, but before his death he had fathered a child, Iwhuruoha (Ikwere), who then moved and settled at Elele. This tradition then asserts that internal migrations, which led to the original establishment of the seven village-groups, first sprang from Elele, hence why Elele is regarded as the cultural capital of the Ikwere. It is probably noteworthy to mention here as well that in both this tradition and the Bini one, Ochichi's lineage is the one directly associated with Elele (Ikwere's cultural capital).

Now, as noted earlier, neither Echie nor Ngwa recollect an Ochichi (be it the name of a person, people, or language). However, depending on who you ask, there are elders within Ngwa and Echie that recognize the name Iwhuruoha (often either as Iwhereoha or Iwhorooha). Echie recognizes this Iwhuruoha as a population movement from Ozuzu into what is now Ikwere. Ngwa recognizes this Iwhuruoha as one of the population expansions noted in Ngwa oral tradition that lead to Iguocha. The Ochichi-Ozuzu tradition also recognizes Ngwa. As it would seem, elders in various communities which recognize the Ochichi-Ozuzu tradition also recognize a shared ancestry with Ngwa, and according to one Ikwere historian, some communities apparently recognize another tradition known to them as "Ngwa Owhuhu and Ngwa Gbaka", which is actually the Ngwa Ukwu/Ohuhu oral tradition that affirms kinship between Ngwa and parts of Mbaise and Ngor Okpuala.

Now, in both of these traditions (the Bini and the Ozuzu) where Ochichi is mentioned, not a single one recognizes Ikwerrengwo or Umuebulu. In fact, going by historical accounts, it seems likely that Ikwerrengwo and Umuebulu were settled in more recent times. Ikwerrengwo especially is recognized as a heterogeneous community, including Igbo-speaking and non-Igbo-speaking peoples. It is one of the few communities in the area with notable and recognized heterogeneity (i.e. Igbo-speaking and non-Igbo-speaking). Aside from this, I am left wondering about the existence of these Ochichi speakers themselves. According to Blench's note, only a few old people can be found that speak this Ochichi language. Now, if, in 2003, there are a few old speakers, then going back 100 years, we could likely expect there to be at least three generations of active speakers of this Ochichi language. At this time, I'm considering British rule. I know very well that Europeans had a poor understanding of the "Niger Area". Despite that, I cannot deny the European's ability to keep detailed records, especially during the periods of surveying. Anthropological documentation and intelligence reports by colonial officers at the time abound. I sincerely find it difficult to believe that an aboriginal group, with such a markedly different language would have gone unnoticed for over 100 years.

Then, perhaps the biggest question in my mind concerns Ikwere's fight for ethnic recognition. How come the Ikwere nationalists did not recognize or attempt to identify these Ochichi speakers in an effort to gain some sort of advantage for recognition? From where I stand, the existence of this group is convenient. They somehow bear the name of the legendary primogenitor, and they speak a language that is not Igbo. Both of these key points could have easily been used by Ikwere nationalist to gain an edge in their fight for recognition. So, now I'm left wondering how such a convenience has gone unnoticed all this time. In fact, how come no move has been made to capitalize on this since the discover of these speakers over a decade ago? (Not rhetorical. I'm actually interested in hearing what sort of speculative conclusions you believe might satisfactorily address this.)

These curious questions are partly why I believe that they are unlikely to be an aboriginal, non-Igbo population. Considering the loudness of anti-Igbo rhetoric in Rivers State, I would certainly have expected their dissenting voices to have been heard. Yet, even 10+ years after they have been discovered, they themselves (forget talking about Echie and Ikwere) are still quiet.

Overall, I am seriously tempted to mark this one as a coincidence in name. A particularly strange and disturbing coincidence, because it is much too close to the heart of the Ochichi-Ozuzu tradition and only subtly misses the mark.

Now, as for the settling of Echie, I have yet to be informed of a single tradition that recognizes aboriginal, non-Igbo-speaking people during original settlement. Of course, I am not claiming to know all about the settlement of Echie. However, I can at least confidently state that traditions surrounding the first Echie settlement (Igbodo) emphasize virgin forest. Virgin forest is actually a common theme throughout much of the Ngwa-Echie-Ikwere axis with the exception of moments in which settlers encounter fellow Igbo-speaking settlements. Also, it seems that some Echie are asserting the name Igbodo to be a corruption of Mgbeudo, which is said to be the name of one of Echie's sons, according to tradition.

Now, all available evidence seems to suggest that the original settlers at Igbodo (Mgbeudo) moved down from the Uratta area. Aside from the fact that the actual tradition recognizes this southward movement, the relationship with Uratta can also be seen in Echie speech. Their use of 'b' in instances where Ikwere and Ngwa would use 'v' is probably the most noteworthy example. Echie also says 'nni' for 'what', where Uratta would say 'nini'. Also, just like Uratta, Echie seems to favor the use of 'sh' more so that Ngwa and Ikwere. Culturally, Echie has the Mbari, which is a well-known aspect of Uratta culture. However, the greater part of Echie speech and culture shows strong affinity with much of Ngor-Okpala, Ngwa and Mbaise.

Oral traditions assert that not long after initial settlement, population pressure forced expansion from Igbodo. This laid the foundation for what is now the Okehi village-group. The second village group is Igbo Agwuru Asaa. Note that my use of second is not chronological. It is more in terms of recognition, since the founder of the initial settlement in Igbo Agwuru Asaa is descended straight from Igbodo. Settlement in this second clan also does not emphasize any early contact with any aboriginal, non-Igbo-speaking groups. In fact, it would seem that most population movements in Echie were rather straight forward. I would actually say (based off what I know about the Ngwa-Ikwere-Echie region) that the settlement histories in Echie probably represent the most peaceful that I am aware of. Most contact with non-Igbo-speaking groups occurred later in history.

It is probably noteworthy to mention that Igbo Agwuru Asaa sits at the most southern end of Echieland, and it is in Igbo Agwuru Asaa that we have Ikwerrengwo and Umuebulu. Technically, Ikwerrengwo and Umuebulu are not enclaves as they sit toward the fringe of Igbo Agwuru Asaa village-group and by extension, the fringes of Echieland. In contrast, Okehi (the parent clan of Igbo Agwuru Asaa) is toward the northern end of Echieland. These two are then separated by the Ozuzu village-group and the Ulakwo-Umuselem village-group. North of Okehi is the Mba village-group and to the east of them all (northeast from Igbo Agwuru Asaa) is the Omuma village-group.

In simple terms, Okehi and less so the Igbo Agwuru Asaa are primarily of Echie stock (as in, the founding settlements recognize Echie ancestry from Igbodo). However, the same cannot be said to be 100% true for the remaining four village-groups (Ozuzu, Ulakwo-Umuselem, Mba and Omuma). Some of the most notable examples of this are (in no particular order):

1. Eberi (Isu) in the Omuma village-group.
2. Ofe in Omuma village-group (predominantly Ngwa, though two wards are from Echie and Ikwere respectively).
3. The Ikwerrengwo in Igbo Agwuru Asaa representing a real mixture of Abua, Ijo, Echie, Ikwere, etc.
4. Ulakwo (Uratta) in the Ulakwo-Umuselem village-group.
5. The Ozuzu village-group which is a mixture of Ngwa, Ngor-Okpala, Uratta, Isu and Echie.

Just to name a few.

The earliest settlements and subsequent internal migrations in Echie explicitly highlight Igbo-speaking populations.

AjaanaOka:
This post was prompted by a short note I stumbled on late last year, and which I have been unable to stop thinking about. The note can be read here:
http://www.rogerblench.info/Language/Niger-Congo/BC/Cross%20River/Central%20Delta/Ochichi.pdf

In the note, the linguist Roger Blench talks about a little-known non-Igboid language spoken in Ikwerrengwo and Umuebulu in the Etche (Echie) area. This language, known as Ochichi, is only spoken by a few old men in the Etche communities mentioned. Attempts to gather information about this Ochichi language was largely unsuccessful. According to Blench, “The speakers refused to give any further information on the language as they almost entirely switched culturally to Echie (an Igboid language) and no longer wish to remember their old language.” [Why do possessors of precious knowledge always do this – hoard information? Exasperating.]

From the few words Blench and his team were able to collect, it appears Ochichi belongs to the Central Delta language family, and is related to such languages as Obulom, Abua and Odual, spoken in Rivers State and Ogbia, spoken in Bayelsa State.

How did a Central-Delta language end up as an enclave (albeit today, a practically vanished enclave) within an Igboid-speaking group?

If the histories of other linguistic enclaves found throughout the world (eg: Cornish in England, Basque on the Spanish-French border, Berber-speaking ‘islands’ in the Maghreb) are an indication, then the answer is quite simple: - Part of what is now Etche, and perhaps even further afield, was in the forgotten past not Igbo-speaking at all, but populated by people who spoke a Central-Delta language, Ochichi. Then in an age of population expansion, Igbo-speaking peoples probably from a ‘population core’ in the Mbaise-Ngwa area struck south engulfing Ochichi-speaking villages, and absorbing and/or expelling the Central Delta-speaking aborigines.

[My suggestion of Mbaise-Ngwa as the ‘population core’ from which what is now Etche was ‘Igbonized’ is based on the little information available to me which appears to show that the people of that area share the greatest linguistic similarity with the Etche – a fact that could be indicative of ancestral kinship; there are also fragments of tradition in support of this.]

If the above deduction is accurate, it wouldn't be the only time in Igbo history a non-Igbo-speaking area was Igbonized. A well-documented (orally documented, that is) example comes from the Northeastern Igbo area. There Ikwo and Izi farmers, according to their own lively accounts, had embarked on a sweeping expansion taking land from, and absorbing, several small Upper Cross groups in what is now northern Ebonyi. Linguistic enclaves of some of these Upper Cross groups still survive within Ikwo and Izi territories, and include Effium, Ntezi and Okpoto.

The reason the Igbonization of North-East Igboland is remembered, and the Igbonization of Etche not remembered is probably because the former event is nearer to us in time and therefore more within the time-scope that a preliterate people can manage. In spite of this however, it DOES seem that oral traditions in the Ngwa-Etche-Ikwere area have preserved in attenuated forms the memory of population movements associated with Etche’s Igbonization.

In these traditions, the name Ochichi is remembered as the name of a founder-hero. This Ochichi is also believed to have hailed from Etche – the same ethnic nationality that today houses the near-dead Ochichi language. Ochichi, the story goes, came from Ozuzu in Etche from whence he moved into the northeastern part of Ikwerre and begat Elele, Omerelu, Egbeda and Alimini-Isiokpo, four groups that are today Ikwerre.

One possible interpretation of this fragment of tradition (in the light of Roger Blench and his team’s discovery and classification of the Ochichi language) is that some Ochichi-speakers, probably facing pressure from incoming Igbo-speakers at home in Etche, moved west into Ikwerreland. The location of Ikwerreland at the bottom of the Igbo-speaking (Igboid-speaking, if you prefer) world probably meant that the region served as a cultural/linguistic cul-de-sac, admitting various relict populations and cultures from the interior. The great linguistic heterogeneity of Ikwerre, which Kay Williams remarked on, is most likely a testament of this.

It appears that with the passage of time, Igbonization (not satisfied with 'de-Ochichizing' Etche) followed the Ochichi into Ikwerreland, for the Ochichi-descended sections of Ikwerre are today also wholly Igboid.

Linguists and traditional historians working today sure can recover chapters of our history we never thought recoverable.

I laught at stupidity

The word ochichi is even Igbo
The word ozuzu is Igbo

Was your Mr.ochich igbonized also

Bros abeg find another gist.. This one no follow at all

ChinenyeN:
Sorry it took me a while to get back to you, because I really didn't even know how to begin to address this. I was sort of taken aback by all this. Anyway, here is my (carefully thought-out) response. It might be a little long, and I tried to share as much as I knew without getting too off topic, while still attempting to really put everything into context. Even while writing this response, I periodically had to stop and think on it. Kai.

Of course, it goes without saying, but if you feel the need to ask more, feel free. I'll respond to the best of my knowledge and ability.

To be honest, much of what I know comes from having attempted to corroborate oral traditions within the Ngwa-Echie-Ikwere axis. As you rightly noted, oral traditions in this axis are rather thin, and most corroboration can be found primarily in population movements. Corroboration is necessary, especially since specific details tend to only be remembered by specific communities. For example, all available accounts show that Ochichi is only mentioned in Ikwere oral traditions. Echie and Ngwa traditions do not mention an Ochichi, but the traditions do recollect the population movement that gave birth to Ikwere. This is hardly anything to be surprised about. It is often the case in the Ngwa-Echie-Ikwere axis (and probably also in general) that parent villages do not recollect many of the specific details found in the traditions of offshoot settlements, but may recollect the population movement itself.

In the case of Ochichi, you will find two major claims in Ikwere oral tradition. The first claim I will focus on is the one that claims Ikwere people to have either migrated from Bini or descended from Bini royalty. This Bini claim even has variants, and (oddly enough) it seems that only the latest variant mentions an Ochichi. According to the general Bini claim, it is asserted that Akalaka was a member of the Bini royal family. Due to some political issues, Akalaka fled with his wife and son, Ekpeye. While in exile, Akalaka married another wife who gave birth to Ogba, while the first wife gave birth to yet another son, Ihruoha. If we take this tradition seriously, along with a grain of salt, we can probably deduce a migration from somewhere in or near Bini, which led to the migratory wave (Ekpeye) interacting with a different community (Ndoni, according to tradition) that brought about Ogba, and then some Ekpeye migrating further to settle in parts of Ihruoha (or what is now Ikwere).

As noted earlier, Ochichi has been added to this story and a variant has come about. According to the variant, Ochichi and Akalaka are half-brothers who both left Bini together. Ochichi migrated further from where Akalaka had stopped (Ekpeye) to settle parts of what is now Ikwere, along with some of Ekpeye's sons. Another inclusion to the claim asserts that Ochichi had a brother Wezena who moved with him to settle at Ikwere. In this variant, Ihruoha is not a son of Akalaka. It is probably noteworthy to mention that neither Ekpeye nor Ogba traditions mention an Ochichi. It is also noteworthy to mention that the inclusion of Ochichi was expressly meant to address the controversy of the second major tradition of origin which claims that certain communities at the heart of Ikwere do not have a Bini connection.

Now for the second major claim in Ikwere oral tradition. All available accounts suggest that it is in this claim (and not the Bini one) that Ochichi is originally mentioned, and this tradition makes no mention of Akalaka, Ekpeye, Ogba or Bini. Rather, the tradition recognizes Echie. According to this tradition, Ochichi lived and died in what is now Ozuzu in Echie, but before his death he had fathered a child, Iwhuruoha (Ikwere), who then moved and settled at Elele. This tradition then asserts that internal migrations, which led to the original establishment of the seven village-groups, first sprang from Elele, hence why Elele is regarded as the cultural capital of the Ikwere. It is probably noteworthy to mention here as well that in both this tradition and the Bini one, Ochichi's lineage is the one directly associated with Elele (Ikwere's cultural capital).

Now, as noted earlier, neither Echie nor Ngwa recollect an Ochichi (be it the name of a person, people, or language). However, depending on who you ask, there are elders within Ngwa and Echie that recognize the name Iwhuruoha (often either as Iwhereoha or Iwhorooha). Echie recognizes this Iwhuruoha as a population movement from Ozuzu into what is now Ikwere. Ngwa recognizes this Iwhuruoha as one of the population expansions noted in Ngwa oral tradition that lead to Iguocha. The Ochichi-Ozuzu tradition also recognizes Ngwa. As it would seem, elders in various communities which recognize the Ochichi-Ozuzu tradition also recognize a shared ancestry with Ngwa, and according to one Ikwere historian, some communities apparently recognize another tradition known to them as "Ngwa Owhuhu and Ngwa Gbaka", which is actually the Ngwa Ukwu/Ohuhu oral tradition that affirms kinship between Ngwa and parts of Mbaise and Ngor Okpuala.

Now, in both of these traditions (the Bini and the Ozuzu) where Ochichi is mentioned, not a single one recognizes Ikwerrengwo or Umuebulu. In fact, going by historical accounts, it seems likely that Ikwerrengwo and Umuebulu were settled in more recent times. Ikwerrengwo especially is recognized as a heterogeneous community, including Igbo-speaking and non-Igbo-speaking peoples. It is one of the few communities in the area with notable and recognized heterogeneity (i.e. Igbo-speaking and non-Igbo-speaking). Aside from this, I am left wondering about the existence of these Ochichi speakers themselves. According to Blench's note, only a few old people can be found that speak this Ochichi language. Now, if, in 2003, there are a few old speakers, then going back 100 years, we could likely expect there to be at least three generations of active speakers of this Ochichi language. At this time, I'm considering British rule. I know very well that Europeans had a poor understanding of the "Niger Area". Despite that, I cannot deny the European's ability to keep detailed records, especially during the periods of surveying. Anthropological documentation and intelligence reports by colonial officers at the time abound. I sincerely find it difficult to believe that an aboriginal group, with such a markedly different language would have gone unnoticed for over 100 years.

Then, perhaps the biggest question in my mind concerns Ikwere's fight for ethnic recognition. How come the Ikwere nationalists did not recognize or attempt to identify these Ochichi speakers in an effort to gain some sort of advantage for recognition? From where I stand, the existence of this group is convenient. They somehow bear the name of the legendary primogenitor, and they speak a language that is not Igbo. Both of these key points could have easily been used by Ikwere nationalist to gain an edge in their fight for recognition. So, now I'm left wondering how such a convenience has gone unnoticed all this time. In fact, how come no move has been made to capitalize on this since the discover of these speakers over a decade ago? (Not rhetorical. I'm actually interested in hearing what sort of speculative conclusions you believe might satisfactorily address this.)

These curious questions are partly why I believe that they are unlikely to be an aboriginal, non-Igbo population. Considering the loudness of anti-Igbo rhetoric in Rivers State, I would certainly have expected their dissenting voices to have been heard. Yet, even 10+ years after they have been discovered, they themselves (forget talking about Echie and Ikwere) are still quiet.

Overall, I am seriously tempted to mark this one as a coincidence in name. A particularly strange and disturbing coincidence, because it is much too close to the heart of the Ochichi-Ozuzu tradition and only subtly misses the mark.

Nice one but Oga pls the late oba of Benin had said that there is no history of akalaka or ikwerre migration in Benin history

Thanks for the very detailed responses, ChinenyeN. They sure improved my understanding of the area. I want to ask a few questions about some of the things that particularly caught my eye, as well as raise some questions.

According to Blench's note, only a few old people can be found that speak this Ochichi language. Now, if, in 2003, there are a few old speakers, then going back 100 years, we could likely expect there to be at least three generations of active speakers of this Ochichi language. At this time, I'm considering British rule. I know very well that Europeans had a poor understanding of the "Niger Area". Despite that, I cannot deny the European's ability to keep detailed records, especially during the periods of surveying. Anthropological documentation and intelligence reports by colonial officers at the time abound. I sincerely find it difficult to believe that an aboriginal group, with such a markedly different language would have gone unnoticed for over 100 years.

Good point. I also was puzzled about how such a markedly different language could have gone unnoticed for such a long time. But I think there could be an explanation: a bilingual situation where one of the languages, Ochichi in this case, is at a severe disadvantage. If in 2003, only a few old people know this Ochichi (and we don't even know whether they speak this language fluently; Blench says they were unwilling to discuss it), I believe that in 1900 the language could already have been on its way out, with Echie being the main language and Ochichi already a marginalised tongue, restricted to intimate interactions. In this state of affairs, I find it plausible that the Europeans (excellent record-keepers that they were) could have missed it. Awka was a district headquarters under colonial rule, and therefore had quite a fair number of European officials and missionaries coming and going. There is no lack of Intelligence Reports and other books about the 'natives' of the Awka area. Yet in none of them is there even a passing reference to the existence of Aba, a language Awka smiths and traders were definitely using actively to transact their business in the midst of Igbo-speaking peoples (who they wanted to keep trade secrets from) up to and beyond 1922. It wasn't until 1974 that the first reference (and only a reference) to it in literature appeared in an Awka student's project. It took another 37 years for the first 'full' study of the language to appear in yet another Awka student's project.


Interestingly, Blench also mentioned that Ochichi was first brought to their attention at Uniport through a student project. He didn't specify the student's background, but my suspicion is that he (or she) was Echie. I think I can understand how such information could go unnoticed until an educated insider brings it to the notice of the academic world (through projects, theses, etc). It would appear (from the difficulties Blench encountered trying to gather info) that the language is treated somehow like a members-only thing, kind of like how Awka treated Aba; it is not impossible that it (Ochichi) was also treated that way 100 years ago and could in part explain why the Europeans knew nothing of its existence.

Then, perhaps the biggest question in my mind concerns Ikwere's fight for ethnic recognition. How come the Ikwere nationalists did not recognize or attempt to identify these Ochichi speakers in an effort to gain some sort of advantage for recognition? From where I stand, the existence of this group is convenient. They somehow bear the name of the legendary primogenitor, and they speak a language that is not Igbo. Both of these key points could have easily been used by Ikwere nationalist to gain an edge in their fight for recognition. So, now I'm left wondering how such a convenience has gone unnoticed all this time. In fact, how come no move has been made to capitalize on this since the discover of these speakers over a decade ago? (Not rhetorical. I'm actually interested in hearing what sort of speculative conclusions you believe might satisfactorily address this.)

Yes, but then Ochichi-speakers probably do not exist in Ikwere or they would have come up (as you pointed out) in this decades-long Ikwere-are-not-Igbo debate. And probably it didn't exist there in the second half of the 20th century when Ikwere ethnic nationalism began in earnest. So it is difficult to see how they could have tried to exploit it in their quest for ethnic recognition. Echie where Ochichi-speakers apparently (still) exist, on the other hand, never had (as far as I know) an aggressive ethnic separatism; and thus were never in a situation where they had to publicise the language to make a point.

My earlier suggestion was that IF (I want to emphasize that it is an 'if') there is a connection between Ochichi of oral tradition and Ochichi the language, then Ochichi may have been in use in the parts of Ikwere that claim Ochichi descent; but that its use died out there long before colonial rule - long enough that nothing of it could be remembered there, let alone exploited.

It is probably noteworthy to mention that Igbo Agwuru Asaa sits at the most southern end of Echieland, and it is in Igbo Agwuru Asaa that we have Ikwerrengwo and Umuebulu. Technically, Ikwerrengwo and Umuebulu are not enclaves as they sit toward the fringe of Igbo Agwuru Asaa village-group and by extension, the fringes of Echieland. In contrast, Okehi (the parent clan of Igbo Agwuru Asaa) is toward the northern end of Echieland. These two are then separated by the Ozuzu village-group and the Ulakwo-Umuselem village-group. North of Okehi is the Mba village-group and to the east of them all (northeast from Igbo Agwuru Asaa) is the Omuma village-group.

I'm particularly thankful for this. You see, I tried to find a map of Echie, to see Ikwerengwo and Umuebulu's geographical locations. I felt geographical location had to be factored in in trying to make sense of all this. A fringe location could mean that the language is a legacy of cross-border relations with Central-Delta language speakers and nothing more. This brings me to some questions.

1. Which ethnic groups lie just beyond the Igbo Agwuru Asaa village group? Do they speak Central-Delta languages?
2. Blench implies that Ochichi could be related in particular to Obulom (Ogbulom). This could mean that some Echie people who were in contact with Ogbolum learnt their tongue, and developed their own variant of it. Where in Rivers is Obulom relative to Echie? Do traditions mention any relationship that some Echie groups (Igbo Agwuru Asaa, particularly) had in the past with Ogbulom?

The Ikwerrengwo in Igbo Agwuru Asaa representing a real mixture of Abua, Ijo, Echie, Ikwere, etc.

Oh, I see the Abua got to Ikwerrengwo. Quite a relevant piece of the puzzle, as the Abua speak a Central-Delta language.

Overall, I am seriously tempted to mark this one as a coincidence in name. A particularly strange and disturbing coincidence, because it is much too close to the heart of the Ochichi-Ozuzu tradition and only subtly misses the mark.

You could be right. But like you said, it is particularly strange and disturbing. Which is why I haven't been able to stop thinking about it. If it's a coincidence, it is one hell of a coincidence. I have a strong feeling it is more than just coincidence - probably this is partly because lately, I've been reading a lot about population and language displacement in antiquity, and it may have conditioned my thinking somewhat.

In your opinion, what scenario best accounts for the presence of Ochichi on the fringes of Echieland? I'd like to know your speculations, if you have any.

To be fair, our current speculation is based on the assumption that these Ochichi speakers might have settled geographically within Echie prior to colonization. By assumption, I quite literally mean that we have very little basis for speculation other than this supposed name of theirs. With them having declined (to the best of our current knowledge) every invitation for information-sharing, it is clear that our basis for speculation is circumstantial at best.

Anyway, you asked what I believe is the scenario that might best account for these Ochichi speakers' presence. If I were to speculate, I guess I would start off by considering their population and location. Their population is apparently low enough to consider the speech form endangered (or practically extinct), and based on the little Blench could discern, their speech is characteristic of the Obulom. Obulom is in Okrika LGA (they are the Abuloma). Abuloma (Obulom) is surrounded on all sides by Okrika (south and west), Eleme (east) and Ikwere (north). They are not immediate neighbors of Echie, and according to oral tradition shared by Alagoa, they never were. As Alagoa shared (in his work, A History of the Niger Delta, 2005), the Abuloma originally lived in the part of PH called Borokiri, before moving further into Okrika, due to increasing tension with Ikwere. Going by this, it would seem that their original settlement was even farther away from Echie than their current one within Okrika. Also, from what I could gather, there aren't any Abuloma traditions that assert any prior presence at Elele or Ozuzu. Granted, my knowledge of Abuloma is only cursory.

Anyhow, the Abuloma were apparently small enough to be easily absorbed into Okrika (as in, having settled among them) and yet still be a minority population. It would also seem that there hasn't been a major migratory movement for Abuloma since the time they moved into Okrika.

If we follow Blench's limited review of this Ochichi language, we could reasonably speculate that Ochichi speakers are Abuloma (or, Obulom speakers). It might also be reasonable to speculate that a handful of these Abuloma relocated to Ikwerrengwo for one reason or another (emphasis on handful). Though we have no means of confirming dates, I might speculate that Ikwerrengwo itself was only just recently peopled, considering that the name 'Ikwerre' has its roots in colonial history. Tentatively, I would say that Ikwerrengwo has to be less than a century old, at best. As a consequence, the movement of a handful of Abuloma into Ikwerrengwo (who we are now calling Ochichi) would also be recent (and not prior to colonization). This would account for what seems to be the sudden discovery of these Ochichi speakers without any hint of a previous history in the area. It would account for their more or less quiet appearance and what would have otherwise been an acute disappearance (population so small that they would be acculturated in a matter of two or three generations). Unfortunately, the only thing I cannot speculate on is the name Ochichi, and that is what is bugging me the most.

Blench gives no clarification on that name, and we have nothing else to go by other than the student submission, since the speakers have declined to share. So, we know nothing about the actual name and how the speakers came to be called that. I believe though, it might be safe to say that they called themselves that. If that is the case, then I would certainly call this a coincidence (based on my speculation), because of the physical and chronological discrepancy between the movements of the Abuloma and the life of Ochichi of Ozuzu.

Very cogent, ChinenyeN. Hopefully, in future there'll be a fuller study of this language that will enrich our knowledge of it. Perhaps too, the speakers themselves or their descendants will also (in future) have a thing or two to tell us about how they got there.

Thanks again for the traditions of Echie origins. They are more detailed than what I was able to find online prior to making this post.

Perhaps. Though, my initial impression is that it seems unlikely. How unfortunate that people with information often choose to die with it.

No problem. I actually appreciate you asking. Your questions forced me to think and dig deep. In fact, in answering your questions, I found answers of my own to other things I had long since been considering. So, I am just as thankful.

Man, truly, I had considered leaving the culture section and NL in general since it was beginning to seem as though I shouldn't expect any more mental stimulation on here. I don't even post as frequently anymore and was simply going to abandon my account until I saw this thread.

Yea, NL's Culture Section (which is the only section I ever really cared about) no longer interests me much. The threads and conversations here nowadays are just...blerrgh.

I made the decision to leave. But then I realised that in the course of trying to improve my understanding of our history and stuff like that, I will have questions and I will stumble on tantalising pieces of information, which I will want to discuss or at least put out there. With a few people like you around, NL still affords me the chance to do so.

I'll definitely be spending much less time here than I used to; but I will hang around. Hope you continue to do so too.

ChinenyeN:
I guess right now, what I'm most interested in is the supposed name of this language, Ochichi. It raises questions in my mind, but ultimately, I do not feel inclined to believe that this represents an example of the Igbonization of an aboriginal group. This is mostly due to the fact that the information given is not so comprehensive. It isn't enough to cause me to reconsider what I already know, but my natural, intellectual curiosity makes me want to explore all the possible speculations that could arise from this.

Hahaha Natural intellectual curiosity. ChinenyeN You generally deploy your intellect to reinforce what you already believe anyway.

Omonnakoda, I really dislike when people have my name in their mouth and make claims about me like so. Is there something you know or see about me that I either do not or cannot?

ChinenyeN:
Omonnakoda, I really dislike when people have their name in my mouth and make claims about me like so. Is there something you know or see about me that I either do not or cannot?

I thought you were the self appointed authority on Eboe linguistic and cultural matters,my apologies it must be someone else with a similar name

Ah, I see. You do have me mistaken, because I do not care about Igbo history and culture as a whole. I simply care that Igbo nationalists don't go around purporting falsehoods over some construct they call "Igbo", all the while carrying my people's name (Ngwa) in their mouths. Simply put, if they didn't feel the need to lie, then I wouldn't feel the need to enter into all these Igbo threads that I entered over the course of my visiting NL forums.

ChinenyeN:
Ah, I see. You do have me mistaken, because I do not care about Igbo history and culture as a whole. I simply care that Igbo nationalists don't go around purporting falsehoods over some construct they call "Igbo", all the while carrying my people's name (Ngwa) in their mouths. Simply put, if they didn't feel the need to lie, then I wouldn't feel the need to enter into all these Igbo threads that I entered over the course of my visiting NL forums.

So are Ngwa people not "Igbo"

omonnakoda:
So are Ngwa people not "Igbo"

You took the question out of my mouth.

I need to follow this thread, now this is going to be the mother of all controversy. I see bans and deferred bans ahead for my handle.

omonnakoda:
So are Ngwa people not "Igbo"

You've been on NL long enough to have seen my posts and anticipate what my response will most likely be. This is not even a discussion worth having.

ChinenyeN:


You've been on NL long enough to have seen my posts and anticipate what my response will most likely be. This is not even a discussion worth having.

Well you have always postured as a person seeking to learn so maybe you have received some recent illumination who knows,besides these threads are not just for MY benefit perhaps they will be here in another 100 year who knows.
I am not a mind reader ,just seeking clarification on YOUR words of course you are free to retract them if you have regrets...............

I am from Obulom (Abuloma) in Rivers state. I am interested in this conversation. Add me on Facebook: Tutu shaveh. I came across this "Ochichi" people recently on Wikipedia while searching for any history of the Abuloma people. Thanks

What does Ochichi mean in the Etche/Ikwerre land? Does it mean rulership?

RedboneSmith:
What does Ochichi mean in the Etche/Ikwerre land? Does it mean rulership?

They use “ochichi” in the Ikwerre/Echie area for “government” or “rulership”, but whether or not that is the meaning of the ancestor’s name is another story. We would have to ask the Ishimbam clan for more details. Contrary to the common pan-Ikwerre narrative, the Ochichi tradition was originally exclusive to the Ishimbam and related offshoot communities. It got incorporated into the traditions of other communities once they all started integrating as an “Ikwerre group”. So far though, no Ishimbam person that I know has been able to tell me the meaning. Perhaps I just haven’t met the person(s) who know.

omonnakoda:
Well you have always postured as a person seeking to learn so maybe you have received some recent illumination who knows,besides these threads are not just for MY benefit perhaps they will be here in another 100 year who knows.
I am not a mind reader ,just seeking clarification on YOUR words of course you are free to retract them if you have regrets...............

Chinenye is a mole hiding under the Ngwa identity. I am yet to run into an Ngwa man or woman that habor such disdain for Igbo.

The saddest part is that Cc.Ajaanaoka does not know Chinenye is a mole.

IDENNAA:


The saddest part is that Cc.Ajaanaoka does not know Chinenye is a mole.

I happen to know the person behind the ChinenyeN moniker - his name and what he looks like. He is exactly who he says he is.

I am always amused when I run into some threads here and I see people who disagree with him calling him Ijaw and a woman. Very funny something.

Please i want to ask how can etche man comunicate with ikwerre man or another igboid speaking region's in River State without the use of Igbo Izugbe or they will be speaking English to each other as if there different people or tribes? Please someone should clear the air!

Omahjasper:
Please i want to ask how can etche man comunicate with ikwerre man or another igboid speaking region's in River State without the use of Igbo Izugbe or they will be speaking English to each other as if there different people or tribes? Please someone should clear the air!

Ikwerre is not a single speech form. There are variations of Ikwerre. One variant shares close affinity to Ohaji in Imo state. Another variant is actually very syntactically similar to Ngwa, morphologically similar to Asa and phonologically similar to Ndoki. Yet another is lexically similar to Ekpeye, Ogba, with what seems like sprinkles of Ndoni and Ukwuani lects. Echie lect has shared affinity somewhere between Asa and Ngwa. So it has affinity with Ikwerre as well. Echie does not need Izugbe to communicate with Ikwerre.