WELCOME REMARKS BY DR TONY ENYIA, CHAIRMAN (BOT), IWHNURỌHNA CHRISTIAN ASSOCIATION AT THE 1ST IWHNURỌHNA ANNUAL CHRISTIAN THANKSGIVING DAY (IACTD), 1 OCTOBER 2011 AT OJIM’S COLLEGE, RUMUJI, EMOHUA LGA, RIVERS STATE, NIGERIA

IWHNURỌHNA CHRISTIAN ASSOCIATION(ICA)

Website: www.iwhnurohna.blogspot.com Mobile: 0803 763 8353; 0708 894 5884 Email: risreprojj@yahoo.com Our Ref.: ICA/ICTD/11 All replies to be addressed to the General Secretary

c/o Amazing Grace Chambers Izzi Corporate Suites 320 Aba-PH Expressway Port Harcourt, Rivers State, Nigeria. Date: 1 October 2011

 

WELCOME REMARKS BY DR TONY ENYIA, CHAIRMAN (BOT), IWHNURỌHNA CHRISTIAN ASSOCIATION AT THE 1ST IWHNURỌHNA ANNUAL CHRISTIAN THANKSGIVING DAY (IACTD),

1 OCTOBER 2011 AT OJIM’S COLLEGE, RUMUJI, EMOHUA LGA, RIVERS STATE, NIGERIA

Protocols

We welcome everyone here to this great and historic occasion in the powerful name of Jesus Christ. Today’s event is unique in many ways because it is the climax of all the programmes we have successfully executed this year by the special grace of God. We began with our revived Iwhnurọhna Christian Musical Festival held at the Isaac Boro Park, Port Harcourt (in PHALGA) on Saturday 25 June 2011. This was closely followed by our maiden Iwhnurọhna Christian Youth Leadership Training Programme and Quiz Competition held at Emmanuel Anglican Church Deanery, Rumuokoro (in OBALGA) on Saturday 6 August 2011. And today we are here for our flagship event of the maiden Iwhnurọhna Annual Christian Thanksgiving Day, (in EMOLGA) the first to be organized by our new organization – the Iwhnurọhna Christian Association (ICA). We give all the glory to Jehovah El-Shaddai,  our Almighty God; the All-Sufficient, Strong-Nourisher, Strength-Giver, Satisfier and All-Bountiful Supplier of the needs of His people (Genesis 17:1). We thank our faithful Father God for this fresh new start in the ministry of annual "Thanksgiving" against all odds. We have come to stay and to leave an indelible mark on Ẹli-Iwhnurọhna nụ Ele-Iwhnurọhna (the land and people of Ikwerre)!

To put our activities in biblical context, you may please turn to the Holy Scriptures where the foundation of our great legacy events were laid in Deuteronomy 16:16, which says:

Three times in a year shall all thy males appear before the Lord thy God in the place

which he shall choose; in the feast of unleavened bread, and in the feast of weeks,

and in the feast of tabernacles: and they shall not appear before the Lord empty.

Here we have three detailed mandates from the Almighty God specifying three annual holy convocations by the congregation of males, and of course females, to celebrate before the Lord God in the following ways, viz:

1.  All males (and females) shall appear before the Lord and hold feasts in the place where He shall choose to put His name (i.e. pointing to our rotational venues for hosting the events, in our case, as approved by the Board of Trustees for each of the events yearly).

2.  They shall not appear empty, but shall bring freewill offerings for the feasts yearly (meaning that it is a time of worshipping the Lord with our life, heart, talents, skills, money and material substance – Deuteronomy 16:15-16).

3.  Every man shall give his freewill offering as he is able, and as the Lord has prospered him (meaning there is no fixed limit or amount which anyone must give. It has to be voluntary and to the glory of the Almighty God - Deuteronomy 16:17).

However, contrary to the allegations of our detractors, ICA has never solicited for or received financial help from anyone, home or abroad, to fund the hosting of these annual holy convocations which we in the Iwhnurọhna Christians Association see as a very solemn

sacrifice to the Almighty God and therefore must remain unpolluted. Thanks to the fervent and financial commitment of ICA members. The three annual feasts for all God's people and, by application for all Iwhnurọhna Christians, are as follows:

1.   The Feast of Unleavened Bread, Passover and Firstfruits for all God’s people annually

       (Deuteronomy 16:16; Leviticus 23:6-14). This aptly fits into our IWHNURỌHNA

       ANNUAL CHRISTIAN THANKSGIVING DAY, now fixed yearly for October 1 (which is        Nigeria's Independence Day).

2.  The Feast of Pentecost or Weeks, which holds fifty days after the Passover Feast (Deuteronomy 16:16; Leviticus 23:15-22). This also nicely fits into our IWHNURỌHNA CHRISTIAN YOUTH LEADERSHIP TRAINING PROGRAMME, which will henceforth be holding by July 14 (or around the second week of July). Our youths are our firstfruits unto the Lord, the lambs without blemish of the first year, and young bullocks, and rams to be raised up in the fear and nurture of the Lord unto a great destiny and leadership positions to God’s glory! This is a major strand of our corporate strategy, going forward.

3.  The Feast Tabernacles, Trumpets and Atonement that all could attend also annually (Deuteronomy 16:16; Leviticus 23:23-44). This third holy convocation for the blasting of the trumpets neatly fits into our IWHNURỌHNA CHRISTIAN MUSICAL FESTIVAL which is billed to hold on April 14 (or the Saturday around the Easter period).

It is noteworthy that these feasts were observed with some adaptations in the New Testament. The Lord Jesus changed the Feast of Passover to the Lord’s Supper or Holy Communion. The Feast of Pentecost turned out to be the day the Mighty Holy Spirit power descended in baptismal measure upon the early church and brought about the birth of the Church or the beginning of the Church Age. The offering of firstfruits unto the Lord typified the resurrection of Christ which roughly approximates to the Easter celebrations of modern day Christianity. “But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20). Firstfruits mean the beginning of a thing i.e. that Christ is the first to be resurrected from the dead to enter into immortality of body. Israel observed the first day of the seventh month (October) as a special sabbath and a day of blowing of trumpets for the Feast of Trumpets and Day of Atonement which closely resembles the Good Friday.

Firstfruits here also refer to the firstfruits of the wheat harvest, not the barley which was earlier.  In warmer parts of Palestine barley ripened about the middle of April, whereas the wheat crop did so the last week of May or first part of June, being reaped by the time of the Feast of Pentecost (Leviticus 23:17). So our choice of months also roughly corresponds as follows – October, June/July and April each year for the three events. Thus, in summary, the biblical feasts which we have adapted are:

1. Feast of Tabernacles, Trumpets and Atonement (April) – for our Musical Festival
2. Feast of Pentecost, or the Feast of Weeks (July) – for Youth Leadership Programme
3. Feast of Unleavened Bread, Passover and Firstfruits (October) – for Thanksgiving Day

As foreshadowed by the feasts above, in the “Church Age” four (4) ceremonies stand out in Christian observances throughout the Christendom which we have also mirrored closely in Iwhnurọhna Christian Association as our annual events. They are:

Church Age Event	Date in ICA 2012 Calendar
1. Atonement by Christ (vice Good Friday?) 2. Easter (Resurrection of Jesus Christ) 3. Pentecost (Holy Ghost Power Baptism) 4. Incarnation/Christmas (Birth of Christ)	14 January 2012 (Ministers Conference) 14 April 2012 (Christian Musical Festival) 14 July 2012 (Leadership Programme)          1 October 2012 (Annual Thanksgiving Day)

We did a trial or test-run of the (Iwhnurọhna Annual Christian) Ministers’ Conference for enhancing church growth by the use of Ikwerre language with a special language-based church revival, expansion and maturation event organized by the Deeper Christian Life Ministry Ikwerre Group. This would be replicated in other churches that would invite us but in addition to such outreaches, we hope to host our own maiden Minister Conference on Saturday 14 January 2012. Our pre-event field survey shows that many ministers, pastors and church founders in Ikwerreland would be very pleased to participate in the Conference which aims at energizing rapid growth of their churches by the use of Ikwerre language.

Our dear people of Iwhnurọhna, we cannot end this brief remark without placing on record your very highly supportive and passionate response to our invitation to this maiden (1st) Annual Thanksgiving Day event. We are well aware that some of you may have heard of the attempts by some elements in Ikwerreland who have arrogated to themselves the unconstitutional and illegal power to regulate our Christian beliefs, practices and freedom of conscience. In their parochial intoxication with fleeting power they boasted that only they can give Ikwerre people the mandate to worship God the way and manner they should. We are, however, so gladdened to see that Ikwerre people are much wiser than this pretentious clique that has severally attempted to mortgage our freedom of conscience and breach the universal declaration of our human rights to association, religion and speech. Hopefully, they would learn from today's event that we have firmly resolved to fully assert our inalienable right to freedom which they can never "checkmate" any longer, no matter how diabolical they are wont to be! For as the Scriptures have said: "Nay, in all these things we are more than conquerors through him that loved us" (Romans 8:37). And please remember that our theme for this maiden (1st) event is from Genesis 22:17 where the Almighty God promises:

That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies.

                                                                                             

Finally, in pursuance of our onward march to total dependence on God Almighty, it is our plan to buy some 100 plots of land in the near future to build the Iwhnurọhna Christian Association FREEDOM ARENA for hosting all our events, God helping us. We solicit your prayers for this as we passionately remain committed to laying a new foundation of Ikwerre Christians free from all the evil trappings of demonic cultism, devilish heritage, cultural chauvinism, idolatrous traditions  and satanic falsehood being unleashed in Eli-Iwhnurọhna.

Long live Iwhnurọhna Christian Association

Long live the Good People of Ikwerreland

Long live the Good People of Rivers State

Long live the Federal Republic of Nigeria

TONY ENYIA; PhD, MNIM

CHAIRMAN, BOARD OF TRUSTEES

IWHNURỌHNA CHRISTIAN ASSOCIATION

Dated: Saturday, 1 October 2011

COVER PAGE OF THE IWHNUROHNA ANNUAL CHRISTIAN THANKS GIVING DAY

PHOTOS FROM THE IWHNUROHNA CHRISTIAN ASSOCIATION (ICA) YOUTH PROGRAM

PHOTOS FROM THE IWHUNUROHNA CHRISTIAN ASSOCIATION (ICA) THANKSGIVING

2nd IWHNUROHNA THANKSGIVING PROGRAMME 2012.PDF

http://www.scribd.com/doc/113070210

A BRIEF HISTORY OF IKWERRE

Chambers Dictionary (William Geddie, ed. 1962) says: “A nation is a body of people marked off by common descent, language, culture, or historical tradition: the people of a tribe.” However, S.O.L. Amadi-Nna (1993) avers that: “A tribe is a group of clans under recognized chiefs and usually claiming common ancestry. Ikwerre can therefore not be a clan but a tribe. The Ikwerres claim a common ancestor. Ikwerre is an independent small tribe.” In the words of K.O. Amadi (1993), “Traditions suggest that Ikwerre is a nickname given to Iwhnuruọhna people…..They have ever since regarded themselves as a distinct group and have happily come a long way in their struggle for self-identity as evidenced by the recognition of their language as one of the Nigerian languages.”

Amadi-Nna (1993) added that: “The Ikwerres are a small but distinct tribe. The Ikwerres have distinct linguistic, social and cultural traits and formations that distinguish them from other close neighbouring tribes like the Ijaws and the Ibos. Majority of the Ikwerre settlements have their roots traceable from the old Benin Empire.” Iwhnurọhna people descended from  the ancient Bini Kingdom. The name of the grand ancestor is Akalaka. Their relations in Rivers State are Ekpeye and Ogba people. The reigning Oba of Benin when Akalaka, the ancestor of Ihruọha (later called Iwhnurọhna) fled was Oba Ewuare (Ogwaro). Akalaka, a member of the Benin royal family, fled in the 13^th century on allegation of plotting assassination of the Oba. He died in 1462. Iwhnurọhna his third son settled east of the Sombrero River by 1538 AD, as detailed below.

Chief N.M.T. Solomon (2004), native of Ikodu Ubie in Ekpeyeland, in his narrative draws heavily from the now authenticated written historical records delivered by various informed sources including “Eketu (Weber) of Ubeta, assumed to have lived for over two hundred (200) years as the oldest man in all Ekpeye, Ogba and Iwhnurọhna (or Ikwerre), at that time (and) was asked to narrate the history and customs of Ekpeye people” as unfolded in his lifetime. Here is what he said, which has been validated by the accounts of the current generation through responses to our questionnaires and direct interviews thereby increasing our level of confidence on the data:

Ekpeye, born in Benin, was the first of the three sons of Akalaka. While in Ndoni, he married a second wife to gain the love and favour of the people. The new wife gave birth to a son, which he named Ogba. Akalaka was still in Ndoni when his first wife, the mother of Ekpeye, gave birth to his third son called Ihruoha (Ikwerre).

Similar historical fact by J.N. Olise (1971) averred that: “Akalaka, a member of the Benin royal family, fled with his wife from Benin to Ndoni, a community located close to the River Niger, to save the life of his new born baby (Ekpeye) … While at Ndoni, Akalaka took a second wife. … Akalaka had two sons, Ekpeye – born to him by his Benin wife, and Ogba – born to him by his Ndoni wife. According to F.E. Otuwarikpo (1994): "After the death of Akalaka in 1462 AD, his two sons, Ekpeye and Ogba had conflict, which compelled Ogba, the younger son, to move northwards where he founded Ohiakwo (Obigwe) and settled with his family. Ekpeye who remained at Ula-Ubie had seven sons – Ubie, Akoh, Upata, Igbuduya, Ekpe, Awala and Asa. The last three sons – Ekpe, Awala and Asa – crossed to the other side of Sombreiro River (present day Ikwerreland and settled there since 1538 AD.” He added that: “Ekpe migrated to present day Rumuekpe and spread through Elele (Alimini), Ndele, Rumuji and part of Ibaa. Awala migrated to present day Isiokpo …” 

Amadi-Nna (1993) also said Akalaka migrated with his half brother called Ochichi from the area of Benin Empire. Ochichi sons were Ele (Omerele, now Elele), Elu (Elumuoha, now Omerelu), Egbe (Egbeda) and Mini (Alimini, Isiokpo).

The crucial point here, which is of great importance in tracing the joint origin of the ancestors of the Old Ahoada Division (in the Governor Diete-Spiff administration), is the mention of the number of children that Akalaka had, namely: Ekpeye, Ogba and Ihruọha (Ikwerre). It is noteworthy that the pedigree and name of Ikwerre people, Iwhnurọhna, obviously took its root from this original name – Ihruọha. Chief Solomon therefore establishes a very vital historical link, which has been missing in literature on Ikwerre origin that would assume more significance in the discourses of Ikwerre genealogy in the future – the fact that Akalaka was the direct father of Ihruọha (Ikwerre). Iwhnurọhna, in Ikwere parlance, means the face of the community (town, city or village).

Nigerian colonial history records that the name "Ikwerre" was given by the colonial administration when they wanted to acquire the Rebisi waterfront to build the wharf. Using an Ibo interpreter to talk to the illiterate Rebisi (Port Harcourt) chiefs, they asked them: Would you permit us to use the waterfront to build the wharf for ships to berth? And they answered: A KWERULEM, meaning - "We have agreed." What the white-man was hearing was "Ikwerre," so he recorded it in the official gazette that the IKWERRE PEOPLE have agreed for the colonial administration to build the wharf. And since it was the official record of government, the name Ikwerre became the name of the Iwhnurohna people in all official documentations till date.

Similar cases of Anglicization of native names in the Niger Delta region by the colonial administration are Benin for Bini, Okrika for Wakrike, Degema for Udekema, Abonnema for Obonoma, Brass for Gbara sni, Bonny for Ibani, Pepple for Perekule, Ahoada for Ehuda, etc

Even so, “… there were dissenting voices, … who believed that Ikwerre origins lay outside Igbo land, … in the Benin Kingdom of old. It is, therefore, obvious that the interminable debate about Ikwerre origins and migrations including the repudiation of the Igbo tradition is not a phenomenon of the post-civil war period. The controversy, as it were, is not necessarily the product of the present political realities wherein groups which hitherto were seen to have cultural affinities now find themselves in different states or administrative systems.”  -- K.O. Amadi (1993)

The Ogbakor Ikwerre Convention, a cultural organization of Ikwerre people, in a paper presented to the Human Rights Violation Commission headed by Rtd. Justice Chukwudifu Oputa on 10 October 2001, said: “Ikwerre ethnic nationality is not and has never been a sub-group of any other tribe in Nigeria including Ndi-Igbo. There is no doubt that the advent of the British and later regionalization put Ndi-Igbo at the helm of affairs in Eastern Nigeria. This brought Ndi-Igbo into Ikwerre land. In course of time, the Igbo took advantage of their position in the then Eastern Regional Government to grab land in Ikwerre and occupy political positions such as the mayor of Port Harcourt. In the process, Ikwerre along with other minority groups were marginalized and driven to the background.”

Professor Godwin Tasie noted that in 1913 the Rt Rev Herbert Tugwell, the Anglican Bishop on the Niger, undertook an experimentation tour of Ikwerre towns and villages assumed to be Ibo-speaking to test the Union Ibo Bible Nso being introduced in Iboland. "Tugwell discovered from the tests he carried out that although the Ikwerre were often regarded  as Ibo… the Union Ibo Bible translation, surprisingly, was not easily understood by the Ikwere." This is obviously why Igbo vernacular was compulsorily introduced and taught in all schools in Ikwerreland before the Nigerian Civil War to the assimilation (i.e. destruction) of the Ikwere language.

This also obviously led to the Rumuomasi Declaration in 1965. " … in their meeting at Rumuomasi in 1965 the Ikwerre had, under the umbrella of a highly promising new body that was to get the Ikwerre together as a people of new and clearer vision, they had declared themselves as a people of the distinct identity of Ikwerre Ethnic Nationality - not Ibo, not Ijo, not anything else but Ikwerre, Iwhnurọhna. This was the historic Rumuomasi Declaration of 1965 (G.O.M. Tasie, 2000). The full implication is that Ikwere people began to assert themselves forcefully as an ethnic nationality of their own and not Ibos or Ijos, and efforts were made to revert to the original Ikwere names for families, villages, communities and landmarks. For instance, there was the change from Umuola to Rumuola, Umuoro to Rumuoro, Umukrushi to Rumuokwurusi,  just to name a few.

T O N Y   E N Y I A,  PhD, MNIM                                                                        

CHAIRMAN, BOARD OF TRUSTEES

IWHNURỌHNA CHRISTIAN ASSOCIATION

Saturday, 5 February 2011

References:

Olise, J.N. (1971)	The Peoples of Benin, Oxford University Press
Amadi, K.O. (1993) Amadi-Nna,S.O.L.(1993)  Otuwarikpo, F.E. (1994)	Studies in Ikwerre History and Culture, in Nduka, O. (ed) (1993) Craft Publishing Ltd Studies in Ikwerre History and Culture, in Nduka, O. (ed) (1993) Craft Publishing Ltd The Phonology of Ekpeye: A Descriptive Analysis, unpublished MA Thesis, University of Jos
Solomon, N.M.T. (2004)	A Short History of Ekpeye People (an excerpt from an upcoming book entitled “THE EKPEYE BOOK –  A Comprehensive Guide in the History and Culture of Ekpeye People of the Niger Delta Region in Nigeria”  published by  Usama Ekpeye USA Inc,

Tasie, G.O.M. (2000)              Chairman's Opening Remarks at the Maiden Ikwerre Annual Thanksgiving Day, mimeo