If not politics that tried to separate us, Rivers and Igbos are close brothers.

We share the same names, food, culture and have the same ancestors, for example those from Umuola in Aba and Rumuola are from the same family, the migrated from Nnewi in early 18th century.

In fact Rumuola was called Umuola until they insert "R" in 90s.

Those in Ikwere in PH have their grandmas from Abia.

Argue with me

azuson:
If not politics that tried to separate us, Rivers and Igbos are close brothers.

We share the same names, food, culture and have the same ancestors, for example those from Umuola in Aba and Rumuola are from the same family, the migrated from Nnewi in early 18th century.

In fact Rumuola was called Umuola until they insert "R" in 90s.

Those in Ikwere in PH have their grandmas from Abia.

Argue with me

if R is added to umuola to be rumuola as you claimed what about rumuokoro, rumuokuta, and other town in ph carrying rum??

azuson:
If not politics that tried to separate us, Rivers and Igbos are close brothers.

We share the same names, food, culture and have the same ancestors, for example those from Umuola in Aba and Rumuola are from the same family, the migrated from Nnewi in early 18th century.

In fact Rumuola was called Umuola until they insert "R" in 90s.

Those in Ikwere in PH have their grandmas from Abia.

Argue with me

azuson:
If not politics that tried to separate us, Rivers and Igbos are close brothers.

We share the same names, food, culture and have the same ancestors, for example those from Umuola in Aba and Rumuola are from the same family, the migrated from Nnewi in early 18th century.

In fact Rumuola was called Umuola until they insert "R" in 90s.

Those in Ikwere in PH have their grandmas from Abia.

Argue with me

if R is added to umuola to be rumuola as you claimed what about rumuokoro, rumuokuta, and other town in ph carrying rum??

Remove R in those names that was the original names of all the places you mentioned

Please, read your history well.

You cannot trace your link to a tribe that you can barely hear their language- igbo are fond of our this

Your R analogy is not logical and convincing enough. Some of our words sound the same and bear same meaning with yoruba. For example, kini in ikwerre mean the same thing in yoruba. Would that mean I'm linked to the Yoruba?

Actually, it is political and other sentiments that has kept us in this debate of origin.
Ikwerre is not Igbo! Don't forget

[[s]quote author=amadiwati post=80553908]Please, read your history well.

You cannot trace your link to a tribe that you can barely hear their language- igbo are fond of our this

Your R analogy is not logical and convincing enough. Some of our words sound the same and bear same meaning with yoruba. For example, kini in ikwerre mean the same thing in yoruba. Would that mean I'm linked to the Yoruba?

Actually, it is political and other sentiments that has kept us in this debate of origin.
Ikwerre is not Igbo! Don't forget[/s]
[/quote]
Ikwerre is igbo, and is a part of igbo diverse dialects,

amadiwati:
Please, read your history well.

You cannot trace your link to a tribe that you can barely hear their language- igbo are fond of our this

Your R analogy is not logical and convincing enough. Some of our words sound the same and bear same meaning with yoruba. For example, kini in ikwerre mean the same thing in yoruba. Would that mean I'm linked to the Yoruba?

Actually, it is political and other sentiments that has kept us in this debate of origin.
Ikwerre is not Igbo! Don't forget

Some Igbo dialect use kini, it's only gini in central Igbo

Fvck off

EdiAbali:



Some Igbo dialect use kini, it's only gini in central Igbo

Fvck off

Does that now make an Igbo man Yoruba because of 'kini'.

Hey, mind your use of words. My opinion was not abusive in any way so i don't think I should deserve that. If you're of the contrary to my opinion you state your facts or wave it.

amadiwati:


Does that now make an Igbo man Yoruba because of 'kini'.

Hey, mind your use of words. My opinion was not abusive in any way so i don't think I should deserve that. If you're of the contrary to my opinion you state your facts or wave it.

Igbo is an Ethnic group that have many tribes, if you want to be sincere you ask a plane question.

You people are always quick to compare the central Igbo words with the Ikwerre, we have much differences between my own dialect from Imo State compared to the central Igbo, the next local government own dialect is slightly different from ours.

A Fulani man from far Guinea still identify with Fulani in far Cameroon and other parts of west and central Africa even though they hardly understand themselves with their fula language, only their nomads speak the fulfulde language, Fulani that have settled in the North don't speak their language, he or she can only understand and speak Hausa... But he/she is still a Fulani.

Here is how Ikwerre pronounce numbers compared to other Igbo tribes.

HISTORY OF IKWERRE PEOPLE IN NIGERIA

Majority of the Ikwerre settlements have their roots traceable from the old Benin Empire.” Iwhnurọhna people descended from the ancient Bini Kingdom. The name of the grand ancestor is Akalaka. Their relations in Rivers State are Ekpeye and Ogba people. The reigning Oba of Benin when Akalaka, the ancestor of Ihruọha (later called Iwhnurọhna) fled was Oba Ewuare(Ogwaro). Akalaka, a member of the Benin royal family, fled in the 13 th century on allegation of plotting assassination of the Oba. He died in 1462. Iwhnurọhna his third son settled east of the Sombrero River by 1538 AD, as detailed below. Chief N.M.T. Solomon (2004), native of Ikodu Ubie in Ekpeyeland, in his narrative draws heavily from the now authenticated written historical records delivered by various informed sources including “Eketu (Weber) of Ubeta, assumed to have lived for over two hundred (200) years as the oldest man in all Ekpeye, Ogba and Iwhnurọ hna (or Ikwerre), at that time (and) was asked to narrate the history and customs of Ekpeye people” as unfolded in his lifetime. Here is what he said, which has been validated by the accounts of the current generation through responses to our questionnaires and direct interviews thereby increasing our level of confidence on the data:Ekpeye, born in Benin, was the first of the three sons of Akalaka. While in Ndoni, he married a second wife to gain the love and favour of the people. The new wife gave birth to a son, which he named Ogba. Akalaka was still in Ndoni when his first wife, the mother of Ekpeye, gave birth to his third son called Ihruoha(Ikwerre). Similar historical fact by J.N. Olise (1971) averred that: “Akalaka, a member of the Benin royal family, fled with his wife from Benin to Ndoni, a community located close to the River Niger, to save the life of his new born baby (Ekpeye).

While at Ndoni, Akalaka took a second wife. Akalaka had two sons, Ekpeye – born to him by his Benin wife, and Ogba – born to him by his Ndoni wife. According to F.E. Otuwarikpo (1994): ” After the death of Akalaka in 1462 AD, his two sons, Ekpeye and Ogba had conflict, which compelled Ogba, the younger son, to move northwards where he founded Ohiakwo(Obigwe) and settled with his family. Ekpeye who remained at Ula-Ubie had seven sons – Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa. The last three sons – Ekpe, Awala and Asa crossed to the other side of Sombreiro River (present day Ikwerreland and settled there since 1538 AD.” He added that: “Ekpe migrated to present day Rumuekpe and spread through Elele (Alimini), Ndele, Rumuji and part of Ibaa. Awala migrated to present day Isiokpo …” Amadi-Nna (1993) also said Akalaka migrated with his half brother called Ochichi from the area of Benin Empire.
Ochichi sons were Ele (Omerele, now Elele), Elu (Elumuoha, now Omerelu), Egbe (Egbeda) and Mini (Alimini, Isiokpo). The crucial point here, which is of great importance in tracing the joint origin of the ancestors of the Old Ahoada Division (in the Governor Diete-Spiff administration), is the mention of the number of children that Akalaka had, namely: Ekpeye, Ogba and Ihru ọ ha (Ikwerre).

It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurọhna, obviously took its root from this original name – Ihruọha. Chief Solomon therefore establishes a very vital historical link, which has been missing in literature on Ikwerre origin that would assume more significance in the discourses of Ikwerre genealogy in the future – the fact that Akalaka was the direct father of Ihru ọha (Ikwerre). Iwhnurọhna, in Ikwere parlance, means the face of the community (town, city or village).

Nigerian colonial history records that the name “Ikwerre” was given by the colonial administration when they wanted to acquire the Rebisi waterfront to build the wharf. Using an Ibo interpreter to talk to the illiterate Rebisi (Port Harcourt) chiefs, they asked them: Would you permit us to use the waterfront to build the wharf(Seaport)for ships to berth? And they answered: A KWERULEM , meaning – “We have agreed.”
What the white-man was hearing was “Ikwerre,” so he recorded it in the official gazette that the IKWERRE PEOPLE have agreed for the colonial administration to build the wharf. And since it was the official record of government, the name Ikwerre became the name of the Iwhnurohna people in all official documentations till date.

Similar cases of Anglicization of native names in the NigerDelta region by the colonial administration are Benin for Bini, Okrika for Wakrike, Degema for Udekema, Abonnema for Obonoma, Brass for Gbara sni, Bonny for Ibani, Pepple for Perekule, Ahoada for Ehuda, etc Even so, “… there were dissenting voices, … who believed that Ikwerre origins lay outside Igbo land, … in the Benin Kingdom of old. It is, therefore, obvious that the interminable debate about Ikwerre origins and migrations including the repudiation of the Igbo tradition is not a phenomenon of the post-civil war period. The controversy, as it were, is not necessarily the product of the present political realities wherein groups which hitherto were seen to have cultural affinities now find themselves in different states or administrative systems.” — K.O. Amadi (1993)

The Ogbakor Ikwerre Convention, a cultural organization of Ikwerre people, in a paper presented to the Human Right Violation Commission headed by Rtd. Justice Chukwudifu
Oputa on 10 October 2001, said: “Ikwerre ethnic nationality is not and has never been a sub-group of any other tribe in Nigeria including Ndi-Igbo". There is no doubt that the advent of the British and later regionalization put Ndi-Igbo at the helm of affairs in Eastern Nigeria. This brought Ndi-Igbo into Ikwerre land. In course of time, the Igbo took advantage of their position in the then Eastern Regional Government to grab land in Ikwerre and occupy political positions. In the process, Ikwerre along with other minority groups were marginalized and driven to the
background.” Professor Godwin Tasie noted that in 1913 the Rt Rev Herbert Tugwell, the Anglican Bishop on the Niger, undertook an experimentation tour of Ikwerre towns and villages assumed to be Ibo-speaking to test the Union Ibo Bible Nso being introduced in Iboland. “Tugwell discovered from the tests he carried out that although the Ikwerre were often regarded as Ibo… the Union Ibo Bible translation, surprisingly, was not easily understood by the Ikwerre.” This is obviously why Igbo vernacular was compulsorily introduced and taught in all schools in Ikwerre land before the Nigerian Civil War to the assimilation (i.e. destruction) of the Ikwere language.

This also obviously led to the Rumuomasi Declaration in 1965. ” … in their meeting at Rumuomasi in 1965 the Ikwerre had, under the umbrella of a highly promising new
body that was to get the Ikwerre together as a people of new and clearer vision, they had declared themselves as a people of the distinct identity of Ikwerre Ethnic Nationality – not Ibo, not Ijo, not anything else but Ikwerre, Iwhnurọhna. This was the historic Rumuomasi Declaration of 1965 (G.O.M. Tasie, 2000).

The full implication is that Ikwere people began to assert themselves forcefully as an ethnic nationality of their own and not Ibos or Ijos, and efforts were made to revert to the original Ikwere names for families, villages, communities and landmarks. For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro , Umukrushi to Rumuokwurusi, just to name a few.

#Culled (History of Ikwerre People of Nigeria by Prof Eric Amadi, Updated on 20/06/18)

Anu Meka, Dieli !! Nderiya mma, Oyoyo !!!
Rumuwnem Anu Meka!!
Nde Wem rishim duru eli !!!
Ikwerre bu otu o!!

Anu Meka !!

#History #IkwerreHistory

[[s]quote author=amadiwati post=80912924]HISTORY OF IKWERRE PEOPLE IN NIGERIA

Majority of the Ikwerre settlements have their roots traceable from the old Benin Empire.” Iwhnurọhna people descended from the ancient Bini Kingdom. The name of the grand ancestor is Akalaka. Their relations in Rivers State are Ekpeye and Ogba people. The reigning Oba of Benin when Akalaka, the ancestor of Ihruọha (later called Iwhnurọhna) fled was Oba Ewuare(Ogwaro). Akalaka, a member of the Benin royal family, fled in the 13 th century on allegation of plotting assassination of the Oba. He died in 1462. Iwhnurọhna his third son settled east of the Sombrero River by 1538 AD, as detailed below. Chief N.M.T. Solomon (2004), native of Ikodu Ubie in Ekpeyeland, in his narrative draws heavily from the now authenticated written historical records delivered by various informed sources including “Eketu (Weber) of Ubeta, assumed to have lived for over two hundred (200) years as the oldest man in all Ekpeye, Ogba and Iwhnurọ hna (or Ikwerre), at that time (and) was asked to narrate the history and customs of Ekpeye people” as unfolded in his lifetime. Here is what he said, which has been validated by the accounts of the current generation through responses to our questionnaires and direct interviews thereby increasing our level of confidence on the data:Ekpeye, born in Benin, was the first of the three sons of Akalaka. While in Ndoni, he married a second wife to gain the love and favour of the people. The new wife gave birth to a son, which he named Ogba. Akalaka was still in Ndoni when his first wife, the mother of Ekpeye, gave birth to his third son called Ihruoha(Ikwerre). Similar historical fact by J.N. Olise (1971) averred that: “Akalaka, a member of the Benin royal family, fled with his wife from Benin to Ndoni, a community located close to the River Niger, to save the life of his new born baby (Ekpeye).

While at Ndoni, Akalaka took a second wife. Akalaka had two sons, Ekpeye – born to him by his Benin wife, and Ogba – born to him by his Ndoni wife. According to F.E. Otuwarikpo (1994): ” After the death of Akalaka in 1462 AD, his two sons, Ekpeye and Ogba had conflict, which compelled Ogba, the younger son, to move northwards where he founded Ohiakwo(Obigwe) and settled with his family. Ekpeye who remained at Ula-Ubie had seven sons – Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa. The last three sons – Ekpe, Awala and Asa crossed to the other side of Sombreiro River (present day Ikwerreland and settled there since 1538 AD.” He added that: “Ekpe migrated to present day Rumuekpe and spread through Elele (Alimini), Ndele, Rumuji and part of Ibaa. Awala migrated to present day Isiokpo …” Amadi-Nna (1993) also said Akalaka migrated with his half brother called Ochichi from the area of Benin Empire.
Ochichi sons were Ele (Omerele, now Elele), Elu (Elumuoha, now Omerelu), Egbe (Egbeda) and Mini (Alimini, Isiokpo). The crucial point here, which is of great importance in tracing the joint origin of the ancestors of the Old Ahoada Division (in the Governor Diete-Spiff administration), is the mention of the number of children that Akalaka had, namely: Ekpeye, Ogba and Ihru ọ ha (Ikwerre).

It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurọhna, obviously took its root from this original name – Ihruọha. Chief Solomon therefore establishes a very vital historical link, which has been missing in literature on Ikwerre origin that would assume more significance in the discourses of Ikwerre genealogy in the future – the fact that Akalaka was the direct father of Ihru ọha (Ikwerre). Iwhnurọhna, in Ikwere parlance, means the face of the community (town, city or village).

Nigerian colonial history records that the name “Ikwerre” was given by the colonial administration when they wanted to acquire the Rebisi waterfront to build the wharf. Using an Ibo interpreter to talk to the illiterate Rebisi (Port Harcourt) chiefs, they asked them: Would you permit us to use the waterfront to build the wharf(Seaport)for ships to berth? And they answered: A KWERULEM , meaning – “We have agreed.”
What the white-man was hearing was “Ikwerre,” so he recorded it in the official gazette that the IKWERRE PEOPLE have agreed for the colonial administration to build the wharf. And since it was the official record of government, the name Ikwerre became the name of the Iwhnurohna people in all official documentations till date.

Similar cases of Anglicization of native names in the NigerDelta region by the colonial administration are Benin for Bini, Okrika for Wakrike, Degema for Udekema, Abonnema for Obonoma, Brass for Gbara sni, Bonny for Ibani, Pepple for Perekule, Ahoada for Ehuda, etc Even so, “… there were dissenting voices, … who believed that Ikwerre origins lay outside Igbo land, … in the Benin Kingdom of old. It is, therefore, obvious that the interminable debate about Ikwerre origins and migrations including the repudiation of the Igbo tradition is not a phenomenon of the post-civil war period. The controversy, as it were, is not necessarily the product of the present political realities wherein groups which hitherto were seen to have cultural affinities now find themselves in different states or administrative systems.” — K.O. Amadi (1993)

The Ogbakor Ikwerre Convention, a cultural organization of Ikwerre people, in a paper presented to the Human Right Violation Commission headed by Rtd. Justice Chukwudifu
Oputa on 10 October 2001, said: “Ikwerre ethnic nationality is not and has never been a sub-group of any other tribe in Nigeria including Ndi-Igbo". There is no doubt that the advent of the British and later regionalization put Ndi-Igbo at the helm of affairs in Eastern Nigeria. This brought Ndi-Igbo into Ikwerre land. In course of time, the Igbo took advantage of their position in the then Eastern Regional Government to grab land in Ikwerre and occupy political positions. In the process, Ikwerre along with other minority groups were marginalized and driven to the
background.” Professor Godwin Tasie noted that in 1913 the Rt Rev Herbert Tugwell, the Anglican Bishop on the Niger, undertook an experimentation tour of Ikwerre towns and villages assumed to be Ibo-speaking to test the Union Ibo Bible Nso being introduced in Iboland. “Tugwell discovered from the tests he carried out that although the Ikwerre were often regarded as Ibo… the Union Ibo Bible translation, surprisingly, was not easily understood by the Ikwerre.” This is obviously why Igbo vernacular was compulsorily introduced and taught in all schools in Ikwerre land before the Nigerian Civil War to the assimilation (i.e. destruction) of the Ikwere language.

This also obviously led to the Rumuomasi Declaration in 1965. ” … in their meeting at Rumuomasi in 1965 the Ikwerre had, under the umbrella of a highly promising new
body that was to get the Ikwerre together as a people of new and clearer vision, they had declared themselves as a people of the distinct identity of Ikwerre Ethnic Nationality – not Ibo, not Ijo, not anything else but Ikwerre, Iwhnurọhna. This was the historic Rumuomasi Declaration of 1965 (G.O.M. Tasie, 2000).

The full implication is that Ikwere people began to assert themselves forcefully as an ethnic nationality of their own and not Ibos or Ijos, and efforts were made to revert to the original Ikwere names for families, villages, communities and landmarks. For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro , Umukrushi to Rumuokwurusi, just to name a few.

#Culled (History of Ikwerre People of Nigeria by Prof Eric Amadi, Updated on 20/06/18)

Anu Meka, Dieli !! Nderiya mma, Oyoyo !!!
Rumuwnem Anu Meka!!
Nde Wem rishim duru eli !!!
Ikwerre bu otu o!!

Anu Meka !!

#History #IkwerreHistory[/s][/quote]
Stop forcing it bin language has nothing to do with ikwerre,
Iwuruoha is an Igbo world just like ihedioha,,
Iikwerre remains igbo and that it will always be. Accept it or not.
Stop telling us cooked up story as history which anybody can write , we are talking of reality not stories