The itel A70 or the Redmi A3? 

The smartphone market is a battleground, with brands vying for your attention with ever-more affordable options. When it comes to the itel A70 and the Redmi A3, both offer fantastic value, but which one reigns supreme? 
Let's dive into the specs and then you decide.

📌 Display: A Clear Winner 
Both smartphones boast large displays, perfect for streaming videos or browsing the web. However, the itel A70 pulls ahead with a vibrant 6.6-inch HD+ display reaching 500 nits peak brightness. This translates to a sharper viewing experience, especially outdoors under harsh sunlight.

Itel A70 Vs Redmi A3: Big Battery Battle For Budget Kings

Posted by Ubong ASSAM Jnr.

Ifim Ibom Ibibio, the highest traditional institution in Ibibio land has given its backing for the amendment of the Akwa Ibom State Traditional Rulers Law 2023.

In a statement, Ifim Ibom Ibibio says its decision to have the law amended without distorting its intended purpose to enhance the prestige of the state traditional institution, is to further strengthen certain areas that will engender goodwill among all traditional rulers.

Accordingly, Ifim Ibom Ibibio has raised a memorandum to the State government regarding some areas of the law which attracted contentions – with its views, interests and positions clearly stipulated, including the accommodation of the interests of other segments of the State.

The body, otherwise known as the Supreme Council of Ibibio Traditional Rulers, states "As royal fathers, we have to give thoughts to the fact that in all of these brouhaha 'for and against" the law, the collective interest of Akwa Ibom State is uppermost, and that we must strive to maintain at all times. Therefore, in the pursuit of peace, unity, love and progress lies the demand of inclusivity of all.

"The fact remains incontrovertible that the AKWA IBOM STATE of TODAY remains that "VISION and DREAM" of our great forebears of IBIBIO UNION and later IBIBIO STATE UNION, which eventually materialized in September 1987. 

"We stand to uphold that template of oneness and togetherness as set by our great forebears. We see ourselves despite dialectal differences in our language as ONE PEOPLE of a COMMON DESTINY.

"We are therefore bound to accord utmost respect and cooperation to our State Governor, His Excellency, Pastor Umo Bassey Eno to govern Awa Ibom State in unity, peace and concord. We recall the Governor's meeting of October 17, 2023 with the 31 Paramount Rulers of Akwa Ibom State at the State Executive Council Chambers, Uyo to seek ways of resolving the lingering issues on the Akwa Ibom State Supreme Council of Traditional Rulers.

"Furthermore, the Governor later paid a conciliatory visit to Ifim Ibom Ibibio to reemphasize his stance for the amicable resolution of the issue. As a great leader, a cleric and a man of peace, it demands that we accord His Excellency, Pastor Umo Bassey Eno due respect by following his laudable footsteps to ensure the maintenance of peace, unity and development in Akwa Ibom State."

Ifim Ibom Ibibio further stated that following the conciliatory visit by the Governor, it inaugurated a committee to collate memoranda from groups, royal fathers and individuals on the TRC Law and the way forward. 

"We have received the report and it is consequent upon it that we have forwarded our clearly outlined positions to the state government," it added. 

Ifim Ibom Ibibio therefore solicited the total cooperation of all towards the continued well-being and development of Akwa Ibom under the administration of Governor Umo Eno.

The press statement on behalf of Ifim Ibom Ibibio was signed by His Eminence, Ntenyin (Dr.) Solomon D. Etuk, JP, CFR, Oku Ibom Ibibio and President General of Akwa Ibom State Supreme Council of Traditional Rulers; HRM Okuku (Dr.) Ime Udousoro Inyang, Chairman of Ifim Ibom Ibibio Council and Paramount Ruler of Ibiono Ibom; HRM Edidem Udo J. Ntukobom, Vice chairman of Ifim Ibom Ibibio Council and Paramount Ruler of Ikot Abasi LGA; and HRM Edidem Etim Nnana Itang, Paramount Ruler of Ikono LGA.

Ifim Ibom Ibibio Backs Amendment Of TRC Law

The global issue of waste management has reached critical levels, with landfills overflowing and oceans choking on plastic pollution. It's imperative to address this challenge to preserve the planet for future generations. One significant aspect of this problem is the excessive use of single-use food packaging, including takeaway coffee cups, which contribute significantly to environmental degradation.

The Problem with Food Packaging

Single-use food packaging poses a grave threat to the environment due to its non-biodegradable nature. Despite efforts to recycle, a significant portion of this packaging ends up in landfills or polluting natural habitats. The complex materials used in food packaging often make recycling difficult and inefficient, exacerbating the problem.

Food Boxes: A Sustainable Solution

In response to the environmental crisis, there has been a surge in the popularity of eco-friendly food boxes made from sustainable materials such as biodegradable plastics or compostable fibers. These food boxes offer a viable alternative to traditional packaging, significantly reducing the carbon footprint associated with food delivery and takeout.

Takeaway Coffee Cups: A Major Contributor

Takeaway coffee cups are among the most ubiquitous single-use items, with billions discarded annually worldwide. Despite their apparent convenience, these cups contribute significantly to waste accumulation due to the plastic lining that renders them non-recyclable in most municipal recycling systems. The sheer volume of coffee cup waste underscores the urgent need for sustainable alternatives.

Innovative Solutions in Food Packaging

The development of biodegradable and compostable materials has paved the way for innovative solutions in food packaging. From edible packaging made from seaweed to reusable containers designed for multiple uses, there is a growing array of options available to businesses and consumers seeking to minimize their environmental impact.

Changing Consumer Behavior

Central to the success of sustainable packaging initiatives is the need to shift consumer behavior towards more eco-conscious choices. By raising awareness about the environmental consequences of single-use packaging and promoting the benefits of reusable alternatives, businesses and organizations can empower individuals to make informed decisions that benefit the planet.

Government Regulations and Policies

Government intervention plays a crucial role in driving the adoption of sustainable packaging practices. By implementing regulations that encourage the use of recyclable or compostable materials and imposing levies on single-use items, policymakers can incentivize businesses to prioritize sustainability in their operations.

Community Engagement and Education

Engaging communities through educational campaigns and outreach programs is essential for fostering a culture of sustainability. By empowering individuals with knowledge about waste reduction strategies and providing resources for responsible disposal and recycling, communities can work together to effect meaningful change.

Challenges and Limitations

While the transition to sustainable packaging holds promise, it is not without its challenges. Economic considerations, including the cost of eco-friendly materials and infrastructure upgrades, pose barriers to widespread adoption. Additionally, existing recycling infrastructure may not be equipped to handle certain types of biodegradable packaging, necessitating further investment and innovation.

Success Stories and Case Studies

Despite these challenges, there are numerous success stories demonstrating the efficacy of sustainable packaging solutions. From small businesses implementing reusable container programs to multinational corporations phasing out single-use plastics, there is a growing momentum towards more environmentally responsible practices.

Future Trends and Opportunities

Looking ahead, technological advancements hold the key to unlocking new opportunities in sustainable packaging. From the development of bioplastics derived from renewable sources to the integration of smart packaging solutions that optimize resource usage, the future of packaging innovation is bright.

In conclusion, the widespread adoption of food boxes and reusable coffee cups represents a significant step towards breaking the cycle of waste. By embracing sustainable alternatives and advocating for systemic change, we can mitigate the environmental impact of single-use packaging and create a more resilient future for generations to come.

Culture Shift: Embracing Sustainable Practices With Takeaway Coffee Cups

Obara Owonrin

The true way does not need advertisement or incorporation to.gain adherents. Only businesses need those. The Midas touch is not often advertised violently.

This was the IFA cast for all iseese practitioners and shared to the Christian and Muslim religionists.

They were advised to sacrifice.
Only the iseese practitioners listened to the ritual items and complied
Only the iseese practitioners leave you in peace and in one piece if you are a good person. The religionists go about causing death, misery and suffering on Earth surface.

Oh my people of the rites of the palm tree. When you are told to sacrifice, hasten and comply.

A belief is harmless in itself if it is not being spread by violence and by killing dissenters.
I as a person am not against peaceful Christians and Muslims but I am against the incorporation in any form of those theologies.
Read your Bible and Quran at home. If what you are doing is laden with value and exceptionality, it will continue to expand nonetheless. Native languages are not taught by corporations but at home. Nobody converts anyone to Iseese that is practiced across the world. No one converts anyone to IFA. They show them how it works and teach those who want to become experts. Only expertise and industry backed by the academic approach should be allowed to thrive in the public place. Read your holy books at home.
A belief’s utility is what should ease its spread.

Obara Owonrin. You Don't Incorporate To Sell The Midas Touch. You Use It

> 

Residents jubilant as Kano emir returns to Durbar route unused by Sanusi

The 'Hawan Nasarawa', one of Kano's royal Sallah Durbah processions, is considered the climax of Sallah Day by residents of Fagge because of the activities conducted by the late emir in the area during the ceremony.

Residents of Fagge in the Kano metropolis were ecstatic on Friday as a Sallah Durbar event they last witnessed six years ago returned to their area.

The ‘Hawan Nasarawa’ (Durbar procession) did not pass through Fagge for the nearly six years that Muhammadu Sanusi was the emir of Kano (June 2014 – March 2020).

Before then, Mr Sanusi’s predecessor, Ado Bayero (1963 to 2014), usually rode through Fagge, stopping over at several places to receive homage and prayers from residents and notable clerics of the area before returning to his palace.

The ‘Hawan Nasarawa’, one of the Kano royal Sallah Durbah processions, is considered the climax of Sallah Day celebrations by residents of Fagge because of the activities of the late emir in the area, a resident, Nuruddeen Muhammad, said.

An indication of the importance that the people attached to the event is reflected in the fact that indigenes of Fagge residing in other parts of Nigeria and abroad would return home to witness the procession, Mr Muhammad said.

The procession usually began with the late emir paying homage to the state governor at the Government House. He would then stop over at Sabon Gari, an area of the city densely populated by non-indigenes (especially from the southern parts of Nigeria), where he would be welcomed by the community and Christian leaders, with the residents turning out in large numbers to greet him.

The emir would then move to the Sanda Maibarewa’s residence in Fagge, where he would be welcomed by Mr Maibarewa, a political ally of the late Sardauna of Sokoto and premier of the defunct Northern Region, Ahmadu Bello.

Mr Muhammad said the tradition continued after Mr Maibarewa died as the emir received the special greetings from his family.

The emir would also switch to his spare horse at Mr Maibarewa’s residence before proceeding. The residence wore a new look annually to host the emir’s stopover, Mr Muhammad recalled, adding that this was the practice for decades until Mr Sanusi shortened the procession.

“The emir then proceeded to Malam Muttaka Street for another stopover and prayers. The next stopovers were observed at Kabobo Street, Dandalin Fagge, where he received prayers from some clerics and traditional leaders before exiting the area to his palace.

“The larger part of the activities took place in the Fagge area during the durbar procession unless when it falls on Friday. (In that case), the late emir would cut off some routes, as it happened in this year’s procession, to meet the Jummat prayer at the palace,” Mr Muhammad said.

But Mr Muhammad, a lawyer, said Mr Sanusi cut the route throughout his reign which made the Sallah celebration in Fagge boring. He said the new emir, Aminu Ado-Bayero, returning his late father’s Durbar tradition, since he mounted the throne in March 2020, has again made the celebration colourful in the area.

PREMIUM TIMES confirmed that Mr Ado-Bayero’s durbar procession was much longer than that of Mr Sanusi. The deposed emir always headed back to the palace from the Government House via a short route through Obasanjo Way to IBB Way; Kantin Kwari; Kofar Mata and finally the palace.

But for the new emir, after leaving the Government House, he passed through Lodge Road to Muhammad Abdullahi Specialist Hospital Road; Sani Abacha Way; Sabon Gari; Fagge; Wambai Quarters and Kofar Mata from where he finally arrived back at the palace.

Because this year’s procession fell on a Friday, the emir avoided some areas so that he could return to the palace on time for the Jummat prayer. At each location the emir passed through, he received rousing greetings from spectators lining the streets.

The Hawan Nasarawa procession presents representatives of the ethnic communities in Sabon Gari in Fagge LGA with the opportunity to see the emir and deliver their Sallah greetings to him and his entourage.

On the emir’s arrival at Kofar Kwaru, his gun salute team fired a series of gunshots to indicate that the Hawan Nassarawa had come to an end.

The Sallah Durbar procession is usually held twice a year. It is a symbol of the cultural heritage of Kano and some ancient towns in Northern Nigeria.

As the Sallah festivities reached their climax on Friday in Kano, residents and tourists appreciated the rich cultural heritage of the city. The Durbar, despite the hot weather, had a long procession of horse riders and colourful displays of traditional attires.

She described the Durbar as a unique and unforgettable experience.

Another spectator, Aisha Abba, said what she admired most in the Durbar were the colourful attires of the emir and his guards. She said what attracted her most in the procession was how each group of horse riders dressed in different and beautiful costumes.

The Durbar was four days of grandeur, horsemanship and equestrian parades. Beginning with Hawan Sallah, it moves to Hawan Daushe, Hawan Nassarawa, and ends with Hawan Doriya, also known as Fanisau.

Each day of the procession has its unique cultural meaning. The one that many people found most interesting is Hawan Daushe, said to have been introduced in the 14th century under Emir Muhammadu Rumfa. Hawan Daushe is historically unique to Kano but it is also practised in other towns in Northern Nigeria.

According to tradition, it began when the late Mr Rumfa accepted the request of one of his loyal guards, named Daushe, who was ill during the Sallah celebration, to introduce the Hawan Daushe to please him.

In Kano, Hawan Daushe is a Durbar procession that pays homage to the palace of the emir’s mother. It is a durbar procession for residents around the emir’s palace. It also avails the people of Kano City an opportunity to see the emir during the Sallah festivities.

The procession passes through various quarters in Kano, including Kabara Quarters, named after the famous 19th-century scholar Mallam Kabara, and Tudun Wizirchi Quarters, where scholars and influential figures lived.

The Hawan Daushe is also a demonstration of the cultural heritage of Kano and its people. It attracts tourists and residents alike to appreciate it and see it as an expression of the diverse cultural heritage of Nigeria.

This year’s Hawan Daushe, like previous ones, drew spectators from far and near including foreign diplomats and top government officials.

The emir ends every year’s durbar procession with the Hawan Fanisau when he rests at a mini palace in Dorayi.

Residents Jubilant As Kano Emir Returns To Durbar Route Unused By Sanusi

> If I were to write my praises of Nigerian people, it may be to wide to read. Therefore, I’ll give you only one example that will summarize some of their profound humane qualities. Mind you, they have many other qualities as well. I was on assignment to a remote part of Nigeria in 2002. I met a kind but destitute old German engineer living in practical misery. I met other Germans in the town who would accept him when he visited, but will make no effort to assist him otherwise. When I enquired how he lived from day to day, I was told that every modest Nigerian in his neighborhood assisted with the little they could. That even included his medical expences. I was awe-stricken. I know of other modest Nigerians who took stranded foreigners into their homes, lodged & fed them, & even gave them a weekly allowance for months, until they could travel back to their countries. They have a heart. They have a Faith also, I have seen nowhere else in the world. May the Good Lord bless them & protect them all. Amen.

What Is The Best Story You Can Write About Nigerian People, Culture & Ethnicity

People are going to celebrate nine different avatars of Goddess Durga soon. Yes, we are talking about Navratri. This 9 days-long festival signifies power, peace, and prosperity. However, no festival is completed without offering Puja to Maa Durga. And for this, you must keep incense sticks or incense cones in your Pooja thali. To celebrate this festival of goddess Durga’s victory over evil, you can get high-quality and naturally crafted incense cones from Divineshree. Here, you will find a range that offers deep, soothing, and enriching aroma to make your spiritual time even more blissful.

Yes, you can use other religious items such as incense sticks to offer prayers to Goddess Durga, cones are the best. You will have multiple options in this segment, backflow ones are the best. But before that, we will discuss the enchanting backflow cone options that can fill your Pooja time with blessings, joy, and so on.

Continue reading to find out more.

Sandalwood incense cones
Known as the purity’s epitome, sandalwood cones are perfect to detoxify your surroundings and fill your mind with great positivity. By lighting sandalwood cones during spiritual activities such as Pooja, you can make this festivity fulfilling spiritually. Through the sandalwood Divineshree cones, you can exude a long-lasting aroma. And, this is something you will need to have a blissful festival of Navratri.

Lotus incense cones
Lotus is the flower that symbolizes divinity and peace. Although you can burn lotus backflow incense cones on any given day, use them on the 3rd day of the Navratri to worship Goddess Chandraghanta. By burning these backflow cones, you can spread the sweet floral aroma around. This is one of the greatest ways to take your festive mood towards the celestial glory.

Jasmine incense cones
Do you want to make Goddess Mahagauri happy? If yes, then you should offer her jasmine flowers, jasmine incense cones, and everything that is made of jasmine. The 8th day of Navratri is regarded as the day of this Goddess. Hence, you can use backflow jasmine cones to emit tranquility and serenity in the surroundings. You can also promote calming and positive effects through this cone option.

Rose incense cones
According to Divineshree, red rose incense sticks and cones are highly preferred by people for religious activities, irrespective of religion and faith. Talking about the Navratri, Goddess Durga loves red roses. In addition to this, you can offer the same to Maa Skandmata on Navratri’s 5th day. The pleasing aroma of rose incense cones is unmatched. By using these, you can bring splendor, happiness, peace, and joy during Navratri.

Coconut incense cones
This is one of the most unusual aromas of incense cones available in the market. Surprisingly, it is one of the options that offer a unique tone to make Navratri festivities even happier, blissful, and perfect. Besides, we all know that no Hindu ceremony is completed without coconuts, so having coconut cones during prayers will make things better.

Why use incense cones during Navratri?

Any festival including Navratri is the time when you expect prosperity, joy, and worship of the 9 powerful roops of Shakti. Hence, using incense cones or sticks is the best way to bring life, positivity, serenity, and so on. Besides, you will get the following benefits through aromatic incense cones of Divineshree during Navratri:

By using incense cones, you can eliminate negative vibes and bring positive ones. According to Hindu scriptures, incense cones are the best way to retain positivity within your house.

With the help of aromatic incense sticks and cones, you can bring peace of mind and happiness. Since the scent of these worship items can mitigate negativity, you can create a serene aura through it.

Whether you know it or not Hindu Gods and Goddesses love incense. Thus, you can please Maa Durga during Navratri by burning incense cones.

If you often feel stress and anxiety after a hectic day, then you must burn your favorite incense cones before going to bed. This will help you feel better, eliminate stress, and promote peaceful and deep sleep.

Do you want to make your Navratri worship time blissful? If yes, then make Maa Durga and her other nine roops happy with aromatic incense cones. To find the best options, you can check the options offered by Divineshree. Being a popular name in this segment, you will find a handpicked range of incense cones, sticks, and other items.

Why Should You Use Incense Cones In Navratri?

I am from a riverine village and ever since I was born, I have noticed that anyone who gets drowned in any of the rivers around my village is usually buried by the side of that particular river where the person got drowned. In fact, it's usually not negotiable. Not only that, most of the victim's belonging like clothes, shoes etc are brought from the victim's house and buried along with the victim. The next day life would continue and one would see children and adults swimming, playing and shouting at the top of their voices in the river. I don't really know why it's is so.

One thing again I noticed is that those of from the villages where the rivers are situated hardly get drowned in these rivers. In fact, to say 'hardly gets drowned' is being economical with the truth. Till today, I have never heard of anyone from my village or other villages that boarder the rivers who got drowned in any of the rivers. It's usually people from the upland villages and distant communities that get drowned in the rivers. In fact, on one occasion, it was one young man from the same community with me, but from one of the upland villages. That very day on my way coming back from the river, he rode recklessly past me on his old bicycle going to the river. After sometime, news began to filter in from the busy river that he got drowned in the river. I was shocked to my marrows to hear that and only told a few people that I saw him going to the river some minutes ago.

Why Are People Who Get Drowned In The River Buried By The Riverside?

In order to conceal the Identity of Prince Ekaladerhan of Igodomigodo later known as Ododuwa of Uhe, they resolve to distortion of Great Benin Bronze documented history under the influence of Br!tish colonialists telling the world that Ododuwa climbed down from the sky with a chain while holding a cockerel in his hand. Which of the planets was the chain tied to? Or was it tied to the moon or asteroid?

If Ododuwa was from Saudi Arabia did he also carried cockerel from Nimrod's poultry in Saudi Arabia and trecked down to colonize Ife? 

When the Benin chiefs got to Uhe, how did they communicate with Ododuwa when they don't speak same language?

Why will Ododuwa trust and give his son to strangers from Igodomigodo?

Why will Igodomigodo Chiefs go for a stranger to come and become their King especially when they already rejected Ogieamie Irebor an administrator who has no Ogiso royal blood?

The Great Benin RED BOOK ( Benin Bible) has demystified all the lies, distortions and manipulations of Benin history which is the reason for the current social media propaganda against Benin by Southwest inhabitants.

Credit: Humans of Edoland.

Oduduwa Climbed Down From The Sky ??

Nọnso Uche Nnajide wrote:

(The first seven Eze Nris used the regnal title ‘Nri Namoke’ and came from the section of Nri Town known as Diodo. Most traditions have however telescoped them into one Eze Nri, simply known as Nrinamoke.)

1. Ogbuodudu Akakọmme (Nri Namoke I) – Ogbuodudu Akakọmme, the first Nri Namoke, was also known as Okporo Odudu. He was a son of Eri and migrated from Agụleri to Amanuke. Either this Eze Nri or his successor left Amanuke and migrated to the present site of Nri Town (after a brief stay at Achalla-Isuana) where he founded the Diodo section of that town. It was from the Diodo section of Nri Town that the Eze Nri originally came until the kingship passed to Nribụife from the Agụkwu section some generations later.

2. Edu Anyịm (Nri Namoke II) – Son of Ogbuodudu/Okporo Odudu. He appears to have been an Eze Nri of far-reaching prestige, because his name is still recalled in the traditions and the rituals of the people of far-away Akụ, near Nsụka. For instance, the Akụ people claim that the Odo cult was introduced to their town by ritual agents from Nri; and on the day that the Odo spirits are to depart to the spirit world after the Odo festival period, this proclamation is made in Akụ: “Nshi Namoke Nwa Okporo Odudu, Ezitere Odo na ọnọghalụ n'Igbo.” (Translation: Nri Namoke, son of Okporo Odudu [the first king of Nri], Has sent a message that Odo has overstayed outside.)

3. Nri Egbobe (Nri Namoke III) – According to traditions, Nri Egbobe was not qualified by blood to ascend the throne, i.e., he was a usurper. But because no eligible successor to Edu Anyịm could be found from the line of Okporo Odudu, he was crowned. His reign was brief and characterised by disorder, for he was a tyrant. The Diodo people hated him, and finally decided to be rid of him. It was an abomination to shed kingly blood, so the people settled on carrying him away to the Evil Forest, tying him to a tree, and leaving him there to die. For seven days the deposed king rained curses on the people from the tree in the forest. He declared that they would be struck by misfortunes and disasters, depopulated and would remain a small community (Ana Nta). Then he died. The curse seemed to have worked. Many young men from Diodo were killed in a tree-felling accident. This was perceived as a bad omen and led to a mass exodus of people from the Diodo section. Diodo was left under-populated. The underpopulation may have affected the balance of power in Nri Town and may have been a remote contributing factor to the eventual shifting of power from Diodo to Agukwu.

Nothing is remembered about the careers of the next three Eze Nris, whose reigns probably belonged to the 15th century:

4. Anwụ Obele (Nri Namoke IV)

5. Odunukwe (Nri Namoke V)

6. Agufugo Egbeli (Nri Namoke VI)

7. Ezeagụ Akubilo (Nri Namoke VII) – By the time of Nri Namoke VII, the Agụkwu section of Nri Town had been established by Nri Ifikuanim who appears to have instituted a parallel kingship at Agụkwu. Nri Ifikuanim and his people had migrated directly from the town of Ugbene, but were also ultimately of Ụmụeri descent. A daughter of Nri Namoke VII was given in marriage to Nri Ifikuanim (or a descendant of his). This daughter had a son who became Nribụife.

In his old age, Nri Namoke VII was utterly neglected by his people, the Diodo section. It was during this time that one of his sons named Avọ emigrated and established the 'rival' Nri centre at Ọraeri. Nribụife, his (Nri Namoke VII's) daughter’s son, was the one who took care of him and brought him food. When he was nearing the end of his life, Nri Namoke VII cursed his family and declared that the eze-ship would depart from Diodo and never return to it, and that if any Diodo man attempted to take up the title of Eze Nri he would perish. He then handed the paraphernalia of royal office to his grandson, Nribụife from the Nrifikwuanim line. Nrifikwuanim kings from Agụkwu have being reigning in Nri Town since then. (Although recently the Diodo people have tried to resurrect their claim to the kingship by having one of their sons Chikadibia Ọgụnmọ crowned as Nri Namoke VIII, as a counterpoise to the more recognised king of the Nrifikwuanim line, Nri Enweleana II.)

8. Nribụịfe –Nribụịfe unified the two moieties of Agụkwu and Diodo-Akamkpịsị into one kingship and ruled as the first Eze Nri of both communities. He established the “Council of State” known as Nzemabụa made up of twelve high-ranking ozo titleholders.

9. Nri Ọmalọ – Nothing is remembered about him, except his name.

10. Nrijimọfọ I – Remembered as a great king during whose time Nri itinerant ritual agents spread the cult of ikenga all over the northern and western Igbo areas. According to Ọnwụejeọgwụ, Nri influence, during this time, reached Nsụka in the north, the vicinity of Ọlụ in the south, and as far west as the vicinity of Agbọ. But, as we have seen, Akụ traditions suggest that Nri influence had reached the Nsụka area earlier in the time of the Nri Namoke kings. What happened in the time of Nrijimọfọ I was probably consolidation of an already far-flung area of influence, and expansion into some new areas, especially to the west.

11. Nri Ọmalonyeso – Nothing is remembered about him, except his name.

12. Nri Anyamata – (mid 17th century.) The only notable event associated with this king was a long drought (probably in the 1640s), which was followed by severe famine all over the area within Nri’s sphere of influence. Ọnwụejeọgwụ puts his reign to between c. 1465 and 1511, and Douglas Chambers to between c. 1500 and 1530. The chronology of the Little Ice Age droughts in West Africa suggests his reign could have been in the middle of the 17th century.

13. Nri Fenenu – (later part of the 17th century.) Fenenu was renowned for his mystical powers. It was said that he lived to be over one hundred years. Because he lived to be so old, people began to believe he was immortal. His reign is associated with one of the earliest remembered appearances of a large host of locusts (igwulube) in the area. The Eze Nri are believed to have the ability to control the appearance and disappearance of locusts; it can then be understood how the Coming of Locusts during the reign of Fenenu added to his renown as a powerful mystic.

In the last years of his reign (according to traditions), Nri Fenenu mastered the art of levitation, from which he got his ‘reign name’ – Fenenu. One evening, so goes the story, the old king came out into his courtyard to ‘bask in the evening sun’. There he floated away into the sky, and came to rest atop a tall iroko tree. This display of supernatural powers deeply troubled the townspeople. He remained there atop the tree until the elders of Agụkwu with their ọfọ sticks assembled and petitioned him to come down and die like an ordinary eze. Everyone was relieved when the king descended from his lofty perch some hours later. The head of the Adama people went and touched him on the forehead with the ọfọ and he died at once and was buried. Jeffreys suggests that this ‘touching on the forehead with the ọfọ’ is probably a euphemism for ‘ritually killing the king’. In African history, divine kings who had reigned for too long or who were perceived to be dangerously too powerful were asked to die or were killed by their officials; and this might have been the fate of Nri Fenenu. His descendants and the people of his lineage (the Ụmụnnechi lineage) were thereafter debarred from ever producing an Eze Nri again. This debarment still holds true today.

14. Nri Agụ – The beginning of Nri Agụ’s reign portended great promise. There was an increase in trade, resulting in an increasing accumulation of wealth by a section of the people. Dr TN Nwaezeigwe suggests that a number of Nri settlements sprang up in western Igboland during his reign, pre-eminently in the Anịọcha-Oshimili axis, including Ọgwashị-Ukwu and Ogboli-Igboụzọ. Ogboli Igboụzọ is still called Ogboli Nshi-Agụ and Ọgwashi-Ukwu called Adaigbo Nshi-Agụ, apparently after him; and a secondary school in Ọgwashi-Uku still bears his name. However, it must be stated that the 'rival' centre of Ọraeri also had an Eze-Nri who was known as Nri Agụ, and it might have been this Eze-Nri, rather than the one who reigned in Agụkwu, who was connected with the founding of Ọgwashi-Ukwu and Ogboli Igboụzọ. The traditions closely link Nri Agụ of Ọraeri with the River Niger.

Nri Agụ of Agụkwu soon found his life as an Eze Nri with all its restrictions and rigid observances unbearable. He therefore abdicated and, with a few faithful followers, secretly left the town and went to settle in Ọraukwu. It is said that a chiefly lineage in the latter town (Ọraukwu) still traces its origin to Nri Agụ.

15. Nri Alike and Nri Apịa – After Nri Agụ, two very wealthy men vied for the Nri throne – Alike and Apịa. Being men of means and power, no one could stop them and they both succeeded in getting themselves crowned as Eze Nri – the first time the town had seen two crowned kings since the unification under Nribụịfe . Apparently, the trade boom that began in the reign of Nri Agu had affected the politics of Nri: a class of noveau riche had risen who could force or manoeuvre their way into power. They both died ominously. According to some traditions, they both died on the same day; according to other traditions, they died within one market week (four days) of each other.

The reign of Alike and Apịa witnessed a massive expansion of the trans-Atlantic trade in slaves. This trade appears to have only penetrated the Nri-influenced areas significantly from the middle of the 18th century, when we got the first reference to an Igbo slave in the New World with ichi marks, in 1752. Thus, it is likely the reign of Alike and Apịa embraced the mid-18th century. And while these two Eze Nri authorised the inhumane trade in slaves (perhaps because they were traders themselves who might have also dealt in slaves), they declared it an abomination to kill or bleed a slave. This is the origin of the claim by the Nri people that they did not practise human sacrifice. (There are, however, indications that human sacrifice persisted in Nri.)

16. Nri Ezimilo – Before his selection as the next Eze Nri, Nri Ezimilo had been a ritual agent based in Asaba. He was recalled to Nri Town and consecrated. One night, however, shortly after he became Eze Nri, he was murdered by thieves from Enugwu Ukwu. The thieves were raiders who had come to the king’s compound to steal the cattle paid to the Eze Nri as tribute. Nri Ezimilo had gone out into his yard to see what was going on when the men, not knowing his identity, murdered him. The death of Nri Ezimilo was followed by a severe drought which was said to have affected all of Igboland. This was probably in the late 18th century (sometime between the 1770s and the 1790s) when, according to records, several parts of the West African forest regions were affected by drought.

17. Nri Enwenetem – Because of Nri Ezimilo’s untimely death and because of the drought, which was attributed to the wrath of the murdered king, his son was allowed to step into his father’s position immediately (without the necessary interregnum), and he became Eze Nri Enwenetem. This was the first and only time a son was succeeding his father as Eze Nri, at least since the time of the Nri Namokes. It was also the first and only time an interregnum was not observed after the passing of the preceding king. The drought that followed his father’s death is said to have only ended when Enugwu Ukwu made amends for the murder by giving up an Enugwu Ukwu son and an Enugwu Ukwu daughter to die in Nri in compensation.

18. Nri Añụa – Around the turn of the 19th century, Añụa was consecrated as Eze Nri. He was an aged man, and soon agreed to abdicate in favour of a younger candidate. He has officially been forgotten, and his name does not appear in the official kinglist. His descendants, however, (the Añụa minimal lineage within ỤmụNri major lineage of Obeagụ) have kept his memory alive by maintaining an Eze-Nri Añụa Royal Band.

19. Nri Enweleana I – Nri Añụa was to be succeeded by a man whose name is remembered as Nwankpọ, but the position was forcibly wrestled from Nwankpọ in what was essentially a coup by a young firebrand who assumed the position of Eze Nri as Nri Enweleana I. The reign of Nri Enweleana I coincided with the career of the notorious Arọ slave dealer Okoli Ijọma of Ndịkeliọnwụ, who was raiding the Nri-Ọka axis in the mid-19th century. Enweleana I sent his ritual agents to dissuade Ijọma from slave-raiding and from instigating towns to fight one another with arms and the Ada [Edda] warriors which he (Ijọma) supplied. But when Ijọma rebuffed the Eze Nri’s diplomatic overtures, Enweleana I placed an anathema on him and formed a military alliance called Amakọm to resist the activities of the Arọ slavers. It was probably around this time that Nri, Ọka, Enugwu-Ukwu and some other towns within Nri’s sphere of ritual control stopped holding slaves and a settlement was set up for refugees from slave raids and ex-slaves, known as Amọbịa. The member-towns of the Amakọm military alliance set up to resist the Arọ were: Ọka, Nibo, Nise, Amọbịa, Ugwuọba, Enugwu-Agịdị, Ebenebe, Ukpo, and Amansi. The military alliance is said to have achieved some success in checking the Edda raids in the Nri-Ọka axis, notably defeating the hired warriors at Nọfia and Enugwu-Ukwu. Nri Enweleana I died around 1869 and was succeeded after a long interregnum of about 20 years by Nri Ọbalike.

20. Nri Ọbalike – Nri Obalike became Eze Nri around 1889, and was the Eze Nri when British colonialism arrived in the heart of Igboland. Against the tradition that an Eze Nri must not leave his town, the British forced him to attend the Native Court at Ọka. It was a reflection of the awe and terror in which the people of the Nri-Ọka axis held the Eze Nri that when Nri Ọbalike entered the Native Court for the first time while a sitting was going on, the whole assembly rose and prepared to flee.There, in Ọka, he was forced (at gunpoint, my sources say) to renounce the powers of his sacred office. In August 1911, the British colonial administrators struck the biggest blow on the power of Eze Nri Ọbalike when they compelled the Eze Nri to publicly abolish nsọ and alụ (the very props of the Eze Nri’s authority) in a gathering of the Eze Anị (chief priests of the Anị deity) at Nkwọ Marketplace in Enugwu-Ukwu. By this act, the Eze Nri was repudiating his ritual control of Igbo communities: the Nri hegemony had come to an end, in theory at least. Eze Nri Ọbalike passed on in 1926.

21. Nrijimọfọ II – The first Eze Nri of a ‘modern’ Nri Town. He was enthroned in 1936 after an interregnum of 10 years.

22. Nri Enweleana II – Eze Nri Enweleana II Obidiegwu Onyeso became Eze Nri in 1988. He died around 2018 (the death and burial of Eze Nri are not usually publicised, as they were supposed to be immortal), and his son Prince Ikenna Onyeso was confirmed as Regent of Nri in 2019.

~ Picture: Nri Ọbalike and his attendants, and some Chiefs, during the abrogation of nso and alu, 1911 (Courtesy: Northcote Thomas)

The Divine Kings  Of Agukwu-nri! Igbo Origin

Written By - Ikechi Amadi (proud Igbo from Rivers state).. Ikwerre mka nu..

It's a very short question: Why is benin(kingdom) the most uncertain tribe in the country today; with no substantial evidence of where they came from and who there predecessors or descendants are. 

Today, ask the benin people who there descendants are:

(The 1st day) They will claim their descendants are the yorubas.

(Day 2) They will say it's the Isokos

(Day 3) They will say it's the Ijaw

(Day 4) They will say it's the Igbos

(Day 5) They will tell you is the Ikwerres

(Day 6) They will say its the urhobos (after the migration) - Everytime they will tell you that is either they migrated to that place or that they conquered through war.. People with barely 4 local govt in Edo state, is it not funny?.. 

Presently, they're raising unequivocal issues and doubts among other confused tribe that are willing to dive into their confusion.

Benin people are really confused who they are, where they came from and who were their good or bad neighbours.

Today they claim fathering Yoruba, tomorrow Igalla or Ijaw, next Igbo, Ikwerre or Opobo or Urhobos. They seem to be hopeless in determining who they are.

(And they claimed they once had a kingdom, hmmm).

How can you be a father to communities that are one hundred percent more than you in population, with highly sophisticated different languages, culture, tradition and customs? See the sizes of Yoruba - Benin, Igbo - Benin, Igalla - Benin. It is that of a Squirrel to an Elephant, and you want a sage to believe that the squirrel is the father and founder of the Elephant. So where is the rationale, the similarity, the closeness, etc. 

Their various concocted historical tales are like many herbs in a cauldron giving vane remedy to any sickness, that's why some deltans and rivers state people don't even know their roots, some ignorant ones though 😊..

Why Are Benin People Still Confused Till Today

A Nigerian marriage therapist advises Muslim women that even if they are excellent wives, their husbands may still desire another wife, emphasizing that such desires are not always about them.

Nigerian marriage therapist Shamseddin Giwa offers advice to Muslim women, urging them to recognize and accept that polygamy is permitted in Islam and to familiarize themselves with this before entering into marriage.

In a Facebook post on Thursday, Giwa highlighted the common shock experienced by many Muslim first wives when their husbands decide to take another wife. He noted that despite the belief ingrained through upbringing that being a good wife would deter a husband from seeking another, the reality often differs.

Giwa emphasized that a husband's desire for another wife is not necessarily a reflection of the first wife's qualities or shortcomings. He pointed out that while one wife may excel, and her husband still seeks another, another wife may be less than average, yet her husband remains content.

He stresses the importance of recognizing that a man inclined towards polygamy will pursue it regardless of the qualities of his current wife. Giwa warns against allowing bitterness to develop towards the incoming wife, who may genuinely be attempting to foster a harmonious relationship.

Nigerian Marriage Therapist Advises Muslim Women That Even If They Are Excellent

20000 FLYERS TO BE DISTRIBUTED IN THE FOLLOWING LOCATIONS:

- Lekki: 2000 Flyers, 4 Skaters
- Victoria Island: 2000 Flyers, 4 Skaters
- Ikoyi: 2000 Flyers, 4 Skaters
- Marina: 2000 Flyers, 4 Skaters 
- Ajah: 2000 Flyers, 4 Skaters 
- Ikeja: 2000 Flyers, 4 Skaters 
- Maryland: 2000 Flyers, 4 Skaters
- Surulere: 2000 Flyers, 4 Skaters
- Ojodu-Berger: 2000 Flyers, 4 Skaters
- Yaba: 2000 Flyers, 4 Skaters 

Pictures and video will be captured while distributing the flyers.

We share Flyers with precision. We ensure that your flyers get into the hands of your target audience in your chosen location.

We take pictures and video while distributing your flyers.

We take your flyers and do FREE online publicity for your brand on our Facebook Page & Status post with over 72k Followers.

Looking for where to hire Professional Skaters, Dancers to Share Flyers and Paste Stickers, BRT Bus Branding Advertising, Bridge Panel Outdoor Advertising, Billboard Advertising, A-FRAME POSTER SIGNS, Lamppost Advertising, Road Shows, Bus Shelter, Poster Pasting, Banner Hosting, News Paper Flyer Insertion, Handbill, Pamphlet, Brochure, Hampers, Calendar Distribution, Video Shot for Celebrities and All Events, Brand Activation, Lagos Rail Mass Transit Advertising, Pedestrian Bridge Panel Advertising in Lagos State, Nigeria, Ikeja, Lekki, Ikoyi, Ajah, Victoria Island, Surulere, Oshodi, Gbagada, Ikorodu, Port Harcourt, Calabar, Delta, Imo, Ibadan, Benin, Enugu, Kaduna, Jos, Adamawa, Kano, Katsina, Abuja or any other part of Nigeria.

#shareflyersinlagos
#hireskatersanddancers
#distributehandbill
#busytrafficinlagos
#shareflyers&pastestickersinlagos
#shareflyersonskate
#symmetriccommunications
#brtbrandinginlagos
#lagosrailmasstransitadvertising

CONTACT:
Symmetric Communications.

Contact Professional Skaters To Share Flyers & Paste Stickers In Lagos

Let me be specific. Rituals involving blood sacrifice of an animal or human, Do they really work?

I know it is a strange question to ask but what aroused my curiosity is this reply from a thread in the front page.

Some years back, I was serving in a particular state. I don't want to feed tribalist trolls so I won't name the state. An indigene of that state warned me not to go out late because the burial of a notable traditional ruler was about to take place and it is "custom" to bury that ruler with other individuals. 

So back to my question. Do Rituals Really Work? If no they why do people including educated traditional rulers observe or participate in such rituals?

Do Rituals Really Work?

Modern educators, in certain culture seems not to realize more than ever that a well rounded, complete education demands not only training of the intellect and training of the will but also of the heart as well. In a nutshell, the formation of character which is as important as the acquisition of knowledge, if you like. This is self-evidence today in many African cultures. This very problem of character and education in African culture is something of a widespread epidemic, such that what is happening in one is always the same in another due to what looks like a basic issue, and yet, it is endangering the African moral political setting.
It must be observed that intellectual ability is never oof in any way, that a man will be able to master the difficulties of life and will be able to adhere to the right principles of action in times of distress. This also self-evidence, in the amount of suicide rates that oftentimes have been taken place among educated individuals. 
Make no mistake, that only a strong will and a firm character enable man to stand such trial unshaken, because like it or leave it, life is filled with trials, hence, the very necessity of character formation. 
As it well, character formation requires in the first place, an idea that will give direction, measure, and value to the effort.
According to Monsignor William J. Kerby, the aim and ways as well as the means of education must derived. This is because the man who aims to become a perfect Christian will of necessity follow other ways and use other means than he whose aim is only to make as much money as possible, as we have come to witness in our contemporary setting. 
It must also be observed, that it requires a fair knowledge of one-self, the power of body and soul, and indeed, of one's strong and weak points, and defects. According old Greek saying"Know yourself", no doubt, also hold true today.
Self-knowledge, is often offered in learned and high-sounding phrases, but more often than not, it yields little than nothing, once again, this is self-evidence in the life of African politics, and according to the Italian adage- "Tutto fumo, niece aristo". It must be said however, that man is painfully conscious of his many shortcomings, and very often, he feels a great desire to eliminate all those obstacle that tends to obstruct his way and that have now become the way, as well as the unsatisfactory personality traits. This is just the way to enable him to achieve greater harmony within himself and the environment he finds himself. 
However, the bone of contention here, is African education is actually a mixture of African culture blended with Morals on respective of the type moral derivative- "which say do unto others as you would like it do unto you.".African History has had a way of bringing to light, that they know what morals was all about before the advent of white colonialists. And if so, the left one wonders why they seems to be struggling to come to terms with our realities, as if everything was imposed them because, where there is no way becomes the very way.
I just think they must all go back to the drawing board, and get down to the basics. Becauseit is not just possible that the white colonialists are responsible for all our problems- check the characters and the educational system we operate for any discrepancy, politically or other wise.
The internal and external conspirators must be brought to book, because they are always there, in the family and in the society at large- do and not be received.

The Not Doing The Basics.

60th Venice Biennale: Obaseki showcases MOWAA, global potential of contemporary Nigeria art

…as ‘Nigeria Imaginary’ exhibition to tour internationally

The Edo State Governor, Mr. Godwin Obaseki, has said that the Nigerian Pavilion at the 60th edition of the Venice Biennale organized by the Museum of West African Art (MOWAA) has showcased the rich potential of contemporary Nigeria art, which mirrors the peculiarities of the country’s present challenges and hopes.

In a speech to the press, he said: “I am serving as Commissioner of the Nigeria Pavilion at the Venice Biennale for the second time, working with the Federal Ministry of Art, Culture and the Creative Economy. I am particularly pleased to see this Nigerian Pavilion unveiled to the world with truly exceptional works by eight outstanding Nigerian artists being showcased in such an extraordinary venue.

“I want to express my profound gratitude to each of them, namely – Tunji Adeniyi-Jones, Ndidi Dike, Onyeka Igwe, Toyin Ojih Odutola, Abraham Oghobase, Precious Okoyomon, Yinka Shonibare CBE RA, and Fatimah Tuggar. Let me also appreciate the Curator – Aindrea Emelife, and the organizer of the programme – the Museum of West African Art, for making the Nigeria Pavilion at the 60th edition of the Venice Biennale such a success.”

On the theme of the exhibition, the governor said: “The ‘Nigeria Imaginary’ is particularly appropriate in view of the challenges we are currently going through as a country. We face what can only be described as an incredibly difficult time in Nigeria with an economic crisis that has caused most Nigerians to see their earnings and savings decimated by devaluation and inflation.

“It is during trying times like this that hope for a better future and a belief in the ability to make a difference become essential. This exhibition - Nigeria Imaginary, looks back to great moments of Nigerian history, imagining where we could have been as a nation, but also invokes hope for a brighter future. The great artistic traditions and rich cultures of Nigeria and West Africa have had and continue to have a profound impact on global arts, music, fashion, and culture.”

Obaseki added, “As some of you may know, this is my last year as Governor of Edo State, and at this stage, one begins to think about legacy, and review what one has managed to achieve in the last 8 years. I can say unequivocally that the thing that I am the most proud of is igniting the spark that has become the fire called MOWAA, the Museum of West African Art and the 13 acres Cultural District which is now under construction in the historic part of Benin City in Edo State. It is my aspiration that it will serve as the venue for the homecoming of this Nigeria Imaginary exhibition when it comes to Nigeria.”

On requests for the Nigeria Imaginary exhibition to tour internationally, he said, “I am aware and excited that there are already requests for this Nigeria Imaginary exhibition to tour internationally before it comes back to Nigeria. This is clearly an indication and testimony of the quality of what we have been created by these amazing artists. But when the exhibition eventually comes back to Nigeria, I look forward to seeing the Nigeria Imaginary in its real domicile, and to see all of you at its opening ceremony.”

PHOTO NEWS

Edo State Governor and Commissioner of the Nigerian Pavilion, Mr. Godwin Obaseki (right), with Prof Wole Soyinka, at the 60th edition of La Biennale di Venezia, in Italy, on Wednesday, April 17, 2024.

Edo State Governor, Mr. Godwin Obaseki (left) with the Charge d’affair of the Nigerian Embassy in Italy, Gwen Omijie, at the 60th edition of La Biennale di Venezia, in Italy, on Wednesday, April 17, 2024.

L-R: Curator, Nigerian Pavilion (Nigeria Imagnary), Andrea Emelife; Honourable Minister for Arts, Culture and Creative Economy, Hannatu Musa Musawa; Edo State Governor, Mr. Godwin Obaseki, and Director of MOWAA, Philip Ihenacho, at the 60th edition of La Biennale di Venezia, in Italy, on Wednesday, April 17, 2024.

60th Venice Biennale: Obaseki Showcases MOWAA, Global Potential Of Contemporary

The ‘ADA’ (See Frame-1):
The claim nowadays by Binis (Edos) that this royal emblem originated with them is exposed as a falsehood by linguistics and archaeology.

As per the linguistic evidence, the verb ‘dá’ (in ‘àdá’) is “to split”, as well as “to judge” as can be seen in the Yoruba dictionary. See Frame-2

Though these two meanings appear different, they actually both have semantic connection.

At the very center of ‘judging’ is the concept of ‘separating’ the truth from untruths, the wheat from the chaff, (the head from the body), etc.

Thus, ‘àdá’ literally signifies “the splitter”. The royal significance of this is therefore that:

The possession of this emblem by a royal does confer on them certain authority to pronounce judgements — including that of life and death.

This Àdá has, for this reason, been translated by some as “Sword of Justice”. See Frame-3.

It is only in Yoruba language that ‘àdá’ finds its literal and etymological derivation which also aligns with the royal significance of the object.

The archaeological evidence of the Ifẹ̀ roots of the royal Àdá consist of a classical-era carving of a royal Àdá on a living-rock at Agídí site, Ifẹ̀.

Refer to Frame-4 for a photograph of the Àdá petroglyph. (From: Frank Willett, 2004:S145).

This is the earliest hard evidence of this object from anywhere within Nigeria. This fact as well as the etymological roots do reaffirm Ifẹ̀ as the origin and source of the royal Àdá emblem.
——

Credit: From Ọlá-Bọ́lá (@theolabola) on 𝕏 (Twitter).

The Ada & The Abẹrẹn : The Linguistic & Archaeological Evidence

The council of traditional rulers has thrown their weight behind the full operation of National Commission for the Co-ordination and Control of the Proliferation of Small Arms, Ammunitions and Light Weapons (NATCOM), emphasizing the need to key into the mandate of the commission anchored on flushing out illegal arms.

The co-chair of Nigeria's council of traditional rulers who also doubles as the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi gave this backing while receiving the acting Director General of the commission, Otunba Adejare Rewane Adegbenro in his palace.

Ooni commended the Adegbenro's effort towards making Nigeria a safe haven, while giving the commission his full support.

"The truth is we need to connect and inter-connect more with the grassroots. Thanks to you (Otunba Adejare Adegbenro) for associating with us. Call us, anytime, anyday. We are ready to support all the way. On behalf of the council of traditional rulers in which I'm the co-chair, my self and Sultan of Sokoto, His Eminence, Saad Abubakar. We work closely together to better the lots of country. I can assure you. You are on the right path. We like your passion, keep it up"

The acting Director General had earlier called for effective collaboration between security agencies and traditional institution while enlisting the support of the traditional institution for NATCOM.

"Today I have come to see kabiesi to solicit his support and make sure that every aspect of NATCOM comes to fruition. We just have to make sure NATCOM works for Nigeria and we bring this proliferation of illegal arm to the barest minimum. We must ensure that Asiwaju Bola Tinubu's administration succeed irrespective of the cartel. I'm not afraid. I'm ready for anybody" 

NATCOM, which was passed into law by the 9th assembly, has initiated training programs for new recruits across the nation

NATCOM Receives Royal Seal Of Approval: Ooni Of Ife Leads The Charge

Music Development in Ibusa: A Personal Account - Part One

By Emeka Esogbue

"Egwu na sor nwa ogalanya, egwu na sor nwa ogbei"
- Chief Ogbogu Okonji 

The above quote which literarily translates to "The rich and poor enjoy music" illustrates the relevance of music to man's society irrespective of class, status or situation of the individual. Everyone enjoys music including the dead who the living rolls out drums to mourn. 

Like the late Robert Nester Marley (Bob Marley) also said "Music is food to the soul."

Gideon Chukwumaliobim Ikenwe in his book, "Akwukwu-Igbo Kingdom Culture: Ancient and Present Perspective" further illustrates this with the saying, "Every culture in this planet earth loves music and has it incorporated in its rituals both in time of sorrow and in time of joy." 

He feels that "man's thought is inspired by music to reach out for solace, spiritual growth, and transformation." Music is the psychological and spiritual food that nourishes the body, soul and spirit."

William Shakespeare may have also understood the importance of music when he wrote in a play, "A man who has no music in him or any concord of sounds is fit for treason, stratagems and spoil. His soul is as dull as night. Fear him!"

The Ibusa community has always been musically inclined, which is why they had to acquire some dance and music from other cultures. Imanokwa, which was brought from Ishan in Edo State and has blended into the locals' culture, is an illustration of this dance. They were aware that music served as society's remedy and made adequate use of it. 

Early in my childhood, having grown up as a distinguished son of the community and with parents who valued the culture of their people, I began to listen to Enuani traditional music to the point where I began to mistake various Enuani traditional songs for "Egwu Igbuzo."

Even though we were living in Lagos, I had become aware of the need to listen to this kind of music. My father seemed to be all about music and dance of all kinds, but he had become accustomed to Igbuzo background music. By the way, our Yoruba neighbors called him "Egwu." 

Growing up under him meant learning the "Egwu Ohuhu" dance of the Enuani tribe as well as the Igbuzo music. I began to comprehend the language of music used on "small plates," or 45 LPs. The songs were first available as stereo phonograph records, however the recordings really consisted of a disc that replicated a continuous groove. 

With the use of a phonograph needle track in the groove, the record rotated while the music was played back on a device. The stylus vibrated as a result of the record spinning, and this vibration was amplified acoustically to produce sound. One channel was used for what was known as mono sound transmission, and later stereo sound was added. In order to give the sound a three-dimensional effect, stereo involved providing additional loudspeakers with signals. Since Ibusa music sounded great in stereo, its development and popularity were fostered by the discovery of stereo.

In 1978, Onowu Patrick Chukwudumebi Esogbue, my father, obtained a more recent Kenwood turntable type, which was a horizontal platform rotating a phonograph record as it was being played. My cognitive awareness of my surroundings, sensations, and thoughts allowed me to maintain the recall that it was the second turntable he possessed. When the sound blasted from two independent loud speakers versus an older sound system with a connected speaker—which my father helped me realize was mono—the surround system's sound quality improved. 

By now I knew that stereo manufacturing differed from mono, and the turntable included a switch that let the player select their preferred option. By now, I was also acquainted with a number of the era's musicians, such as Onyeka Owenu, Bob Marley, Jimmy Cliff, Fela Anikulapo-Kuti, Ebenezer Obey, Sunny Okosuns, King Sony Ade, and too many more to list here. But I will stick to my main topic for this piece, which is the evolution of music in Ibusa. 

The creation of traditional songs is an artistic talent bestowed upon the people of Ibusa by nature, and it appears to be a shared gift appreciated by anybody with a taste for music. It is unlikely that any community in the Enuani region has the same level of musical ability as this one. The community's recollection of Dr. Nnamdi Azikiwe's visit is still vivid, supporting the people's innate musical ability. 

Zik, a politician running for president, had come to the town, and the Ibusa people were thrilled to see him and rolled out drums in his honor. Maternal Ibusa heritage, which was also of Onitsha dynasty, is shared by Zik, the well-known Elder Statesman of Africa. Zik acknowledged the Ibusa blood in him through his maternal progenitor, Obi Ijelekpe, the twelfth King of Onitsha, in his book "My Odyssey." The eighth King of Onitsha, Obi Aroli, had three sons, including Obi Ijelekpe. 
When Dr. Nnamdi Azikiwe arrived in Ibusa, he expected the locals to seize the chance presented by his populist campaign and carry out a number of initiatives aimed at advancing the ideas behind his election victory. However, what they did was extend a warm welcome, complete with drum rolls and various dance troupes. Zik, obviously dissatisfied with his kinsmen's behavior, would later tell the populace in a well-known speech at the Umuisagba site—where the Ibusa Town Hall currently stands—that they were asleep and that it would take a long time for them to wake up. That was the price the residents of Ibusa paid for their love of dance and music. Strangely enough, Azikiwe, who brought the Aboh people's dance moves to Onitsha and even emulated them, was dissatisfied with the musical talent of the Ibusa people. 

The community enjoyed two different musical statuses: soloist performers and "Otu" entertainers. The Otu were a group of entertainers who joined together under the direction of a lead vocalist and the sponsorship of a man and a woman. The group's aim was to present traditional dance at an expert level. The soloists performed highlife or traditional songs; however, in several instances, the soloists were Otu members before deciding to play their piece solo.

According to historical records, Otu Ifechukwude Dancing Group produced "Igbuzo Nwe Ndidi," the first known album of Ibusa provenance, in 1973. Mr. Uchechukwu Ofili directed the group, which was headed by Mrs. C. O. Obanya and Mr. John Nwanze Nwabuwa, who was from Umuozoma in the Ogbeowele axis of the community. It was a two-track album of "Igbuzo Nwe Ndidi" and "Onye Ayana Nwannea." The record label Philips West African Records (PF 384 752) used a 7-inch, 45 RPM, mono vinyl recorder to record the album. The style was classified as African, and the genre as Folk, World & Country. 
John Nwanze, whose voice suited Ibusa dialectical melodies, was unquestionably the most well-known Ibusa musician of his era. The current rave, Nwanze Nwabuwa, was highly sought for by fans of Enuani music and was also highly discussed by them. There was no Ibusa musician as well-known as John Nwanze Nwabuwa, also known as "Nwanze Nwagbodi," prior to the time of Ogbogu Okonji. 

Members of the group included Esenwa, Ofili, Kwentua, Emeka Okolie, Okolo (Asaba), Okeleke, and others who were from both inside and outside of Ibusa. The "Mother" of the Otu was a stunning, kind, and composed woman named Mrs. Cecilia Obanya nee Esedebe. The Otu Ifechukwude Dancing Group of Ibusa, based in the Lagos suburb of Ikate, Surulere, kept making waves and mesmerizing Ibusa with their musical beauty until 1977, when Festac Town opened and most of the group moved to the estate. After moving to the estate in 1980 or so, Mr. John Nwabuwa and his family joined us in living in the same compound. This marked the beginning of the friendship that both families would cherish till both friends passed away. 

He was full of life, endowed with an unfathomable Ibusa proverbial skill and the ability to read people. He was everything that one could hope for in an Ibusa. 

Nwabuwa was the Ibusa oral history himself, and he would typically start reciting the story at the introduction of any Ibusa topic. He always wanted to seize the opportunity to proclaim the existence of the Ibusa musical gift within him and was in close proximity to the community's beliefs. It was a pleasure to meet the renowned members of his band just before they went into the studio to record their last album. Ibusa's most well-known native flute player from Umuodafe, "Professor" Nwadishi, was someone I got to meet at that point. Nearly every musical group of the era had Nwadishi, whose debut performance on record was with John Nwabuwa's Otu Ifechukwude. Every well-known Otu valued him because of his extraordinary creativity.

The Pentagon Hotel was one piece of infrastructure in the early development of the Ibusa community, and John Nwabuwa was so full of praise for the hotel's owner for taking the initiative to introduce development to the people that he mentioned in one of his albums as the one who opened the people's eyes in Ibusa.
Some of these other singers will be taken into consideration in later sections of the work to provide readers with a complete understanding of the growth of music in the community. 

Several Ibusa musicians, including John Nwanze Nwabuwa, performed beautifully in the studio to record several plates throughout the Ibusa songbird era.

St. Michael Obanya, Bright Osadebe, and other Otu artists like Mbosi Onyenwu Obulunjoa, under the direction of Dana Okonji, were among them. In addition to becoming well-known, Otu Mbosionye Onyenwu would emerge as the community's oldest dancing group. Additionally, there was the Otu Ife Onye Lolu Nwa Nmadu, which was supported by two Ogboli cousins, Ogbogu Okonji and Etiti Okonji. It was a brief but significant movement. 

I will research more, including the discographies and histories of the different artists.

Picture:
Philips Records is acknowledged.

Music Development In Ibusa: A Personal Account

Good day Fellow naijaworlders of the culture section.

Its sad that with the rich culture of Africa and nigeria in particular most of us do not care or know enough about our rich history.

When Alexander the great, Julius ceaser and Napolean are mentioned alot of africans have an idea or two about these people

But when it come to the great rulers of our ancieny kingdoms and empires little is known about them.

Because we are thought to forget our past and consider our culture of a lower breed which is WRONG

Being a lover of culture and a student of history i want to use every medium i can to encourage us to delve deep into our history and relish in the glorious deeds of our ancestor.

So today i bring a game and the first person to pass this game wins the 5k prize..

I dont have much o, its a passion thing and i want to encourage others to enjoy african history.

I will do this game as often as I can so help me God.

Now the rules of this game is simple.

I will drop Five of imaginated illustrations with writen clues who ever can state the correct names of these five rulers wins the 5k prize.

Hope understand.

The first person to state all five of their names wins o.

Nigeria has such a beautiful mix of culture lets relish it and avoid Disunity and hatred

At number 1.
(Clues)
The All father of Western and part of southern Nigerian mythological and historical development.

Has a lot of connection with chains.

This one is easy abeg

Give The Names Of These Five African Rulers And Win Cash Prize

A closer look at artificial tears reveals they are not just simple eye drops but specially formulated solutions designed to mimic real tears. This helps soothe and lubricate the eyes, particularly those with dry eyes. Artificial tears are a critical relief source for people experiencing discomfort due to various eye conditions.

What Are Artificial Tears?
Artificial tears are specialized lubricant eye drops designed to alleviate symptoms associated with dry eyes. They generally consist of water, salts, and polymers, lacking the biological elements found in natural tears. Despite this, they effectively offer temporary relief by moistening the eyes and creating a protective moisture layer on the eye's surface. For more insights into eye health, visit Laws of Bliss.

Different Types of Artificial Tears
Several artificial tears are available on the market, each suited for different dryness levels. First, we have water-based tears, which are light and helpful for mild dryness. Second, oil-based formulations provide a thicker protective layer, thus suitable for more severe cases. Additionally, some artificial tears come with electrolytes or other nutrients to help repair the eye's surface.

How Do Artificial Tears Work?
When you apply artificial tears, they mix with your natural tears to create a smoother, moisture-rich surface over your eye. This process reduces irritation and discomfort, allowing your eyes to feel refreshed. Moreover, artificial tears can improve comfort for those wearing contact lenses by reducing friction between the lens and the eye.

Benefits of Using Artificial Tears
Using artificial tears has several benefits. For starters, they provide quick relief from discomfort and irritation caused by dryness. They also help protect the eyes from further irritation and can assist in maintaining good eye health, especially in environments that contribute to dryness, like air-conditioned or heated rooms.

Suitable Situations for Using Artificial Tears
Artificial tears are ideal for people who experience dry eyes due to various reasons. For example, those working on computers for long periods, frequent flyers, elderly individuals, or those taking certain medications that cause dryness. They also benefit people living in dry, dusty, or windy climates, where the eyes are more susceptible to irritation.

How to Use Artificial Tears Safely
Always follow the dosage instructions on the packaging or your doctor's prescription to use artificial tears safely. Please do not use them more frequently than recommended, as excessive use can lead to diminished effectiveness. Additionally, if you wear contacts, ensure you choose a compatible artificial tear product to avoid any adverse effects.

Potential Side Effects
While artificial tears are generally safe, they can sometimes cause side effects. These include temporary blurred vision or a mild burning sensation immediately after application. However, these effects are usually short-lived and should diminish as your eyes adjust to the drops.

Artificial tears offer a simple yet effective solution for managing dry eyes and maintaining eye comfort and health. Whether you suffer from occasional dryness or more persistent symptoms, there's an artificial tear designed to meet your needs. Always consult an eye care professional to choose the right product for you.

FAQs 
Q1: Can children use artificial tears? 
Children can use artificial tears, but it's best to consult a pediatrician or eye care specialist beforehand.

Q2: Are there preservative-free artificial tears? 
Indeed, preservative-free options are available, which are excellent for people with sensitive eyes or those needing eye drops frequently.

Q3: How often can I use artificial tears? 
You can use artificial tears as often as needed, but it is best to follow the specific recommendations of the product or your eye care professional.

Q4: Can artificial tears cure dry eye disease? 
While artificial tears do not cure dry eye disease, they can significantly alleviate the symptoms and improve eye comfort.

Introduction To Artificial Tears

Palin's new series will see him visit Nigeria, where he will explore the history and culture of the country, and its growing impact as a world leader. The documentary will see him visit the Islamic North and go on a road trip across the country with an armed guard.

Speaking about the programme, Palin shared: "Nigeria has the biggest economy, and the biggest population in Africa. The potential of the country is enormous, but so are its problems. Visiting the country for the first time, I saw these problems at first hand, but also caught a whiff of the excitement and energy of the place.

"Sometimes inspiring, sometimes a perplexing challenge, my journey through this rich, raucous mix of a country hardly gave me time to draw breath. I came home exhausted but exhilarated. And, as in the best of journeys, feeling I know a lot more about the world."

Michael Palin in Nigeria airs on Channel 5 at 9pm on Tuesday, 16 April.

Michael Palin In Nigeria

Oba Kabiru Adelaja Agbabiaka
The Osolo of Isolo, Lagos state Oba Kabiru Adelaja Agbabiaka has joined his ancestors.

Oba Agbabiaka was reported to have joined his Ancestors on Wednesday morning after a brief illness at the age of 64.

Olasoju Adebayo,Executive Chairman, Isolo LCDA while announcing the monarch’s demise said “I have the instruction of the Executive Governor of Lagos state, His Excellency, Mr. Babajide Olusola Sanwo-olu to formally announce the passing of the paramount ruler of Isolo Kingdom, Oba Kabiru Alani Adelaja Agbabiaka, Adeola Olushi III, today 10th April, 2024.

He will be buried today by 4pm at his palace, 3/5 Akinbaye street, Isolo according to Islamic rites.

His Palace has been besieged by mourners who received the death of the socialite king with surprise and have come to condole with the family and Isolo in general

Prominent Lagos Monarch, Osolo Of Isolo Dies At 64

Hey everyone on the forum, Today, I want to chat about Mostbet in Nepal, a hot topic for many of us here who are into online betting and casinos. So, have you guys checked out  yet? This site has become my go-to spot for placing bets and diving into some cool casino games right from the comfort of my couch.
First things first, Mostbet isn't just some random betting site; they're operating in Nepal with an international license. This means they're legit and follow all those strict rules to ensure everything's fair and square. Safety first, right?
Now, the real juicy part – the games. Mostbet is like this giant playground for anyone who loves the thrill of gambling. Their online casino section is stacked with all sorts of games. Whether you're into slots, roulette, or blackjack, there’s something there for everyone. I've spent quite a few evenings trying my luck there, and let's just say, it's been a blast (and a learning curve!).

Navigating their website is a breeze too. Everything is laid out clearly, so you don’t end up lost in a sea of tabs and buttons. Signing up is straightforward, and depositing money into your account is as easy as pie. Withdrawals are similarly hassle-free, which is a relief because nobody likes to jump through hoops to get their winnings, right?
All in all, if you’re looking into getting into online betting or just want to try your hand at some casino games, Mostbet in Nepal is worth a look. Good odds, cool games, and a secure platform – it's got the whole package. Just remember to gamble responsibly!

Catch you later and good luck!

Search

Communities

Leaderboards

About

Contact Us

User Agreement

Login

Nigerian Marriage Therapist Advises Muslim Women That Even If They Are Excellent

The Divine Kings Of Agukwu-nri! Igbo Origin

Itel A70 Vs Redmi A3: Big Battery Battle For Budget Kings

Culture Shift: Embracing Sustainable Practices With Takeaway Coffee Cups

Music Development In Ibusa: A Personal Account

NATCOM Receives Royal Seal Of Approval: Ooni Of Ife Leads The Charge

Do Rituals Really Work?

What Is The Best Story You Can Write About Nigerian People, Culture & Ethnicity

60th Venice Biennale: Obaseki Showcases MOWAA, Global Potential Of Contemporary

Why Should You Use Incense Cones In Navratri?

What Is The Best Story You Can Write About Nigerian People, Culture & Ethnicity

Michael Palin In Nigeria

Mostbet In Nepal

Why Are Benin People Still Confused Till Today

Introduction To Artificial Tears

Residents Jubilant As Kano Emir Returns To Durbar Route Unused By Sanusi

Ifim Ibom Ibibio Backs Amendment Of TRC Law

Oduduwa Climbed Down From The Sky ??

The Ada & The Abẹrẹn : The Linguistic & Archaeological Evidence

The Not Doing The Basics.

Obara Owonrin. You Don't Incorporate To Sell The Midas Touch. You Use It

Give The Names Of These Five African Rulers And Win Cash Prize

Why Are People Who Get Drowned In The River Buried By The Riverside?

Prominent Lagos Monarch, Osolo Of Isolo Dies At 64

Contact Professional Skaters To Share Flyers & Paste Stickers In Lagos

Loading...