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Friday, September 25, 2020


 Anambra is Not 100% Igbo. There Are Igala-Speaking People in The State. See Evidence

By Chinachrisikenna, 2020-03-30 01:33:27

Anambra State is considered as the heart of Igboland because it habours Nri which is considered as the ancestral seat of Igbo land. However, what many people do not know is that Anambra is not completely Igbo. There are more than 10 communities in the state that are of the Igala bloodline. These communities lie at the periphery of the state which borders the River Niger and extends to Delta and Kogi State.

Before I mention these communities, I would like to recount three real life experiences that made me know that there are Igala people living in our state.

First was in my Secondary School Days at the defunct Osusu Boys Secondary School, Aba which is now run by Anglican Church. It was around 2006 and I was in Jss 2 G. The school was then a large one with each class from JSS 1 to SS3 having sub classes of fifty (50) students each. The classes were labelled A to whichever number the students stopped. So, I was in JSS 2 G. The JSS 2 class stopped at H. JSS 1 was the largest then extending to O.

There was this boy that joined us in our second term. His name was Paschal Ojochebe. The first time our English Teacher pronounced his surname, I knew instantly it was not Igbo. Mrs Atata was not left out too. We all were astounded when Paschal told us he was from Anambra State precisely Anambra West Local Government Area. This particular incident stuck to my memory. Paschal left in our SS1 back to Anambra.

The second incident was in my second year at the University of Uyo in 2015. I was staying in Udi Hostel and it was during Post UTME period. One of our roommates had accommodated his childhood friend who came for the exam. They all grew up in Onitsha. We had this tradition of welcoming new occupants in the room after which the new occupant will buy bread and drinks for the boys. During his introduction, this new guy introduced his name as Ekenedilichukwu Omoja. This piqued my curiosity instantly.

Others were unbothered even he mentioned he was from Anambra. I have a flair of always trying to know about people, their states, ethnic groups and the like. I am very much potty about the cultural and ethnic compositions of countries of the world and trust me, I have visited several places with my eyes than legs. I am yet to meet someone that can match my cultural and anthropological zest. Well, I later met him and he said he was from Ukwala, an Island surrounded by the River Niger in Anambra.

The Last was when I read about one Reverened  Father Hyacinth Jemigbola,  a Catholic Priest of the Onitsha Archdeaconry in one of the National Dailies years back. According to the report, he relocated to Miami then to further his studies. Jemigbola is more Yorubaic but I was surprised to learn that he is from Anambra too. It was during my research later that I found out that he is Anambra Igala from Igbedor in the same Anambra West.


The Igala-Speaking People of Anambra State reportedly make up 2 % of the population of the state. That's more than 100 thousand people judging from the estimated population of Anambra State today. They comprise Ode, Igbedor, Odekpe ( Not Ogbaru Odekpe), Alla, Onugwa, Odomagwu and Igbokenyi all known as Olumbanasaa in Anambra West Local Government Area of Anambra State. The Olumbanasaa is an Island hemmed in by all sides by the River Niger and can be accessed only through water.

Apart from the Olumbanasaa, we have the Igala-Speaking people of the state can also be found in Innoma, Owelle, Ukwala and Nzam all in Anambra West Local Government Area of the state. Even some parts of Igbariam are Igala. Inoma, Owelle and Ukwala are collectively referred to as Inoma Akator.

Amongst all these Igala-Speaking communities in Anambra today, only Nzam remains problematic. This is due to the fact that Nzam is the local government headquarters of Anambra West. While I feel the Igbo element there is very strong, I have to admit that most of its villages have Igala names. Some of the residents there have the Igala tribal marks too. The names of its villages also replicate in Ibaji, an Igala area in Kogi State which indicates a southward drifting of migrants from Ibaji area.

Migration has been part of human existence. In fact, almost all ethnic groups in the world migrated from one place to the other. Oral history according to Elder Chife Amekwe of Nzam in an Interview with Sunday Sun some years back, Elder Chife explained that Nzam community is the Ijam and Igala speaking part of Anambra State. It is made up of seven villages, comprising of Etakolo, Odobo, Udda, Urubi, Enekpa , Ndiokpoliba and Echa. Despite suffering from government neglect, the people are a happy people steeped in various cultural and traditional festivities and are happy for that.

His Words: 'The natives of Nzam were the descendants of General Ajida, a notable warrior of Idah origin in Kogi State. Ajida is the father of Field Marshal Ogbe who was married to Iyida Ogbe and Iyida had five children-Nzam, Anam, Anaku , Oloshi and Okpanam. Ogbe and his family lived around Ankpa in Igala Kingdom. When the Apa and Jukun warriors invaded the Igala communities, Field Marshal Ogbe along with many others retreated with their families through the present Ibaji jungle moving Southwards along the course of the River Niger. As they journeyed through their way, various children of Ogbe for one reason or the other settled themselves at their present locations. This movement from the Igala Kingdom explains the fact that there are Odobo , Enekpa, Igah , Iyano towns in both Ibaji local government area of Kogi State and also in Nzam town in Anambra West Local Governent Area of Anambra State.'

One thing with the Anambra Igala is that majority of them live in denial. The mainstream Igala spoken in kogi state is significantly different from what they speak in Anambra, so also is their mannerism and culture. Anambra Igala tend to behave and dress like the Igbos due to years of acculturation . They are culturally Igbo yet they still maintain some core igala heritage. Yes they speak Igbo as a subsidiary language and bear Igbo names too. There is a fair level of bilingualism there.

Another thing is that those people are obviously marginalised.The roads are bad and inaccessible. Most of the communities are islands accessible via water. During rainy season, they are entirely flooded causing problems for their inhabitants. For instance, to get to Igbokenyi, one has to stop at Illah in Delta State first, then board a boat to the community which is 41 kilometers away from Onitsha. This journey is rigorous and takes more than 3 hours. I think the present governor of Anambra State is doing something to that effect.

This further highlights the enthroned twin evils of hegemony and the predominance of intolerance by the people of the majority ethnic nationalities in Nigeria. The Igalas constitute the majority in Kogi state. They lord it over other ethnic nationalities there but unknown to many of them, their kiths and kins suffer similar fate in Anambra.

Using the words of a social commentator on the plight of Anambra Igala in the State, hé said: 'The Anambra igalas are not tenants in Anambra state. They are not inferior or less Anambrarian to the man from Onitsha, nnewi, awka or any other part of Anambra state. They are bonafide indigenes of the state and as such are entitled to every right and privilege accorded any Anambrarian.'

All I have to tell the Anambra Igala is that they should be proud of who they are, rise up and defend their cultural heritage. Anambra People are peaceful and tolerant. They see you as their brothers and will never subject you to oppression no matter wgat. However, you don't sit, folding your hands and expecting the government to do everything for you. Stand up and work out things yourself. Demand your share wherever possible because Anambra is your home and home for all. Nobody can take that away. Nobody! Even we Igbos have identity crises ourselves. You will not be the last either. Udo,


Culled from Opera news and put together by

Ane Igala Restoration ( AIR )

Directorate of Research and Documentation

No comments:


I am an Igbo, I was born an Igbo, I live the life of an Igbo, I come from Igbo, I speak Igbo, I like to be Igbo, I like to dress in Igbo, I eat Igbo food, my heritage, culture and tradition is Igbo, my parents are Igbo.

Am sorry I cannot help it if you hate my lineage. Am sorry I cannot help it if you detest Igbo, am sorry I cannot help it if you hate me because am Igbo. Igbo is who I am, my name is Igbo and I must die an Igbo.

You see Igbo as a threat, why? You call Igbo rapist, criminals, ritualist, prostitutes, kidnappers. You attribute all negative vices to represent Igbo? Why do you do that? You do because you feel threatened that Igbo might outrun the rest of the tribes. Why do you hate Igbo and despise us? You do that because we are creative, enlightened, hardworking, industrious, genius, intelligent, smart, rich, beautiful and amazing. But its difficult for you to admit it because you feel jealous of my race.

Igbo do not own politics, Igbo do not control the economy neither do we control the natural resources and the common wealth of the nation. You do, we don't and yet, despite the fact that you own everything, we still remain one indispensable race that has outshined the other race in all ramifications.

You fear us because you want to exterminate and annihilate our race, you deny us many things and yet we are stronger, richer and mightier. You fear us because we are everywhere. You fear us because no matter how rural a place might be, when Igbo steps in, they turn it into a Paradise. We have our own resources, which lies in resourcefulness, we do not bother you and your control over the polity, but yet when we cough you and the other race begin to shiver.

Am proud being an Igbo, am proud of my heritage and culture. Igbo means high class, Igbo means independence, Igbo means hard work and strength, Igbo means riches, Igbo means resourcefulness, Igbo means self belonging, Igbo means self esteem, Igbo means pride, Igbo means swag.

Udo diri unu umunnem.
# IgboAmaka
# AnyiBuNdiMmeri

Michael Ezeaka

This is beautiful poetry ...

In response to Alaba Ajibola, the Babcock Lecturer Hate Speech against Igbos.


In Igboland women live apart from their husbands and neither cook for them nor enter their husband's quarters when they are in their period. They are seen as unclean. Even up till today such practice is still applicable in some parts of Igboland especially by the traditionalists. Before a woman can enter the palace of Obi of Onitsha, she will be asked if she is in her period, if yes, she will be asked to stay out.

Leviticus 15: 19-20
When a woman has her monthly period, she remains unclean, anyone who touches her or anything she has sat on becomes unclean.

An Igbo man's ancestral heritage, called “Ana Obi” is not sellable, elders will not permit this. If this is somehow done due to the influence of the West the person is considered a fool and is ostracized by the community.

1 Kings 21:3
I inherited this vineyard from my ancestors, and the Lord forbid that I should sell it, said Naboth.

Igbos have practiced the taking of a late brother's wife into marriage after she had been widowed until the white men came. Now it is rarely done but except in very rural villages.

Deuteronomy 25:5
A widow of a dead man is not to be married outside the family; it is the duty of the dead man's brother to marry her.

In Igboland, there is a unique form of apprenticeship in which either a male family member or a community member will spend six (6) years (usually in their teens to their adulthood) working for another family. And on the seventh year, the head of the host household, who is usually the older man who brought the apprentice into his household, will establish (Igbo: idu uno) the apprentice
by either setting up a business for him or giving money or tools by which to make a living.

Exodus 21:2
If you buy a Hebrew slave, he shall serve you for six years. In the seventh year he is to be set free without having to pay you anything.

In Igboland , the yam is very important as it is their staple crop. There are celebrations such as the New yam festival (Igbo: Iri Ji) which are held for the harvesting of the yam. New Yam festival (Igbo: Iri ji) is celebrated annually to secure a good harvest of the staple crop. In the olden days it is an abomination for one to eat a new harvest before the festival. It's a tradition that you give the gods of the land first as a thanksgiving.

Deuteronomy 16:9
Count 7 weeks from the time that you begin to harvest the crops, and celebrate the harvest festival to honor the lord your God, by bringing him a freewill offering in proportion to the blessing he has given you. Celebrate in the Lord's presence together with your children, servants, foreigners. Be sure that you obey my command, said the Lord.

In Igboland it's a tradition that the male children are circumcised on the 8th day. This tradition is still practiced till date.

Leviticus 12:3
On the eighth day, the child shall be circumcised.

In Igboland, there is a practice known as "ile omugwo ". After a woman has given birth to a child, a very close and experienced relative of hers, in most cases her mother is required by tradition to come spend time with her and her husband. During which she is to do all the work of the wife, while the new mom's only assignment to the baby will be to breastfeed. This goes on for a month or more. In the Igbo old tradition, at this time, the new mom lives apart from her husband, would not cook or enter his quarters.

Leviticus 12:1-4
For seven days after a woman gives birth, she is ritually unclean as she is during her monthly period. It will be 33 days until she is ritually clean from the loss of blood; she is not to touch anything that is holy.


The Igbo tribe is in a serious problem and danger of extinction for the following reasons:

50% of Igbos are born outside Igbo land. Meaning that those children are not likely to live and work in Igbo land and cannot speak Igbo language but foreign language (Yoruba, Hausa, French, English).

40% of Igbos girls between the age of 25 & 45 are single with no hope of marriage because 35% of Igbo boys live overseas and they have all married white ladies.

75% of Igbo youths leave Igbo land every year in search of opportunities in Yoruba, Hausa land or overseas.

85 % of Igbos have family houses and own investments outside Igbo land. They strongly believe in one Nigeria but failed to know that NO Yoruba or Hausa man has a family house or investment in Igbo land.

Igbos are the only people who believe that living outside their land is an achievement.

Igbos are the only tribe that celebrate their tradition outside their land e.g. Eze Ndi Igbo, Igbo Village in America and this is because they have family homes in foreign lands.

Igbos have failed to know that the children you have outside Igbo land especially overseas will never think of living in Igbo land. So what happens to the properties you are building for them when you are gone?

Igbos are the only tribe who see their land as a place to visit or a tourist site than a place to work and live.

Igbos are the only tribe who instead of promoting and appreciating their culture through movies and documentaries they have sought to ridicule it by portraying rituals, killings, wickedness, love for money and other social vices which were not originally inherent in our culture thereby cursing more harm than actually promoting their culture.

Igbos are the only people who without hesitation believe their history and description when it is told or written by an enemy or a foreigner. E.g. that you do not love yourselves or that you love money.

Igbos are the ONLY largest tribe on earth who fought for their independence and failed to achieve their freedom after 40 years.

Igbos are the only tribe who fails to honour their brave heroes and heroines especially the innocent children starved to death during the Biafran war.

Igbos are the only tribe who embraced their enemy after a bloody civil war and subsequently become slaves.

Igbos do not find it necessary to teach their own version of history to their children.

Igbos fight for marginalisation in Nigeria but has no collective strength or teeth to bite.

Igbos how long are you going to fight for your relevance in Nigeria?

How long are you going to fight for a functional airport, rail networks and other structural establishments that underpin sustainable development?

How long are you prepared to wait for your enemy to guide you to your destiny?

Oh Igbos!
Where are your leaders?

Unfortunately, none of them live and work in Igbo land. If you wish to save the future of your children, your identity, your generation and your race then you need freedom and that freedom is Biafra.

Ukpana Okpoko gburu bu nti chiri ya!

By Chime Eze

The Igbo: We die for causes, not for personalities

Written by Emeka Maduewesi

~on fb. 28th September, 2016.

The Igbo will never die for anyone. We will not even riot for anyone. But the Igbo will die for any cause they believe in because the Igbo have a true sense of justice and a determination to obtain it.

The Igbo will not riot because one of their own lost an election. Operation Wetie was the Western response to a massively rigged 1965 election. The Yoruba doused fellow Yorubas in petrol and burnt them alife. Properties were burnt with occupants. The Igbo will never do this.

In 1983, the Yoruba went on a rampage again over the massive rigging by NPN. Lifes were lost and properties destroyed. The riots were over personalities.

Contrast that with Anambra State where Chief Emeka Ojukwu was rigged out by his own NPN, who also rigged out Chief Jim Nwobodo. The Igbo did not protest because the goat's head is still in the goat's bag.

In the North, ba muso was the battle cry when Sultan Dasuki was imposed on the Sokoto Caliphate. The riot and protest lasted for days and crippled economic activities.

The Igbo will riot over issues and causes. The Aba Women Riot was over Tax. The Enugu coal mine riot was about conditions of service. The Ekumeku Uprising was over British colonialization.

Those of "Ekumeku" ancestry - Umu Eze Chima and Umu Nri - were at the forefront of the struggles for Nigerian independence, with people like Dr. A A Nwafor Orizu and Chief Osita Agwuna serving prison terms. Any struggles the parents could not conclude is continued by the children by other means.

The Biafran war was a response to the genocide. The war in fact was brought upon us. The battlefield was Eastern Region. The war ended in 1970 but the issues and causes were not resolved. That is where we are today.

The Igbo will also jointly rise to fight evil in their midst. They did it in Onitsha in the 1980's, Owerri in the 90's, and with Bakkassi in the 2000.

The Igbo will not die for any man. But the Igbo will stand by any man who symbolizes their cause and their pursuit of justice. Even if the man dies, the struggle continues, and like the Ekumeku warriors, the children will pick up the baton from their parents.

This is the Igbo I know, the Igbo I am, and the Igbo we are. This is my story. Feel free to tell yours.


"My boy, may you live to your full potential, ascend to a dizzy height as is possible for anyone of your political description in your era to rise. May you be acknowledged world-wide as you rise as an eagle atop trees, float among the clouds, preside over the affairs of fellow men.... as leaders of all countries pour into Nigeria to breathe into her ear.

But then, Chuba, if it is not the tradition of our people that elders are roundly insulted by young men of the world, as you have unjustly done to me, may your reign come to an abrupt and shattering close. As you look ahead, Chuba, as you see the horizon, dedicating a great marble palace that is the envy of the world, toasted by the most powerful men in the land, may the great big hand snatch it away from you. Just as you look forward to hosting the world’s most powerful leader and shaking his hands, as you begin to smell the recognition and leadership of the Igbo people, may the crown fall off your head and your political head fall off your shoulders.

None of my words will come to pass, Chuba, until you have risen to the very height of your power and glory and health, but then you will be hounded and humiliated and disgraced out of office, your credibility and your name in tatters forever...”


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