The Sunnewsonline

Total Comments 4869 | Start A New Comment

Post Info

Comment

Posted By: madsoccer Posted On: Mar 6, 2012 Views: 490	Onigbinde celebrating mediocrity!!! How come that Chief Adegboye Onigbinde of all people wants Nigerians to line up, chant praises, clap and celebrate the red-carded Kaita, who caused Nigeria's defeat during SA World Cup 2010! We saw what happened during that game, and Kaita overreacted! That's the fact!! He should be scolded further for lacking patience when it mattered most!! Some players allow emotions to take over when they should control themselves! Ever heard about "Provocative Soccer", where opponents single you out, make annoying but less-threatening body contacts for you to react so very bad that you end up earning a red card! These are other trickish aspects of the game of soccer! And it needs a lot of brains!!!!!
Posted By: Ofeke Posted On: Mar 6, 2012 Views: 400	This Man Again? Can this overseer in the name of Primate Ayodele ever pridict just one thing and stand on it than predicting the obvious? What kind of mouth wagging is this? This man always fool his followers and Nigerias all the time. Why can't you Ayodele say just one thing and let us see it come to pass than predicting what everybody knows that will happen. Please Ayodele, stop fooling your congregation. We know that someone will die in lagos this month and we also know that Jide has one igbo secetary.
Posted By: Ofeke Posted On: Mar 6, 2012 Views: 393	This Man Again? Can this overseer in the name of Primate Ayodele ever pridict just thing and stand on it than predicting the obvious? What kind of mouth wagging is this? This man will always fool his followers and Nigerias all the time. Why can you Ayodele say just one thing and let us see it come to pass than predicting what everybody knows that will happen. Please Ayodele, stop fooling your congregation. We know that someone will die in lagos this month and we also know that Jide has one igbo secetary.
Posted By: Ozidy Posted On: Mar 6, 2012 Views: 400	Re:Break up Nigeria only option As an Igbo man after accessing south south, they are not saying what we are saying they don't believe in what we believed. I think every person should carry his cross. If south south cannot protect themselves & their oil that one concerned them. Is obvious igbos we will protect our own oil. I no is all this useless politicians from Igbo extraction (eg) Theodore Orji is talking against the north over revenue sharing formula while south south governors are afraid to champion their course. I had never seen any person from south south apart from Dokubo came out openly to speak against injustice meted against south east. He was only person from south south who says that Biafra struggle is a right struggle in a black & white, others nothing. Is it only Asari is south south? Am suggesting we should leave them alone let them practice true federalism with north & south west. So brother Amadi you should making your point clear to Nigeria by saying Igbos should have their Biafra then south west, north & south south should go ahead with true federalism. Brother Osisi is fine for them to practice true federalism bc is their wish, people deserve the right to do what they think it guaranteed their future generation, Igbo's are not against that. Igbos will give trouble again if they oppose our separate nation Biafra. Igbos, our nature is biri kamu biri.
Posted By: Osisi Posted On: Mar 6, 2012 Views: 401	Break up Nigeria only option When will some people mostly from South South & South West brush up to face the realities? True federalism would have solved Nigeria problems 44 years back when civil war was not fought. Over 4 million Igbo was not killed, our hard earned money & properties was not in a wrong hands. Late Emeka Odimegwu Ojukwu secure true federalism in Aburi Ghana to avert the civil war. Now the war has been fought, genocide has been commited in Igbo Biafra land. Igbos we want pure separation, i no south south & South west will not understand this now till after 44 years. They will start calling Igbos heroes this & that. We cannot waste any more time with you people. Biafra will soon be declared.
Posted By: Amadi Posted On: Mar 6, 2012 Views: 440	True federalism is the panacea It is as simple as ABC to fathom the fact that a nation which is religio-ethnically polytomised can only survive by adoption of a true federalism.The northern military generals adopted a centralized power to be able to bondage all tribes and squander Niger Delta oil money without limitation. They are not patriotic nor nationalistic , they are absolutely absorbed in egocentrism,islamic delusion and northern ethnocentrism. Centralised power has proved abortive and rendered Nigeria hopeless, chaotic, confused and might end up in another severe ethnic confrontation if a radical operation of adopting a true federalism where each state is in charge of its resources and pay yearly tax to the federal government is not urgently performed. Only this modus operandi will reduce ethnic tension, make states inventive and breed good governance. Nigerians generally have to go against northern ethnocentrism and islamic delusion and establish a true federalism. The episode of Jonathan capturing power as a manifestation of southwest, southeast and southsouth solidarity against northern ethnocentrsim is an eye opener that nortern barbarism can be subdued when all the folks down south are united. Even the north could not have won the war had it been the southwest and western world did not support the north.And I am sure that the aforementioned will not be on their side again, if they think of pushing the south to the wall again. The fact that the oil is down south and the north is islamic deluded and breed terrorism, will make the wild wild west to be for the south when the volcano erupts.If the north is foresighted and smart , it has to accept a true federalism now before it is too late.
Posted By: EJIOFOR ALISIGWE Posted On: Mar 6, 2012 Views: 440	IGBO- Culture, Traditions, History Igbo name-giving ceremonies In Igbo society, naming ceremony may take place four days after a child’s birth, but more often, the naming ceremonies take place on the eighth day, depending on the health of the mother and child. Paternal grandparents officiate Igbo ceremonies. The ceremony begins with ancestor recognition and divination, followed by the name giving and planting of a live plant to represent life and survival. Next, a participant pours a wine libation to share the child’s name with the ancestors. After the usual breaking of kola nuts and prayers, the ceremony, which traditionally lasts an entire day, ends with a family procession. The Igbo tend to name based on observation, birthmarks, or some other remarkable characteristic—for example, Ogbonna (“image of his father”). Igbo also commonly name children for the market day on which they were born—Nweke, Adafo, or Okorie. Of the names the Igbo give to a child, the father or a family elder gives the child the name the community will use most often. In traditional Igbo life, there is a lot in a name. The name is more than just a tag or a convenient badge of identity. Igbo names always bear a message, a meaning, a history, a record or a prayer. This is also to say that they embody a rich mine of information on the people's reflection and considered comment on life and reality. They provide a window into the Igbo world of values as well as their peculiar conceptual apparatus for dealing with life. Their range of application spans the whole of life itself. One of the earliest written comments on the peculiarity and deep philosophical import of Igbo names was made by the British colonial officer, Major Arthur Glynn Leonards in his "The Lower Niger and its Tribes". He notes that: In nothing, not even in their customs, can we grasp the natural and ancestral conception so plainly as in these names which invoke, promise, threaten, praise, revile, satirize and sympathize, that in fact express and demonstrate all that is human, that is, all that is best and worst in them. In this society name-giving is a significant ceremony performed on the occasion of circumcision or when the mother officially ends the post-natal period of enclosure (omugwo). The privilege of name-giving is generally reserved to the parents and grandparents whom it gives an opportunity to express the importance of the child in their lives or in general, to make a significant statement on their life experience, and to express deep-felt wishes or their future hopes and expectations for the child. LIFE AND DEATH, GOD AND DESTINY History But there are categories of name. One frequently used category is simply to name the child after the day that it was born. Thus from the four-day Igbo week made up of Orie, Afor, Nkwo and Eke, we have such names as Okere, Okorie, Okoye, Okafor, Okorafor, Nwafor, Nwankwo Okonkwo, Okereke, Okeke and Nweke for males. The corresponding female names would be Mgbere, Mgbafor, Mgbakwo and Mgbeke. In modern times this has spilled into names like Sunday, Monday, Friday apparently only reserved for males. Names also make historical statements. Nwaorgu--Son of War--designates some one born in wartime; Nwigwe, Nwachukwu are names of boys whose conception and birth are attributed to the intervention of the great oracles Igwekala of Umunoha and Chukwuabiam of Arochukwu. Another category of names is the group designating the order of primogeniture in both the male and female lines in the family. Opara is the first born male whereas in the female line the first is Ada, the second Ulu and the third is Ibari. Girls' Names A good proportion of the names given to girls is usually metaphorical, in praise and appreciation of their beauty. Parents would want the world to know that their baby girl is the paragon of beauty and, accordingly, may name her after one of the best known symbols of beauty in nature and art: Osamma--The beautiful squirrel Akwugo--The eagle's egg Oduenyi--The elephant's tusk or ivory Nwugbala--The baby egret Nwugo--The baby eagle Nwuhie--The calmwood baby Ugomma--The eagle of beauty Nwulari--The baby in silk Nwogazi--The baby guinea-fowl Nwancha--The soap girl (washed clean) Udara--The peach (udara) fruit. Others may choose to celebrate in more poetic language the impact of their little girl's beauty: Nwaekuruele-Beauty that compels moping Olujieigbo-The Igbo will strain their necks staring at your beauty Mbelugbo-Destined for the glories of the motor car Ngwanze-The adornment of the noble Nwuloaku-Child of the house of goods Nwigbe-Child worthy of a boxfull of goods Nwobiarangadiyamma-One who has come into the home she loves. Statement of Life Experience But the vast majority of names given to babies are really abbreviated statements of meaning and significance, interpretations of life's experience or of events in the history of the family. At times the name indicates that the birth of the child is a welcome landmark in the parents' lives especially after a long wait for a baby: Iheanacho--What we have been looking for Ihentuge--What I have been searching for Akujuobi--something to sooth the mind Nwaruoulo--May a child at last reach this house Nwagugbulam--May I not die of child-hunger In other instances the child's arrival is used as an occasion to boast and make statements of triumph over misfortune or of vindication over gossiping neighbors: Egejuru--I have heard enough Ikegwuonu--Let the mouth get tired and quit talking Onyekwere--Who would have believed it? Ndukagba--Let the detractors at last leave me in peace Onukwugha and Akagha--The mouth that spoke ill should now recant Or it may be cast in the form of a prayer to indicate that the child's birth is an answer to such prayer against odds: Ahamefula--May my name not be lost Ugwuagbanwa--Hatred and ill-will cannot prevent my getting a child Chiekwelaibekam--May God forbid that my peers surpass me Amarachi--God's favor Chinyere--God has given Names indicate when the family has had a rough past experience: Soronnadi--Beware of relations Soribe--Beware of your peers Onuegbu and Akwukwaegbu--The mouth i.e. detraction and insult cannot kill me Ugwuanya--Only eye hatred i.e. merely envious and sour looks of hatred cannot harm me Ugwushie--I am now used to and immune to hatred A family with a background of conflict with others pleads its innocence and good faith using the arrival of the new child as vindication: Oguwunka--Good faith is, i.e. guarantees old age Oguledo--It is good faith that keeps me alive Ejiogu--Having good faith Emenogu--Acting in good faith Ogugbuaja--Good faith defeats, i.e. is superior to sacrifice Ejimofor--I have truth and honesty on my side Nwaofor--Son of, i.e. born under the aegis of, truth and honesty The Kwe Names A group of names also reflecting a background of past opposition and animosity voices a promise of greater achievement if only the enemy would give the family a chance: Igbokwe--If only the Igbo, i.e. humanity would let me Ulokwe--If only my kin would let me Ibekwe--If only my peers would let me Uwakwe--If only the world would let me Nnoriekwe--If Nnorie people would let me Ohakwe--If the majority would let me One can see depicted in these names a social atmosphere of distrust and intrigue where people feel frustrated and threatened by others, but also a sense of self-confidence that one can take care of one's life if obstacles are removed. Pro-Child Igbo culture is unabashed in its pro-life and pro-child bias as is wellknown to anyone who has studied the issue of polygamy, celibacy, or even illegitimacy in this culture. In appreciation of the blessing or gift of the child (nwa) as greater than any other that one could ever wish, we have such names as: Ifeyinwa--There's nothing like a child Nwakaego--The child is more than money Ginikanwa--What is greater than a child? Nwakibu--The child is more than a load of property Nwakuba--The child is more than riches NwakunaThe child is more than fame There are names which show some of the motivation for having children. In guaranteeing posterity and inheritance by one's kin, in perpetuating one's name and in thereby conferring quasi-immortality, offspring acquire a religious and almost divine function. Having children seems to become both a right and a duty. Some such names are: Ahamefula--May my name not be lost Nwaneri--Only my son will inherit me Nwawulo--A child guarantees that the home continues (lit. The child is the house) Nwariaku--May my child inherit my property Nwokokorom--I lack male children Amaechi--May the road (house) not be closed (go extinct) Okeahialam--May I not be deprived of my share or portion An almost desperate longing for offspring finds a pathetic expression in the name: Nwagugbulam--May I not die of sheer longing (lit. hunger) for a child. On the other hand, nothing could better expose the Zeitgeist of male chauvinism than that a grandfather would give his granddaughter the uncomplimentary name: NwanyimoleWhat good is a woman? Pro-Life Life and death are a privileged pair of concepts in which the Igbo seem to have invested a lot of emotion, convictions, meaning and value. Life (ndu) is acclaimed the greatest of all values: Ndukaku--Life is higher than riches Ndukuba--Life is worth more than wealth Nduwuisi--Life is supreme Nduawuike--Being alive is not due to one's strength Chijindu--It is God who holds (sustains) life Chikwendu--May God just let live Uzuakpundu--Life cannot be manufactured by a blacksmith, i.e. is not manmade Ndubuizu--Living or surviving is wisdom Ndulaka--Life will determine, i.e. the future Ndukwe--If life would let me Uchendu--The life-giving thought Nnorom ele uwa--Staying alive and observing the world is better than being dead DeathOnwu Names On the other side of the spectrum, death (onwu) evokes a yet wider range of emotions and thoughts: Onwudinjo--Death is evil Onwujialiri--Death brings dishonor Onwuliri--Death devalues Onwugbaramuko--Death robbed me of pride Onwuamaegbu--Death is a senseless (indiscriminate) killer Onwuemelie--Death has triumphed Onwumere--It is death that has brought me to this Onwumelu--It is death that mars. Onwubiko--Please death! Spare Onwuagalaegbula--Please death! don't kill yet Onwuzurike--Take your time or take a rest death! Onwuchekwa--Death! Just wait a little Imaginatively envisaging the circumstance in which this name might be appropriately conferred, Leonard writes: Face to face with the painful and disheartening fact that all the children who were born previous to the arrival of this one had been snatched away from them, and apart from the inevitable sacrifice and offerings which are duly offered, there is addressed in this name a petition to the spirit of death, which not only begs him to desist, but which implores him to stay his dread hand and spare this offspring, so that it may live and perpetuate the name and substance of the house. Onwuha--Please death! Let go Onwualaezi--There is no getting death out of the household Onwuzuruigbo--Death reaches all over Igboland (is universal) Onwuamaenyi--Death knows no friends Onwuanibe--Death accepts no pledge, is implacable Onwuameze--Death knows no king Onyekonwu--Who is greater than death? Onwukamuche--Death is more than I can grasp Ikerionwu--No strength can overcome death Belonwu--But for death Ebereonwu--Can one move death by tears? The number and rich variety of names based on death, by no means here adequately represented, yield a complex harvest of attitudes and reflections. We should point out that these reflections are demonstrably of a philosophical rather than of a purely religious nature. Death and eschatology are notoriously fluid twilight zones where philosophical and religious thought often become indistinguishable. But in these names the religious perspective seems to recede to the background. Religion covers death with a cloak of optimism and so, in a way, denies death. Because the agenda of religion is necessarily otherworldly in the sense that it deals with relations with beings of a different world than the human one, it looks beyond the event of death. In that way the crushing finality of death for human beings in this world is not fully acknowledged and, to that extent, death is not taken seriously. The elaborate religious rituals that solemnize funeral ceremonies are all apparently calculated to enhance a belief in a survival that is no longer evident in the mortal remains of a dead relative. These rituals look beyond the corpse; they prepare the dead for the journey to the next life. This next life may be realized in the form of the status of ancestor where the deceased joins the glorious company of the former ancestors of the village, sharing with them a keen interest in the affairs of the living, protecting them, interceding for them and procuring them all sorts of good things, but especially assisting the earth goddess in maintaining peace and justice and the purity of the land. But the next life may also take the form of a return to the present life as a reincarnate to repeat or to amend or else continue one's life here on earth. In either case the fact of death itself is overlooked and attention is diverted to an after death hope of ancestor-ship or reincarnation. By contrast, Igbo names based on the concept of death take death very seriously. It is seen as crushingly real and final. These names show a hardheaded assessment and recognition of death in all its cruelty and there is no effort to argue it away, to explain it, to ignore it, much less to look beyond it. There is no protest or questioning of human mortality as such, but death is seen as it really is experienced: it dishonors and robs of security and pride; it frustrates and threatens; it is indiscriminate and implacable. Death is ubiquitous, insuperable and omnipotent, so that before its supreme force man, in desperate and total resignation, is reduced to only a meek and futile pleading for a temporary reprieve. Thus, while Igbo religion, like most other religions, seems to go into death denial by means of its elaborate funeral rituals affirming and assuming continued life after death against the teeth of the evidence, the names of the Igbo bear and affirm death and proclaim purely human and rational, i.e., philosophical rather than theological, reflections and attitudes in the face of this phenomenon.
Posted By: EJIOFOR ALISIGWE Posted On: Mar 6, 2012 Views: 432	IGBO- Culture, Tradition, History GOD The Chi Names Another significant area covered by Igbo names is religion as represented by the God or chi concept. The name of God in Igbo is chi: the supreme God is Chiukwu or Chukwu, the great God, or Chineke, the creator God. Chi is also the name of the personal god or double of God within the individual (chi m, my own or personal God as it is often referred to), guiding him through life as he works out his destiny. C. K. Meek writes: One of the most striking doctrines of the Ibo is that every human being has, associated with his personality, a genius or spiritual double known as his chi. This conception of a transcendent self is not confined to the Ibo. . . . A man's abilities, faults, and good and bad fortune are ascribed to his chi. But chi is not a generic name for gods. It applies only in the two cases just mentioned. The other citizens of the Igbo pantheon are generically known as muo or agbara or arusi--spirits. Even so, there is a long recognized ambiguity in the use of Chi. It is not always easy to decide whether in a particular case we are dealing, on the one hand, with the created, personal god and guardian and cooperator in the individual's successes and failures and in working out his destiny, or, on the other hand, whether it refers to Chukwu/Chineke, the supreme but distant creator of all, the famous, withdrawn High God of African anthropological literature. What is clear however is that the two are not identical but similar, coexisting but distinct and with the small chi somehow emanating from or participating in the Great Chi. Some have suggested that Igbo culture knew only the personal chi before the concept of Chineke/Chukwu was appropriated and popularized by the Christian missionaries. In The Supreme God as Stranger in Igbo Religious Thought, Nwoga suggests that Chukwu was the name for the God of the Arochukwu oracle, Chukwu Abiama, and was later promoted by the missionaries to translate their own imported Christian God. But an early missionary, the Portuguese priest J. Alves Correia C.S.Sp who was probably the first to speculate in writing on the possibility that the idea of God was imported into Igboland, only concluded that the Igbo had the same name for God Almighty as the Aros, a small but influential Igbo subgroup--(Chuku était d'ailleurs, aussi le nom donné par la tribu Umuchukwu à leur grande idole.--Furthermore, Chuku was also the name given by the Umuchukwu tribe to their great god.) The idea of God he testifies as obviously indigenous: "Each time I wanted to inquire from a pure pagan from the bush about who Chuku or Chineke was, I met with a fierce Amam: I don't know. But those pagans who were familiar with white people were very annoyed if it was ever insinuated that they might be ignorant of God's existence, while reserving the right not to be bothered about it. The evidence of those Igbo names based on chi/Chukwu/Chineke indeed supports the view that both idea and name are indigenous. A propos of the missionaries, we should note that their coming is relatively recent and some of these names were evidently already in circulation before their arrival and have continued to be till today. In fact, the only noticeable impact of Christianity on names is the systematic imposition of the names of foreign saints at baptism. But the baptismal name was always an additional name, coming some time later, at times years after the naming ceremony. Moreover, this ceremony was an out-of-church affair of the extended family, well beyond the influence of the missionary church. As to the adoption of Chukwu into Igbo parlance, it is gratuitous to suggest that it was the Aro who lent or imposed the name of their God on Igbo theology and not the other way round, or that they necessarily had to have a different supreme God from the rest of the Igbos of which they formed an integral, though admittedly privileged, part. It is rather likely that the concept has its origin in Igbo religious development. From Chi the personal god and guardian, it is but a short and natural step to Chi-ukwu (or vice-versa), the great Chi, the God creator of all. Not being muo or agbara and not having altars like the other deities, this god generally is detached and withdrawn from human affairs. The Aro may have, for their own purposes specially appropriated him, given him a cult, a shrine and an oracle that became a Delphi and a Mecca for the Igbo; but they did not create him. The concept and name seem to have been thoroughly, universally and primordially Igbo. Today there are several names for God the supreme creator, some commonly used all over Igboland, some more commonly used in some parts than in others. In central and eastern Igboland (Delta, Anambra and Abia states), Chukwu is perhaps the most commonly used designation. In Southern Igboland (Imo and Rivers States), Chineke is more typical though Chukwu is nearly as common. Chineke is not a simple concept, but rather a combination of Chi (god) and Eke (the creator principle), though the mode of combination is not unambiguous. Chi means god, as earlier explained, while Eke means the principle of creation. In parts of Owerri Eke is venerated with his own distinct shrine and worship. Eke, while meaning creation etymologically, also suggests division and sharing and the idea of portion, destiny or lot. In that context Chineke could be seen as a combination of the two concepts of god and creator. The etymology of his name writes Cole, suggests that he is both a deity and a concept, for "Chineke" is a contraction of chi, na ("and"), eke: chi apparently meaning "god" or "soul," with eke approximating "creation" or "division". Some would prefer to read and interpret Chi-na-eke participially as the God that is creating, though this is less plausible even if grammatically not impossible. H. M. Cole aptly observes in a perceptive summary of Igbo pneumatology or theory of the spirit world that: Beyond this second level of reality, "the land of the spirits" inhabited principally by ancestors, cult deities and other spirits, is a third, more abstract level, that of chi and eke, which may be thought of as the animating forces of each human being and which combine to form his personal world or destiny. The fourth level, more impersonal yet, is of chi and eke combined and unified in a single word/concept, Chineke which stands for the creator god, the original anima mundi. In the same area of southern Igboland the designation Obasi di n'elu--the Obasi living on highis also common. The term Obasi is a borrowed corruption of Abasi, the designation for God among Igboland's southern neighbors, the Anang--Ibibio--Efik. In this appellation God's abode is indicated as on high. In Northern Igboland, especially in the Nsukka area of Enugu state, the most common designation is Ezechitoke, or Eze Chukwu Okike, lit. the king, the god, the creator--a triple combination synthesizing together the concepts of Eze--king or Lord, Chigod, and Oke--creator principle. A typical exclamation in Nsukka would run the full gamut of: Eze Chitoke Ezechi Abiama, meaning O God! or literally Lord god creator, Lord god of Abiama. The wide geographical spread of these terms for God and their commonly agreed connotation and denotation show that the Igbo have used them to designate the supreme God and creator of life and the universe from time immemorial. Some names of God certainly show evidence of external influence (cf. Abasi) but the names also show greater evidence of internal adjustment of basic terms of the language in order to come to grips with a complex concept (cf. chi, Chukwu, Eke, Chineke, Chi Okike Chitoke). The complex etymology of both Chineke and Ezechitoke suggests an honest attempt to deal with the complexity of the idea of the supreme God, never known to be easy or simple in any theology. One need only think of the so-called polytheistic theories of the Greeks and the Romans or even the Trinitarian creed of Christianity where the tension remains unresolved between the unity and uniqueness of the one supreme Being, on the one hand, and, on the other, the plurality of the various and multitudinous attributes/persons which his power and perfection and status as creator seem to suggest, if not demand. In their formulation of terms for the Godhead, the Igbo seem also to have worked out their theology or theory of God on something like the principle of e pluribus unum. One final comment is still in order. The shared community of the name Chi in Chi, Chukwu, Chineke and Ezechitoke or Chukwu Okike, which links the personal god of the individual with the supreme God to the exclusion of all other so-called gods, seems to point to a very special and exclusive relationship between the individual and his creator. The divine in man is hinted at, as is a certain indwelling of God in the individual. The transcendent in man is also suggested, as is his subordination to his divine guardian. At any rate, there is, if not a certain sameness, at least a reduction of distance between man and his God, mediated by the chi. The other spirits (agbara, muo, arusi), on the other hand, are really and significantly other than and quite stranger to man and, therefore, by the same token radically different from the supreme God. They do not share the same nature and do not relate to man in the same way, nor are they apprehended by man in the same way. This should issue a serious caveat to all who talk and write glibly about polytheism in the present case. If Chukwu is theos, then the so-called gods are not; if they are theoi, then He is something different. This background helps us better to understand and appreciate the meaning of the God-related names the Igbo bear. The first set of names evokes Chi as the personal god, that is, as the protective companion, the guardian and bringer of good omen, responsible for the individual's security and helping to manipulate his destiny: Chinonso--God is close Chioma--Good God, good luck or fortune Chikadibia--God is greater than the doctor Onyewuchi--Who is his neighbor's god? Chiaka--It is up to God to decide Chiedu--God leads my way Chintua--When God plans Chiadighkobi--The wishes of the heart are different from God's design Chiawuotu--Different people different gods, i.e., destinies Chiadighkwe--My God has not permitted it yet (relative to a close brush with misfortune) Onyeberechiya--Let each one complain to his personal god Ibeawuchi--One's neighbors are not one's god OderaaOnce he has written it down, meaning that no one can thwart God's good plans such as the baby represents A few names refer to Chukwu Abiam of the Aro Oracle. These names are given to children whose conception and birth have been attributed to the special intervention of Chukwu. It is well-known that childless couples often referred their case to Chukwu and the children born thereafter would carry the name Nwachukwu--Child of Chukwu. People would normally say of the child: Ekutara ya na Chukwu--He was brought as a baby from Chukwu. But clearly many chi names refer to Chi or Chukwu only, that is, primarily in the sense of the supreme God, creator of all: Amarachi--God's favor Arinzechukwu--But for God's favor Chinua--May God fight for me Chigere--Let God listen Chimaroke--May God know my share Chidube--May God lead me Chikwendu--May God allow me to live Chigozie--May God give blessing Chigboo--May God prevent, intervene Chijioke--God is in charge of creation/lot Chikere--God has created Chieke--It is God who creates Chinwendu--It is God who owns life ChijinduGod holds/upholds life Chinyere--God's gift Chiekezi--It is God who creates well Chidi--God exists Chukwudi--God exists Chukwudifu--God yet exists Chukwuemeka--God has been so good Chukwukere--It is God who created Chukwueke--It is God who creates Ekechi--God's creation Ekechukwu--God's creation Ikechukwu--By the power of God Ohochukwu--God's principle of truth UgochukwuHonor or favor from God Iheanyichukwu--Nothing is impossible with God. The Eke Names: Destiny Eke, as earlier explained, is the principle of creation and apportionment of lot and destiny within the God concept. A few names refer to God from that aspect: Ekennia--The Eke of his father Ekejiuba--Eke holds the key to wealth Ekechi--The Eke of god Ekeneme--It is Eke that makes Amuneke--Born according to Eke Okpalaeke--First son of Eke Ekejindu--Eke holds the key to life Ekechukwu--The Eke of God. The Uwa Names: World as Destiny The Chi and Eke names naturally suggest the introduction of the concept of Uwa-world to round up the cluster of ideas where God, man and destiny are entwined. Chi in the sense of God within the individual, presides over one's destiny and eke as creator principle gives him his lot or portion. This destiny or lot is called Uwa, literally, the world. It is the result of the work of Chi and Eke. The phrases Umu ihe uwa, meaning things of the world, life's vagaries and distractions, and Uwa m na chi m, meaning my lot, portion, destiny, fate and heritage, are frequently heard combinations. Uwa oma means good luck. Onye Uwa ojoo means someone that is ill-fated, doomed. Uwa ojoo na ndu aliili is a common phrase linking bad luck and a life of drudgery. Because Chi and Eke are active, Uwa, even though fixed, is not unalterable fate: there is room for negotiation, adjustment and manipulation. It is within this interplay of semi-fixed fate and the individual actively struggling to better his lot that the Igbo have been able to build up their success-oriented ethic, where success depends on some one's "saying yes when his chi says yes" (Onye kwe chi ya ekwe). Names invoking the concept of Uwa are: Uwadiegwu--The world/destiny is mysterious, awesome Ahuwaanya--Can destiny be seen? Uwaezuoke--No one's destiny/lot is perfect Uwaanuakwa--Bad fortune heeds no pleas Emereuwaonu--No one boasts about fortune Eluwa--Shall one rely on destiny/fortune? Lekwuwa/Nebuwa--Behold the world/Wait and see what destiny brings Uwazie--May destiny be good to me Uwakwe--May destiny let me!
Posted By: EJIOFOR ALISIGWE Posted On: Mar 6, 2012 Views: 384	IGBO- Culture, Traditions, History OFOR/OGU NAMES One final pair of concepts needs to be mentioned to complete the picture of the core area where Igbo conception of God, man, life, death and destiny touch each other and at the same time touch the philosophical in man. In the concepts of Ofor and Ogu, often joined together as Ofornaogu, we come to the area of conscience and guilt, of vindication and punishment, of good and bad faith. Ofor is a physical object made of the stem of a special tree, the Detarium Senegalense, supposed to grow in God's compound. What it symbolizes is the authority of the ancestors. It also especially symbolizes the truth and obliges all who swear by it to speak the truth and thus to show innocence or be ruthlessly punished. Ofor is not a god, but the power of the truth, or the power of God for eliciting the truth. Some of the Ofor names are: Nwofor--Son of Ofor Oforkansi--Ofor is more than poison Oforkaja--Ofor is greater than sacrifice Oforegbu--Ofor will not kill me Jideofor--Hold on to your Ofor, i.e. keep your hands clean Ofordile--Ofor is potent Oforjebe--Ofor goes in front Oguejiofor--A war justified by Ofor Ohochukwu--God's Ofor Ogu is the principle of good faith innocence and guilt, and of ultimate vindication. The Igbo have a strong belief in the principle of vindication. The innocent is always ultimately right: the good will triumph; the clear conscience will be vindicated whereas one who is guilty will be exposed and will loose in the end. Ogu is again a quasi-personification, an abstract principle, not a god, and not even a symbol. Nwoga points out that Ogu is "a concept, an abstract idea. . . . Ogu is . . . an example of an abstract reality, a concept with agency and therefore with the status of independent existence conferred on it by the Igbo." The Ogu names include: Oguamanam--May Ogu not indict me Nwogu--Son of Ogu Ogugbuaja--Innocence is stronger than sacrifice Oguwunka--Innocence is the key to long life Oguledo--It is innocence that keeps alive Emenogu--Acting only in innocence and good conscience Ejiogu--Having innocence and good conscience Oguwuire--Having innocence guarantees potency Oguwuike/Ogike--Innocence is strength. The categories of names which we have studied here briefly are by no means exhaustive. But they are typical enough and show clearly that in this culture, to name is to make a statement of meaning, ranging from the most simple and matter of fact to the deepest thoughts that probe the mystery of reality. From names that use markets to register birthdays and others used to recall historic events and landmarks, we encounter names showing the order of primogeniture and girls' beauty names captured in bold metaphors. There are child-welcoming names, names celebrating triumph over misfortune and detractors, the triumph of prayers and the vindication of the innocent. The pleading-kwe names ask for a fair and just chance in life. The pro-child, that is, child-appreciating names affirm the pricelessness of offspring. The pro-life names affirm and glorify life as the ultimate good. The death-names reflect man's anxiety, abhorrence and helplessness before the mystery of human mortality. In the chi/eke or God names, whether in the meaning of man's spiritual double or of the supreme God himself, there is affirmation of God's existence and of his attributes as the allpowerful and wise creator and dispenser of fortune, the provident and generous source of life and all its blessings, and the vindicator of the truth. The various prayer-names pay him worshipful homage. In the Uwa names, man reflects on the ambiguities of his destiny, generally in resignation before this mystery. The Ofor/Ogu names underpin human morality by affirming a strong faith in the final vindication of the good conscience. This sample of names serves to give an idea of the potentially vast area and the wide variety of subjects which Igbo names cover: life and death; God, creation and destiny; conscience and guilt; and the great questions and mysteries of life no less than the banalities of daily living. But the names themselves demonstrate the power of the special technique devised by an illiterate culture to put into record some of the best thoughts and ideas of its heritage. Igbo people had no common writing and Nsibidi, the pictorial hieroglyphics did not evolve into a commonly accessible means of recording and communication. Names were then ingeniously pressed into service and became the most effective way of conferring immortality to thoughts that would otherwise not outlive the very breath by which they were uttered. A. G. Leonards has rightly observed that "the conferring of a name upon a child is in no sense a mere social or religious formality, nor is it only an ordinary petition, but an act which, from every native point of view, is a perpetual landmark in the history of the house." The technique also provides lifesaving security for historical events for whom these names serve as lasting memorials. As the name of the person is called and invoked daily, the event it commemorates is daily recalled and relived for the family, while the bearer feels himself inserted and his roots re-inforced in the immemorial history of which he is now a part. The Igbo name system is a living and self-renewing magisterium, not a depositum of dead clichés buried in obscure letters needing some abstruse exegesis. It is a living continuity, creatively ongoing as individuals transmute their experience into immortality, cumulatively linking the past and the present in a tradition virtually unaltered even by the most powerful agents of change and modernity. Above all, some names attempt to make statements of meaning, and have turned out to be records of deep reflection on reality and the human condition, expressions of the hopes, the anguish and the mystery of man's existence. Thus, far from being mere identification tags, names in Igbo culture form a great reservoir of sentiments, ideas and values, immortal gems of meaning encapsulating reflective thought that has been distilled out of the lived experience of individual Igbos of all ages.
Posted By: EJIOFOR ALISIGWE Posted On: Mar 6, 2012 Views: 368	Igbo Traditional Family Ceremonies Traditional Family Ceremonies Birth, marriage and burial are considered the three most important family events in most cultures, and Igboland is not an exception to that. It is common to get invited to a traditional marriage (Igbankwu) and certainly worth witnessing one. Marriage in Igboland is not just an affair between the future husband and wife but also involves the parents, the extended family and villages. First the groom asks his potential partner to marry him. Assuming that this is affirmative, the groom will visit the bride’s residence accompanied by his father. The groom’s father will introduce himself and his son and explain the purpose of his visit. The bride’s father welcomes the guests, invites his daughter to come and asks her if she knows the groom. Her confirmation shows that she agrees with the proposal. Then the bride’s price settlement (Ika-Akalika) starts with the groom accompanied by his father and elders visiting the bride’s compound on another evening. They bring wine and kola nuts with them, which are presented to the bride’s father. After they have been served with a meal, the bride’s price is being negotiated between the fathers. In most cases there is only a symbolic price to be paid for the bride but in addition other prerequisites (kola nuts, goats, chicken, wine, etc.) are listed as well. Usually it takes more than one evening before the final bride’s price is settled, offering guests from both sides a glamorous feast. Another evening is spent for the payment of the bride’s price at the bride’s compound when the groom’s family hands over the money and other agreed prerequisites. The money and goods are counted, while relatives and friends are served drinks and food in the bride’s compound. After all is settled, the traditional wedding day is planned. The wedding day is again at the bride’s compound, where the guests welcome the couple and invite them in front of the families. First the bride goes around selling boilt eggs to the guests, showing to both families that she has the capability to open a shop and make money. Then, the bride’s father fills a wooden cup (Iko) with palm wine and passes it on to the girl while the groom finds a place between the guests. It is the custom for her to look for her husband while being distracted by the invitees. Only after she has found the groom, she offered the cup to him and he sipped the wine, the couple is married traditionally. During this ceremony, there is also the nuptial dance where the couple dances, while guests wish the newly weds prosperity by throwing money around them or putting bills on their forehead. Nowadays, church wedding follows traditional marriage . During this ceremony, the bride’s train, made up of the bride followed by her single female friends, enters the church dancing on the music, while the guests bless the bride’s train by throwing money over the bride and her entourage. The groom receives the bride at the altar for the final church blessing by the priest. Sometimes, the traditional marriage is combined with the reception that is then preceded by the church ceremony. Birth celebration, as the wedding ceremony, varies from village to village. On the eighth day, the child (male only, though there are some discussions whether it should apply females as well) is prepared for circumcision, and on the twenty-eighth day, the naming ceremony is performed, each event accompanied by a feast for the relatives. Death in Igboland is regarded as the passing away of the person from the world existence to the spirit world. However, only after the second burial rites, it is believed that the person can reach the spirit world, as otherwise, the departed relative would still wander between earth and the spirit world. The honour of the death varies dependent on the background, title, gender, relationship with family and circumstances around the death. The corpse is normally buried at the village in the person’s compound after it has been preceded by the wake keeping. During the funeral ceremonies, relatives and friends of the deceased pay their last respect to the dead and mourn with the bereaved in colourful ceremonies marked with singing and traditional dances. In the olden days, the wake keeping was accompanied by masquerades, traditional music and animal sacrifices. A high-ranking chief or traditional ruler would be buried with two human heads alongside his body and would go along with the release of canon gun shots to notify the general public on the loss. Many more customs surrounded the burial rites, but the church nowadays has overtaken most of these traditions. You are subscribed to email updates from IGBO - culture, traditions, history To stop receiving these emails, you may unsubscribe now. Email delivery powered by Google Google Inc., 20 West Kinzie, Chicago IL USA 60610
Posted By: Chinda Posted On: Mar 6, 2012 Views: 383	Stanley O Mr Stanley, am very much araound. These days the forum is an avenue for insults and crazy abuse and all type of things. What can I contribute but remain silent until I see a very good reason to say something. I have never been antagonistic towards Igbos as you are suggesting. Please get me right. All I have been saying is let there be true federalism or even confederacy as put forward by the late Ikemba first before we talk of splitting the country into Biafra, Arewa Niger Delta or Oduduwa because, there are so many problems to look at first. I also agree that we in the southsouth had many misconceptions about Ojukwu and Biafra. So many mistakes were made. On Ojukwu's burial, Really am surprised how everybody is falling over themself to praise him. Even those who didnt see anything good about him when he was living are now coming out to say what a great man he was. Anyway, I am with Alhaji Asari Dokubo in seeking for a cooperation between Southeast and Southsouth.
Posted By: madsoccer Posted On: Mar 6, 2012 Views: 372	Onigbinde celebrates mediocrity? How come that Chief Adegboye Onigbinde of all people wants Nigerians to line up, chant praises, clap and celebrate the red-carded Kaita, who caused Nigeria's defeat during SA World Cup 2010! We saw what happened during that game, and Kaita overreacted! That's the fact!! He should be scolded further for lacking patience when it mattered most!! Some players allow emotions to take over when they should control themselves! Ever heard about "Provocative Soccer", where opponents single you out, make annoying but less-threatening body contacts for you to react so very bad that you end up earning a red card! These are other trickish aspects of the game of soccer! And it needs a lot of brains!!!!!
Posted By: ORACLE Posted On: Mar 6, 2012 Views: 375	No more colonization!! "ABUJA (Reuters) - The United States urged Nigeria to tackle an Islamist insurgency in the north by bringing jobs and development to the deprived region, and it pledged to support Abuja in the task. U.S. Under Secretary for Political Affairs Wendy Sherman said on Monday that the United States was looking to establish a consulate in Kano, Nigeria's biggest northern city and a recent target of attacks, as well as a number of other ways to help it fight radical Islamist sect Boko Haram." * US proposes building a Consulate in Kano in order to checkmate BOKO HARAM? No sirrrrrr!!! * This is a classic US bait! * We know all these occupation tricks! Okay, assuming Boko Haram bombs the said Consulate, then guess what happens! US'll bring in soldiers to first occupy the oil wells, and of course other vital areas in the name of fighting God knows what! So, no sirrrr!!!! * If they wanna help, they can offer logistics and other meaningful tips! And, oh, Nigeria'll be paying for the Conulate's maintenance and all those wasteful crap!!!! So, well, thanks US!!!!! No Consulates all over Nigeria! You have one in Abuja, one in Lagos!! Now you want another in Kano? I smell a rat!!!!!!!!!!
Posted By: Oshimiri Posted On: Mar 6, 2012 Views: 381	Nigeria is a British Creation IGERIA WAS CREATED BY THE BRITISH NOT GOD AND MUST BE DIVIDED NOW Here we are going to consider the theory of a former President of Nigeria, Olusegun Obasanjo who believes in the divine creation of the Nigerian state. Of course for a man like Obasanjo and the part he has played in the Nigeria affairs it is not difficult to see how it is easy for him to believe as he does. On the two occasions that he had opportunity to head Nigeria’s government, they were both fortuitous moments, all coming on the heels of the death or assassination of his predecessors. The first happened when the villain Murtala Mohammed was killed in office and the second time was even more dramatic. Obasanjo was in prison and when Moshood Abiola, his kinsman was killed by the Islamic North of Nigeria, there was a lot of confusion and Nigeria seemingly came to the brink of breaking up, which eventually will happen soon, they needed to compensate Obasanjo’s Yoruba ethnic group by electing him as the President for 8 years. So, for someone who has been so fortuitously appointed it will take an extraordinarily transcended mind not to believe in miracles and providential interventions in the ordinary things of men and countries. For one moment and for the purpose of this discussion alone, we shall pretend that Nigeria, rather than being an arbitrary fabrication of the colonial Britain, was actually created by God. There is nothing wrong with this assumption or even blasphemous as long as we do not attempt to take it to the ridiculous level of taking it seriously or, unguardedly, stake our faith on blatant lies. In the real world even fools have their day on All Fools’ Day, the 1st of every April of each year. And when we look at Nature we agree that sometimes even God comes short of creating many things perfect. The only difference now is that when such imperfections occur in Nature and, they are not rare at all, then it is always the duty of the creatures which are directly affected to try and tinker and improve on the inadequacies of Nature and their limiting or non-conducive natural endowments. This is why some people have argued that human beings were equipped with the unique ability of the creative mind to be co-creators with God. In this way humans are given jobs to occupy their overly inventive minds so that they are not idle and become susceptible to devious and negative inventions. And because much has been given to humans a lot more responsibilities are required of them to fix whatever Nature had overlooked or negligently missed in her original creations. Every honest and sincere observer had long ago accepted the truth that the Nigerian union is one of those imperfect creations of “God” (Britain) that must be rejigged or recreated by the human members of the deadly “divine” misadventure in creativeness. In furthering our position that it is not a crime against Nature to try and improve the work of God for the purpose of greater enjoyment of nature by the people, we are going to illustrate copiously with the simple things that most of us are familiar with. When the woman for instance who had not originally been endowed with a socially acceptable height wears high heeled footwear or a plainly gifted lady applies beauty enhancing makeups, at least, in sane and advanced societies they are not considered as being irreverent or blasphemous. The Yoruba nation of the Southwest of Nigeria (Obasanjo’s ethnic group) recently held an ethnic meeting in Ibadan and came out with among other conclusions that there is a “. . . glaring failure of Nigeria’s present federal arrangement,” and that “regional cooperation, collaboration and integration offer the best approach to saving Nigeria, and delivering development and prosperity to Nigerian citizens.” Unfortunately as it is the manner of the typical elite class of Nigeria and the rest of Africa, they came short of being honest and bold enough to call for an outright dismantling of the hitherto unworkable Nigerian union. They said; “That [their call for] regional integration is not to break up Nigeria. It is rather to renew the Nigerian federation and its capacity to deliver the greatest good for the greatest number of Nigerians, in the six geo-political zones.” (Only God knows how that can be done in such a completely decadent and unworkable Nigerian arrangement). But these conferees no doubt know in their inner selves that such deceptive dreams that are founded on falsehood will never come true. They know as well as all other persons who are entrapped in the failed “Nigeria’s present federal arrangement” that the only viable and thoroughly rational option left is to break up the Nigerian arrangement. Therefore, if the Nigerian arrangement is so flawed and has failed as claimed then it has to be radically improved on or more plainly put, broken down into its original different national components so that the human inhabitants can have the opportunity to design and build societies that are realistic and in conformity with the culture/religion and holistic worldview of the people who are the ultimate direct beneficiaries or losers when mistakes are rectified or sustained. If the Nigerian experiment is not working as centralized then why retain any residual attachment when the regions or ethnic nations can succeed and prosper as separate and independent entities. This is why nations maintain regional cooperative economic/social relationships as neighbors and not necessarily as one meaningless big-for-nothing country. The regional or ethnic/national components of the present Nigeria do not have to maintain any rudimentary sovereignty attachments with any other parts such as what some describe as “true federalism, weak/strong center, 100% resource control formula, Aburi Accord, etc.” The truth is that the Christian people of Southeast or the Igbo/Biafrans have, culturally/religiously, nothing in common with the Islamic North and Southwest of Nigeria. In real life situations such primitive and infantile sentiments have never taken anyone far especially in the critical areas of social engineering. Still taking us back to the issue of some less perfect creations of God, let’s consider such example of the Siamese twins. In real life, conjoined twins eventually find out how inconvenient and imperfect they were naturally created or their “Godly” attachment can be and by that realization they wisely seek out expert’s help on how to detach and live independently, freely and happily ever after. After the detachment the twins do not necessarily have to become enemies just because they were separated from each other. They do not have to continue sleeping on the same bed or even living in the same house after they have been physically separated. If that is not pictorial enough we can still take another example from nature. We are still talking about birthing or creating of lives or entities. Midwives are a lovely and affectionate set of the hospital staff. But they are also realistic. They do not let sentiments or the infantile screams of the birthed child deter them from doing the right thing. As loving and kind as they may be but they must of necessity be experts at using the surgical knife, knowing when and how to separate the child from the mother. Every child is born with an umbilical cord which while in the mother’s womb enabled it to get nutrients and nourishment from the mother. Umbilical cords serve as the children’s natural connection between mothers and children. In a realistic life where sentiments are not allowed to get in the way of the people’s freedom, well-being and happiness, after children are born all inconvenient attachments must be severed. The severance of course never really means the ending of the love relationship between the mother and child. (After 50 years of childhood, the child Nigeria is for long ready for the necessary umbilical cord severance and traditional child weaning). A healthy and successful consanguinity relationship has never consisted in any arrangement where parents and children remained under one roof everyday of their lives. It must come a time when families will part ways. Sometimes such separation must happen not because of so much fighting and killings such as the Nigerian mistake but because there is a big world out there that must be explored. It is only the less adventurous ones who insist on maintaining the nonworking, very limited and limiting space/relationship when there is a vast open space out there waiting to be explored and charted. The opportunities out there are enormous and endless and can only be discovered after the severance of the restricting umbilical cords or when the kids leave home. Independence creates confidence; the belief in oneself which is behind all the progress and successes the world has ever known. Independence gives the independent fellow or society the freedom to exercise those very private dreams and aspirations without being unduly conscious of the feelings of the neighbor. It is also true because most of the critically important inventions and achievements of our world come from, as at the time, unpopular and sometimes non-conformed-to prevailing and accepted cultural norms and traditions. So it is no wonder that great inventions and innovations happen mostly in societies and among peoples with so much tolerances, freedoms and independence of the individuals and groups. As we conclude, I want to leave us with some salient points and disabuse our minds of the fallacy of ever thinking that God created the Nigerian union, he did not. Nigeria is one of those arbitrary 1884/5 Berlin states creations of the colonial Europe. Then, in that conference, the gathered imperial Europe sat down at a table and arbitrarily penciled and divided up the African continent as it best suited their administrative convenience and without any recourse to how the indigenous societies and peoples were originally culturally and ethnically constituted. So the Europeans of 1884 and 1885 were not Gods neither did they claim to have taken into consideration any realistic feelings of the indigenous peoples at that drawing table of nearly 200 years ago. No, they were only concerned about how to reduce conflict amongst themselves so that one European country did not encroach on the other’s colonial territory. Isn’t that instructive enough for the current political elites in Africa and particularly Nigeria! If the Europeans could so partition their vassal estates in faraway African continent in such a way that the French did not have to fight and kill the English people because they recognized their differences as separate nations, what is difficult in the Christian Igbo/Biafrans recognizing the irreconcilable differences that exist between them and the Islamic Hausa/Fulani and Yoruba ethnic groups. Obasanjo and all others who believe like him in the divine creation of the failed state of Nigeria are wrong. After the nineteenth century Berlin misadventure, colonial Britain merged the formally separate states of Islamic North and Christian South of Nigeria in 1914 to further make easy their administration of the area. There is equally a lesson to be learned from that action popularly called amalgamation of Islamic North and Christian South of Nigeria. The one important thing we cannot miss is that there are no state boundaries that are drawn in stone. State boundaries are moved, adjusted and redrawn as the need arises. Right now, as it were in 1884/5 and 1914 there is an urgent need to redraw the state boundaries of the ethnic/national members of the present Nigerian union. Let the peoples sit down at a table and redraw not only the outdated and deadly Nigerian state map but that of the entire Black Africa. They can choose to put the exercise to votes or a referendum. Let the peoples consciously through the casting of their votes decide how they are defined and who they associate with as fellow citizens of the same country. There are some nationalities within the enclave that do not want to be called Nigerians or be associated with it in any form. Nigeria is an imperfect colonial British creation that must be recreated by separating the incongruent federating ethnic nations and giving them back their sovereignties. Let the so-separated nations through their own freewill and self-determination decide their destinies and who they will identify with. And we must get it clear too, the colonial Britain may have made a mistake about Nigeria but it is never a mistake of the heart. They never set out to punish the indigenous peoples by insensitively lumping them into a deadly union. They were at the time thinking about their administrative convenience, how to minimize the cost of running their government and maximize profit. Now the colonialists have left it is left to the indigenous peoples of Africa to correct the deadly experiment. The indigenous peoples should know what should be good for them. The imposed European Nigerian/African national boundaries may have been unintentionally created by foreigners to be so deadly and destructive to the indigenous peoples’ lives and property. But the peoples that bear the pain of the mistake can do better for themselves now by redrawing more realistic and friendly human-life and property-preserving national boundaries. After all this has to do with us and our homeland and we must decide to get it right for ourselves. Written By Osita Ebiem
Posted By: Stanley O Posted On: Mar 6, 2012 Views: 381	CJ Yours always make nice read. Where is Chinda? CJ, there is still strong doubt as to whether the soft spoken but dangerous North is ever going to loosen their grip on South South and their oil. The Niger Deltans, on the other hand, may continue to cherish their marriage with the North. Igbo man really needs an environment where he can be Igbo in totality; I mean being an Igbo without being misread as domineering by nature.

Pages [ 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 ] Next Page ->