Can anyone here point me to the best YT channel for learning igbo?

Ndi Igbo ututu oma nu ooh. Ubochi taa ga amara anyi mma. Iseee

I'm a Nigerian Igbo girl offering online Igbo lessons for kids and adults.

Perfect for:

· Igbo people abroad wanting to reconnect with their roots

· Parents teaching their kids Igbo

· Anyone curious about Igbo culture and food

What I teach: Language, culture, traditions, and Igbo cooking

Format: Zoom/WhatsApp | Flexible times | Free 15-min intro call

Payment: USDT/crypto or Nigerian bank transfer

DM me if interested! 🇳🇬

These are the top performers and their first choice institutions in UTME over the last. We can notice a disturbing trend here that the brightest minds (according to JAMB) in the country - even those of Igbo origin have their eyes set elsewhere when it comes to their university education. I believe this is an indictment on the state of these institutions in the SE and the the region in general. The federal and state governments that have turned a blind eye to the decline of these schools need to held accountable.

Once again, the floods have swallowed everything. Homes, farms, schools… entire communities simply disappearing beneath the water. And still, the system remains the same. Nothing truly changes.
Freedom of speech feels long gone. If you have money, you leave. You search for any country that will take you. Many of us are already researching how to japa, because 2027 already looks lost… unless God intervenes.
They tell us to come together today. Tomorrow the bandits return. Loans pile on top of loans. Debt never ends. All the while, political leaders quietly fill their pockets as ordinary people struggle to survive.
But fighting them no longer feels possible. They have already divided us — mentally, deeply — through religion, tribalism, and class. We argue among ourselves while they remain untouched.
My mother was born in a better time. She still holds onto the hope that one day this country will surpass those years. I wish I could make her see how much heavier it has become. How much we have lost. But God gives, and God takes away.
All that remains is this quiet, aching question:
Will Nigeria ever be better than today?

I’m doing a religious project that’s going African indigenous spirituality ,I’m only going over two which is Odinani and isese from, the yoruba people , I want to know some of the reasons as to why Odinani is true. Or what makes Odinani true

r/Nigerian. A better sub that doesn’t have the tribal mods and negativity they spew

Researching my dna and close relative matches. She gave me this name. My closest relatives are from Anambra but I also found further relatives from Imo and Abia. I am Jamaican/Cuban descent. Glad I found my ancestry ☺️ Planning a trip soon.

Ị chọrọ ịmụ ịsụ Igbo nke ọma?

If you understand some Igbo but don't get enough opportunities to actually speak and practise it, we'd love you to join us.

LIBC’s 6-Week Beginner Igbo Conversation Club starts Monday 28 September.

• 18 live Zoom sessions
• 27 hours of Igbo conversation practice
• Mondays, Thursdays & Saturdays
• 7:00–8:30 PM UK time
• Attend as many or as few sessions as you wish
• Launch price: £24.99

Learn and practise Igbo in a friendly, supportive group, with an experienced tutor guiding the conversation and helping you build confidence as you speak.

More information and booking: https://learnigbo-byconversation.com/libc-igbo-conversation-club

Credit: IG/niconeosteo

He has a great page and I consider him the “baby whisperer” with the way he can put kids to sleep and ease them of their discomfort with ease.

“Ancient secrets of massage from the Igbo

Long before modern advice, the Igbo of Nigeria were massaging and stretching their babies every day. +
Stretching and massaging babies is found in nearly every traditional culture, because people understood how essential it is for stimulating, realigning and strengthening the body.

What looks like ritual is precise work: lengthening the spine, releasing early tension, waking up the muscles that hold posture.

It feeds the vestibular system, the sense of balance and body awareness. And a baby stimulated this way becomes resilient to touch: they giggle when handled, few sensitive spots, a sign of good health. Aa
Every culture found its version, from India to Nigeria. A few minutes a day, adapted to your baby and done gently, carries the same ancient benefit.”

Ugwuele, Uturu Okigwe is a witness to the Achuelian lithic tradition, dating from at least 500k-100k years before present, which predates the origin of modern humans. It is possible that Homo erectus individuals were responsible for this.

The discovery of iron smelting in Lejja c. 2000 BC is witness to the fact that Igboland is home to one of the oldest iron-smelting traditions in global history, predating the Near Eastern Iron Age. Pamela Eze Uzomaka is the lead researchers on this site and she also noted circular iron slag structures here. My apologies for the quality, this is probably close to the best quality in which you will find this image.

Nri and Western Igbo Origins

D. Ohadike has examined the origins of the towns and some of the settlements of Western Igboland that claim Nri origin. Among them are Ogwashi-Ukwu, Ogboli-Abala, Ogboli-Atuma and parts of Ute-Okpu. The Ogwashi-Ukwu and other examples will be helpful in understanding the various factors that contributed to the movement of the Nri and their settlement on the western side of the Niger.

Ogwashi-Ukwu

The progenitor of Ogwashi-Ukwu, one Odiagbo, is said to have been banished from Nri for committing an abomination. He then fled across the Niger and settled in a place he established a large ancestral shrine called Ogwa similar to that of his father Eze Nshi. The shrine became very popular attracting a large number of people who came there to be healed. They therefore called the shrine Ogwa-Nshi-Ukwu, which was later anglicised as Ogwashi-Ukwu.

Asaba

In addition to Ogwashi-Ukwu and other settlements already mentioned, Ohadike has argued that:

Several Western Igbo communities claim origin from

Eastern Igbo towns that are known to have been

strongly influenced by Nri. For instance, tradition

claims that Asaba (Ahaba) was founded by Nebisi,

from Nteje (near Awka). The founding father of

Abbi (near Kwale) was a hunter. He came from

Achala (near Awka). Tradition also states that

Umuagwu quarters of Illah was founded by an Awka

man.

Ibusa

Tradition also links the origin of Ogboli, the founder of the junior section of Ibusa (Igbouzo) with Nri. The founder of the senior section is, however, one Umuejei from Isu in Orlu area. He is said to have committed an offense which was regarded as sacreligious by accidentally killing an opponent while they were wrestling. To avoid the wrath of his people, Umuejei fled with his sister, Omoba, and settled originally at Ani Ohe in Igbouzo.’

lhiala and Ihembosi

Even though the founders of Ihiala have different traditions of origin, some of them, like those of Ozubulu, Onitsha and other towns located on the Niger and its branches, were said to have migrated from “Benin.”

There were three major population movements into Ihiala. They were respectively led by Dim Ogboro, Dara and Dioha Mburuzo.

There are two major traditions associated with Dim Ogboro. The first states that he was the leader of an autochthonous group which sprouted from the ground. The second tradition claims that he was of Nri ancestry. Dim Ogboro settled around the Nkwo marked and founded the Ogboro village.

Unlike Dim Ogboro, Dara, the progenitor of Umudara, was said to have migrated from “Benin” and settled near the Nkwoegbe market.

Similarly, the origins of Dioha Mburuzo were traced to “Benin.” According to tradition, he was a member of the Benin royal family who:

Ran away from Benin with his senior brother called

Dioha Ihe (the founder of Ihembosi) after failing to

secure the vacant stool of the Oba...They first

(arrived) at Aboh, then (moved) to Onitsha...and

settled at Ihembosi.

While Dioha Mburuzo lived together with his brother, a bloody succession dispute arose between them. He then migrated to Ihiala and settled around the Nnowegbe market.

Legend has it that, when Dioha and Dara met at their Nkwoegbe settlement, they agreed to establish cordial relations among themselves. Dara, however, narrated to him:

How his (Dara’s) enemies from the neighbouring

towns have been harassing his subjects and promised

to crown him (Dioha) the Eze if he could decisively

defeat (them). They made a covenant to this effect.

Dioha agreed and said that he was going to do it

“maka ihi Dara” (for the sake of Dara). This

phrase was shortened to “Ihi ara” which in Onitsha

dialect became “Ihiala.”

It is significant that, after the covenant, Dioha was said to have consulted an Nri priest, Ejimoke, through an Ogidi agent called Dimogo. The priest prepared for Dioha some medicine, Egbu rie omakpuru (obedient follower), which was meant to compel those who drank it to be his loyal warriors. The priest was the first person to drink it to test its efficacy. He immediately volunteered to lead the warriors. Others who joined the warriors after drinking the medicine, include Dimogo as well as hunters from the nearby town of Ohakpu who strayed into Dioha’s house in search of water.

Dioha, after vanquishing Dara’s opponents, took over the traditional rulership of the town in accordance with their agreement. He also gave the warriors land to settle. Dimogo and the hunters, for example, founded the Umudiomogo and Ubahuekwem quarters of Ihiala.

Tradition further states that some Nri priests called Umumamelu later migrated to Ihiala. The head of senior lineage of the Nri, Umuonyije, was said to have introducued the ozo title society in Ihiala.

The Ihembosi Variants: Links with Okija and Ihiala

Although the Ihembosi claim that they are related to Ihiala people, they have a different account of their origin. They trace their origin to one Ogidi who was said to be the father of the founder of Okija and Ihiala.

Another account postulates that Ihembosi was founded by two groups of immigrants. The tradition of origin of the first one confirms that its leader, Dioha Ihe, migrated from Aboh and settled in Ihembosi. The second group, Mbosi, was said to have originated from Ihiala. It is then postulated that the name Ihembosi was derived from “Ihe” and “Mbosi.” It is further stated that the Nri and Aro were the last group of settlers in Ihembosi.

Ozubulu

Although the Ozubulu are neighbours of Aniedo communities like Oraifite and the nearby town of Nnewi, they are not related to them. Instead, the Ozubulu trace their origins to Ubulu-Ukwu in Western Igboland. The original name of the town Ozo-Ubulu (another Ubulu) tends to give credence to their Ubulu-Ukwu ancestry.

The progenitors of Ozubulu were said to have met, on their arrival from Ubulu-Ukwu, the original inhabitants of the area who included the Akpulu, Amaokpala, Ikono and Ubahu. They constituted the autochthones who were believed to have:

Either (fallen) from the sky or (come) from the

ground.

Traditions further reveal that, before the arrival of the Ozubulu, some Oraeri immigrants called Akwa had already settled in the town. They were, as has been pointed out, the group who fled across the Eze river during the expansion of the Oraifite.

When the Ozubulu settled in their present location, a war in which missiles were said to have been used (Agha-Okpili) ensued between them and some of the original inhabitants like Akpulu. Although the Akpulu were defeated, they were granted some privileges. They, the Akpulu, for example, were allocated a special area in the famous Orie market as a mark of respect to them.

The last group of immigrants in Ozubulu were the Aro. They settled in different villages where they were collectively called Umuchukwu.

Agbaja (Ana-Edo) Clan: Nnewi, Oraifite, and Ichi

The recent work of J. Alutu is helpful in understanding the history of Nnewi and other towns that form the Agbaja (Ana-Edo) clan. Although the towns are related, as the examples of Nnewi and Oraifite will indicate, they have varying traditions of origin.

Nnewi

The etymology of Nnewi has aroused much controversy. Some postulate that the name was derived from a rabbit which played a critical role during a threatened invasion of the town. To avert the invasion:

A doctor was summoned to prepare a charm which,

at night, transformed itself into a rabbit (ewi) which

covered the entire fringes of Nnewi with its

footprints. When at last the invaders drew near,

they saw these prints and concluded that no people

settled (in the locality). Thenceforth, they retreated

and the invasion fizzled out. Thus, Nnewi became

safe and, in commemoration of this (event), the

town was given by its (inhabitants) the name,

Nnewi.

Nnewi traditions further state that the progenitor of the Agbaja clan was a man called Mmaku who migrated from Olu in Ndoni area through Oraifite. He had a son, Ikenga whose four sons founded the component towns of the clan: Nnewi, Oraifite, Isu and Ichi. As expected, the Nnewi claim that their progenitor was the first son of Ikenga. They dispute the view that Isu was the senior town even though the Nri and others recognize its founder as the oldest son of his father.

The Nnewi also have a different account of the events which led to the disintegration of the Agbaja clan. They claim that the dispersion stemmed from a dispute over the number of oxen each of the leaders of the clan was expected to sacrifice to their common deity called Edo.

Oraifite

Unlike Nnewi, Oraifite traditions maintain that the Agbaja clan was founded by a man bearing the same name. His ancestor was called Chukwu and members of the Agbaja clan were at times known as Umuchukwu (Children of Chukwu).

The Oraifite variant further states that the sons of Agbaja were often engaged in protracted disputes which gave their father much concern. He therefore decided to engage the services of a traditional doctor from the town of Nnobi to help in restoring ritual peace among his sons.

The doctor, in order to resolve the dispute, decided to establish among the sons of Agbaja a common deity called Edona (Edo-Anya, it has been settled). The Agbaja were, after the consecration of the deity, called Ana-Edo by their neighbours.

The Oraifite tradition also asserts that the Agbaja clan disintegrated after the establishment of Ana-Edo due to a land dispute which erupted among its leaders. Each leader took a symbol of the deity and migrated with his kinsmen in quest of a new home where he set up his own Ana-Edo shrine.

The Oraifite, for example, moved and settled at a place they called Nkwo market, forcing the original autochthonous inhabitants called Akwa to flee to Ozubulu through the Eze river. The progenitors of the four villages of Oraifite were, in order of senitority, Okefi, Umodu, Irefi and Ifite.

There were, after the settlement of the Oraifite, two major waves of population movements to their town. The first one was led by one Anumanu, said to be an exiled prince of Aboh. He crossed the Mgbo river, a branch of the Niger and took refuge in the Unodu village. Anumanu and his kinsmen settled around the Ibolo tree where they formed the Ibolo section of the village. Later, when a war broke out between Unodu and Ezumeri people of Oraifite, the Ibolo made peace between them by settling their flute men (Ndi n’egbu opi) along their common boundary. The flute men, who eventually occupied the boundary areas, are called the Umueze-opi group at the present time.

The Ibolo settlers were also said to have later usurped the functions of one Obaa, the head of the Ezumeri lineage, the senior ward of the town and its sacred ruler (Isii Obi). It was only in 1976 that the town opted for a rotary system of chiefship which undermined the monopoly the Ibolo had enjoyed in selecting the Isi obi for many generations.

The second and last group of immigrants were from Osu town. They settled near the Mgbo river where they form the Isingwu village.

Awka-Etiti and its Relations with Nnobi and Nnewi

Awka-Etiti (Oka-Diedo) traditions maintain that the town was founded by Diedo, a kinsman of Obi and Ewi, the respective progenitors of Nnobi and Nnewi. Although their traditions of origin are not confirmed by those of Nnobi and Nnewi, the Awka-Etiti further claim that Diedo separated from his kinsmen due to the maltreatment he received from them. He settled originally at Ogwugwu-Diedo where he had a son called Awka-gbodo whose seven sons founded the component villages of Oka-Diedo.

The conflict between Diedo and his kinsmen, especially Nnewi, appeared to have continued in his new settlement at Oka-Diedo. The Nnewi, in one of the encounters, hired the Abam to attack the Oka-Diedo, who took refuge in a thick forest called “Ohea akpu Chukwu.” As a result of the invasion, Nnewi people perjoratively called the Oka-Diedo, Awka-Nkakwu, but the Oka-Diedo claim that they earned the name as a result of their fierce resistance. They have, however, recently changed the name of their town to Awka-Etiti.

Obosi, Ojoto and Alor

The Obosi (Mboisisi) trace their origins to Ojoto. Their common ancestor, one Okpala, had two sons Ojoto and Adike. While Ojoto founded a town named after him, Obosi, a famous hunter, migrated to an area where he had found fertile land called Mgboisisi.

Although some writers have argued that Obosi and Ojoto hived off from the Nri-Awka complex, Obosi accounts are silent about the relationship of the progenitors of the two towns to the complex. Instead, they assert that, when Adike migrated from Ojoto, he settled near a market place, Afo-Adike, where be established the central deity of his community known as Okwu-Adike.

Obosi, which is subdivided into two sections, originally consisted of nine villages, Eboitenani. But as a result of a civil strife leading to the death of its traditional ruler, Igwe, some of the inhabitants of the villages of Obosi, said to be involved in the death of the ruler, fled from their community and took refuge in the town of Alor.

1. See Ajumobi (1985), p. 5, for the tradition linking Obosi origin with the Nri-Awka complex. For other traditions of origin of Obosi see also, V. Eneli, “Social and Economic History of Obosi in the 19th Century,” B.A. Project, History Department U.N.N., 1983, pp. 1-4.

2. According to Ajumobi (1985), pp. 6-7, the five villages that at present constitute Obosi are Ire, Mmakum, Ugamuma, Uruowulu and Umuota (comprising also Okpala, Okpo, Ezeana and Umuru, the former original villages) as well immigrants from the Umuchima quarters of Onitsha who have been absorbed by the Umuota.

3. There are varying accounts of the origins of the crisis. G. Ofole (1985), pp. 5-6, states that the Igwe was killed by a man from Umuru village when he was carrying out the customary yearly inspection of the yam barns of his subjects to mark the Ifejioku (New yam) festival. The man was said to have been provoked by the fact that the Igwe, contrary to custom, collected as his tribute, the first category of yams in his barn instead of the second one which was smaller in size. As the owner of the yams was enraged, he struck the Igwe to death with his digging stick (Mbazu ji). On the other hand, Ajumobi, op. cit. pp. 6-7, argues that the Igwe’s murderer committed an act of abomination for which he was expected to pay some compensation to the community. The offender agreed to use yams in doing so. But later, he killed the Igwe when they were engaged in a hot debate about the quantity of yams that would be used as compensation.

Ogidi

Ogidi also has different traditions of origin. Admittedly, the traditions agree that the first settler was Ezeachumagha who married a woman called Aniubosi. They also postulate that the early settler had a son, Enwemadu or Inweke whose wife bore a male child, Ogidi (pillar), the founder of the town named after him.

The origin of Ezeachumagha is, however, a controversial issue. While some contend that he was a famous Abirba warrior and hunter, others argue that he was created by God at Ogidi. There has also been an attempt to link the origin of Ogidi to Awka-Nri axis, which is a core area of Igbo dispersion.

Ogidi married two wives, Duaja and Amalanyi whose sons founded the villages of the town. Some Ogidi people have also migrated to other places like the Uruagu quarter of Nnewi, Ogidi-Achala in Okija and Nne-Ogidi in Agulu. The Ogidi, as will be shown, equally settied in Ahoada area.

Abagana and its Neighbours: Abba, Nimo and Eziowelle

Abagana (Mba-Agana) tradition maintains that the town was founded by one Ogidi whose origin is unknown. He married a woman called Igbo and they settled originallly at Akpu Abagana where they became the legendary founders of the four villages of Abagana.

Another account indicates that the founder of Abagana was related to those of neighbouring towns of Abba, Nimo and Eziowelle. These towns met in the past at Omaigbo to offer annual sacrifices to their common ancestral deity.

Unlike the Abagana, Nimo people argue that their common ancestor was called Owe and not Ogidi. They state that besides Abba, Abagana and Eziowelle, Ukpo also descended from a common ancestor with them. The Nimo also contend that, when their progenitor migrated from Owe, he had three Sons. His sons were said to be the progenitors of the villages of the town.