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11/08/2025

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Hello guys in today video we're going to talk about the Igbo tribe of Nigeria, the history behind the igbo people..... ...

07/08/2025

Ọkwụ̀rụ̀ is an Igbo word that has been adopted into English where it is pronounced "okra" because Oyibo cannot pronounce the Igbo alphabet "kw." Unfortunately, you still see many Igbo who also follow Oyibo to call it "okra." Even in Europe, I have seen some of us imitate Oyibo to mispronounce their own names. For them, everything Oyibo does is better, including mispronouncing their names. Funnily enough, the person pronouncing his or her names wrongly will correct you until you pronounce Oyibo's name correctly. Our people learn to pronounce Oyibo's name correctly faster than the names of their fellow Africans. That's how deeply we have sunk into inferiority complex and lost our dignity. It is ọkwụ̀rụ̀ not okra.

from Fada Angelo Chidi Unegbu

06/08/2025

“For Educational Purpose”: Agụ is not what many people, especially the Igbos think. Agụ is Leopard NOT Lion. In Igbo Land, Leopard is a symbol of “Power, Wisdom, Sacred and Mystery.”

Agụ(Leopard) is the “Symbol” of an Igbo man, not Ọdụm(Lion) as many Igbo young men misconstrue. When you see an Igbo king wearing or sitting on Akpụkpọ Agụ(animal skin), it's always the skin of Leopards, not of Lions. Leopards are predominant in Rainforest zones, which major part of Igbo Land falls into.

Some suggest Agụ is Tiger but that's false. Tiger is non-native to Africa, and never existed in Nigeria at all. According to Amarachi Attamah, she said;

“Tigers are Asian animals and have never existed in the wild in Igbo land or anywhere in Africa.

They are indigenous to parts of Asia—especially India, China, Malaysia, Indonesia, and some parts of Russia. They never naturally evolved or spread into the African continent.

Lions are native to Africa but historically rare in Ala Igbo even.

In Ala Igbo, the leopard (agụ) is sacred and royal symbol, often representing power, and mystery.

The symbol worn by Ndichie, Nze na Ọzọ title holders, Ogbuagụs and priests.”

Leopards are highly adaptable; they hunt in forests, grasslands rocky hills and near human areas — sharing same adaptable characteristics of an Igbo man who “hunt” round the world in any condition.

Leopards are also more calculative, hunt alone, relies on stealth, patience and solid expl0sive atta¢ks, often stalks to prey before pouncing — a characteristic also exhibited by an Igbo from moving alone to an unknown area to hustle for his life.

We hope the argument closes now.🥰

01/08/2025

Watch this video to the end to understand The Biafran war and how Nigerian government committed Genocide against the Igbo people.

29/07/2025

in 1996 when Dr Alex Ekweme stood up to address the congress but it happens that northerners shut him down. but when Chief Chukwuemeka Ojukwu stood up and work straight and stood firm behind him without a word. everywhere went in silent mode and Dr Alex Ekweme's voice starts to ROAR like a lion.
Chief Chukwuemeka Ojukwu bu Odogwu Nwoke

23/07/2025

RE: CLARIFYING ANIOMA IDENTITY AND THE SOUTH EAST QUESTION - A RESPONSE TO THE OUSTED ODOGWU OF IBUSA.

Prince Onyema Okonjo a younger brother to Ngozi Okonjo Iweala has responded to the Odogwu of Ibusa. The recent publication by the ousted Odogwu of Ibusa, Dr. Nwankwo T. Nwaezeigwe, is replete with revisionist narratives, sweeping generalizations, and deeply inappropriate commentary. While debate and opinion are welcome in a democracy, the distortion of history and culture to support a narrow political agenda is something that must be openly challenged.

1. The Asagba of Asaba Cannot Dictate for Anioma

While the Asagba of Asaba, His Royal Majesty Obi (Prof.) Epiphany Azinge, SAN, is respected, it is a grave error to suggest that his opinion is “customarily binding” on all Anioma communities. Anioma is a collection of sovereign kingdoms, each with its own monarch and council of chiefs. Ogwashi-Uku, Onicha-Ugbo, Obior, Issele-Uku, Igbodo, Ubulu-Uku, and others are not vassal states of Asaba. The suggestion that a single monarch can bind the entire region by fiat runs contrary to our customs and democratic norms.

2. Anioma’s Historical Roots Are Igbo – Including Ogwashi-Uku

It is true that Anioma culture is enriched by contact with Benin, Igala, and other neighbours. But our linguistic, ancestral, and spiritual foundations are firmly Igbo. Ogwashi-Uku Kingdom, for example, traces its roots directly to the ancient Nri Kingdom in present-day Anambra State. Our naming customs, spiritual systems, title structures, and linguistic patterns overwhelmingly align with the broader Igbo civilization.

3. My Father, HRM Obi Prof. Chukwuka Okonjo, Fought for Biafra

Let me be clear: I write as the son of His Royal Majesty Professor Chukwuka Okonjo, the late Obi of Ogwashi-Uku, who was not only a renowned academic but also a Brigadier in the Biafran Organisation of Freedom Fighters (BOFF)—a key arm of the Biafran military command. He fought with honour and conviction for the Igbo cause during the civil war. To suggest now, decades later, that Anioma people were never part of the Igbo nation, or that they were culturally alien to Biafra, is to erase the sacrifices of men like my father and many others who stood firm for justice, self-determination, and ethnic identity.

4. The Odogwu’s Comments on Fellow Monarchs Are Deeply Offensive

It is astonishing that a titled man would cite the ill health of the Obi of Akwukwu-Igbo or the brutal assassination of the Obi of Ubulu-Uku as punishments for failing to uphold certain “taboos.” These are real human tragedies, not supernatural morality tales. This kind of commentary is indecorous, disrespectful, and unbecoming of anyone who claims to speak for our people. We must always show dignity to the stool, regardless of who occupies it.

5. Anioma’s Place Is With Its Kin—In the South-East

The movement for Anioma State is not merely about political alignment. It is about cultural restoration. Anioma people speak Igbo, live Igbo, and have suffered alongside the Igbo. The Asaba Massacre, the pogroms, and the systemic marginalization of Anioma communities did not occur because we were different from our eastern brothers. They occurred because we were seen as the same. No historical revisionism can erase this blood-linked solidarity.

6. Geopolitics Must Serve Identity and Justice—Not Fear

Anioma people deserve to choose their future freely. We cannot be hostages to fears of IPOB or the actions of past military leaders. Inclusion in the South-East offers us unity, economic synergy, and political weight. Inclusion in the South-South, dominated by other ethnic groups with their own ambitions, leaves Anioma isolated and fragmented.

7. Peaceful Coexistence With Edo Is Not Mutually Exclusive With Igbo Identity

Respecting and maintaining cordial relations with our Edo neighbours does not require us to deny our Igbo roots. True friendship is based on mutual respect, not cultural surrender. Anioma people must not be used as pawns in a geopolitical balancing act.

Conclusion

Anioma’s future cannot be dictated by nostalgia for pre-colonial alliances or political maneuvering by a few. It must be decided by open consultation, historical truth, and the will of the people. No one traditional ruler speaks for all of Anioma, and certainly not for Ogwashi-Uku.

Let us honour our ancestors by speaking truth—not myth. Let us honour our monarchs by protecting their dignity—not weaponizing their misfortunes. And let us honour our identity by standing where we truly belong: as proud Anioma people, deeply and unapologetically Igbo.

Signed,
PRINCE ONYEMA OKONJO, A Proud Son of Anioma and Ogwashi-Uku

23/07/2025

ALL HAIL EZEUGWU - THE MAN WHO BUILT LANDMINES RESISTANT VEHICLES.
Meet Major General Victor Ezugwu from Igboetiti LGA, Nsukka zone of Enugu State, the 1st Nigerian to produce military vehicles capable of resisting landmines as he speaks on why he's nicknamed Rambo. He pioneered Nigeria’s first indigenous MRAP vehicle, driven by patriotism and battlefield experience.

"I challenged our tradesmen to build five patrol vehicles from scratch. We stripped down an old Volkswagen Golf and rebuilt it. Within six months, five vehicles were ready," Ezugwu said. “Bull£tproof, resistant to AK-47 and 7.62mm machine g◇n fire, capable of surviving l@ndmines, and able to cross 30 metres of water. It also features armoured windshields, surveillance cameras, long-range communications, and the capacity to transport 16 troops. Ezugwu said the MRAPs were not only efficient but also cheaper than imported alternatives. “One unit costs N250 million, while foreign versions go for between N900 million and N1 billion.”

22/07/2025

BREAKING: Over 90 Senators Out Of 109 Nigerian Senators Back The Creation Of Anioma State To Resolve The Marginalisation Of Igbo People, Gives The Sponsor, Senator Ned Nwoko a “Bow and Go” Permission.

The number of Senators currently supporting Anioma State has surpassed the constitutional threshold required in state creation.

Anioma State as proposed by late Denis Osadabe(the Ojiba 1 of Asaba) will comprise peoples of Aniocha(Delta), Ndokwa(Delta), Ika(Delta), Igbanke(Edo), Oshimili(Delta), Ndoni(Rivers), Oguta(Imo), Ogbaru(Anambra), Onitsha Ado(Anambra).

When created, Anioma State will fill the long standing marginalisation gap in the South East region.

19/07/2025

Dim Chukwuemeka Odumegwu Ojukwu
The man who fought and Defended his people

13/07/2025

TREES IN IGBO CULTURE: THE SACRED AND THE HALLOWED

Historically within the Igbo culture and cosmology there has always been a great respect and unison with nature

The Igbos have always valued trees not just for their economic importance but as spiritual portals to commune with the deity or supreme Being, or as channels of contact with the world of the spirits

Hence just as they have totem animals, many tree species have sacred status in Igbo communities and as such are connected with the history and spirituality of that community,

Trees in Igbo culture have personalities and are habited by spirits or are channels to contact the deity, most are connected with nature divinities, they are also viewed to have varying medicinal or spiritual abilities
Tree planting in Igbo culture was a civic duty, and certain rites and formalities were observed before a tree could be filled.... Trees are believed to be connected to the human life force.... People had personal trees to which they tied their life force or their families and as such the trees were altars to which libations were poured and sacrifice offered

One good example was the Oha tree, the African Rosewood known locally as Ohafia is an ancestral tree, hardly would you find a compound which didn't have one, it was believed to be inhabited by the ancestors and as such it's base served as an altar where the ancestors were honored and apeased.

Nature divinities which traditionally did not have arushi were represented by trees example Ala the Earth mother, most compounds had a certain tree at the base of which served as an altar to the Ala goddess, known as Ihu Ala, such trees held the community together and it was where they would pour libations and offer sacrifices and appeasement to Ala.

Other nature divinities symbolized by trees are Igwe, Anyanwo, different Water spirits, Ogwugwu, Amadioha amongst others.

Trees in general were viewed as inhabited by deities or spirits and as such were treated as sacred....

This belief helped in environmental preservation and respect for Nature and preservation of Sacred forest..thus they played an important role in ecology...

One pattern most anthropologists would notice is that several Igbo communities are named after such trees...
The examples are many : Amaudara, Umudara, Rumudara, Amaegbu, Egbu, Egbuoma, Amaorji, Ukwuorji, Umuofor, Omagwa, Akwugba, Ukwa-nkasi, Awgbu, Ebenebe, Amauzi, Achi, Umunachi, Ukpor, Uburu, Ahaba, Oboakpu, Obokwe, Amaokwe, Amauda Ubulu-Uku, ....to name but a few...

Some of such trees represented titular deities of some communities example Ihiagwa and Nekede titular deities were Uzhi and Aboshi respectivly and Ofor-akuru which is the central deity of all Owerri clans,

some were used to ward off evil charms, spells and bad energy example Ngwu and Agba-ilu (akuruma) trees.
Most of these trees equally had economic importance as their seeds were used in making soups or spices.

Thus trees are an important part of Igbo culture and recently some Pentecostal charlatans have peddled fear in people to fell all their ancestral trees and they have illicitly profited off it by selling their parts as timber after cajoling the families to fall all their trees for fear of "ancestral curses"
They have inadvertently aided in environmental degradation and deforestation and lack of respect for Nature and the environment in favor of materialism by the exploitation of the ignorant masses.

13/07/2025

One of the key factor in Igbo spirituality is igba afa ( divinations). Igba afa is one of the African science used to investigate whatsoever from the astral plane enquiring from a particular spirit speaking.
Igba afa is what a human who practice African spirituality will not over looked, as it is the basis of being aware of whatsoever that's happening in your life. Igba afa is indeed sacrosanct.
Igba afa is handled by a Dibia afa who is gifted to do it on the basis of Agwu.
In igba afa, solutions to your life spiritual problems are proffered succinctly by the spirits in tackling them.
In igba afa, things are totally verified to be sure it is what it is, if there is any repeated orgly incidents in the kindred or family, it is through igba afa that it will be known and be tackled.
Igba afa makes you an African to be aware of things,it will make you not to become victim of circumstances or unfortunate of any orgly incidents.
Oh igba afa has been our saving grace since time immemorial.
Igba afa is not voodoo, fe**sh, diabolical or evuul as they tagged it, rather it is a honest spiritual practice done in African spirituality as a way of being aware itf things from human, environment and personal spiritual problems.
Igba afa are in variances, we have:
1. Afa ugili: this has a looks of abacus,one of the analogue computer device in the past, just like abacus , it is in strings.
2.Afa okwe: this is combination of sacred stones from water, they called mkpuru uyi or so, though can't vividly remember
3.Afa done with oji Igbo(Kola nut)
4. Afa done with ego ayori(cowries) just like the image below.
Dibia afa handles them depending on the one the Dibia afa is gifted with. Some orgly incidents, sudden death, sickness or whatsoever could be averted if afa was consulted, just like is done during the time of our forebears.
Lastly, afa is a spiritual practices passed down to us through our ancestors.

12/07/2025

Was the 1966 Coup an Igbo Coup???

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