{"id":45330,"date":"2026-09-11T12:11:26","date_gmt":"2026-09-11T12:11:26","guid":{"rendered":"https:\/\/peoplegazette.org\/?p=45330"},"modified":"2026-09-11T12:11:29","modified_gmt":"2026-09-11T12:11:29","slug":"land-presence-and-nativity","status":"publish","type":"post","link":"https:\/\/peoplegazette.org\/?p=45330","title":{"rendered":"Land, presence and nativity"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

By Christopher Daye<\/strong><\/em><\/p>\n\n\n\n

Every nation group in Nigeria, Yoruba, Igbo, Ijaw, Bini , Fulani and Hausa have their myth of creation. With the Yoruba, their famed progenitor Oduduwa dropped down from the heavens. But the Bini have a counter narrative, which claims that Oduduwa was a banished Bini Prince, who surfaced in Ife to rule over the people there, and was later to return to Bini to set up the ruling dynasty after the collapse of the Ogiso governance system. In the Bini oral tradition of creation, their progenitor dropped from heaven, too. In all of the creation’s narratives, there was supernatural intervention at some point .In one of the late Catherine Acholonu’s works, she argued that the Igbo people lived before Adam.
One of the many consequences of the two versions of how Oduduwa came into being, is the question of whether the Bini begat the Yoruba or the Yoruba begat the Bini. And even among the Yoruba, the Egba and Ijebu did not submit until much later, to the Oduduwa myth of their creation. They held a migration story of coming from somewhere in the Middle East through the Sudan into Nigeria.<\/p>\n\n\n\n

Complication of History<\/em> .
The Bini Kingdom grew into an empire spreading eastwards of Bini and south eastward to the lands of people considered by anthropological research and oral history to be the Igbo people. The today Anioma people of Delta state had before now been referred to variously as “Western Igbo”, “Midwest Igbo” and currently “Delta Igbo” .Many among the Delta Igbo claim Bini origin. Especially those that claim Eze Chime as their progenitor. Eze Chime has a controversial ethnic status. Some take him for Bini, while some others hold him as Igbo. An Igbo medicine man who found royal favour with the Bini monarchy of his days of sojourn in Bini, the capital of the then Bini empire. At some point in his stay, things fell apart between Eze Chima and the royalty of Bini. And it was time to leave Bini. Among those that left Bini with him were hundreds of Bini men and women, along with hundreds of his alleged Igbo Bini. His children include the founders of; Onicha Ugbo, Onicha Olona, Ezi Isele Ukwu, the other Isele towns, Obamkpa and Onitsha on the Niger in Anambra State. The Ubulu Uku are not definitive about their Igboness, but will remind you that Ozubulu in Anambra State was founded by Ubulu Uku natives. But the Obamkpa deny vehemently being of Bini ancestry, having traced Eze Chima’s root to Ogidi in Anambra State. And even sent a delegation of Obamkpa people to meet people of their source in Ogidi. This whole migration and reverse migrational movements is at the root of the “I am Igbo” “I am not Igbo” identity crises among the “Delta Igbo” Communities of today especially among the Eze Chima descendants. Take Agbor for example, many of them resent being referred to as Igbo, while the Owa Alero people in a neighbouring town to Agbor are proud being Igbo. You will find that people from Ogwashi Uku, Ibuzo, Akuku Igbo and “Igbo Akiri” now called “Igbanke” in Edo state continue to proclaim their Igboness to the world.
About late last year or early this year, the sitting Asagba of Asaba, a Senior Advocate of Nigeria (SAN) and law professor, speaking on national television declared that the Asaba are of Igala origin, though the mother of their legendary progenitor was an Igbo from Nteje.<\/p>\n\n\n\n

Christopher Daye is an Abuja based Journalist, Public Affairs Commentator and Political Analyst.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

By Christopher Daye Every nation group in Nigeria, Yoruba, Igbo, Ijaw, Bini , Fulani and<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[1],"tags":[],"class_list":["post-45330","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nLand, presence and nativity - ISSN: 2811-2370<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/peoplegazette.org\/?p=45330\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Land, presence and nativity - 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