Ifyplay

22/09/2022

20/09/2022

Tupac 👑 recorded over 713 songs, acted in 7 movies between 1991 and 1996, sold 75 million records without internet, had 9 platinum albums, and when he left he left 7 albums ready to be released. All this with 25 years! Greatest Rapper In History! 🐐💯

20/09/2022

19/09/2022

He said, “Presently, Onyendu is experiencing gastrointestinal disorder, which requires regular intake of antacid and other availing medical solutions, following persistent heartburn."

18/09/2022

Meet The Isobos, The Igbo Speaking Tribe Of Obubra LGA Of Cross River State -

Meet The Isobos, The Igbo Speaking Tribe Of Obubra LGA Of Cross River State


ISOBO IGBOS OF OBUBRA-CROSS RIVER STATE

The Isobo are the most eastern sub group of the Igbo nation domiciled mainly in Obubra LGA of Cross River State as well as part of Ikwo LGA of Ebonyi State. The major center in Ikwo LGA is Akpawudele(Ekpa-Omaka), with some remnants in Ndi-Oka, Ndiagu, and Amagu. They are possibly an offshoot of the Ikwo sub group and also within the same Obubra LGA are the Echara people who are by the way neighbors of the Isobo people. In Obubra, the three major clans are Isobo-Bikobiko; Isobo-Otaka and Isobo-Otaka.

They dominate Osopong 2 ward out of the 11 wards in Obubra covering 18 polling units out of the 155 in the LGA. So based on the rule of thumb, we can assume the Isobo and Echara people make up about 12 per cent of the population of Obubra as well as the land area. This means the Isobo people probably occupy about 130km2 of land area and number some 20,705 people based on the controversial 2006 census exercise.
Remnants of the Isobo people are found according to ISOBO Community on facebook in such places like Nd’Oka; Okwuenyim, Nd’Nkash; Appiapum; Nko; Imabana-Ochokwo
; Igbo-Imabana and Igbudu mainly in Obubra as well as enclaves in Abi and possibly Yakurr LGA of the State. The scattered enclaves of the Isobo people was noted by Ecoma Chinyere who wrote on the nature of trade and commerce in the Upper Cross River area.

History says they migrated from NCHONU which will put them as part of the Ikwo larger group. This was between 300-400 years ago when they began gradually mainly to conquest to settle in the area. The major festival is the new yam festival called the AJI. Their neighbors to the east are the Mbembe people who dominate Obubra LGA. Because of their proximity to their Mbembe neighbors, the Isobo apart from using the traditional week days of Eke, Afor, Orie and Nkwo(which is their market day) had adopted the 6-day week system practiced by the Mbembe people. Their main market in the Ebonyi State axis is the Igboji market.

17/09/2022

The First Invasion of Onitsha (October 4 − October 12, 1967) was a large military conflict between Biafran and Nigerian forces. The Nigerian 2nd Division managed to seize control of Onitsha for less than one day before being massacred by Biafran soldiers.

HOW IT ALL STARTED:

On September 20, 1967, the Nigerian 2nd Division under General Murtala Mohammed forced all Biafran soldiers within Nigeria's Mid-Western Region to retreat eastwards back towards Biafra. In an attempt to halt the Nigerian advance retreating Biafran soldiers destroyed the River Niger Bridge at Onitsha, trapping the Nigerians on the other side of the river. In October 1967 2nd Division soldiers entered Asaba and began setting up artillery positions on the banks of the Niger River while 2nd Division soldiers began preparing for an invasion.

THE BATTLE:

The Biafran 11th Division, which consisted of the 11th, 12th and 18th Battalions, was given the task of defending Onitsha. The 12th Battalion under Col. Mike Inveso was responsible for defending the area between Idah and Nsugbe, the 18th Battalion under Col. Assam Nsudoh was responsible for defending Onitsha town, and the 11th Battalion under Maj. Joseph Achuzie defended the area between Atani and Ndoni. The beaches around Onitsha were heavily mined and were backed up by Biafran machine guns and anti-tank weapons. Because the Biafrans had detonated the Niger River Bridge Gen. Murtala Mohammed was left with the decision of crossing the Niger River at Idah or making and amphibious attack on Onitsha. Gen. Mohammed disregarded advice from the Nigerian Army HQ in Lagos and chose to attack Onitsha head on. On October 4, 1967, Gen. Mohammed ordered Nigerian artillery to begin bombarding Onitsha. Eight days later Gen. Mohammed personally led a 10-boat armada carrying 5,000 Nigerian soldiers across the Niger River into Onitsha. The Biafran 18th Battalion resisted stubbornly but were forced to retreat in disarray. However, instead of pursuing the retreating Biafrans and occupying the town the Nigerians turned their attention to looting and burning the Onitsha Market to the ground. This gave the 18th Battalion time to reorganize and make a counter-attack. The 11th Battalion under Maj. Achuzie made their way up the New Market road while the 18th Battalion under Col. Nsudoh swung down the Old Market road towards Onitsha. Nigerian 2nd Division soldiers stationed in Onitsha were totally routed and most were either killed or taken prisoner. Undaunted, Gen. Mohammed ordered a 5,000 man reserve from Lagos to cross the Niger River into Onitsha but they were once again defeated. Gen. Mohammed ordered troops under Lt. Col. Ipoola Alani Akinrinade to make a third assault on Onitsha but were once again thwarted by the Biafran 11th and 18th Battalions. It was now when Gen. Mohammed realized there was no hope in attacking Onitsha from Asaba and he began the audacious task of heading towards Idah in the North.

12/09/2022

25/08/2022

HISTORY OF IGBO MASSACRE IN NIGERIA

Kano 1945 - Over 200 killed
Jos 1953 - over 150 killed
1966 - over 50, 000 killed
1967-70 - over 2 million women and Children killed in genocidal war.
Jos in 1945- Over 2000 killed
Kano genocide 1954 over 30,000 Igbos killed
Kano 1980 - over 1000 Igbos were killed
Maiduguiri 1982 - 1983 over 500 Igbos were killed
In 1984-1991 more than 1500 Igbos where killed.

THE ENMITY AGAINST NDIGBO IS DEEPLY SEATED IN THE HEART OF HAUSA/FULANIS OF NIGERIA

It is imperative to correct false propaganda making rounds in an attempt by every successive government in Nigeria to cover up this genocide. In 1953, when NIgeria Independent loomed, Ahmadu Bello, the founder of Gamji said: "We cannot fight to dispense of white masters only to be ruled by new black masters called Igbo. Even here in the North, they run the post offices, railways, civil service and they have taken up all the shops we create. Call them Igbo, but you can also call them Zionists, but we shall not relinquish the estate of our fathers to such wretched people who have never had an administration before." Source: 1968: the year that shook the world, by Walter Schultz.

In 1964, Major Gibson Jalo, after downing a bottle or two at the Kachia Barracks mess, moaned: "we are captives to this Igbos. We can never enjoy our new nation until we chase every single Igbo man out the North. For long, we had cried that these vermins, Igbo, must be removed from our soil. Now we have seen the result of our negligence. A new opportunity of reducing the population is here (the war)." Source: Last days of Biafra, by A. Madiebo. There are more. As a mere local Major, but substantive Captain, your boss, Sani Abacha strode into the Air Force Base Mess in 1966 and shouted at Col Jubrin, Air Force Commander: "It is our duty to teach the Igbos a final lesson and they will never leave their regions any more." Source: Last Flight, by A Okpe. Same Abacha implemented a PTF roguery repair of roads that gave the South East a mere 4 per cent when North West had 89 per cent, North East 92 per cent, North Central 72 per cent, South West 39 per cent and South South 35 per cent.

Through the regimes, virtually every airport in the North, including the one-week a flight Sokoto Air Port, are all international airports. When it was proposed to developed the Oguta Gulf as the best possible sea sanctuary for Europe bound vessels, Abacha flatly rejected it and drifted in his insane style to plans to dredge the Niger up to Bussa, which he never did. Do you remember the 'nya nya iska ni' episode in Kano. After the Kano killings and burning of Igbo business outfits, 1991, Kano princes tried to indoctrinate the almajiris on a pre-stated plea of ignorance of what they were doing. Those words meant, 'they did not know what they were doing'. It was Justice Ugwudike who queried it: 'who are 'they' for the almajiri who was speaking for himself. When pressed by an aggressive lawyer, he admitted that it was what he was told to say. I can go on and on. And now our president have threatened Igbo Nation.

Is it not idiotic to hold the opinion that Ndi Igbo would be better in Nigeria as a country? The only experience comparable to Igbo experience in Nigeria is the Jews holocaust. It would be foolish to ask Jews to stay and live in Germany because their lives would be better since Germany has been exorcised of Nazist. We have had our holocaust, we have experienced genocide of immense proportion executed with wicked intent, we have experienced starvation comparable only to the gas chamber. Why is the world still silent?

25/08/2022

KITCHEN TIPS From Africa

1. Never store Onions and Potatoes together because both produce a gas that causes either of them to spoil quickly.

2. Put two or three orange leaves in your hot palm oil on the fire. Let the leaves turn black before removing it. By then your palm oil becomes pure groundnut oil also giving your food a nice taste.

3. To avoid feeling a peppering hotness on your hands after cutting pepper with bare hand scrub your hand with salt and red oil then wash it.

4. If you happen to over salt a pot of soup, just drop in a peeled potato. The potato will absorb the excess salt.

5. If your Soup or Stew goes sour while warming it, add little piece of Charcoal and remove after warming, the taste will come back.

6. Never put citrus fruits (oranges, lemon, lime, etc) or tomatoes in the fridge. The low temperature degrades the aroma and flavor of these fruits.

7. When storing empty airtight containers, throw in a pinch of salt to keep them from getting stinky.

8. If your salt is becoming lumpy, put a few grains of rice in with it to absorb excess moisture.

9. To reuse cooking oil without tasting whatever was cooked in the oil previously, cook a 1/4" piece of ginger in the oil. It will remove any remaining flavors and odors.
Credit to owner. Hope you learnt something

Happy Sunday

17/08/2022

Ancient Igboland, A land of powerful priests (Dibias) and a people Averse to Absolute monarchy

Igbo people believe that absolute power resides with only one Being, the Chukwu (Almighty God) or Chineke (God the Creator). Hence you have an echelon of power descending from the Apex, inhabited by the Almighty God alone. Then He is attended by the deities (as mediators between the Creator and human), then the ancestors, deified humans, priests, diviners, NdiIchie or community elders, heroines and heroes, Nze and Ozor title holders, various initiates of masquerade groups and various male and female age groups.

According to Adolphe Burdo(The Niger and the Benueh ,travels in Central Africa ,by Adolphe Burdo,referring to the igbo spiritual belief as documented during his voyage,1880.

"""𝙷𝚘𝚠𝚎𝚟𝚎𝚛 𝚝𝚑𝚊𝚝 𝚖𝚊𝚢 𝚋𝚎 ,𝚝𝚑𝚎 𝚙𝚎𝚘𝚙𝚕𝚎 𝚘𝚏 𝙴𝚋𝚘(𝚒𝚐𝚋𝚘) 𝚋𝚎𝚕𝚒𝚎𝚟𝚎 𝚒𝚗 𝚊𝚗 𝚊𝚕𝚕-𝚙𝚘𝚠𝚎𝚛𝚏𝚞𝚕 𝙶𝚘𝚍, 𝚆𝚑𝚘 𝚛𝚞𝚕𝚎𝚜 𝚝𝚑𝚎𝚒𝚛 𝚍𝚎𝚜𝚝𝚒𝚗𝚒𝚎𝚜,𝚛𝚎𝚠𝚊𝚛𝚍𝚜 𝚊𝚗𝚍 𝚙𝚞𝚗𝚒𝚜𝚑𝚎𝚜 𝚝𝚑𝚎𝚖.𝚃𝚑𝚎𝚢 𝚌𝚊𝚕𝚕 𝚑𝚒𝚖 𝚃𝚜𝚑𝚞𝚔𝚞 𝚘𝚛 𝚃𝚌𝚑𝚒,𝚜𝚞𝚙𝚛𝚎𝚖𝚎 𝚋𝚎𝚒𝚗𝚐.𝚃𝚑𝚎𝚢 𝚊𝚕𝚜𝚘 𝚠𝚘𝚛𝚜𝚑𝚒𝚙 𝚊𝚗𝚘𝚝𝚑𝚎𝚛, 𝚠𝚑𝚘, 𝚊𝚌𝚌𝚘𝚛𝚍𝚒𝚗𝚐 𝚝𝚘 𝚝𝚑𝚎𝚖,𝚌𝚛𝚎𝚊𝚝𝚎𝚍 𝚝𝚑𝚎 𝚠𝚘𝚛𝚕𝚍 𝚊𝚗𝚍 𝚝𝚑𝚎𝚖.𝙷𝚎 𝚒𝚜 𝙾𝚛𝚒𝚜𝚜𝚊 𝚘𝚛 𝚃𝚜𝚑𝚞𝚔𝚞 -𝚘𝚔𝚎𝚔𝚎,𝚠𝚑𝚘 𝚒𝚜 𝚎𝚚𝚞𝚊𝚕 𝚒𝚗 𝚙𝚘𝚠𝚎𝚛 𝚝𝚘 𝚃𝚜𝚑𝚞𝚔𝚞.
𝚃𝚑𝚎𝚢 𝚊𝚕𝚜𝚘 𝚋𝚎𝚕𝚒𝚎𝚟𝚎 𝚒𝚗 𝚝𝚑𝚎 𝚎𝚡𝚒𝚜𝚝𝚎𝚗𝚌𝚎 𝚘𝚏 𝚎𝚟𝚒𝚕 𝚜𝚙𝚒𝚛𝚒𝚝𝚜.𝚃𝚑𝚎 𝚠𝚘𝚛𝚜𝚝 𝚘𝚏 𝚝𝚑𝚎𝚖,𝚝𝚑𝚎 𝚌𝚘𝚞𝚗𝚝𝚎𝚛𝚙𝚊𝚛𝚝 𝚘𝚏 𝚂𝚊𝚝𝚊𝚗,𝚒𝚜 𝙺𝚊𝚖𝚊𝚕𝚕𝚘 𝚘𝚛 𝙸𝚐𝚠𝚒𝚔-𝙰𝚕𝚕𝚊.𝙽𝚘𝚠 𝙸𝚐𝚠𝚒𝚔 𝚜𝚒𝚐𝚗𝚒𝚏𝚒𝚎𝚜 𝚑𝚎 𝚠𝚑𝚘 𝚑𝚊𝚜 𝚑𝚊𝚍 𝚊 𝚑𝚒𝚐𝚑 𝚙𝚕𝚊𝚌𝚎 𝚋𝚎𝚏𝚘𝚛𝚎 𝚑𝚒𝚜 𝚏𝚊𝚕𝚕,𝚊𝚗𝚍 𝙰𝚕𝚕𝚊,𝚎𝚊𝚛𝚝𝚑,𝚏𝚛𝚘𝚖 𝚠𝚑𝚒𝚌𝚑 𝚒𝚝 𝚏𝚘𝚕𝚕𝚘𝚠𝚜 𝚝𝚑𝚊𝚝 𝚝𝚑𝚒𝚜 𝚍𝚎𝚖𝚘𝚗,𝚙𝚊𝚛 𝚎𝚡𝚌𝚎𝚕𝚕𝚎𝚗𝚌𝚎, 𝚒𝚜 𝚗𝚘 𝚘𝚝𝚑𝚎𝚛 𝚝𝚑𝚊𝚗 𝚊 𝚏𝚊𝚕𝚕𝚎𝚗 𝚊𝚗𝚐𝚎𝚕"".

Having said that, Igbo peoples believe in and practiced “raw democracy”, which implies that every Igbo citizen doubles as a King and King-maker. No single member of the society imposes her/himself on the rest as the custodian of absolute power.This has remained so till present generation.
It is vital to mention at this point that in many Igbo pre-colonial societies male and female members work coordinately (organize the society’s complex systems in a way that the numerous people are involved and bring their contributions together to form a coherent or efficient whole; as opposed to subordinately) in ensuring that peace, equity, fairness and goodwill prevailed. This was one reason it was difficult for the Lord Lugard’s colonial (imposed) indirect rule system, which succeeded in the other parts of the later federated entity called Nigeria to work among the Igbo societies.

Igbo enwe eze therefore does not negate the possibility of a leader (as opposed to a ruler) in most Igbo societies. It simply affirms the reality that no leader chosen by his people is allowed by the Igbo peoples’ socio-political principles to wield absolute authority over the rest of the citizenry. Unlike the monarchical system among the Benin and Yoruba peoples of the Mid-Western and Western Nigeria for instance; in which the palace chiefs check and balance the king’s decision when matters of socio-political nature is deliberated upon, the Igbo chief must consult with heads of the various socio-cultural groups under her/him. The idea is that in any socio-political consultation with other ethnic nationalities an Igbo leader (chief or Eze) is actually supposed to represent the people by presenting their collective opinions or views. To accomplish this task successfully, the Eze must have consulted with the head of religious bodies, that is the chief priests and oracle men, some of whom are deemed to bring the oracle of God and venerated ancestors to bear on the living. The leader must also have the final words of the following: the outcome of his deliberations with the NdiIchie (council of aged people men and women by whatever title they are known); the Nze and Ozor title holders; and leaders of the various age-groups.

The genealogy of priests or priest Kings among Igbos dates back to the days of yore ,around 8th century AD,giving rise to the kingdom of Nri .This gives an insight into the antiquity of Igbo people and why they are among the earliest inhabitants of Nigeria, recognised by the Federal government.
The kingdom of Nri was not formed to fight neighbours or enemies, as most people will ask where is the armies of the Kingdom, No .It was a kingdom of peace, not ruled by a monarch but a priest (dibias) .

Nri expanded through converts gaining neighboring communities' allegiance, not by force.Nri influence was known all over Igboland ,East and west of Niger River ,up to idah ,kogi state, and to areas where igbo migrants had earlier migrated to west of niger River and to Idu where we have Igbanke igbos till today.They maintained ties with those who identify with them.Nri priests helped to cleanse grave social infractions and abominations and conferring of rights of leadership. They settle disputes and punish crimes, they were consulted as far as Benin by the benin Obas .

Awka blacksmithers always worked alongside Nri priest(patron and founder of the Ozo title) and they made and fabricated the ozor staff(ofor) ,iron bells and other ritual staves for the Nri priest.

Ancient Nri culture and civilization is manifested in the igbo ukwu artifacts with bronze plates and mask bearing ICHI scarification all dating 8th-9th century AD,signaling a continuity of culture as observed among them up until British colonisation in Nigeria .The practice of Ichi was fully described by Olaudah Equiano,a freed Igbo slave in the 16th centuries in his book (interesting narrative of the life of Olaudah Equiano. ).

Reference:

The Dictum, Igbo Enwe Eze (Igbo Has No King) by Michael Onyedika Nwalutu

16/08/2022

THE ANCIENT FEMINISM OF OLD IGBO TRADITION
(The Female POPES of IGBO Ethnic Group)

THE QUESTION
A child belongs to his fatherland and not his motherland; and yet, we say 'NNEKA' - 'Mother is Supreme.' Why is that?'
(Things Fall Apart - pg 106)

I was born in the eastern part of Nigeria, Igbo Tribe. It does not in any way represent the whole Africa, but allow me to tell you about my forefathers and the place of a woman in the ancient Igbo tradition and custom. One of the biggest lies in the world's history is the record that claimed that women were objectized in Igbo Land. There is no truth in it.

In as much as Igbos - like every patriarchal society of the old -
prefered male children, their daughters were their pride. A woman perpetually belongs to her father's house. It is called 'Okputolokpu' - everlasting, that is why every Igbo community calls grown daughters born in a family - Umu okpu. This explains why a man can never finish the marital rites of a woman in Igbo land. During bride price, no Igbo community would accept everything offered as dowry. The reason is that the woman is priceless.

That is why, in Igbo tradition and custom, when a man beats his wife, the wife can return to his father's house. It is not a taboo, and before the husband can take the woman he MUST -according to the tradition - go to his in-laws with a pot/bottle of wine.

NO ONE IN HISTORY HAS EVER FINISHED PAYING THE DOWRY OF AN IGBO WOMAN FOR SHE IS PRICELESS

One of my oldest relative had only sons and no daughters; he normally said to his sons, 'You do not have a sibling yet.'

In the Igbo ethnic group, a child belongs to the fatherland but is referred to as the child of the mother. The term 'Siblings' is generally known as 'Nwanne' (trans. the child of my mother because men were polygamous, the children of your mother are your siblings).

A male sibling is 'Nwanne m Nwoke' (The male child of my mother)

A female sibling is 'Nwanne m Nwanyi' (The female child of my mother).

That is why the people of Igbo Ethnic group practise what is known till this day as 'Nwadiana' (meaning The Child of the Soil)

NWADIANA
'Your' Nwadianas are the children whose mothers were married from your family.
Example: My sister's children are my Nwadianas. In Igbo custom, I am their Nna Ochie - ancient fathers.

I represent their most reliable protector. No matter what they do - I repeat, no matter what they do, once they come to me, I must protect them. They have rights in my family. If they were ostracized in their fatherland, they can come to me and I must share with them our inheritance.
This is a tradition that lives in Igbo Land till today.

Like the most tradition of the old, women were not entitled to the possessions of their fathers, but in Igbo land, once a woman is married to a house, she inherits her hut (Mkpuke Nne - the hut of the mother) which she has the power over. It is customary for her to give 'Mkpuke Nne' to her last son, and neither the man of the house nor any of the brothers can influence that.

Moreover, when an Igbo man took a wife and did not reproduce before his death, his widow would inherit all his possession as long as she stayed back in his dead husband's house and gave birth to children. Those children would bear the dead man surname; and if a man died without an heir but had daughters, one of the daughters would become his heir, and reproduce in his house. The daughter's children would carry the family's name.

Obiechina is the term that means 'A Lineage would not Terminate'. It is the duty of the male child and the female child also.
(Ref: The Joy of Motherhood: Buchi Emecheta)

Though this practice is dying, the co**se of every Igbo daughter was always buried in her fatherland, not in her husband's house. There was a popular saying in the days of our youth - 'Ozu Nwada adighi ato na mba' (the co**se of the daughter cannot be trapped in a strange land).

Igbos till today practice extended system of communalism, and the strongest unit in every family is the Umuada - the daughters. They participate in dispute resolutions, they were/are a part of the customary judicial system, and they are the owners of the dead. Till today, if you bury anyone in a family and Umuada - the daughters were not satisfied, you must repeat the burial or appease them.

THE FEMALE POPES

Of all things observed by men of old, Religion is the greatest, and Igbo tribe had no Kings. Igbos were completely loyal to the gods. In the Igbo theology, spirituality has only five aspects:

Chukwu - the supreme.

Anyanwu - the revealer of everything. Symbol of omniscience.

Agbala - the fertility of the Earth, the fertility of the people, and the spirituality.

Chi - a sub-deity

Okike - the creator of laws that governs the visible and invisible.

Because AGBALA represents Harvest, the fertility of the womb, and high spirituality, it served as the Supreme aspect of God on the earth.
Men till today totally depended on Harvest and fertility, so Agbala was the ROMAN CATHOLIC CHURCH of the ancient Igbos, and women were the POPES.

(In Chinua Achebe's book,'Things Fall Apart', two Popes were mentioned -

Pope Chika: the Priestess that reigned in the time of Uloka, Okonkwo's father; and

Pope Chielo: the Priestess that warned Okonkwo not to speak while she spoke.)

Just to make this post short as possible, I would have touched how judgements were passed, the position of a woman that got pregnant in her father's house (Ime Mkpuke), the case of the unmarried woman, and what happens when a woman did not like her marriage. All these are indicators on how women were treated in the Igbo land - old and present.

Women may not be the head of the house, but the family depended on them - the term 'Nwa Nne' means that the children belongs to the mother; and the Almighty aspect of God, Agbala, chose women over men.

Every clan revered Agbala, and her priestess were feared. So, I can say that we did not have a system that banned women from heading the clan. The only reason we do not allow Igbo women as Bishops and Cardinals today is because the new creed forbids it.

**************************************
THE QUESTION:
A child belongs to his fatherland and not his motherland; and yet, we say Nneka - 'Mother is Supreme.' Why is that?

THE ANSWER:
'It is true that a child belongs to its father. But when a father beats his child, it seeks sympathy in its mother's hut. A child belongs to his father when things are good and life is sweet. But when there is bitterness, he finds refuge in his motherland. That is why we say 'NNEKA' - mother is supreme.'
(Things Fall Apart - pg 106 - 107)

Credit: Ozii Baba Anieto
AJAMBELE