topboss1:



u are diaappointing Ndi Abia like Nnamdi Kanu that will sacrifice everybody for Igbo.


calm down


Mr Raw Nwa Abia

You are honestly trolling this thread. Please add to the conversation productively without posting music videos.

Look at the annoying multiple quotes.

horsepower102:


You are honestly trolling this thread. Please add to the conversation productively without posting music videos.

Look at the annoying multiple quotes.

I am here to be the live of the party, it is the weekend bro.


He cannot sing without shouting Abia.


Chinenye inugo? Abia!


https://www.youtube.com/watch?v=2GzWj0qePd8

topboss1:


I am here to be the live of the party, it is the weekend bro.


He cannot sing without shouting Abia.


Chinenye inugo? Abia!

I am not against the videos per se. it’s just the constant repetition when people quote you. It makes it hard to follow the conversation. Don’t respond debates or discussions with videos.

If you want to post videos feel free but post it separately.
Don’t post it as a response to a debate.

Just my humble and respectful opinion.

Raw 2nite


https://www.youtube.com/watch?v=hxg-zO7ta8E




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

onye iwe na ewe kuo isi na wall


https://www.youtube.com/watch?v=3daQJ1C59VM




https://www.youtube.com/watch?v=79XA7Noo6AI
1 Like

horsepower102:


I am not against the videos per se. it’s just the constant repetition when people quote you. It makes it hard to follow the conversation. Don’t respond debates or discussions with videos.

If you want to post videos feel free but post it separately.
Don’t post it as a response to a debate.

Just my humble and respectful opinion.

okk sir

Guess wat page is this?


666! everybody run for your life...

[quote zauthor=topboss1 post=86300580]Guess wat page is this?
666! everybody run for your life... [/quote]
End time thins Mark of the beast! Lol

NaijirianKing:


You're education is coming, tuition free. You're welcome.

The Kingdom of Nri (Igbo: Ọ̀ràézè Ǹrì) was a medieval polity located in what is now Nigeria. The kingdom existed as a sphere of religious and political influence over a third of Igboland, and was administered by a priest-king called an Eze Nri. The Eze Nri managed trade and diplomacy on behalf of the Nri people, a subgroup of the Igbo-speaking people, and possessed divine authority in religious matters.

According to other authors, Eri, the god-like founder of Nri, is believed to have settled the region around the 1500s.

You mean the chiefdom of Nri! Inasmuch as we want to propagate Igbo culture, we should be mindful on how we enthrone certain falsehood as truth. There was nothing like Nri kingdom. How do you elevate a chief priest of a village to a king? Who did this Nri kingdom rule over? A supposed Kingdom without a subject nor an army, let alone a dynasty. Please let's stop this mockery. Kingship was alien to the Igbo people. The Aro's were the only group that had the qualities of a real Kingdom, yet there weren't regarded as such.

Even those who ascribed kingship to themselves in the western Igbo were not really Kings in the real sense. There were like a council of elders, with a leader heading the area of influence. Such was the case of Aro, Aboh, Agbor etc.

This political elevation of Nri or Eri as the cradle of Igbo civilization is stale. I've even seen a campaign of calumny by a few people to connect Nri influence to as far as Igbo Ukwu. Can a child be older than the father? Who in their senses would link an archeological excavations far older than a relatively new community. Most feel that by associating Nri to the Igbo Ukwu bronze works that it will automatically elevate them to Ife and Benin status.
.
Please enough of this. The Igbo history is never centred on a single ancestor. The earliest settlements of the Igbo's, generally agreed by historians is the Awka, Orlu, Owerri and Okigwe heartland. And these facts can be quantified because these areas have buried artifacts of earliest Igbo civilization (Igbo ukwu and Ibagwa) as well as two dominant groups in the Awka and Isu are thousands of years older than Nri. These groups have no recorded history of migrating from anywhere and have been practicing Igbo customs since ages.

Interesting.

UdechiHD:
You mean the chiefdom of Nri! Inasmuch as we want to propagate Igbo culture, we should be mindful on how we enthrone certain falsehood as truth. There was nothing like Nri kingdom. How do you elevate a chief priest of a village to a king? Who did this Nri kingdom rule over? A supposed Kingdom without a subject nor an army, let alone a dynasty. Please let's stop this mockery. Kingship was alien to the Igbo people. The Aro's were the only group that had the qualities of a real Kingdom, yet there weren't regarded as such.

Even those who ascribed kingship to themselves in the western Igbo were not really Kings in the real sense. There were like a council of elders, with a leader heading the area of influence. Such was the case of Aro, Aboh, Agbor etc.

This political elevation of Nri or Eri as the cradle of Igbo civilization is stale. I've even seen a campaign of calumny by a few people to connect Nri influence to as far as Igbo Ukwu. Can a child be older than the father? Who in their senses would link a bronze excavations far older than a relatively new community. Most feel that by associating Nri to the Igbo Ukwu bronze work that it will automatically elevate them to Ife and Benin status.
.
Please enough of this. The Igbo history is never centred on a ancestor. The earliest settlements of the Igbo's, generally agreed by historians is the Awka, Orlu, Owerri and Okigwe heartland. And these facts can be quantified because these areas have buried artifacts of earliest Igbo civilization (Igbo ukwu and Ibagwa) as well as two dominant groups in the Awka and Isu are thousands of years older than Nri. These groups have no recorded history of migrating from anywhere and have been practicing Igbo customs since ages.

This is coming from a very ignorant place. To start with Eze in Igbo land means king. So , why should you refer to Eze Nri as a chief ? You came across as if you wanted to make a legitimate argument but you are only driven by jealousy and inferiority complex...a glance from afar tells me you are certainly from Imo state.

I am not here to,debate a hopeless man without culture or identity! But , everything that has been written about Nri were generated by research spanning over a millennium. When the colonial master arrived they took middlemen with them who were familiar with the area and asked questions. Remember , Nri was tucked into the Omanbala hinterland and it was reference that took them specifically to Agukwu. The invention of Nri played a formative role in shaping Igbo culture.
I hate to debate a cultureless man with absolutely nothing to be proud of or fight for. Go down to Imo and celebrate iwa akwa! Usu enwero onu !

The Igbo people don't have Kings and any kingship in whatever form you see in Igboland was a product of colonialism. Eze is an Igbo word for headship.

First in the Eze bracket, were priests who wielded much influence such as the Eze Aro, Eze Nri and other Eze Dibia but while others were exceptional and led communities, other were just comfortable with their role as the eyes of the gods.

Also, we had elders who were likened as kings because they headed their immediate family and as well held the Ofo of the house. Such as the Nze na Ozo titled society, Diokpa and Okpara Ukwu's, who along with the above chief priests were opportuned to be elevated by the Brutish into Kingly nobility.

It's a known fact that Prof. Onwuejeogwu was an Nri apologist and was the first to elevate the Eze Nri chief priest to a titular King. Onwuejeogwu himself was from Ogwashi Uku an offshoot of Nri, therefore you'll expect him to be biased in his genealogy of the so called Kings of Nri. Agukwu Nri was not even the first born, neither did it held the Ofo of the Umueri clan..

To buttress my view that the Eze Nri was a chief priest, I'll take us to one of Chinua Achebe's cultural novel on the Igbo people. In this book, Achebe rightly explored the scenario of the typical Eze Aro, Eze Nri, Eze Mmuo and Eze Dibia of Igboland, through the characters of Eze Ulu and Eze Idemili both revered chief priest of two different deities who wielded much influence.

Structurally, Arrow of God begins en medias res with a flashback to explain a disagreement between Ezeulu and Nwaka five years before. Nwaka is a prosperous man and a supporter of Ezidemili, the chief priest of the god, Idemili. The initial conflict between the two men is over a land dispute between Umuaro and the nearby village of Okperi. Nwaka leads a group of villagers who want to go to war against Okperi. Ezeulu opposes them. All six villages of Umuaro side with Nwaka and override Ezeulu. Akukalia, an emissary from Umuaro, is sent to Okperi to announce the war. Feeling as if he was not properly received, Akukalia, in a fit of anger, breaks one of the villager's personal gods which prompts the people of Okperi to kill the messenger from Umuaro igniting open conflict. The war ends abruptly when the British get involved. Captain T.K.Winterbottom, the District Officer, stops the war and breaks all the guns in Okperi and Umuaro. Ezeulu later testifies on Government Hill that the people of Umuaro had no claim to Okperi land, thus impressing Captain Winterbottom with his lack of bias. Ezeulu, on his part, was also impressed with Captain Winterbottom. All of this, told in flashback, foreshadows the future conflict between Ezeulu and his people, which will fracture the community.

structure is complete.

Atani Road new overhead bridge recently built by Julius Berger

More pictures.

pazienza:
Actually, ChinenyeN suggestion of Igboland being limited to SE might be too bitter a pill to swallow, but it's a logical conclusion, and might actually heal us all, if we can swallow it.

Bros with little intellect left with me, I could proffer that Igbo is one of the ethnical groups found on the continent of Africa. It has culture and tradition which revolve around a language called Igbo with several dialects only intelligible to the speakers. It has distinct name for days, months and years. Also it has vernacular names for everything that revolves around human beings which morphed into culture and tradition of the people. For example, it has four market days namely Eke, Orie, Afor and Nkwo. Igbo land comprised of the people who speak Igbo language and indulge in the culture and tradition which are tenant to Igbo language. I am not in the business of forcing anybody to become Igbo however my reaction to those who deny their ancestral home or heritage remains swift. I remained shock to read from Godwin Alabi-Isama who now claimed to be bona-fide Igbo person.

My grandfather told me that Bedbug told its kids to remain quiet for the hot environ will come to be cold.

[s]

IDENNAA:



This is coming from a very ignorant place. To start with Eze in Igbo land means king. So , why should you refer to Eze Nri as a chief ? You came across as if you wanted to make a legitimate argument but you are only driven by jealousy and inferiority complex...a glance from afar tells me you are certainly from Imo state.

I am not here to,debate a hopeless man without culture or identity! But , everything that has been written about Nri were generated by research spanning over a millennium. When the colonial master arrived they took middlemen with them who were familiar with the area and asked questions. Remember , Nri was tucked into the Omanbala hinterland and it was reference that took them specifically to Agukwu. The invention of Nri played a formative role in shaping Igbo culture.
I hate to debate a cultureless man with absolutely nothing to be proud of or fight for. Go down to Imo and celebrate iwa akwa! Usu enwero onu !

[/s]

Rubbish!

This is a statement of fact

NaijirianKing:


here's a listing of rulers of Nri, let's all learn our history together.

The following list is based entirely on Igbo Civilization: Nri Kingdom & Hegemony by M. Angulu Onwuejeogwu (1981).

Class is now in session. You're welcome.

Eri
948-1041

Eze Nri Ìfikuánim
1043-1089

Eze Nri Nàmóke
1090-1158

Eze Nri Buífè
1159-1259
Obeagụ Unified Ọfọ N’alọ Agukwu and Diodo

Eze Nri Ọmalọ
1260–1299
Uruọji

Eze Nri Jiọfọ I
1300-1390
Uruọji

Eze Nri Ọmalonyeso
1391-1464
Obeagu

Eze Nri Anyamata
1465-1511
Uruọji

Eze Nri Fenenu
1512-1582
Agbadana

Eze Nri Agụ
1583-1676
Obeagu

Eze Nri Apia and Nri–Alike
1677-1700
Both from Uruọji
Both died the same day

Eze Nri Ezimilo
1701-1723
Agbadana
Assassinated

Eze Nri Èwenétem
1724-1794
Agbadana

Eze Nri Ènweleána I
1795-1886
Obeagu

Eze Nri Òbalíke
1889-1936
Eze Nri Obalike.jpg
Uruoji

Eze Nri Jiọfọ II Taabansi Udene
1937-1987
Agbadana

Eze Nri Ènweleána II Obidiegwu Onyeso (MFR)
1988-current

That's udechihd for you, such a jobless hopeless vagabond that lives on this thread spreading lies and bigotry.

You have narrated the issue as it is.

IDENNAA:



This is coming from a very ignorant place. To start with Eze in Igbo land means king. So , why should you refer to Eze Nri as a chief ? You came across as if you wanted to make a legitimate argument but you are only driven by jealousy and inferiority complex...a glance from afar tells me you are certainly from Imo state.

I am not here to,debate a hopeless man without culture or identity! But , everything that has been written about Nri were generated by research spanning over a millennium. When the colonial master arrived they took middlemen with them who were familiar with the area and asked questions. Remember , Nri was tucked into the Omanbala hinterland and it was reference that took them specifically to Agukwu. The invention of Nri played a formative role in shaping Igbo culture.
I hate to debate a cultureless man with absolutely nothing to be proud of or fight for. Go down to Imo and celebrate iwa akwa! Usu enwero onu !

BeijinDossier:
That's udechihd for you, such a jobless hopeless vagabond that lives on this thread spreading lies and bigotry.

You have narrated the issue as it is.

IDENNAA should have even ignored him. That boy feeds on bitterness. Anything anambra gets him angry and frustrated.

Imo state has no culture let alone traditional system that's why they always angry.

He forgot that before the white man came, kings where existing in anambra axis and not a colonial thing.

Do Imo state had king...No..they are totally cultureless...

Every street in Imo state has one rag tag autonomous hungry king. They have raped tradition and are now looking for who to drag in mud with them.

Ndi aru.

horsepower102:


Such characters thrive on Nairaland because of the anonymity it protects. I have over the years learnt not to take people’s anti-igbo unity comments too seriously. On Nairaland, you and I can pretend to be anyone we want to be.

Also, Nairaland gives a Microphone and loud speakers to extreme minority voices. Thereby making it look like their views are mainstream.

In the past, I was a big advocate of igbos leaving Nairaland to create their own space so we can have very progressive and productive conversations. BUT the problem with that idea is who is going to fight against all the lies and propaganda agains igbos in this site when we all leave?

My ideal scenario is that igbos maintain strong presence on Nairaland but also have our own separate forum where we can discuss our issues in peace and come up with solutions for them.

I come to Nairaland just to have fun. Nothing serious can be discussed on a faceless forum where people could claim to be anything.

You can follow real people on Facebook, twitter, or Instagram

[s]

NaijirianKing:


here's a listing of rulers of Nri, let's all learn our history together.

The following list is based entirely on Igbo Civilization: Nri Kingdom & Hegemony by M. Angulu Onwuejeogwu (1981).

Class is now in session. You're welcome.

Eri
948-1041

Eze Nri Ìfikuánim
1043-1089

Eze Nri Nàmóke
1090-1158

Eze Nri Buífè
1159-1259
Obeagụ Unified Ọfọ N’alọ Agukwu and Diodo

Eze Nri Ọmalọ
1260–1299
Uruọji

Eze Nri Jiọfọ I
1300-1390
Uruọji

Eze Nri Ọmalonyeso
1391-1464
Obeagu

Eze Nri Anyamata
1465-1511
Uruọji

Eze Nri Fenenu
1512-1582
Agbadana

Eze Nri Agụ
1583-1676
Obeagu

Eze Nri Apia and Nri–Alike
1677-1700
Both from Uruọji
Both died the same day

Eze Nri Ezimilo
1701-1723
Agbadana
Assassinated

Eze Nri Èwenétem
1724-1794
Agbadana

Eze Nri Ènweleána I
1795-1886
Obeagu

Eze Nri Òbalíke
1889-1936
Eze Nri Obalike.jpg
Uruoji

Eze Nri Jiọfọ II Taabansi Udene
1937-1987
Agbadana

Eze Nri Ènweleána II Obidiegwu Onyeso (MFR)
1988-current

[/s]

Eri came to Omambala in the 1500(s)

My rational deductive analysis of Igbo history after examining details of independent Igbo speaking groups .

Igbo has no head or whatever as Nri/Eri promoters want to do.

Igbos are ancient beings. Ndi Gboo! We have been here for a long time. And we didn't come to this part of the world together.
Everything points to us coming from different directions. We came from a Northern direction, then split around Kogi. One group got to the land we currently call Yorubaland, the other got to Benue and made their way down Cross River, the other which the Nri/Eri group are part of made their way down through the Kogi-Enugu/Anambra border.

The group that branched off Kogi, to reach Yorubaland lived there for a long time, until the expansion of Nupes Drove Yorubas down into their territory, they co existed with Yorubas for a while, until they no longer can, and many of them were pushed further down into Edo/Yoruba borders, those of them that remained, where assimilated by Yorubas, and impacted on the shared words between Igbo and Yoruba language today.
Once in Edo, they assimilated the Ozara people and co existed side by side with them, while some of them continued the journey further East to found the ancient Igbo speaking communities in Ika, Enuani and Ukwuani. Their Yoruba friends who accompanied them in their journey from Ondo/Edo border are the Yoruboid speaking Odiani communities in Enuani.
Those of them in Edo were later pushed out by Edos who had been subdued by the Yoruba current dynasty, forcing them to migrate Eastwards again, where they met Igbos who had migrated there long ago. The Ezechima, Akalaka And Esumai migration stories are part of this second wave of migration from Edo into an already Igbo speaking communities East or south of Edo. These Edo cultured but Igbo speaking groups, united scattered Igbo communities in Anioma into centralized towns. Thus giving the wrong impression of those Igbo speaking communities being recent arrivals into the area, since the history of these towns are currently being told starting from this era when the Edo cultured arrivals reorganized the scattered indigenous Igbo speaking communities there into independent towns.
The fall of OGIDI played a big role in this.

The Igbos who came through the Kogi-Anambra/Enugu borders also came in two barges.
The first group went straight through this area to get to parts of Abia, Imo, Enugu and Ebonyi state. They didn't stay in Kogi at all. They had a straight run through and hence form the core of the autochtonous Igbo belt between Awka-Okigwe-Orlu -Owerri-Nsukka people speak of.
Many of them no longer have memories of how they migrated into this part of the world, hence their claim to have been created in their current location.
The second group stayed in Kogi for centuries co inhabiting with the natives there until the expansion of the Jukuns from Kwarafa kingdom changed the dynamics of power in the area, forcing them to leave in a wave to meet already Igbo speaking communities in Northern Enugu and Anambra. These group of Igbos were Igala cultured and their migration caused rearrangement the town settings of the Igbo communities of Northern Enugu and Northern Anambra. It's also their migration that was poorly preserved by oral history as Igalas who migrated into Igbo and became Igbo today. They were never Igalas, they were Igala cultured Igbos who were subservient to Idah, before they lost power and were forced to flee southwards. Some of them stayed behind in Igala became assimilated as Igalas and impacted on Igala language and culture, resulting in the few shared Igbo words between Ndiigbo and Igalas today. Including the Market days. Many of them also migrated with their Igala friends and in-laws into Northern Enugu and Anambra. This together with later invasion of Igalas further south into Northern Enugu, Anambra and parts of Anioma (Ebu) resulted in formation of those Igala speaking enclaves in those parts of Igbo land.

Last but not the least. The third branch of Igbo who migrated through Benue. These groups are divided into two. One coinhabited with the Idomas and Igedes and migrated into Northern Ebonyi when Tivs who came from cameroun started pushing down on Idomas and Igedes. This group assimilated the Keles(Effium, Okpoto, Ntezi are the remnant of the Kele also called Ukelle) who they met on arrival to Ebonyi North and central. They are the Ezza, Izzi and Ikwo of today.
The second group of this third branch had a run through the Northern parts of Cross River, and gave rise to the Abiriba, Ohafia, Aro, Bende and Ehugbo groups.

Thereafter, we had cross migrations within ourselves. The Nri groups crossing the River Niger to get to Anioma, the Akarai (Akili) crossing the River Niger from Ndokwa East to form Akili Ozizzor, Akili Ogidi and Akili Atani, the Ubulus (Ubulu uku) crossing the River Niger from Anioma to form all the Ubulu/Uvuru/Uburu communities in South East. The Isu crossing the great River from SE to found communities in Enuani, Igbo-uzor being their main town in the area. The Ogutas, Ndonis, Egbemas,Ogba leaving the Ndokwa area to their current abodes.

Too many intra migrations to and fro made it hard for our ancestors to leave behind a sensible origin stories for us.

There is also muted whispers of a once big and strong kingdom formed in the heart of Anioma around Ika-Enuani boundary, called OGIDI. It was formed by the first wave of ancient Igbos who made it into the area from SW direction. The kingdom collapsed after sometime sending it's inhabitants into mass migration to and fro the area.

I like the way this lady covered ENUGU in her vlog.


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

Nnewi my hometown remains the supreme land in Anambra..all other anambrarians are inferior to us

NaijirianKing:


History Class is still ongoing, the Professor is still lecturing.

Until about 1500, major economic, social, and political transformations led to continuous outward migrations from overpopulated and less fertile Igbo core areas to more fertile lands, particularly east of the lower Niger River. The Igbo had cultural relations with their various neighbors, the Igala, Ijaw (Ijo), Urhobo, Edo, and Yoruba. From 1434 to 1807, the Niger coast was a contact point between European and African traders. This was also the period of trade in slaves; this activity resulted in the development of many centralized states owing to greater economic accumulation and the development of more destructive weapons of war. The Portuguese came to Nigerian coastal towns between the fifteenth and sixteenth centuries; they were the first Europeans to make contact with the Igbo. The Dutch followed in the seventeenth century, and the British came in the eighteenth century. In the late nineteenth century, mission Christianity and colonialist interest worked together for the colonization of Igboland. The Church Missionary Society and the Catholic Mission opened their missions in Onitsha in 1857 and 1885, respectively.

Read more: https://www.everyculture.com/Africa-Middle-East/Igbo-History-and-Cultural-Relations.html#ixzz6CjPHKzoX

Though I am from inferior Abia state but you have stated the truth

okpalaAnambra:
Igbo bu Igbo
Anambra kwenu
Imo kwenu
Ebonyi kwenu
Abia kwenu
Enugu kwenu
Anioma kwenu
Ikwerre kwenu
Igbanke kwenu
Benue Igbos kwenu
Cross River Igbos kwenu
Akwa Ibom Igbos kwenu
Kogi Igbos kwenu

Among all the states listed, Abia is the most backward. Who shall help us in Abia state

MelesZenawi:



[s]IDENNAA should have even ignored him. That boy feeds on bitterness. Anything anambra gets him angry and frustrated[/s].

[s]Imo state has no culture let alone traditional system that's why they always angry[/s].

[s]He forgot that before the white man came, kings where existing in anambra axis and not a colonial thing.[/s]

[s]Do Imo state had king...No..they are totally cultureless...[/s]

[s]Every street in Imo state has one rag tag autonomous hungry king. They have raped tradition and are now looking for who to drag in mud with them[/s].

Ndi aru.

There were no kings in Igboland before the white man came. Early historical research by the colonial masters laid credence to this. Any false claim to a Kingdom by any group in Igboland is fictitious.

The Igbos had a proud system that enshrined republicanism. Everyone played a role in decision making, from Nze na Ozo title holders, to the age grades down to the women. This is why the Igbo's say, Igbo enweghi Eze. Chinua Achebe collaborated this fact in his famous novel Things fall apart.

Those that can rightly lay claim to Kingship are the Alaafin of Oyo, Attah Igala and Oba of Bini. Even Ife was no kingdom but a chiefdom loyal to Oyo.

In Igboland, those who now claim Kingship were once chiefdom or (Dukedom in proper English) and I'll state them as follows:

First, were existing chiefdom such as Agbor headed by an elder called Dein. The Bini empire spread to these parts and supplanted the traditional Igbo structure for a favorable Edo styled vassal state.

Second, are communities founded by co-travellers from Bini and Igala. These settlements such as Aboh, Isele Ukwu Uku, Onitsha, Atani etc, paid homage to their founding homes and could barely rule over their neighbours. There were small communities who were later empowered by the British and regonized as kingdoms to carryout the indirect rule system.

Third, were the Diopka's or Okpara Ukwu's who held the Ofo and headed the council of chiefs. These ones where elevated to Kings such as Obi of Asaba, Obi of Obiarukwu, Igwe of Nnewi, Obi of Ogwashi Ukwu etc to function as warrant chiefs for the indirect rule system

Fourth, were the Ozo titled holders in most part of Igboland who doubled as men of influence amongst their fellow council of elders. The colonial masters made these ones warrant chiefs to oversea their communities. This is a major reason why in most Igbo villages, there are usually two heads. The first holds the Ofo and doubles as the traditional Eze and the second hold the warrant stool instituted by the colonial masters.

Lastly and importantly were institutions headed by Chief priest such as Eze Aro and Eze Nri.

While the Aro's emerged as conquerors of the Akpa deity called Ubini Ukpabi, which they overtime christened Chukwu; the Nri on the other hand emerged from existing Igbo cultural values.

Both groups announced themselves puritans of the Igbo people and monopolized the thriving divination business. The Nri limited their monopoly to just divination, but the Aro diversified into trade and military conquest, recruiting war-like neighbours to raze down rival divinations and enforce their martial laws. They invaded rival shrines such as Igwekala of the Isu and in some cases converted these shrines to Aro owned. They also invaded rival communities seen as threat to Aro dominance.

The Aro upturned Igbo values to enrich themselves, instituting the Osu caste system, slave trading and other vices for cultural and economic gains. To maintain that monopoly also, they formed satellite communities to maintain order and police the Igbo people.

The British who came for colonialism knew the who is who in Igboland. They knew the influence of the Aros and knew that failure to checkmate them would surely delay British rule in Igboland. So the Aro long Juju was invaded and it became much easier to rule over other clans.

There was no need to invade Nri because there were not a threat. So they just elevated the Eze Nri Chief priest to a first class Warrant Chief, same way they elevated the Eze Aro to implement the indirect rule system.

UdechiHD:
[b][s]There were no kings in Igboland before the white man came. Early historical research by the colonial masters laid credence to this. Any false claim to a Kingdom by any group in Igboland is fictitious. Igbo had a proud system that enshrined republicanism. Everyone played a role in decision making, from Nze na Ozo title holders, to the age grades down to the women. This is why the Igbo's say, Igbo enweghi Eze. Chinua Achebe collaborated this fact in his famous novel Things fall apart.

Those that can rightly lay claim to Kingship are the Alaafin of Oyo and the Oba of Bini. Even Ife was no kingdom but a chiefdom loyal to Oyo.

In Igboland, those who now claim Kingship were once chiefdom or (Dukedom in proper English) and I'll state them as follows:

First, were existing chiefdom such as Agbor headed by an elder called Dein. The Bini empire spread to these parts and supplanted the traditional Igbo structure for a favorable Edo styled vassal state.

Second, are communities founded by co-travellers from Bini and Igala. These settlements such as Aboh, Isele Ukwu Uku, Onitsha, Atani etc, paid homage to their founding homes and could barely rule over their neighbours. There were small communities who were later empowered by the British and regonized as kingdoms to carryout the indirect rule system.

Third, were Diopka's or Okpara Ukwu's who held the Ofo and headed the council of chiefs. These ones where elevated to Kings such as Obi of Asaba, Igwe of Nnewi, Obi of Ogwashi Ukwu etc to function as warrant chiefs for the indirect rule system also.

Fourth, were Ozo titled holders in most part of Igboland who doubled as men of influence amongst their fellow council of elders. The colonial masters made these ones warrant chiefs to oversea their communities. This is a major reason why in most Igbo villages, there are usually two heads. The first holds the Ofo and doubles as the traditional Eze and the second hold the warrant stool instituted by the colonial masters.

Lastly and importantly were institutions headed by Chief priest such as Eze Aro and Eze Nri.

While the Aro's emerged as conquerors of the Akpa deity called Ubini Ukpabi, which they overtime christened Chukwu; the Nri on the other hand emerged from existing Igbo cultural values.

Both groups announced themselves puritans of the Igbo people and monopolized the thriving divination business. The Nri limited their monopoly to just divination, but the Aro diversified into trade and military conquest, recruiting war-like neighbours to raze down rival enforce their martial laws. They invaded rival shrines such as Igwekala of the Isu and in some cases converted these shrines to Aro owned. They invaded rival communities seen as threst to Aro dominance. The Aro upturned the Igbo values to enrich themselves, instituting the Osu caste system, slave trading and other vices for cultural and economic gains. To maintain that monopoly also, they formed satellite communities to maintain order and police the Igbo people.

The British who came for colonialism knew the who is who in Igboland. They knew the influence of the Aros and knew that failure to checkmate them would surely delay British rule in Igboland. So the Aro long Juju was invaded and it became much easier to rule over other clans.

There was no need to invade Nri because there were not a threat. So they just elevated the Eze Nri Chief priest to a first class Warrant Chief, same way they elevated the Eze Aro to implement th
e indirect rule system.[/b][/s]

I hardly read wrong text if the person can't present his point in few lines.

Let me state the one I knew well...Nnewi has king before the white men arrived. There was nothing like warrant chief imposed on Nnewi. Ezeodumegwu whom the white man wanted to use as warrant chief rejected it and bluntly told them that the town has an. Already existing ruling class.

Stop spreading too much of what you were told without research.

Same in Nnewi is also same in many towns. Nnewi doesn't contest for igweship or Eze, it is simply hereditary in line of fathers. If the current king dies, the first son automatically becomes king.


Thank you.