Dons Eze
- Igbo History
- February 10, 2025
- 193 views
WHO ACTUALLY ARE THE IGBO?, BY DONS EZE
WHO ACTUALLY ARE THE IGBO? BY DONS EZE The election of Senator Azuka-Mbata, an Ikwerre man from Rivers State, as the President General of Ohanaeze Ndigbo and the controversy it generates, has made us to reproduce a little bit from our recently published book titled “The Igbo, People, History and Worldview”, with regard to Igbo identity. The Igbo, also called Ndigbo (local parlance), Ibos (anglicized), and Eboes (Diaspora Igbo), refer to one of the most resourceful and largest ethnic groups in Africa whose homeland is in south-central and south-eastern Nigeria, but who equally maintain strong presence in other parts of Nigeria, in addition to virtually every corner of the globe. In Jamaica, the Igbo occupy Montego Bay, Maroon Village and St. Anne’s Bay. They are in Haiti, and in.Virginia, the United States of America. These are part of Igbo Diaspora. The Igbo are well-travelled people and they constitute the second largest community in every Nigerian city behind the indigenous population. The main characteristic feature of the Igbo is that majority of them speak the Igbo language, which is divided into numerous regional dialects that are somewhat mutually intelligible within the larger “Igboid” cluster. When we say Igboid, we mean “similar or resemble, having the likeness of, or expressing the basic characteristics of.” Igboid means exhibiting what we know as “typical ‘Igbo’” features. In laymen’s terms, it means “basically sounds ‘Igbo’”, or that it is “recognizable as a type of ‘Igbo’”. It we may ask, is Ikwerre language “recognizable” as a type of the Igbo language? Your guess is as good as mine. The Igbo are resourceful people, hardworking, friendly, hospitable and accommodating. They do not discriminate. They are forward-looking, ingenious, creative, resilient, brave, strong-willed, and willing to take risks. A 19th century former Igbo slave boy, Olaudah Equiano, in his memoir, described the Igbo people of his days as “happy clean people, without unemployment, without prostitution, without drunkards, and without beggars”, while G.T. Basden an Anglican prelate, in his book, “Niger Ibos”, said the “Igbo are very cheery, intelligent, virile, and loveable people with a wonderfully patient persistence to attain any desired goal, a natural astuteness born of necessity together with a loyalty which, though often begotten by fear redirected along the right lines, go far to make them a great nation”. Similarly, pioneer Catholic cleric and evangelist, Bishop Joseph Shanahan, noted that “the Ibo has a child’s winsomeness. He loves fun and banter. If you show him the good side of your character, he will show you the best side of his. The people know a good man when they see one. Their own souls aspire to goodness, and they have not stifled the aspiration. It is my firm conviction that we shall meet great numbers of our Ibos, pagans, and practically all our Catholics, in heaven”. As an ethnic group, the Igbo generally encompass several people of different backgrounds who are united mostly by language, Nri, Aro and slave trade. Language, because majority of the people speak the Igbo language; Nri, because the Nri kingship system was the first in Nigeria; Aro, because the Aro people were the harbingers of the ugly spectacle of European slave trade that took heavy tolls on many Igbo communities. In 1591, the Igbo region of present-day Nigeria was depicted on the Portuguese world map as being inhabited by “some vigorous people whose deep culture celebrated energy, accomplishment, and wisdom”. Before the coming of the Europeans, the Igbo lived in clusters of individual family units that constituted kindreds (umunna). Several of these kindreds formed an Igbo village or town. Every member of an Igbo village was related to each other one way or another, thus constituting a network of beings, such that what affected one equally…
- Igbo History
- February 6, 2025
- 97 views
HOW AN IKWERRE MAN BECAME PRESIDENT GENERAL OF OHANAEZE NDIGBO: THE STORY OF SEN. AZUKA-MBATA
The Story Of Sen. JOHN AZUTA-MBATA In the heart of Igbo land, a new leader emerged, one whose journey is as inspiring as it is intriguing. Senator John Azuta-Mbata, the newly elected President-General of Ohanaeze Ndigbo, carries a legacy of resilience, intellect, and a deep-rooted passion for the unity and progress of the Igbo people. While many recognize his political career and recent election, there are layers to his life that make him stand out. On January 10, 2025, Senator Azuta-Mbata was elected as the new President-General during a General Assembly meeting held at the Old Government Lodge in Enugu. This election was attended by several dignitaries, including the governors of Enugu, Imo, and Anambra States, as well as Senators Chris Ngige, Ben Obi, and Victor Umeh. Azuta-Mbata, who previously represented Rivers East Senatorial District in the National Assembly, brings significant political experience to the role. His selection is seen as a move to reinforce inclusivity and regional representation within the Igbo-speaking regions. Surprisingly, Senator Azuta-Mbata, is relatively younger, but without specific age details of all past presidents, it is difficult to definitively identify the youngest individual to have held the position. The leadership of Ohanaeze Ndigbo has historically been composed of elder statesmen, reflecting the organization’s emphasis on experience and wisdom in guiding Igbo socio-cultural affairs. However, his election sparked controversy within his native Ikwerre community in Rivers State. The Ogbakor Ikwerre Cultural Organisation Worldwide revoked all honours and titles previously conferred upon him, stating that his acceptance of the Ohanaeze leadership position was a betrayal of Ikwerre land and its people. Despite these challenges, Azuta-Mbata’s election reflects Ohanaeze Ndigbo’s efforts to promote unity and effective representation across all Igbo communities. Meanwhile, the FCT Minister, Nyesom Wike who is from the same town with the new President General on Naija News during a media chat in Abuja, said he was an Ikwere man. He stated this while answering questions concerning the emergence of Senator Azuta Mbata, an Ikwere man too, as the President General of Ohanaeze Ndigbo, a pan-sociocultural organization for Ndigbo. The former Governor of Rivers State clarified that he was never a member of Ohanaeze and has never identified with the group. “Azuta Mbata has the right to associate with anybody. I’m an unrepentant Ikwerre man, and I’m not a member of Ohanaeze. “I will never, for anything, deny my identity just to be recognized,” he stated. However, the leadership landscape is currently marked by disputes, with multiple individuals claiming the position of President-General. On the same day as Azuta-Mbata’s election, Uche Nnam Okwukwu, an activist lawyer from Rivers State, was declared President-General at a separate convention in Port Harcourt. Additionally, Dr. Jackson Omenazu has been announced as President by another faction. These concurrent claims have led to a complex situation within Ohanaeze Ndigbo, with efforts ongoing to resolve the disputes and establish unified leadership. Senator Azuta-Mbata, recently elected as the President-General of Ohanaeze Ndigbo, has a multifaceted background that extends beyond his well-known political career. Here are several lesser-known aspects of his life and contributions. Beyond his political endeavors, Azuta-Mbata is academically accomplished, holding a Master’s degree in Public Administration from the University of Ibadan. He has contributed to educational development by serving on the Governing Council of the Rivers State University of Science and Technology in Port Harcourt, playing a role in shaping the institution’s policies and direction. During his tenure as a senator, Azuta-Mbata held significant positions, including Vice Chairman of the Finance & Appropriation Committee. He also served on committees such as Defense, Works & Housing, Women Affairs, Information, Special Projects, and Local & Foreign Debts, influencing a broad spectrum of legislative areas. In 2005, Azuta-Mbata faced allegations in a budget bribery scandal. After extensive legal…
- Igbo History
- September 6, 2024
- 300 views
FIVE COUNTRIES OUTSIDE NIGERIA WHERE IGBO PEOPLE LIVE, SPEAK THEIR LANGUAGE
FIVE COUNTRIES OUTSIDE NIGERIA WHERE IGBO PEOPLE LIVE, SPEAK THEIR LANGUAGE The Igbo people, one of Africa’s largest ethnic groups, originate from southeast Nigeria but have a presence far beyond their homeland. Known for their vibrant culture and language, the Igbos have spread across various global locations due to historical movements and modern migration. Here’s a look at five countries where the Igbo people live and their language continues to thrive outside Nigeria. Jamaica The history of the Igbo presence in Jamaica dates back to the time of the Atlantic slave trade. Many Igbos were transported to Jamaica and ended up influencing the local culture deeply. Today, remnants of the Igbo language can be seen in Jamaican Patois. For instance, the term ‘red eboe’ in Jamaica refers to a fair-skinned black person, reflecting the historical descriptions of Igbos having a fair or yellowish skin tone. Additionally, the Igbo word /unu/, meaning ‘you (plural)’, is still used in the local dialect, showcasing the linguistic influence that has endured through generations. Cuba In Cuba, the Igbo language has blended with other African linguistic influences to form a unique creolized version of the original tongues. Igbo, along with the Efik language, plays a role in the Afro-Cuban religious practices, particularly in the rituals of the Abakuá society. These rituals often include linguistic elements and cultural practices that can be traced back to Igbo ancestry, showing the cultural amalgamation that has occurred over the centuries. Cameroon and Equatorial Guinea Close to Nigeria, Cameroon and Equatorial Guinea host significant Igbo populations. The proximity of these countries to the southeastern part of Nigeria makes them a natural migration spot for the Igbos. In these countries, the Igbo language is part of the everyday vernacular for many, serving as a lingua franca for not only Igbos but also neighboring communities who have adopted various aspects of the Igbo culture. Barbados Similarly, in Barbados, the Igbo influence is quite noticeable. The island’s nickname ‘Bim’ is believed to have originated from the Igbo expression ‘bi mu’ (my people). This term has evolved into a colloquial name for the island, used affectionately by locals. Such linguistic traces highlight the integration of the Igbo language into Barbadian culture, marking a significant imprint of Igbo heritage on the island.
- Igbo History
- July 8, 2024
- 341 views
IGBO SHARE ANCESTRAL LINKS WITH YORUBA, BUT MANY DON’T KNOW – OONI OF IFE
IGBO SHARE ANCESTRAL LINKS WITH YORUBA, BUT MANY DON’T KNOW – OONI OF IFE The Ooni of Ife, Adeyeye Ogunwusi, a foremost traditional ruler in Yorubaland, is, no doubt, one of the most talked-about traditional rulers in Nigeria. Last month, he spoke exclusively with PREMIUM TIMES at the Eko Hotel in Lagos on the sidelines of a ceremony announcing the 2024 Africa Fashion Week, billed to be held in London in October. His wife, Aderonke Ogunwusi, is spearheading the event. The Ooni spoke extensively about his upcoming 50th birthday and the 50 legacy projects he has lined up for unveiling as part of the anniversary, his personality, what he misses as an everyday man before becoming the Ooni in 2015, and what he believes to be the shared ancestries of Yoruba and Igbo – two of the three major ethnic groups in Nigeria. Often compared with his predecessor, Oba Okunade Sijuwade, who passed away in 2015, Oba Ogunwusi also addressed the criticism he usually faces over his more liberal social engagements and frolicking with young Nigerian celebrities. PT: You are turning 50 in October. Are there any initiatives to mark the milestone in store? Ooni: I have yet to reach my peak, which is to carve a legacy for myself and impact humanity. So, for me, talking about age, it’s beyond celebration. It’s beyond the usual routine of what is expected from everybody. I want to showcase 50 iconic projects at 50. Those 50 iconic projects are very impactful projects that cut across every sector. A lot of people need to learn what I do. Since I became the Ooni of Ife in the last nine years, God has used me to set up solid and formidable impactful projects worldwide. I want to showcase that to the world so that the world can truly see that you can be on a throne and still be impactful. The things that I’ve done have been so impactful that they have cut across so many strata of different races and ethnicities and even religious beliefs. I want to use that to showcase to the world so they will better understand who I am. A lot of people see me in different lights. It’s like a half-full cup and a half-empty cup. But I have been very focused since I ascended the throne. PT: You appear interested in the indigenous fashion and textile industry? Ooni: One of the impactful projects that God has used me to do is the revolution in the fashion industry and promoting our homemade goods in the textile industry. My queen, Olori Aderonke, who has been very dynamic and resourceful in everything she does, has been able to anchor that programme very well. That is the emergence and manufacturing of Adire textile. We have a hub, which we can do a lot with. That hub has showcased a lot of great things that can come out of our country. We should believe in our country. Our only issue as a nation is patriotism, and we must know that being patriotic will help this nation overcome its downfalls. African Fashion Week, my wife and I started it together—not my idea, our idea—but in terms of support, I can boastfully and humbly say that I have been the only consistent supporter. PT: What endeared you to your wife, Olori Aderonke? Ooni: From day one, I knew I must do something, I mean, projects every year. That has made us stronger as friends and associates and now as husband and wife, I’m very proud of what she does because I like to surround myself with very resourceful people. She’s one of the best and greatest minds—resourceful and rich—I’ve ever encountered. For African Fashion Week, it’s been…
- Igbo History
- April 13, 2024
- 168 views
UDI HILLS: SITE OF NIGERIA’S FIRST COAL MINE
UDI HILLS: SITE OF NIGERIA’S FIRST COAL MINE Udi hills also referred to as the Ugwueme and Udi hills. These hills are known to rise hundreds of metres above sea level. In 1915, Udi hill was the site of the first coal mine to be opened in Nigeria. It was eventually closed two years later but replaced with the Iva Valley mine. At the time when the mine was in full operations, Enugu was reputed to be the only significant producer of coal in the West African sub-region. Today, the tunnels beneath the hills where coals were mined are now tourist attractions, playing hosts to visitors from all over the world. So if you’ll love to see what a coal mine looks like, then Enugu is the way to go. Either you are climbing the hill or exploring the mine tunnels, the Udi experience is such a beautiful one you are not likely to forget in a hurry. The Ugwueme and Udi Hills are hills about hundreds of metres above sea level. These hills are good for mountaineering and landscape admiration points. Underneath the Udi hills are the coal mines. There are also beautiful tunnels for tourist sites. Ezeagu-Tourist The surrounding landscape is a marriage of various land forms with unique weather condition and exotic vegetation. The cave has several tunnels branching out in different directions. Some of the tunnels are inter-connected, often opening up into large chambers which are two to three high and up to ten metres wide.Enugu is a mainland state in southeastern Nigeria. Its capital is Enugu, from which the state – created in 1991 from the old Anambra State – derives its name. The principal cities in the state are Enugu, Agbani, Awgu, Udi, Oji-River, and Nsukka.
- Igbo History
- April 8, 2024
- 136 views
WORLD’S OLDEST IRON-SMELTING SITE, DATED 2000 BC, IS IN LEJJA, NSUKKA, ENUGU STATE
WORLD’S OLDEST IRON-SMELTING SITE, DATED 2000 BC, IS IN LEJJA NSUKKA, ENUGU STATE In a village square in Lejja, located about 15 kilometers south of the university town of Nsukka in southeastern Nigeria, lies what appears to be the oldest iron-smelting site in the the world. Arranged in crescent shapes with mounds in the middle across a wide sitting area at Otobo Ejuona, as the arena is known, are hundreds of bits of smelting debris, or slags, recently carbon-dated to about 2000 BCE by a team of archaeologists and other experts from the University of Nigeria, Nsukka and Oxford University in the United Kingdom. The information yielded by the slags upsets the status quo as far as the global story of ironworking is concerned. For long conventional academic wisdom had it that the iron age started in southwest Asia in 1500 BC and spread to the rest of the world, including Africa, from there. Evidence of iron smelting in Africa that is at least 500 years older stands this conventional wisdom on its head. Why does iron matter?Iron matters because it changed the course of human civilization. Armed with iron, humans, the tool makers, finally found their vocation. They quickly transformed from hunter-gatherers to accomplished farmers armed with iron implements with which they cleared the bush and tilled the soil. They built weapons – spears, knives, guns – with which they went to war, conquered territories and built empires and began the march of civilization to where it is today. It was the precursor revolution that inspired all other revolutions that followed it. With the determination of the age of the Lejja site, the claim that has subsisted among many Western academics that there was no independent development of iron working in Africa is effectively rebutted. Slags are the waste byproduct produced when iron is heated in order to remove it from its stone ore. Tens of hundreds of these granite-like objects, some weighing as much as 60 kilograms, were arranged in patterns by people of whom the present occupants of Lejja have no memory. However, for them the site has acquired religious significance and become central to the people’s existence, housing the community shrine and meeting place of the masquerade cult, as well as serving as a general meeting place. Other smelting sites have been discovered in nearby places like Opi (dated 750 BC) , Umundu and Obimo, but none matched the antiquity of theLejja site. The slags, from which iron ore had been extracted, were transported to this site sometime in antiquity, and arranged in the patterns they were found. The most prominent pattern is the crescent shape made with the slags on the higher ground of the village square, which is faced by a mound of slags heaped together. Other arrangements then spread out with the gentle slope of the square. In the middle there’s a raised mound of earth, around which slags were arranged. Other semi-circular heaps werere also displayed around the square. To the right of the square, there’s a conical-shaped small building, the traditional masquerade’s house. At the base are also placed several slags. Archaeologists and other scholars see both an aesthetic and an astronomical purpose in the placement of the slags.For instance, the half-circular arrangement of the slags and the placement of a mound in the middle is thought to represent the intermittent visual nearness between the crescent moon and Venus, the planet. Therefore, the placement of the slags had a ritual symbolism attached to it and was never done randomly. While the present-day inhabitants of Lejja don’t have much information about their creation, they have keyed into its ritual significance, celebrating and receding it as something intrinsically linked to their existence and well being. .