BankeSmalls:


We the Agbor indigenous community are Igbos. My grandfather lived with the British at Agbor oki, we speak Igbo and observe all Igbo traditions. You have no rights whatsoever to reject us.

You didn't create us.

I have confirmed that the monikers Abagworo and Chino or Bestviewer or whatever he uses is the same person!

Curlieweed:


Igbo is not a tribe. A tribe can have a single origin. A nation can have diverse origins. You can talk about the origins of the tribes that inhabitted Igboland; the Isus, Ngwas, Aros and so on.

Igbo is a what then?
If what you wrote up there is correct, that means we have too many tribes. Igbo land is getting more complicated to me.

Curlieweed:


Igbo is not a tribe. A tribe can have a single origin. A nation can have diverse origins. You can talk about the origins of the tribes that inhabitted Igboland; the Isus, Ngwas, Aros and so on.

you think!

nnamdijonathan:


From this your post, it shows that different Igbo towns have different origins. This our so-called Igbo land is beginning to really confuse me. I thought that just as all Yoruba people claim Oduduwa and ile ife is the same way all Igbo people came from Eri in Aguleri but, Igbo people's own must always be different. I just tire for Igbo people.

Igbo as a unit is a recent thing, same as Yoruba, to an extent.
However, even though, many features are common to the whole group, each tribe in Igboland has distinct customs and stories of origins . That of Eri is used for academic purposes for unification , however, that Eri must never be confused with the biblical Eri, which is even pronounced differently.
That's my point.

Curlieweed:


Igbo is not a tribe. A tribe can have a single origin. A nation can have diverse origins. You can talk about the origins of the tribes that inhabitted Igboland; the Isus, Ngwas, Aros and so on.

Thank you for finally stating what most Nigerians don't understand. Igbos are a nation, just like you have japan, Germans and Koreans. I hate when people refer to us as tribes. I diminishes our place in the world.

nnamdijonathan:


not just them, Igbos have more fair people than other tribes in Nigeria, the population of fair Igbo people is very high amongst the total Igbo population. This may be as a result of foreign blood but no one knows.

I guess these are two examples of what you're referring to. Two igbos, who to the best of my knowledge are not mixed-race (ie- both their parents are Igbo). First two are of Alex Ikwechegh, and second two are of a former NYSC DG; Brigadier-General Nnamdi Okore-Affia.

Handsomegod:
I will respond to you finally. Recall this back and forth started from page 181 of this thread. The key view I stated was how a certain act supported the Eri hypothesis (Read,hypothesis? Theory? Proponent?) of Igbo history. I didn't make a declarative or definite statement because I know that such views may be widely held in some quarters but not fully accepted in others. Is there an Eri/Gad hypothesis of Igbo history? Emphatically yes! Are there studies and facts to support that? Emphatically yes! Has it received general acceptance? Emphatically No! You went on overdrive! Debunked the claims(which I never made,anyway) and have been battling an unseen force ever! According to you,those who support your views are logical and factual. All opposing viewpoints are delusional and insane! Come on sir! I am not your candidate!

There are no facts to support that Igbos are the lost tribe whatever. All the hypothesis are made from VERY FEW similarities, ignoring the legion of differences.
For eg, Mispronouncing Obuga, an Igbo village, to mean 'Obu Gad', as the Jewish perpetrators do, is rather misleading. Everything is wrong with that.
That hypothesis should be thrown away cos it built on fraud.
None of your ancestors will tell you that.
No chief priest will leave Igbo deities and mention Jewish ones, I wonder what you all are reading from Deuteronomy, leventicus and Numbers.

Everything Igbo tribe has their own origin stories handed down many generations to the present.
Why should I leave these to even consider what a white man thinks?
My point is that, the oriental hypothesis is not true.

InyinyaAgbaOku:


Igbo as a unit is a recent thing, same as Yoruba, to an extent.
However, even though, many features are common to the whole group, each tribe in Igboland has distinct customs and stories of origins . That of Eri is used for academic purposes for unification , however, that Eri must never be confused with the biblical Eri, which is even pronounced differently.
That's my point.

Ok. But its better for us all to accept the Eri origin whether it is Jewish related or not in order to avoid another form of disunity in Igboland.

You'll love this. It's an account by a Igboson, Olaudah Equiano, of life in Igboland in the 1700s.

Enjoy.

The Life of Olaudah Equiano

Extract from: The Interesting Narrative of The Life of Olaudah Equiano, or Gustavus Vassa, The African. Written by Himself.
London: Printed for and sold by the author, No. 10, Union-Street, Middlesex Hospital, [1789].
Vol. 1, Chapter 1, pages 4-38.

That part of Africa, known by the name of Guinea, to which the trade for slaves is carried on, extends along the coast above 3400 miles, from the Senegal to Angola, and includes a variety of kingdoms. Of these the most considerable is the kingdom of Benen, both as to extent and wealth, the richness and cultivation of the soil, the power of its king, and the number and warlike disposition of the inhabitants. It is situated nearly under the line, and extends along the coast about 170 miles, but runs back into the interior part of Africa to a distance hitherto I believe unexplored by any traveller; and seems only terminated at length by the empire of Abyssinia, near 1500 miles from its beginning. This kingdom is divided into many provinces or districts: in one of the most remote and fertile of which, called Eboe, I was born, in the year 1745, in a charming fruitful vale, named Essaka. The distance of this province from the capital of Benin and the sea coast must be very considerable; for I had never heard of white men or Europeans, nor of the sea: and our subjection to the king of Benin was little more than nominal; for every transaction of the government, as far as my slender observation extended, was conducted by the chiefs or elders of the place. The manners and government of a people who have little commerce with other countries are generally very simple; and the history of what passes in one family or village may serve as a specimen of a nation. My father was one of those elders or chiefs I have spoken of, and was styled Embrenche; a term, as I remember, importing the highest distinction, and signifying in our language a mark of grandeur. This mark is conferred on the person entitled to it, by cutting the skin across at the top of the forehead, and drawing it down to the eye-brows; and while it is in this situation applying a warm hand, and rubbing it until it shrinks up into a thick weal across the lower part of the forehead. Most of the judges and senators were thus marked; my father had long born it: I had seen it conferred on one of my brothers, and I was also destined to receive it by my parents. Those Embrence, or chief men, decided disputes and punished crimes; for which purpose they always assembled together. The proceedings were generally short; and in most cases the law of retaliation prevailed. I remember a man was brought before my father, and the other judges, for kidnapping a boy; and, although he was the son of a chief or senator, he was condemned to make recompense by a man or woman slave. Adultery, however, was sometimes punished with slavery or death; a punishment which I believe is inflicted on it throughout most of the nations of Africa. So sacred among them is the honour of the marriage bed, and so jealous are they of the fidelity of their wives. Of this I recollect an instance: --a woman was convicted before the judges of adultery, and delivered over, as the custom was, to her husband to be punished. Accordingly he determined to put her to death: but it being found, just before her execution, that she had an infant at her breast; and no woman being prevailed on to perform the part of a nurse, she was spared on account of the child. The men, however, do not preserve the same constancy to their wives, which they expect from them; for they indulge in a plurality, though seldom in more than two. Their mode of marriage is thus: - both parties are usually betrothed when young by their parents, (though I have known the males to betroth themselves). On this occasion a feast is prepared, and the bride and bridegroom stand up in the midst of all their friends, who are assembled for the purpose, while he declares she is thenceforth to be looked upon as his wife, and that no other person is to pay any addresses to her. This is also immediately proclaimed in the vicinity, on which the bride retires from the assembly. Some time after she is brought home to her husband, and then another feast is made, to which the relations of both parties are invited: her parents then deliver her to the bridegroom, accompanied with a number of blessings, and at the same time they tie round her waist a cotton string of the thickness of a goose-quill, which none but married women are permitted to wear: she is now considered as completely his wife; and at this time the dowry is given to the new married pair, which generally consists of portions of land, slaves, and cattle, household goods, and implements of husbandry. These are offered by the friends of both parties; besides which the parents of the bridegroom present gifts to those of the bride, whose property she is looked upon before marriage; but after it she is esteemed the sole property of her husband. The ceremony being now ended the festival begins, which is celebrated with bonefires, and loud acclamations of joy, accompanied with music and dancing.

We are almost a nation of dancers, musicians, and poets. Thus every great event, such as a triumphant return from battle, or other cause of public rejoicing is celebrated in public dances, which are accompanied with songs and music suited to the occasion. The assembly is separated into four divisions, which dance either apart or in succession, and each with a character peculiar to itself. The first division contains the married men, who in their dances frequently exhibit feats of arms, and the representation of a battle. To these succeed the married women, who dance in the second division. The young men occupy the third; and the maidens the fourth. Each represents some interesting scene of real life, such as a great achievement, domestic employment, a pathetic story, or some rural sport; and as the subject is generally founded on some recent event, it is therefore ever new. This gives our dances a spirit and variety which I have scarcely seen elsewhere. We have many musical instruments, particularly drums of different kinds, a piece of music which resembles a guitar, and another much like a stickado. These last are chiefly used by betrothed virgins, who play on them on all grand festivals.

As our manners are simple, our luxuries are few. The dress of both sexes is nearly the same. It generally consists of a long piece of callico, or muslin, wrapped loosely round the body, somewhat in the form of a highland plaid. This is usually dyed blue, which is our favourite colour. It is extracted from a berry, and is brighter and richer than any I have seen in Europe. Besides this, our women of distinction wear golden ornaments; which they dispose with some profusion on their arms and legs. When our women are not employed with the men in tillage, their usual occupation is spinning and weaving cotton, which they afterwards dye, and make it into garments. They also manufacture earthen vessels, of which we have many kinds. Among the rest tobacco pipes, made after the same fashion, and used in the same manner, as those in Turkey.

Our manner of living is entirely plain; for as yet the natives are unacquainted with those refinements in cookery which debauch the taste: bullocks, goats, and poultry, supply the greatest part of their food. These constitute likewise the principal wealth of the country, and the chief articles of its commerce. The flesh is usually stewed in a pan; to make it savoury we sometimes use also pepper, and other spices, and we have salt made of wood ashes. Our vegetables are mostly plantains, eadas, yams, beans, and Indian corn. The head of the family usually eats alone; his wives and slaves have also their separate tables. Before we taste food we always wash our hands: indeed our cleanliness on all occasions is extreme; but on this it is an indispensable ceremony. After washing, libation is made, by pouring out a small portion of the food, in a certain place, for the spirits of departed relations, which the natives suppose to preside over their conduct, and guard them from evil. They are totally unacquainted with strong or spirituous liquours; and their principal beverage is palm wine. This is gotten from a tree of that name by tapping it at the top, and fastening a large gourd to it; and sometimes one tree will yield three or four gallons in a night. When just drawn it is of a most delicious sweetness; but in a few days it acquires a tartish and more spirituous flavour though I never saw anyone intoxicated by it. The same tree also produces nuts and oil. Our principal luxury is in perfumes; one sort of these is an odoriferous wood of delicious fragrance: the other a kind of earth; a small portion of which thrown into the fire diffuses a most powerful odour. We beat this wood into powder, and mix it with palm oil; with which both men and women perfume themselves.

In our buildings we study convenience rather than ornament. Each master of a family has a large square piece of ground, surrounded with a moat or fence, or enclosed with a wall made of red earth tempered; which, when dry, is as hard as brick. Within this are his houses to accommodate his family and slaves; which, if numerous, frequently present the appearance of a village. In the middle stands the principal building, appropriated to the sole use of the master, and consisting of two apartments; in one of which he sits in the day with his family, the other is left apart for the reception of his friends. He has besides these a distinct apartment in which lie sleeps, together with his male children. On each side are the apartments of his wives, who have also their separate day and night houses. The habitations of the slaves and their families are distributed throughout the rest of the enclosure. These houses never exceed one story in height: they are always built of wood, or stakes driven into the ground, crossed with wattles, and neatly plastered within, and without. The roof is thatched with reeds. Our day-houses are left open at the sides; but those in which we sleep are always covered, and plastered in the inside, with a composition mixed with cow-dung, to keep off the different insects, which annoy us during the night. The walls and floors also of these are generally covered with mats. Our beds consist of a platform, raised three or four feet from the ground, on which are laid skins, and different parts of a spungy tree called plaintain. Our covering is calico or muslin, the same as our dress. The usual seats are a few logs of wood; but we have benches, which are generally perfumed, to accommodate strangers: these compose the greater part of our household furniture. Houses so constructed and furnished require but little skill to erect them. Every man is sufficient architect for the purpose. The whole neighbourhood afford their unanimous assistance in building them and in return receive, and expect no other recompense than a feast.

As we live in a country where nature is prodigal of her favours, our wants are few and easily supplied; of course we have few manufactures. They consist for the most part of calicoes, earthern ware, ornaments, and instruments of war and husbandry. But these make no part of our commerce, the principal articles of which, as I have observed, are provisions. In such a state money is of little use; however we have some small pieces of coin, if I may call them such. They are made something like an anchor; but I do not remember either their value or denomination. We have also markets, at which I have been frequently with my mother. There are sometimes visited by stout mahogany-coloured men from the south west of us: we call them Oye-Eboe, which term signifies red men living at a distance. They generally bring us fire-arms, gunpowder, hats, beads, and dried fish. The last we esteemed a great rarity, as our waters were only brooks and springs. These articles they barter with us for odoriferous woods and earth, and our salt of wood ashes. They always carry slaves through our land; but the strictest account is exacted of their manner of procuring them before they are suffered to pass. Sometimes indeed we sold slaves to them, but they were only prisoners of war, or such among us as had been convicted of kidnapping, or adultery, and some other crimes, which we esteemed heinous. This practice of kidnapping induces me to think, that, notwithstanding all our strictness, their principal business among us was to trepan our people. I remember too they carried great sacks along with them, which not long after I had an opportunity of fatally seeing applied to that infamous purpose.

Our land is uncommonly rich and fruitful, and produces all kinds of vegetables in great abundance. We have plenty of Indian corn, and vast quantities of cotton and tobacco. Our pineapples grow without culture; they are about the size of the largest sugar-loaf, and finely flavoured. We have also spices of different kinds, particularly pepper; and a variety of delicious fruits which I have never seen in Europe; together with gums of various kinds, and honey in abundance. All our industry is exerted to improve those blessings of nature. Agriculture is our chief employment; and every one, even the children and women, are engaged in it. Thus we are all habituated to labour from our earliest years. Everyone contributes something to the common stock; and as we are unacquainted with idleness, we have no beggars. The benefits of such a mode of living are obvious. The West India planters prefer the slaves of Benin or Eboe to those of any other part of Guinea, for their hardiness, intelligence, integrity, and zeal. Those benefits are felt by us in the general healthiness of the people, and in their vigour and activity; I might have added too in their comeliness. Deformity is indeed unknown amongst us, I mean that of shape. Numbers of the natives of Eboe now in London might be brought in support of this assertion: for, in regard to complexion, ideas of beauty are wholly relative. I remember while in Africa to have seen three negro children, who were tawny, and another quite white, who were universally regarded by myself, and the natives in general, as far as related to their complexions, as deformed. Our women too were in my eyes at least uncommonly graceful, alert, and modest to a degree of bashfulness; nor do I remember to have ever heard of an instance of incontinence amongst them before marriage. They are also remarkably cheerful. Indeed cheerfulness and affability are two of the leading characteristics of our nation.

Imagine Igboland was as developed as Japan, I'm sure that there wouldn't have been even one Igbo man who will claim Jewish ancestry. Everybody would have been proud of their Igbo ancestry.
Imagine Israel was less developed than Malawi ( one of the poorest countries on earth ), no Igbo man would also have claimed Jewish ancestry.
Let us build Igbo land together so that Igbo land will be the hope of the entire African continent and watch how other ethnic groups from different African coumtries will trace their own ancestors to Igboland.

Our tillage is exercised in a large plain or common, some hours walk from our dwellings, and all the neighbours resort thither in a body. They use no beasts of husbandry; and their only instruments are hoes, axes, shovels, and beaks, -or pointed iron to dig with. Sometimes we are visited by locusts, which come in large clouds, so as to darken the air, and destroy our harvest. This however happens rarely, but when it does, a famine is produced by it. I remember an instance or two wherein this happened. This common is often the theatre of war; and therefore when our people go out to till their land, they not only go in a body, but generally take their arms with them for fear of a surprise; and when they apprehend an invasion they guard the avenues to their dwellings, by driving sticks into the ground, which are so sharp at one end as to pierce the foot, and are generally dipt in poison. From what I can recollect of these battles, they appear to have been irruptions of one little state or district on the other, to obtain prisoners or booty. Perhaps they were incited to this by those traders who brought the European goods I mentioned amongst us. Such a mode of obtaining slaves in Africa is common; and I believe more are procured this way, and by kidnapping, than any other. When a trader wants slaves, he applies to a chief for them, and tempts him with his wares. It is not extraordinary, if on this occasion he yields to the temptation with as little firmness, and accepts the price of his fellow creatures liberty with as little reluctance as the enlightened merchant. Accordingly he falls on his neighbours, and a desperate battle ensues. If he prevails and takes prisoners, he gratifies his avarice by selling them; but, if his party be vanquished, and he falls into the hands of the enemy, he is put to death: for, as he has been known to foment their quarrels, it is thought dangerous to let him survive, and no ransom can save him, though all other prisoners may be redeemed. We have fire-arms, bows and arrows, broad two-edged swords and javelins: we have shields also which cover a man from head to foot. All are taught the use of these weapons; even our women are warriors, and march boldly out to fight along with the men. Our whole district is a kind of militia: on a certain signal given, such as the firing of a gun at night, they all rise in arms and rush upon their enemy. It is perhaps something remarkable, that when our people march to the field a red flag or banner is borne before them. I was once a witness to a battle in our common. We had been all at work in it one day as usual, when our people were suddenly attacked. I climbed a tree at some distance, from which I beheld the fight. There were many women as well as men on both sides; among others my mother was there, and armed with a broad sword. After fighting for a considerable time with great fury, and after many had been killed our people obtained the victory, and took their enemy's Chief prisoner. He was carried off in great triumph, and, though he offered a large ransom for his life, he was put to death. A virgin of note among our enemies had been slain in the battle, and her arm was exposed in our market-place, where our trophies were always exhibited. The spoils were divided according to the merit of the warriors. Those prisoners which were not sold or redeemed we kept as slaves: but how different was their condition from that of the slaves in the West Indies! With us they do no more work than other members of the community, even their masters; their food, clothing and lodging were nearly the same as theirs, (except that they were not permitted to eat with those who were free-born); and there was scarce any other difference between them, than a superior degree of importance which the head of a family possesses in our state, and that authority which, as such, he exercises over every part of his household. Some of these slaves have even slaves under them as their own property, and for their own use.

As to religion, the natives believe that there is one Creator of all things, and that he lives in the sun, and is girted round with a belt that he may never eat or drink; but, according to some, he smokes a pipe, which is our own favourite luxury. They believe he governs events, especially our deaths or captivity; but, as for the doctrine of eternity; I do not remember to have ever heard of it: some however believe in the transmigration of souls in a certain degree. Those spirits, which are not transmigrated, such as our dear friends or relations, they believe always attend them, and guard them from the bad spirits or their foes. For this reason they always before eating, as I have observed, put some small portion of the meat, and pour some of their drink, on the ground for them; and they often make oblations of the blood of beasts or fowls at their graves. I was very fond of my mother, and almost constantly with her. When she went to make these oblations at her mother's tomb, which was a kind of small solitary thatched house, I sometimes attended her. There she made her libations, and spent most of the night in cries and lamentations. I have been often extremely terrified on these occasions. The loneliness of the place, the darkness of the night, and the ceremony of libation, naturally awful and gloomy, were heightened by my mother's lamentations; and there, concurring with the cries of doleful birds, by which these places were frequented, gave an inexpressible terror to the scene.

We compute the year from the day on which the sun crosses the line, and on its setting that evening there is a general shout throughout the land; at least I can speak from my own knowledge throughout our vicinity. The people at the same time make a great noise with rattles, not unlike the basket rattles used by children here, though much larger, and hold up their hands to heaven for a blessing. It is then the greatest offerings are made; and those children whom our wise men foretel will be fortunate are then presented to different people. I remember many used to come to see me, and I was carried about to others for that purpose. They have many offerings, particularly at full moons; generally two at harvest before the fruits are taken out of the ground: and when any young animals are killed, sometimes they offer up part of them as a sacrifice. These offerings, when made by one of the heads of a family, serve for the whole. I remember we often had them at my father's and my uncle's, and their families have been present. Some of our offerings are eaten with bitter herbs. We had a saying among us to any one of a cross temper, ' That 'if they were to be eaten, they should be eaten with bitter herbs.'

We practised circumcision like the Jews, and made offerings and feasts on that occasion in the same manner as they did. Like them also, our children were named from some event; some circumstance, or fancied foreboding at the time of their birth. I was named Olaudah, which, in our language, signifies vicissitude or fortune also; one favoured, and having a loud voice and well spoken. I remember we never polluted the name of the object of our adoration; on the contrary, it was always mentioned with the greatest reverence; and we were totally unacquainted with swearing, and all those terms of abuse and reproach which find their way so readily and copiously into the languages of more civilized people. The only expressions of that kind I remember were ' May you rot, or may you swell, or may a beast take you.'

I have before remarked that the natives of this part of Africa are extremely cleanly. This necessary habit of decency was with us a part of religion, and therefore we had many purifications and washings; indeed almost as many, and used on the same occasions, if my recollection does not fail me, as the Jews. Those that touched the dead at any time were obliged to wash and purify themselves before they could enter a dwelling-house. Every woman too, at certain times, was forbidden to come into a dwelling-house, or touch any person, or any thing we ate. I was so fond of my mother I could not keep from her, or avoid touching her at some of those periods, in consequence of which I was obliged to be kept out with her, in a little house made for that purpose, till offering was made, and then we were purified.

Though we had no places of public worship, we had priests and magicians, or wise men. I do not remember whether they had different offices, or whether they were united in the same persons, but they were held in great reverence by the people. They calculated our time, and foretold events, as their name imported, for we called them Ah-affoe-way-cah, which signifies calculators or yearly men, our year being called Ah-affoe. They wore their beards, and when they died they were succeeded by their sons. Most of their implements and things of value were interred along with them. Pipes and tobacco were also put into the grave with the corpse, which was always perfumed and ornamented, and animals were offered in sacrifice to them. None accompanied their funerals but those of the same profession or tribe. These buried them after sunset, and always returned from the grave by a different way from that which they went.

These magicians were also our doctors or physicians. They practised bleeding by cupping; and were very successful in healing wounds and expelling poisons. They had likewise some extraordinary method of discovering jealousy, theft, and poisoning; the success of which no doubt they derived from their unbounded influence over the credulity and superstition of the people. I do not remember what those methods were, except that as to poisoning: I recollect an instance or two, which I hope it will not be deemed impertinent here to insert, as it may serve as a kind of specimen of the rest, and is still used by the negroes in the West Indies. A virgin had been poisoned, but it was not known by whom: the doctors ordered the corpse to be taken up by some persons, and carried to the grave. As soon as the bearers had raised it on their shoulders, they seemed seized with some sudden impulse, and ran to and fro unable to stop themselves. At last, after having passed through a number of thorns and prickly bushes unhurt, the corpse fell from them close to a house, and defaced it in the fall; and, the owner being taken up, he immediately confessed the poisoning.

The natives are extremely cautious about poison. When they buy any eatable the seller kisses it all round before the buyer, to shew him it is not poisoned; and the same is done when any meat or drink is presented, particularly to a stranger. We have serpents of different kinds, some of which are esteemed ominous when they appear in our houses, and these we never molest. I remember two of those ominous snakes, each of which was as thick as the calf of a man's leg, and in colour resembling a dolphin in the water, crept at different times into my mother's night-house, where I always lay with her, and coiled themselves into folds, and each time they crowed like a rooster. I was desired by some of our wise men to touch these, that I might be interested in the good omens, which I did, for they were quite harmless, and would tamely suffer themselves to be handled; and then they were put into a large open earthen pan, and set on one side of the highway. Some of our snakes, however, were poisonous: one of them crossed the road one day when I was standing on it, and passed between my feet without offering to touch me, to the great surprise of many who saw it; and these incidents were accounted by the wise men, and therefore by my mother and the rest of the people, as remarkable omens in my favour.

Such is the imperfect sketch my memory has furnished me with of the manners and customs of a people among whom I first drew my breath.

****** ****** ******

https://www.nairaland.com/870908/igbo-1700s

nnamdijonathan:


Ok. But its better for us all to accept the Eri origin whether it is Jewish related or not in order to avoid another form of disunity in Igboland.

It is not better to accept what was never there in the first place.
Accepting Eri for academics is not a problem. That one has already happened.
Accepting the biblical Eri in particular, is where the problem lies cos it's false.
The Nri people that have the story said he is a divine deity , not a migrant from Israel.
So, those who want to confer the migrant status on Eri are the ones looking for trouble.

Like I said above, archeological discoveries of complex structures- ornaments, artworks and other sophisticated artefacts showed we have been around long before the speculated period of migration.

So, we can't consider what was never there.

Xander85:


I guess these are two examples of what you're referring to. Two igbos, who to the best of my knowledge are not mixed-race (ie- both their parents are Igbo). First two are of Alex Ikwechegh, and second two are of a former NYSC DG; Brigadier-General Nnamdi Okore-Affia.

The 2nd 3rd and 4th picture don't look like Igbo people. They don't have the typical Igbo facial look.
I know an Igbo person when I see one.

aniomafirstson:

The 2nd 3rd and 4th picture don't look like Igbo people. They don't have the typical Igbo facial look.
I know an Igbo person when I see one.

Hehehehe

Bros, they're both Igbos. Will i lie to you?

InyinyaAgbaOku:


It is not better to accept what was never there in the first place.
Accepting Eri for academics is not a problem. That one has already happened.
Accepting the biblical Eri in particular, is where the problem lies cos it's false.
The Nri people that have the story said he is a divine deity , not a migrant from Israel.
So, those who want to confer the migrant status on Eri are the ones looking for trouble.

Like I said above, archeological discoveries of complex structures- ornaments, artworks and other sophisticated artefacts showed we have been around long before the speculated period of migration.

So, we can't consider what was never there.

Scholars only found some similarities between. the Igbo tradition and the Jewish tradition and their findings really look true. Ethiopians never really passed any DNA test before they were accepted by the Israeli government, the Ethiopians were accepted due to cultural similarities and ancient relics and their large number of Jewish worshipers. If Israel recognizes Ndigbo as Jews, we have a lot to gain from that relationship technologically.

From Olaudahs' narration, it shows in the 1700s the Benin empires influence extended east of the Niger.

Xander85:


Hehehehe

Bros, they're both Igbos. Will i lie to you?

OK but they don't look like one though

Phyno is light skinned but you don't need a soothsayer to tell you he is son of the soil.

nnamdijonathan:
Imagine Igboland was as developed as Japan, I'm sure that there wouldn't have been even one Igbo man who will claim Jewish ancestry. Everybody would have been proud of their Igbo ancestry.
Imagine Israel was less developed than Malawi ( one of the poorest countries on earth ), no Igbo man would also have claimed Jewish ancestry.
Let us build Igbo land together so that Igbo land will be the hope of the entire African continent and watch how other ethnic groups from different African coumtries will trace their own ancestors to Igboland.

nnamdijohnathan, God will bless you.
Olaudah said circumcision is common to his former group and Jews, and bam!
Some people already concluded it meant we are of the same stock. I find even much more similarities among many African ethnic groups, which we don't share anything with.

Xander85:
From Olaudahs' narration, it shows in the 1700s the Benin empires influence extended east of the Niger.

I thought olaudah was from the west of the Niger

Benin empire influence stopped at Onitsha

InyinyaAgbaOku:


Igbo as a unit is a recent thing, same as Yoruba, to an extent.
However, even though, many features are common to the whole group, each tribe in Igboland has distinct customs and stories of origins . That of Eri is used for academic purposes for unification , however, that Eri must never be confused with the biblical Eri, which is even pronounced differently.
That's my point.

Why do you guys come and talk nonsense! How can you say that Igbo as a unit is a recent thing

So what about towns like Igbo ukwu, obigbo , igbuzor , akwụkwọ igbo , ụmụ igbo are they recent towns

nnamdijonathan:


Scholars only found some similarities between. the Igbo tradition and the Jewish tradition and their findings really look true. Ethiopians never really passed any DNA test before they were accepted by the Israeli government, the Ethiopians were accepted due to cultural similarities and ancient relics and their large number of Jewish worshipers. If Israel recognizes Ndigbo as Jews, we have a lot to gain from that relationship technologically.

The DNA done in Igboland proved negative.
Ethiopia is closer to the Middle East, so, I won't be surprised if they think they are from there.
Plus, Ethiopian Jews have never been treated well by the Israelis either. They went on to become slaves there.
The same fate awaits Igbos who push for a second slavery. Jews are generally racists and look down on blacks, fact.
Mind you I am not saying that sth is wrong with an Igbo being a Judaist, but to say that's what their ancestors did means they haven't been around the village in a while.
My ancestors practiced Igbo traditional religion, not Judaism.

Meanwhile, I am yet to see how few similarities prove linkage and how the massive dissimilarities should be swept under the carpet

ariesbull:


Why do you guys come and talk nonsense! How can you say that Igbo as a unit is a recent thing

So what about towns like Igbo ukwu, obigbo , igbuzor , akwụkwọ igbo , ụmụ igbo are they recent towns

I never said the word Igbo is new.
I said the word, Igbo, as a general term for every clan with such similar customs is new.
Each Igbo groups had their migration story, so, there is nothing like, 'Igbos' migrated from Israel

odogwu125:

The term "Jew" actually mean circumcised. It originated through Abraham

Do you know how many cultures in the world that practice circumcision?
Maybe we all came from Abraham

odogwu125:

The Judaism practiced now is the reformed one invented by Ezra after return from Babylon. Original Judaism by Moses is almost same with igbo traditional religion

Is that what your village chief priests told you?

odogwu125:

Lol. Isreal also migrated to Cannan from Egypt (Exodus) They did not kill or dislodged all cananites. They mixed up and cananites pegan worship was mixed up with theirs. Uriah whose wife David slept with was a ranking officer in Davids Army but he was a Hittite, Cananites tribe. Baal, the chief Cannan Goddess was worshipped, Elijah had encouter with them. My point is, They came and met us and mixed same way they did elsewhere.

If they came and met you(not me), how is it that Igbo people are Hebrews? Those spin folks aren't even talking of meeting, they said Hebrew Eri came and settled here, giving birth to all of us.
How can you meet people and become their progenitor at the same time ?