ehikwe22:
READ THIS CAREFULLY AND TELL ME HOW DEIN SAID HE WAS FROM AGULERI

There was a report then that the Oba of Benin took custody of you then, can you confirm this ?
Certainly, you can imagine that the Oba of Benin and Ooni of Ife were quite instrumental with the government of the day in making sure that I was crowned. Many people do not understand that the relationship between Benin and Agbor kingdoms is a very ancient one. We are direct blood brothers, so at that time, there was a lot of pandemonium, my life was at risk, the safest place for me then was to have stayed with my brother, the Oba of Benin.

Therefore, I was there briefly before they finally took me abroad. At what point in your life did you find out that you are a king?

From the moment I was born, I knew that I am a monarch to be, just like my son, he carries his royalty very well

. There was this succession battle while you were outside the country, how did it play out?

First, there was never anything like a succession battle, so you have two assumed facts that are very incorrect. We have a tradition here that dates back to 721 BC, which is our first dynasty of which I am the 19th monarch. From 1270 AD, the monarchy here is hereditary, so if you know that there is a hereditary monarchy and there was a vacuum, then there cannot be a succession battle. The interest then was simply a matter of the Regency Council; a regency council had to be in place to manage the affairs of the kingdom. Of course, the regency council is just like an authority, an agency, it is something that happens whenever there is a vacancy anywhere in this country, so everybody was very interested, that was simply what it was.

Read more at: http://www.vanguardngr.com/2015/08/what-buhari-should-do-with-tompolo-asari-dein-of-agbor/

What is the relevance of this news article to the topic in discuss?

hammerF:
See this link and read very carefully becos i know that u are slow. U might want to buy the book.

https://books.google.co.uk/books?id=XIKpCwAAQBAJ&pg=PT50&lpg=PT50&dq=Bini+and+Igbo+words&source=bl&ots=TDsp4nrmXO&sig=QY_bA6GIqgM-7B2FzUEtaq0FMvM&hl=en&sa=X&ved=0ahUKEwievem2qffRAhXKB8AKHUP8A5sQ6AEITDAG#v=onepage&q=Bini%20and%20Igbo%20words&f=false

You are such a joker. Is the author the only source or the sole authority on Edo words or words that exist in both languages? Stop being slow, abeg! Post a snapshot of the exact page where he said the word Udo is only an Igbo word, and it does not exist in Edo language.

hammerF:






https://en.wikipedia.org/wiki/Urhobo_people

NOW TELL ME IT IS A COINCIDENCE THAT UDO IS AN IGBO WORD? URHOBO HISTORY SUPPORTS MY CLAIMS.

I'm not sure that I understand what you're saying. Are you suggesting that Urhobo people come from Alaigbo?

Ngozi123:


I'm not sure that I understand what you're saying. Are you suggesting that Urhobo people come from Alaigbo?

lollz! Ngo kedu? Nne no nau, i am saying they migrated from Bini but before anything like Bini existed, the igbos were there first.

I posted a link to a book that supports this. I think Bini language is a product of mixing between two tribes. The main suspects are Igbo and Yoruba.

hammerF:


lollz! Ngo kedu? Nne no nau, i am saying they migrated from Bini but before anything like Bini existed, the igbos were there first.

I posted a link to a book that supports this. I think Bini language is a product of mixing between two tribes. The main suspects are Igbo and Yoruba.

Adinma. Ke nkwanu?

Okay, I understand your point now.

This is what is written in the link you quoted. There is no mention of the word "Udo."

Reuben Eneze
AuthorHouse, 26 Jan 2016 - Family & Relationships - 346 pages
0 Reviews

The author presented his book “Igbo Culture” in a most convincing way by quoting expert opinions on most of the issues he discussed in the book. Through his carefully researched work and detailed analysis of facts, he showed in the book that Igbo youths working hard like their ancestors can reform Igboland into a new and better civilization by sifting the good aspects of Igbo culture into today's way of life.

He started his book by making a brief reference to the possible migration route of Igbo ancestors from their earliest settlements in the forest region of Central Africa to their present-day settlement in Southeastern Nigeria of West Africa. He also made a brief reference to the development of the Igbo civilization through the period covering the Stone Age and Iron Age civilizations (pages 1–14).

He painted a clear picture of the cultural background of the community where he was born and brought up and lived in for more than sixty years before he traveled to the United States of America. He traced the more than twenty-six generations-deep lineages, beliefs, concepts, customs, and history of Ihe Shikeaguma in Ntuegbe clan of Enugu State in Southeastern Nigeria as a sample core Igbo culture community. He also delved into the historical links and social formation of this community, with emphasis on genealogy, religion, settlement, language, government, law enforcement, defense, seasons, festivals, and residential structures (pages 15–83).

He took his readers to Igbo thought on God, self, family, human life, birth, death, spirit, human mind, and reincarnation (pages 85–113).

He clearly documented the cultural products of Igbo thought, which can be seen in the formulation of Igbo institutions with special reference to marriage, the extended family system, the social status structure and title system, festivals, informal education, traditional law, community service, religion, divination, and health-care services (pages 114–202). He explained that the symbolism of various articles and some spoken words in Igbo culture are products of Igbo thought. He referred to ofo stick, kola nut, alligator pepper, spears, tribal face marks, body paint, white chalk, and the young palm frond as symbols or instruments of Igbo philosophical expressions and concepts (pages 203–214).

He showed how Igbo culture and philosophy have been affected by the cultures of Igbo neighbors in Nigeria and by other foreign cultures with special references to the following: (a) Ugwuele civilization (a Stone Age culture)—1,000,000 BC–500,000 BC (b) Nri civilization (a ritualized kingship system)—AD 800–AD 1700 (c) Aro civilization (slave trade and colonial era)—AD 1700–AD 1850 (d) Border civilization (slave trade and colonial era)—AD 800–AD1900 (e) External civilization (slave trade and colonial era)—AD 1700–AD 2000 (pages 215–238) The author concluded his work by making an evaluation of Igbo culture.

He carefully examined the oriented values of the Igbo and highlighted those areas of Igbo culture that should be refurbished and reinfused into Igbo life by the Igbo themselves in order to transform Igboland into a big theater of modern civilization (pages 239–246).
https://books.google.co.uk/books?id=XIKpCwAAQBAJ&pg=PT50&lpg=PT50&dq=Bini+and+Igbo+words&source=bl&ots=TDsp4nrmXO&sig=QY_bA6GIqgM-7B2FzUEtaq0FMvM&hl=en&sa=X&ved=0ahUKEwievem2qffRAhXKB8AKHUP8A5sQ6AEITDAG#v=onepage&q=Bini%20and%20Igbo%20words&f=false

Ngozi123:


Adinma. Ke nkwanu?

Okay, I understand your point now.

Ofuma nu!

That book written before this thread was created suggested that, by 7000 years ago, (about 5000 BC) before the separation of the languages, there was no Bini or Yoruba language but Igbo

laudate:
This is what is written in the link you quoted. There is no mention of the word "Udo."

The coincidence are too much to ignore. U cannot erase Igbo from Delta and Edo. That is physically impossible. Neither can u erase yorubas from Ondo either. It is an exercise in futility.

hammerF:
The coincidence are too much to ignore. U cannot erase Igbo from Delta and Edo. That is physically impossible. Neither can u erase yorubas from Ondo either. It is an exercise in futility.

Guy, stop beating around the bush and kindly answer my previous question. Ok, let me rephrase it, in case you did not get my meaning. On what page of the book is the word "Udo" mentioned, and how did the writer emphatically determine that the Edo language or lexicon does not contain the word "Udo"? Next time you want to cite a source, please ensure it contains the exact facts being discussed, or the exact info., that is required.

Past Deins of Agbor

(i) Dein Ebonka (1270-1307),(ii) Owuwu (1307-1333), (iii) Akina (1333-1460), (iv) Agho (1460-1518), (v) Oguade (1518-1594), (vi) Aisama (1594-1630), (vii) Oseh (1630-1650), (viii) Adigwe (1650-1740), (ix) Dein Modu (1650-1795), (x) Dein Obanor (1795-1795), (xi) Dein Igbe Nije (1795-1885), (xii) Dein Odin (1885-1890), (xiii) Dein Gbenoba (1890-1911), (xiv) Dein Agbobu (1911-1935), (xv) Obi Gbewoba (1935-1967), (xvi) Dein Ikenchuku (1967-1979)(Information obtained from Omania Magazine).


Notice that the first Dein, Ebonka, meaning kindred is greater, clearly had an Igbo name, before the Edo corruption of names started. And we can still see Adigwe( clearly Igbo) surfacing in list, despite strong Edo influence in the area.

I remember asking Agbontaen how exactly did the first Dein of Agbor end up with an Igbo name, when Igbos are supposed to be migrants in the area, he as usual, went livid like most irrational Igbophobic folks, and deflected the question and finally ended up arguing that Ebonka is not an Igbo name, , that it's an Ika name.

r

Agbor remains the largest of Ika communities with close geographical location to Benin City. Its constant wars with Benin are well-known. This may have also accounted for its consideration as the “most politically and militarily powerful of all Ika clans as recorded by Chukwu Ebuka and Iwueze Awele Success. The wars which lasted until the 19th century may have also swelled the military prowess of the community and helped to make it a force to reckon with within the Ika nation (Simpson, 1936). There is therefore no doubt that within the period under study, Agbor remained the headache of the Benin Kingdom until the 18th century.

The Legendary Benin Historian, Joseph Egharevba dismissively presented Agbor as a Benin vassal whose Chief (Obi/Dein) was in constant rebellion against the Benin Kingdom to the extent that the Kingdom had to take steps to bring the situation under control. Egherevba gave account of how Oba Orhogbua authorized one of his generals, Agbon to restore peace at all cost. Agbon then captured Idigi territory which he renamed Agbon later corrupted to “Agbor”. The people of Agbor as a result of this development were compelled to maintain the hard sought loyalty to Benin but this was only short-lived as they again revolted this time during the reign of Oba Ovoramwen. As we were again told, Agbor was to be severely punished but for the 1897 conquest of Benin by the British forces and consequent capture of Oba Ovoramwen.

For Joseph N. Egwu, a prominent scholar and historian “The wars between Benin and Agbor are not as simple as Egherevba puts them. Even using his accounts, it seems that the relationship was that of a series of fluctuations and adjustments”.

This position of Egwu is strongly supported by one tradition of Agbor as narrated by Iduwe. According to Iduwe “Our ancestors had long established an autonomous kingdom based on Eze title before our contact with Benin”.

“Agbor Nta formerly called Ominije is the cradle of civilization. Ogelle or Ogene lived as the great priest. He became Oriowor and was greeted “Oriowor or Oken Eze” meaning “Oriowor, the Great King” (Anioma Essence, 2007). Osita Mordi claims that “The kingdom began to show signs of weakness following the demise of Obi Adigwe. Agbor Kingdom was weakened by the unhealthy attitudes of the two sons of Obi Adigwe who began to shove for power to ascend the throne following the demise of their father. This was one of the causes of the civil war that ravaged the kingdom in 18th century.

Again, we hear from Osita Mordi that “The supposed provocation which Chief Egharevba referred to which induced Oba Ovonramwen to prepare a declaration of war was not because Agbor had revolted against the rule of Benin but because Agbor had blocked all channels through which the Benin collected royalties from the Southern Esan clans demanding that a share of such royalties should come to them (Agbor)”.

The history of Agbor like other communities is based on oral tradition. Popular oral account of the community therefore traces its origin to Ogunagbon, the believed founder of Agbor who left Benin with his followers and first settled in Ominijie, located in present Agbor Nta (Emeka Esogbue, 2008). This makes Agbor Nta Agbor’s oldest settlement. One of his chiefs was to later settle in an area known as Agbon. The word “Agbon” means “Earth” or “Land”.

Oral tradition as well as documented history claims that the Dein Dynasty was founded by Ebonka who reigned as the kingdom’s first Dein (1270-1307). “Dein” is derived from “Dehin”, a word strongly attached to “Warrior”.

The market day for Agbor-Obi is Nkwor.

Past Deins of Agbor

(i) Dein Ebonka (1270-1307),(ii) Owuwu (1307-1333), (iii) Akina (1333-1460), (iv) Agho (1460-1518), (v) Oguade (1518-1594), (vi) Aisama (1594-1630), (vii) Oseh (1630-1650), (viii) Adigwe (1650-1740), (ix) Dein Modu (1650-1795), (x) Dein Obanor (1795-1795), (xi) Dein Igbe Nije (1795-1885), (xii) Dein Odin (1885-1890), (xiii) Dein Gbenoba (1890-1911), (xiv) Dein Agbobu (1911-1935), (xv) Obi Gbewoba (1935-1967), (xvi) Dein Ikenchuku (1967-1979)(Information obtained from Omania Magazine).

(To be continued )

http://thepointernewsonline.com/?p=15886

[b]
For Joseph N. Egwu, a prominent scholar and historian “The wars between Benin and Agbor are not as simple as Egherevba puts them. Even using his accounts, it seems that the relationship was that of a series of fluctuations and adjustments”.

This position of Egwu is strongly supported by one tradition of Agbor as narrated by Iduwe. According to Iduwe “Our ancestors had long established an autonomous kingdom based on Eze title before our contact with Benin”.

“Agbor Nta formerly called Ominije is the cradle of civilization. Ogelle or Ogene lived as the great priest. He became Oriowor and was greeted “Oriowor or Oken Eze” meaning “Oriowor, the Great King” (Anioma Essence, 2007). Osita Mordi claims that “The kingdom began to show signs of weakness following the demise of Obi Adigwe. Agbor Kingdom was weakened by the unhealthy attitudes of the two sons of Obi Adigwe who began to shove for power to ascend the throne following the demise of their father. This was one of the causes of the civil war that ravaged the kingdom in 18th century.
[/b]

Intense!

Igboid:

Past Deins of Agbor

(i) Dein Ebonka (1270-1307),(ii) Owuwu (1307-1333), (iii) Akina (1333-1460), (iv) Agho (1460-1518), (v) Oguade (1518-1594), (vi) Aisama (1594-1630), (vii) Oseh (1630-1650), (viii) Adigwe (1650-1740), (ix) Dein Modu (1650-1795), (x) Dein Obanor (1795-1795), (xi) Dein Igbe Nije (1795-1885), (xii) Dein Odin (1885-1890), (xiii) Dein Gbenoba (1890-1911), (xiv) Dein Agbobu (1911-1935), (xv) Obi Gbewoba (1935-1967), (xvi) Dein Ikenchuku (1967-1979)(Information obtained from Omania Magazine).


Notice that the first Dein, Ebonka, meaning kindred is greater, clearly had an Igbo name, before the Edo corruption of names started. And we can still see Adigwe( clearly Igbo) surfacing in list, despite strong Edo influence in the area.

I remember asking Agbontaen how exactly did the first Dein of Agbor end up with an Igbo name, when Igbos are supposed to be migrants in the area, he as usual, went livid like most irrational Igbophobic folks, and deflected the question and finally ended up arguing that Ebonka is not an Igbo name, , that it's an Ika name.

The civil war did alot of damage to the Igbo people, how to roll back these damages are yet unclear.

The Saboteur we have as political heads are not helping matter either, they are willing and awaiting to sell their own people for piecemeal. The only Igbo man to stand his ground unshaken is Nnamdi Kanu, 4 how much longer can he hold his grounds, i dont know.

The attempt to destroy the Igbo tribe is coming mainly from the SW supported by the Muslim North. I will not disclose further on that becos it will take up the whole day.

However, it is important that u note Igbo are not migrant but in fact Aborigines. There are concentrated efforts to eliminate igbo identity and this can only succeed if we do nothing to counter their measures.

We need to demand the truth and as appropriate go as far as demanding DNA records. Science have developed to such an extent that Oral tradition can be investigated and supported with hard evidence.

IKA and ANIOMA ARE THE SAME PEOPLE WITH ONITSHA/OGBARU ANAMBRA PEOPLE. THEIR TERRITORIAL EXPANSE HAVE BEEN ON THE DECLINE DUE TO INADEQUATE MEASURE TO RESTRICT EXTERNAL CULTURAL INFLUENCE. I WILL ARGUE FURTHER THAT THE PRESENT OUTPOST OF THE IKA IS WHERE THE DECLINE HAS REACHED. THE BINI PEOPLE ARE ACTUALLY DECENDANTS OF IKA PEOPLE MIXED WITH YORUBA.


THE THREAT TO IKA WAS ONLY HALTED BY THE ADVANCE OF COLONIALISM, THAT ALLOWED THE INTRODUCTION OF ENGLISH AS A MEANS OF COMMUNICATION BETWEEN PEOPLE OF DIFFERENT DIALECTS. OTHERWISE, BINI WOULD HAVE SPREAD FURTHER UNTIL THEIR WILL BE NOTHING LIKE IKA. THEN ANIOMA WILL COME UNDER THREAT. BINI DIRECTLY DESCENDED FROM IKA, THEY ARE THE SAME PEOPLE.

IS THIS THREAD STILL ON

IS THIS THREAD STILL ON

Igboid:


What is the relevance of this news article to the topic in discuss?

if you've been following this thread, you wouldn't ask this question. This interview laid bare some of the misinformation your brothers have been spreading around. Eg, the brotherhood between Edo and Agbor and how old in time it extended, the age of Agbor Kingdom and its Monarchy and the hereditary Monarchy of the Agbor people. There are many other points I can get out from it but let's leave it here

Cire80:
if you've been following this thread, you wouldn't ask this question. This interview laid bare some of the misinformation your brothers have been spreading around. Eg, the brotherhood between Edo and Agbor and how old in time it extended, the age of Agbor Kingdom and its Monarchy and the hereditary Monarchy of the Agbor people. There are many other points I can get out from it but let's leave it here

The relationship between Bini and Agbor was never those of brotherhood, it was rather that of adversaries, between a rampaging imperialist big Bini kingdom, and strong Agbor kingdom resisting her with all her might.

The Obi of Agbor cannot rewrite history as we know it just to score cheap political points.

Igboid:

Past Deins of Agbor

(i) Dein Ebonka (1270-1307),(ii) Owuwu (1307-1333), (iii) Akina (1333-1460), (iv) Agho (1460-1518), (v) Oguade (1518-1594), (vi) Aisama (1594-1630), (vii) Oseh (1630-1650), (viii) Adigwe (1650-1740), (ix) Dein Modu (1650-1795), (x) Dein Obanor (1795-1795), (xi) Dein Igbe Nije (1795-1885), (xii) Dein Odin (1885-1890), (xiii) Dein Gbenoba (1890-1911), (xiv) Dein Agbobu (1911-1935), (xv) Obi Gbewoba (1935-1967), (xvi) Dein Ikenchuku (1967-1979)(Information obtained from Omania Magazine).


Notice that the first Dein, Ebonka, meaning kindred is greater, clearly had an Igbo name, before the Edo corruption of names started. And we can still see Adigwe( clearly Igbo) surfacing in list, despite strong Edo influence in the area.

I remember asking Agbontaen how exactly did the first Dein of Agbor end up with an Igbo name, when Igbos are supposed to be migrants in the area, he as usual, went livid like most irrational Igbophobic folks, and deflected the question and finally ended up arguing that Ebonka is not an Igbo name, , that it's an Ika name.

Ebonka is not an Igbo name. Only one occasion I heard Ebo in Igbo and it was in a song. Was definitely borrowed from Anioma. There is nobody outside of Anioma area that bears that name. Ebon is from the Edo word Evbo. In all my interactions with Igbos, I've never seen anyone that used this word for kindred but it's a very popular and important word in both Edo and Ika and to some extent Enuani. I've always maintained that Igbo name has been in use in Ika land for centuries but it's not up to 20 %which is evident in all our history, streets schools, names of our ancestors and forefathers, quarters and villages. 90% of all the village names, street names, extended family names, primary and secondary school names in Ika land are Edo. All these things were named after our founders and ancestors. You can only see one or two Igbo names in our history and some of the Igbo sounding names are shared by Igbos and Edo Eg. Edogun/Odogun and Odogwu which has the same meaning in both languages.

Deep up in Taraba, Maiduguri and Adamawa, I've seen places with Igbo sounding names. Some places have names starting with Chuku. Some even Chukwu. I know you would claim it's Igbo names if it were to be in Ika.

Cire80:
Ebonka is not an Igbo name. Only one occasion I heard Ebo in Igbo and it was in a song. Was definitely borrowed from Anioma. There is nobody outside of Anioma area that bears that name. Ebon is from the Edo word Evbo. In all my interactions with Igbos, I've never seen anyone that used this word for kindred but it's a very popular and important word in both Edo and Ika and to some extent Enuani. I've always maintained that Igbo name has been in use in Ika land for centuries but it's not up to 20 %which is evident in all our history, streets schools, names of our ancestors and forefathers, quarters and villages. 90% of all the village names, street names, extended family names, primary and secondary school names in Ika land are Edo. All these things were named after our founders and ancestors. You can only see one or two Igbo names in our history and some of the Igbo sounding names are shared by Igbos and Edo Eg. Edogun/Odogun and Odogwu which has the same meaning in both languages.

Deep up in Taraba, Maiduguri and Adamawa, I've seen places with Igbo sounding names. Some places have names starting with Chuku. Some even Chukwu. I know you would claim it's Igbo names if it were to be in Ika.

My friend is from umuahia his name is chijioke ebo

Does it means that he isn't Igbo or he borrowed it from anioma as you said

The last time I checked ked umuahia is far from Edo

ariesbull:



My friend is from umuahia his name is chijioke ebo

Does it means that he isn't Igbo or he borrowed it from anioma as you said

The last time I checked ked umuahia is far from Edo

fabrications is allowed but by the way, what did he say is the meaning of his name? Some words have the same spelling but different meaning. I stand by my comment. Ebonka is an Anioma name. Ebon is a very important word in Edo and Ika culture and community structure. In all Ika clan, After Ogbe which is quarters, you have Idumus then Ebon. This is the structure of all Ika area

Ebo is not part of Igbo culture reason they don't bear Ebonka or similar names. There are many cultures and words Igbo people borrowed from Anioma. We borrowed from Igbo and they borrowed from us.

Cire80:
Ebonka is not an Igbo name. Only one occasion I heard Ebo in Igbo and it was in a song. Was definitely borrowed from Anioma. There is nobody outside of Anioma area that bears that name. Ebon is from the Edo word Evbo. In all my interactions with Igbos, I've never seen anyone that used this word for kindred but it's a very popular and important word in both Edo and Ika and to some extent Enuani. I've always maintained that Igbo name has been in use in Ika land for centuries but it's not up to 20 %which is evident in all our history, streets schools, names of our ancestors and forefathers, quarters and villages. 90% of all the village names, street names, extended family names, primary and secondary school names in Ika land are Edo. All these things were named after our founders and ancestors. You can only see one or two Igbo names in our history and some of the Igbo sounding names are shared by Igbos and Edo Eg. Edogun/Odogun and Odogwu which has the same meaning in both languages.

Deep up in Taraba, Maiduguri and Adamawa, I've seen places with Igbo sounding names. Some places have names starting with Chuku. Some even Chukwu. I know you would claim it's Igbo names if it were to be in Ika.

Lol! If we accept that Ebon isn't same as Ebo in Igbo, what then happens to "ka" ? Is that also part of the Edo ish?

You are being petty.
Ebo is used all over Igbo land.
You hear it in Igbo Christian songs as "Odum Ebo Judah", the Lion of tribe of Judah. You know next to nothing about Igbos of SE or our language, and so in no position whatsoever to tell us anything about our language. Ebo was not borrowed from anywhere, it's part and parcel of Igbo lexicon.

Ebonka has nothing to do with Evbo.

Deep up in Taraba, Maiduguri and Adamawa, I've seen places with Igbo sounding names. Some places have names starting with Chuku. Some even Chukwu. I know you would claim it's Igbo names if it were to be in Ika.

Now this is trash, and I'm sure you know that.

Ana akogheri.

“Agbor Nta formerly called Ominije is the cradle of civilization. Ogelle or Ogene lived as the great priest. He became Oriowor and was greeted “Oriowor or Oken Eze” meaning “Oriowor, the Great King” (Anioma Essence, 2007).

Igboid:

Past Deins of Agbor

(i) Dein Ebonka (1270-1307),(ii) Owuwu (1307-1333), (iii) Akina (1333-1460), (iv) Agho (1460-1518), (v) Oguade (1518-1594), (vi) Aisama (1594-1630), (vii) Oseh (1630-1650), (viii) Adigwe (1650-1740), (ix) Dein Modu (1650-1795), (x) Dein Obanor (1795-1795), (xi) Dein Igbe Nije (1795-1885), (xii) Dein Odin (1885-1890), (xiii) Dein Gbenoba (1890-1911), (xiv) Dein Agbobu (1911-1935), (xv) Obi Gbewoba (1935-1967), (xvi) Dein Ikenchuku (1967-1979)(Information obtained from Omania Magazine).


Notice that the first Dein, Ebonka, meaning kindred is greater, clearly had an Igbo name, before the Edo corruption of names started. And we can still see Adigwe( clearly Igbo) surfacing in list, despite strong Edo influence in the area.

I remember asking Agbontaen how exactly did the first Dein of Agbor end up with an Igbo name, when Igbos are supposed to be migrants in the area, he as usual, went livid like most irrational Igbophobic folks, and deflected the question and finally ended up arguing that Ebonka is not an Igbo name, , that it's an Ika name.

(ix) is Madu,not Modu

Cire80:
fabrications is allowed but by the way, what did he say is the meaning of his name? Some words have the same spelling but different meaning. I stand by my comment. Ebonka is an Anioma name. Ebon is a very important word in Edo and Ika culture and community structure. In all Ika clan, After Ogbe which is quarters, you have Idumus then Ebon. This is the structure of all Ika area

Ebo is not part of Igbo culture reason they don't bear Ebonka or similar names. There are many cultures and words Igbo people borrowed from Anioma. We borrowed from Igbo and they borrowed from us.

I make it a point not to call anybody names on nl,but you test the patience of saints nodcock.
I'm from Nnewi,we don't have any historical connection with Ika or Idu that I know of,Ebo is the word for tribe or large family my side.Shut the eff up if you don't know what you're about.
Last I checked,you were Bini.When did you turn Ika?

Cire80:
fabrications is allowed but by the way, what did he say is the meaning of his name? Some words have the same spelling but different meaning. I stand by my comment. Ebonka is an Anioma name. Ebon is a very important word in Edo and Ika culture and community structure. In all Ika clan, After Ogbe which is quarters, you have Idumus then Ebon. This is the structure of all Ika area

Ebo is not part of Igbo culture reason they don't bear Ebonka or similar names. There are many cultures and words Igbo people borrowed from Anioma. We borrowed from Igbo and they borrowed from us.

This is not a fabrication Oga...Why do you guys assume that everything is fabrication. Maybe you must bee living your life in that . Beside that is anioma not Igbo...Anioma is just acronym not even a name of any town n particular


Why am I talking with you seff?

Dhugal:

I make it a point not to call anybody names on nl,but you test the patience of saints nodcock.
I'm from Nnewi,we don't have any historical connection with Ika or Idu that I know of,Ebo is the word for tribe or large family my side.Shut the eff up if you don't know what you're about.
Last I checked,you were Bini.When did you turn Ika?

Nwanne madu. Kedu side gi Na nnewi...I am also from there

Pls ignore that one

Igboid:


Lol! If we accept that Ebon isn't same as Ebo in Igbo, what then happens to "ka" ? Is that also part of the Edo ish?

You are being petty.
Ebo is used all over Igbo land.
You hear it in Igbo Christian songs as "Odum Ebo Judah", the Lion of tribe of Judah. You know next to nothing about Igbos of SE or our language, and so in no position whatsoever to tell us anything about our language. Ebo was not borrowed from anywhere, it's part and parcel of Igbo lexicon.

Ebonka has nothing to do with Evbo.

Why lecture him...Allow him to keep making a full here....Can you imagine that he said EBO isn't an Igbo word...Even most of the diein

Igboid:

Deep up in Taraba, Maiduguri and Adamawa, I've seen places with Igbo sounding names. Some places have names starting with Chuku. Some even Chukwu. I know you would claim it's Igbo names if it were to be in Ika.

Now this is trash, and I'm sure you know that.

Ana akogheri.

there are many places with Igbo sounding names scattered all over the North. You seem to be very ignorant.

Dhugal:

I make it a point not to call anybody names on nl,but you test the patience of saints nodcock.
I'm from Nnewi,we don't have any historical connection with Ika or Idu that I know few of,Ebo is the word for tribe or large family my side.Shut the eff up if you don't know what you're about.
Last I checked,you were Bini.When did you turn Ika?

Ebo is not an Igbo word. Nnewi borrowed lots of words from Anioma. Ebo is not in Igbo culture. In Edo and Ika culture, Ogbe, Idunwun /Idumu and Evbo/Ebon are used as a form of stratification or structuralization in our Kingdoms and clans. In Ika as well as in Bini/Ishan, Ogbe is the quarter, each Ogbe is subdivided into Idunwun/Idumu and this is further divided into Evbo/Ebons. All these divisions and subdivisions hold their meetings in a place called Egua/Ogua. We have Ogua Ogbe, Ogua Idumu and Ogua Ebon. For anybody to say Ebon has nothing to do with Evbo is the height of prejudice.

Cire80:
Ebo is not an Igbo word. Nnewi borrowed lots of words from Anioma. Ebo is not in Igbo culture. In Edo and Ika culture, Ogbe, Idunwun /Idumu and Evbo/Ebon are used as a form of stratification or structuralization in our Kingdoms and clans. In Ika as well as in Bini/Ishan, Ogbe is the quarter, each Ogbe is subdivided into Idunwun/Idumu and this is further divided into Evbo/Ebons. All these divisions and subdivisions hold their meetings in a place called Egua/Ogua. We have Ogua Ogbe, Ogua Idumu and Ogua Ebon. For anybody to say Ebon has nothing to do with Evbo is the height of prejudice.

You are making jest of yourself.
Ebo is used all over Igboland, it is not restricted to Nnewi.

Are you saying that there is no Edo word for "greater", that Igbo word for greater ie "Ka", will now be used with "Evbo"?
Lol! You are ridiculous.

Ogbe is an Igbo word too, it's One of those words Igbos share with Edos, there is a quarter in my town called "Ogbe otu", it has been named so since antiquity.

You are truly limited in Knowledge about Igboland and people to be taking part in this discussion.

Igboid:

“Agbor Nta formerly called Ominije is the cradle of civilization. Ogelle or Ogene lived as the great priest. He became Oriowor and was greeted “Oriowor or Oken Eze” meaning “Oriowor, the Great King” (Anioma Essence, 2007).

By the way, why have you been tactically avoiding this part of my submission.