The past thirty years plus, since the end of the Biafra-Nigeria war has finally reveled the total bankruptcy of Igbo leadership, be it Igbo-Biafra, or Igbo-Nigeria, the story is the same. A leadership that elects itself, cons the masses of their sincerity and as soon as they convince the masses of their presumed honesty sells OHA to either the Hausa-Fulani or Yoruba leadership. The Igbo leadership are now divided into two camps, those sponsored by the Hausa-Fulani or the Yoruba, in fact there happens to be a third and just as dangerous group of Igbo leadership, those who serve any one in power – be it the Hausa-Fulani or Yoruba.
If Oha is so easily misled, who do we blame if not ourselves? If the 'center does not hold', who do we point the finger at if not ourselves? If 419’ers’ are now the leaders of Igbo, who watered down these stringent conditions that those who aspire to Igbo leadership must pass, if not ourselves? When we make excuses for the faults of our leaders instead of vigorously condemning them and demanding they stop representing Igbo, are we not setting the worst type of example for others to follow? If we excuse the fault of one, should we not also excuse the fault of others?
Of course Igbo lost a war, that was thirty plus years ago. Yes, the victors imposed Igbo traitors as leaders over Ndi Igbo, does Igbo have to continue to accept these traitors as leaders? When Igbo so called leaders continue to lead OHA down the wrong path, did those in the know, point out the betrayal of these 419’ers to OHA, or did they try to sweep these abominations under the rug? Who does an Igbo owe his/her loyalty, to Igbo or an individual? What is more important, the COLLECTIVE or the individual? These are a few questions we must come to terms with.
At this turning point in Igbo history, there must be no doubts on our stand, and we must be completely focused on our goal. Igbo survival demand that we re-evaluate our stand where Igbo leadership is concerned or we are a doomed people.
The founders of American Democracy where slave owners who lived in Virginia. It has been proven that most if not all these slaves were Igbo. Igbo is the only nation that we know of, that had perfected the purest form of Democracy – OHACRACY, thousands of years ago. It then stands to reason that the only way a people whose only concept of government was Feudalism, who had no concept of a government that was of the people and for the people, to suddenly stumble on Democracy – a form of government completely different from the form they had always practiced, was to have learnt these foreign concepts from some people – IGBO!
Using this new form of government which Igbo has practiced for thousands of years, if United States of American was able to bring order to its people, to the point that a ruling president – Nixon, was forced out of office over what some of us might consider a minor offense, is it not completely unacceptable that those who gave Democracy to the world are now moving to Feudalism because Igbo has forgotten that ‘Igbo cannot compromise on truth – ‘EZIOKWU BU NDU’, a concept that fore-parents left us. Igbo, your so called intellectuals have misled you, most of them have forgotten what Igbo is, they have turned their back on your culture, tradition and philosophy, they even have no idea that YOU, IGBO, gave the world, ‘ONE GOD’, ‘THE RULE OF LAW’ and ‘DEMOCRACY’ and ‘CIVILIZATION’. To them every thing Igbo is primitive. They have betrayed you.
THE PATHWAY IS CLEAR, WE MUST RETURN TO THE PATH BLAZED BY OUR FORE-PARENTS, A PATH BASED ON TRUTH ‘eziokwu bu ndu’ AND THE RULE OF LAW, A PATH THAT SUSTAINED IGBO FOR THOUSANDS OF YEARS, A GLORIOUS PATH THAT IS STILL UNEQUALED BY ANY CIVILIZATION. OMENALA IGBO MUST BE OUR GUIDING LIGHT, just as the SHARIA is the guiding light of the MOSLEM NORTH!
Posts: 166 | From: chicago | Registered: Jun 2003
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Why don't you be the guiding light? Stop complaining and do something.
My name is Mota Ogallala Tekumseh, the proud native-American
___________________ The greatest thing about America is the right to disagree with the power structure without fear of torture or death at the hands of the government Posts: 217 | From: Ogallala, Nebraska, USA | Registered: May 2003
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You seem to miss the point. My write-ups are never about complains, they are usually a call to action. It is a challenge to the sons and daughters of those geniuses who gave the world Civilization, ‘One God’, Democracy and the ‘Rule of Law’.
If you understand Igbo, you will understand there is nothing like ‘The Guiding Light’ every Igbo is a ‘Guiding Light’ and when Igbo understand her strength then will each of these ‘Guiding Lights’ come together - the COLLECTIVE CHI of Igbo will then be tune. And when the Collective Chi is in tune, as it surely will, watch out world!
Putting it another way, when you look in the mirror, who do you see? Who ever you see is the ‘Guiding Light’.
Maazi, Igbo have a saying passed down through the ages, ‘Mara onwe gi – Know thyself’, that being the case it is important we learn about some little known sons of Igbo.
Consider the Talmud, what is the Talmud you say?
“IF THE BIBLE is the cornerstone of Judaism, then the Talmud is the central pillar, soaring up from the foundations and supporting the entire spiritual and intellectual edifice. In many ways the Talmud is the most important book in Jewish culture, the backbone of creativity and of national life….
The formal definition of the Talmud is the summary of oral law that evolved after centuries of scholarly effort by sages who lived in Palestine and Babylonia until the beginning of the Middle Ages. …
The Talmud is the repository of thousands of years of Jewish wisdom, and the oral law, WHICH IS AS ANCIENT AND SIGNIFICANT AS THE WRITTEN LAW (THE TORAH), finds expression therein. It is a conglomerate of law, legend, and philosophy, a blend of unique logic and shrewd pragmatism, of history and science, anecdotes and humor. ….”
THE ESSENTIAL TALMUD By Adin Steinsaltz
And to think that the father of the Babylonia Talmud – R. Abba Ben Ibo, the more complete and more quoted Talmud, of the Two Talmud – was Igbo. Interestingly, Abba Ben Ibo's lineage is traced back to the House of David.
Read on:
Some of the Igbo sages who played very promineint roles in the writing of the TALMUD:
1.) R. Abba Ben Ibo (known as Arikha) 2.) R. Hiya (Iya, correct Igbo spelling) – Uncle of Abba Ben Ibo 3.) R. Huna (Una, correct Igbo spelling) – disciple of Abba Ben Ibo 4.) Rabba (uprooter of mountains) – name of his father is Nahmani (Nnamani, correct Igbo spelling) 5.) Abbaye or Nahmani Ben Kaylil – nephew of Rabba 6.) Rava or Abba Ben Rav Hamma (Amma, correct Igbo spelling)
“As the importance of the Palestine center diminished, the great amora R. Abba Ben Ibo (known as Abba Arikha – Abba the tall one) was confronted with the task of establishing a spiritual center in Babylonia (it eventually overshadowed the center in Palestine). In his youth R. Abba traveled from Babylonia to Palestine with his uncle and teacher, R. Hiya, a disciple and colleague of R. Judah. R. Abba himself had completed most of his education under Rabbi Judah and was one of the members of the Sanhedrin. He lived in Palestine for many years, though apparently he returned to Babylonia on occasion, and in the end he went back to the country of his birth for personal reasons. There he found a number of eminent scholars but discovered that scholarship was only imperfectly organized and standards were lower than in Palestine. R. Abba was acknowledged to be one of the outstanding Palestine scholars, ordained by R. Judah himself, a compiler of mishnayot and an expert on the traditions of both Palestine and Babylonia. To avoid offending the existing communal leadership of Babylonia, he settled in the small town of Sura, rather than in one of the main centers of scholarship, and established an academy there. Babylonian scholars were soon attracted to the new center and thousands of disciples flocked to study there. R. Abba exerted such a strong influence over the Babylonian community that he began to be referred to simply as Rav, the name he is known by to this day. The authority of the Sura center over most of Jewish Babylonia was recognized, and the Sura academy survived in various forms for 700 years.
Renowned as a pious and noble man, Rav succeeded by his own personal example, aid, and encouragement, in raising Babylonian standards of scholarship. One of his younger contemporaries, the Babylonian sage Samuel, established a second center in the town of Nehardea. Although this academy later moved, it remained the partner and friendly rival of Sura as long as Babylonia flourished as a Torah center.
Rav and Samuel together constituted the first generation of Babylonian amoraim who cast the mold of Torah scholarship in that country for generations to come. They were close personal friends, although completely unalike in character. Rav’s family traced its lineage back to the House of David, and he was connected by marriage with the resh gulut (exilarch, or hereditary leader of the Babylonian Jewry). He was well versed in the Palestinian tradition of study and edited several collections of mishnayot. It was in his academy that the definitive commentary on the Book of Leviticus (known as Sifra Debei Rav) was composed, and several of the main New Year prayers are attributed to him. Samuel was a totally different personality, not only in outward appearance but also in occupation. Whereas Rav engaged in trade on an international scale, Samuel was one of the outstanding physicians of his day, a great astronomer, and head of the court of the exilarch. …
In the following generations many Babylonian sages made their way to Palestine and became prominent there, but the Babylonian academies were already so large and important that they evolved their own independent methods of study and schools of thought. Rav was succeeded at Sura by his disciple R. Huna, while Samuel’s heir was R. Judah, who had also studied under Rav and who transferred the academy from Nehardea to Pumbedita, where it remained. The scholars of this period include R. Hisda, who lived to a ripe old age; blind R. Sheshet, one of the most erudite men of his age, who had a sharp tongue and very definite views, “a man harder than iron”; and R. nahman, the son-in-law of the exilarch, who was a scintillating judge in the tradition of Samuel.
The third generation of Babylonian amoraim boasted two outstanding personalities: Rabba (short for R. Abba), a brilliant man (“uprooter of mountains,” according to his contemporaries) who became an academy head at a very early age; and R. Yosef, the great expert on the Torah. R. Yosef went blind in his old age but maintained his congeniality and warm relationships with his disciples, eventually replacing his friend Rabba as academy head. The debates between these two men became part of the regular curriculum of the academies. There were scholars who brought summaries of Palestinian scholarship to Babylonia, and this renewed contact inspired two sages who are regarded as the central pillars of Babylonian learning, Abbaye and Rava. Abbaye was the nickname that Rabba gave his nephew, Nahmani Ben Kaylil (the word apparently means “little father,” since he was named after Rabba’s father, Nahmani. An orphan, he was brought up by his uncle and lived like him, in penury, farming for a living and studing by night and during the slack agricultural season. He was a favorite disciple but also a sharp critic of R. Yosef, and he learned from both mentors, becoming academy head after R. Yosef. Rava, whose full name was Abba Ben Rav Hamma, was the follower of another school, that of R. Nahman and R. Hisda. A very rich merchant who was on close terms with the Persian royal house, he lived in the important and prosperous commercial center of Mehoza. Rava was apparently younger than Abbaye, but they were friends from youth despite their conflicting opinions. Hundreds of debates between them are quoted in the Babylonian Talmud, and the discussions which they and their disciples held are classic examples of the methods of the Babylonian Talmud. Both had incisive minds, but Abbaye tended somewhat to formalism, while his colleague generally represented a more realistic outlook. Abbaye was more moderate in his conclusions and preferred simple solutions, while Rava’s decisions were clearer, although his halakhic method was more complex. In numerous areas they were in accord, and many important halakhic elements are the fruit of their joint efforts.
THE ESSENTIAL TALMUD By Adin Steinsaltz (1976)
… What is the Torah or Talmud?
The purpose of the Talmud is Talmud Torab (literally study of Torah) in the widest sense of the word, that is, acquisition of wisdom, understanding, and knowledge, since Torah is regarded as encompassing everything contained in the world. An allegory in the Talmud and the commentaries depicts the Torah as a kind of blueprint for the construction of the world. … The concept of Torah is immeasurably wider than the concept of religious law, and while Jewish religious jurisprudence encompasses all spheres of life and overlooks almost nothing, the scope of the Torah is even wider. Habits, customs, occupational hints, medical advice, examinations of human nature, linguistic questions, ethical problems – all these are Torah and as such are touched upon in the Talmud.
THE ESSENTIAL TALMUD By Adin Steinsaltz (1976)
A pertinent question might be, why the ploy to obliterate the identity of the Igbo? Why the many genocides, holocaust and pogroms against the Igbo? Why is it that even when millions of Igbo a massacred, the western world pretended as if nothing had happened.
Umu Igbo, the answer is in your history!
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What is the relevance of this Talmud/Torah issue to the leadership crises facing Ndigbo ? You seem to be deviating from the real problem, do we have go back to pre historic times to substantiate our existence ?
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posted
“The Egboes cannot be driven to an act; they become most stubborn and bull-headed; but with kindness they could be made to do anything, even to deny themselves of their comforts. They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; hence there is not that unity among them that is found among other tribes; in fact everyone likes to be his own master.”
West African Countries and Peoples By James Africanus Horton (1868)
Ndeewo (greetings) Umu Igbo and friends,
Many thanks for the question: “What is the relevance of this Talmud/Torah issue to the leadership crises facing Ndigbo? You seem to be deviating from the real problem, do we have go back to pre historic times to substantiate our existence?”
Hopefully, we are agreed that Leadership is a major problem among the ‘so called’ Igbo Leadership. We could come up with what our gut feelings tell us are the solutions to this vexing problem among Ndi Igbo, or we could look at other nations and emulate what works for them. Or we could do our research, find out the make-up of these people that call themselves Igbo, and then see if we can design a system of leadership for them, if this has not been done, taking their make-up into consideration. Luckily our fore-parents, as usual, left us the answer!
I strongly believe that proposing any solution for a people, without taking their culture, tradition. ,,,. and philosophy into consideration is an exercise in futility. It is also important that we point out that there is so much at stake that whatever solutions we finally adapt MUST be the right solution. Our dare circumstances do not permit us a second or third go at it, time and the circumstances that Igbo find herself does not permit us that luxury.
Why was the leaderships of Ibiam, Ikejiani, …. Okpara successful on one hand, and why has the leadership of the current group of leaders since the end of the Biafra-Nigeria war, been a total failure? Why do Ndi Igbo exhibit dictatorial tendencies when they are in position of power? Why are they so full of themselves (huge ego), more interested in big titles, and why do they feel they know it all even in the field that is not their specialty, and when they are ‘educated’, and have Ph.D, God help us, they become mini-gods!
Africans Horton, an Igbo, summed it very well:
“They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; in fact everyone likes to be his own master.”
Oh yes, ‘everyone likes to be his own master’ and unfortunately the master of others if they can.
IGBO GA DI
Posts: 166 | From: chicago | Registered: Jun 2003
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posted
Oha Ka, thank you for your wise observations. The leadership issue is indeed a major problem for us Igbo. We have neither respect nor loyalty for our leaders and everyone wants to lead. We keep pulling each other back and are never united. What can be done?
___________________ Biafra is inevitable.Illegitimis nil carborundum. Posts: 760 | From: europe | Registered: Jan 2005
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quote: Why was the leaderships of Ibiam, Ikejiani, …. Okpara successful ....
Who is this Ikejiani you speak of? I have never heard of him with respect to Igbo leadership.
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You raise some very interesting questions here concerning Igbo leadership, however, I cannot agree with most of them. In every nation, among every people, leaders rise and fall. The Igbo nation is no different. We have good leaders, and we have bad. In the case of Nd'Igbo, I do not think leadership alone is the problem. The real problem is the refusal by many to recognize the artificial conditions imposed on Igbos since the end of the war.
Many would like to pretend that these conditions do not exist. They strive for mastery under the present neo-colonialist subjugation of Igboland. This, dear brother, is a patent impossibility. There can be no mastery, political, economic, or otherwise, by anyone within his nation, if his nation is not a master of itself. At present, others are masters over us. If this is not so, why can't we use our own oil to finance our nation's infrastructure, that is, to build roads, hospitals, schools, airports, and the like? And why has our country been divided by others for their own benefit? Why? because others, who are not of us, have the mastery over us, and have systematically denied and excluded us, from the local to the national level, in an on-going progrom to keep the Igbo man under. It is called "institutionalized racism," and has affected every area of Igbo life and the aspirations of a whole people. If you don't believe this, just ask your brothers and sisters in the Diaspora. They will quickly tell you that there is no real opportunity for the Igbo in present-day Nigeria, and they are absolutely right in their assessment.
The "noble lie" of our opressors is, that there is no such thing happening, and many Igbos have come to believe this, and give little credit to the much-decried "Igbo marginalization." These, rather than facing the truth, begin to believe the propaganda of their oppressors, and fall to accusing and condemning one another, finding fault with themselves, their leaders, and their culture. But the fact is, that if Igbos were left alone, the qualities you mentioned about them in a negative light, would cause their nation to rise and shine as the light of free Africa. We ought to recognize that most, if not all, of our most pressing national problems are the result of artificially imposed barriers, set in our way by those who were victors in the war. We must must re-visit the issue of these barriers(based on our ethnicity) before we can really understand what is happening to us today.
quote:Africans Horton, an Igbo, summed it very well:
“They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; in fact everyone likes to be his own master.”
I can see nothing wrong with the qualities Horton observed here about Igbos. In my opinion he describes a people ready to take on the shoulders the responsibilities of republican government, not a slavish community of followers who turn here or there as easily as the wind changes direction. He describes a people with confidence and conviction. The same qualities have caused the Igbos to excel in the areas of commerce and entrepreneurial enterprise, among many others. These qualities are not weaknesses; they are strengths.
quote:Hopefully, we are agreed that Leadership is a major problem among the ‘so called’ Igbo Leadership.
One could argue that you have a point, but for me there are already good Igbo leaders. My personal favorite is Chief Ralph Uwazuruike of MASSOB. His stance embodies all that I wish to see in present-day BiafraNigeria. There is no problem with his leadership. He is bold and courageous, willing to put his life on the line for the betterment of his people. The problems lies in the hearts and minds of the average Igboman, whether such still sees a real stake in the Nigeria of today. Sadly, many do, and cannot distinguish their best interest from the lies told by the Nigerian propaganda machine, which would like Igbos to believe that everything is just fine, if they will just bow down and accept the status quo. Therefore our leaders can be divided into two kinds, those who see a future for our people in present-day Nigeria, and those who don't. Obviously I support the latter. Our collective task, I think, should be to persuade the Igbo nation that we have absolutely no part in present-day Nigeria, and that the sooner we are parted from it, the sooner these problems you speak of will dissappear. How this shall be accomplished is another discussion altogether.
posted
If this doesn't describe institutional racism and political and economic neo-colonialism and subjugation, nothing does.
quote: "...The war aim and (final) solution properly speaking of the entire problem...is to discriminate against the Ibos and in their own interest. Such discrimination would include above all the detachment of those oil-rich territories in the Eastern Region... in addition, the Ibos' freedom of movement would be restricted, to prevent their renewed penetration into other parts... leaving any access to the sea to the Ibos... is quite out of the question..." (Federal Nigerian Minister to E. C. Schwarzenback, Swiss Review of Africa, February 1968)
Some say the definition of insanity is always doing the same thing but expecting different results. Maybe our leaders should start doing some very different things to get the results we need.
___________________ The fault, dear Brutus, is not in our stars, but in ourselves... Posts: 750 | Registered: Nov 2004
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Good leaders are inspired by a need to do something to correct observed flaws happening in their time.They are human like us and like every human are subject to make some mistakes.But,their intention remains the same.Our armchair critics should not just criticise on the internet those who are trying in their own little "sometimes flawed" way,but GET INVOVLED and positively help make that change!
posted
Some are born leaders. Some have leadership thrust upon them. Some attain leadership through the front door. Others through the back door. Some aspire to be leaders, work towards it and eventually attain it.
Of all these what type of leader does the Igbos want? or deserve?
Njiko, some are already involved by their contribution to this site. We all need to go beyond here and effect positive change within our sphere of influence. Friends, relations, neighbors.
We all can not be leaders but we all can help a good leader become effective.
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posted
“Every honest Igbo man or woman who has visited and moved about extensively from Ehamufu to Opobo, and from Ezaa to Kwale, will agree with me that there is a very serious problem in Igbo society today. If you look at the millions of unemployed young men and women, the hundreds of vicious armed robbery incidents, the thousands of miles of unpaved roads, thousands of primary, secondary schools, and universities, dilapidated, decaying and in ruins, thousands of Ndigbo who have become hangers on and now openly beg for alms, the thousands of young men and women in their thirties who die prematurely everyday from stress related illnesses, the near absence of meaningful health care to take care of the sick and so on. If you think of these people and situations you will agree with me that Ndigbo are facing very serious problems. It has never been this bad in Igboland. If you refuse to be deceived by the sprinkle of wealthy people in Igbo society today and seriously look at the big picture, the masses of our people, you won't help but experience panic about the plight of Ndigbo in Nigeria today and the future of this ethnic group of people called Ndiigbo. It is appalling when an intelligent Igbo man or woman makes a statement such as: "Oh things are all right” or "We are in charge in so-and-so political party and, therefore, things are going well for Ndigbo." It is more so when the speaker calls himself "Igbo Leaders.”
In 1940s, 1950s and 1960s, Igbo leaders did a lot to improve the quality of life of every Igbo person. During this period, Igbo leaders like Dr. Nnamdi Azikiwe, Dr. M. I. Okpara, Dr. Akanu Ibiam, Dr. Dennis Osadebe, Dr. Nwafor Orizu, Mazi Z. C. Obi to name a few did concrete things that propelled Ndigbo above every other ethnic group in Nigeria. Azikiwe, Orizu, Osadebe and others saw the value of good education as the ladder to economic progress and pursued the provision of educational opportunities for Ndigbo with such vigor that in a few decades, Ndigbo leapfrogged over every ethnic group in Nigeria in educational attainment thereby positioning themselves to take over much of the administrative machinery of the state at independence. Okpara, Ibiam and some others saw the need for food sufficiency and industrialization and pursued agriculture and food production with such zeal that by 1965, the government of Eastern Nigeria undertook publicity campaign to urge people to eat more meat, chicken and eggs and drink milk. Farm settlements and agricultural extension programs were so successful that Malaysia came to Eastern Nigeria to learn the secret. At the same time major industries were being established at Port Harcourt/Calabar, Enugu/Emene/Nkalagu, Umuahia and Onitsha. These industries were superbly successful and formed the backbone of the industrialization of Eastern Nigeria. Even during the Biafran war, the tenacity, foresight and sacrifice of people like Philip Effiong, Tim Onwuatuegwu, and a host of other heroes guaranteed that Ndigbo were not wiped off the face of the earth. These are Igbo leaders, they are the heroes of Ndigbo.”
Leadership Series by Ekwe Nche Organization (www.ekwenche.org)
*************
Igbo and friends, mma mma nu!
I will try to answer as many questions as possible but since I limit myself to a page of write-up, I might not be able to answer all the questions in one write-up, so forgive me and have some patience when I seem to go off at a tangent, for there is a method to the madness. Hopefully, by the time this discussion on leadership has been exhausted, we all, or at least I, would have gained some insight from this discussion – Ndeewo nu.
I am reminded of a book I read a few years ago in which the author claimed that Ndi Igbo have no history – go figure.
The history of the world has a sharp divide or demarcation – when color was no barrier and after color became the sign of the master race – this was the period when there was a concerted effort to rewrite history, when most of the black achievements were erased, hidden or ascribed to white nations. We now know, many thanks to the research of the members of Ekwe Nche, that one of the most important documents in Jewish history was authored by Ndi Igbo, among many others, the Torah (a Igbo word) comes out of the Omenala Igbo, the Kabala (another Igbo word), the mystical book of the Jews, comes out of Igbo mysticism. As far back as I can remember, our Jewish brethren continue to wonder all over Ala Igbo, what are they looking for? Yet, it was only of recent that the Hebraic heritage of Igbo, was grudgingly publicly acknowledged by an Israeli ambassador to Nigeria. If Igbo were a white nation, would that have been the case?
“ Sacred to Hermes (Thot) were the tortoise and the number 4, symbolic of the four winds.” Collier’s Encyclopedia with Bibliography and Index (Vol. 12), 1991 Hermes, one of the gods worshiped by ancient Europe, from the quotation above, reminds one of Igbo. Further research will show that he was an actual human and was also Igbo. Check out the history of Japan, do not be surprised to find that an Igbo played a very important role in her civilization, in fact, I claim that there is no civilization that Igbo was not directly involved in!
Consider the 1966 pogrom in which 500,000 Igbo were slaughtered, and close to 2 million refugees returned home. Never in the history of the world, has this number of refugees been re-absorbed with help from the world community, yet Igbo accomplished this Herculean task without help. At the end of the Biafra-Nigeria war, the population of Ndi Igbo had been considerably reduced to at least one third it former size. Thirty years later, despite the continuing diabolical plans of the conquerors of Igbo to continue the marginalization and genocide against Igbo, the population explosion of Igbo has been amazing, the only explanation is that it is a miracle!
One of the initial results of the research by Ekwe Nche Organization showed that Igbo is one of the most researched groups in the world. Why the continuing research on Igbo? Find the weakness of a people, and you master them. We then start to understand why our fore-parents left us the ageless saying – Mara onwe gi (know thyself). The weakness of Ndi Igbo also happens to be her strength! Africanus Horton, an observant Igbo, could not have summarized better:
They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; in fact everyone likes to be his own master.”
Why is it a strength and why is it a weakness?
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“The authority of the diokpa is not imbued with dictatorial power as he must consult with all the family and possibly obtain consensus on the issue at hand before making a ruling. He also cannot enforce a ruling without the explicit mandate of the extended family.
If the Umunna is involved in a negotiation, consultation or conflict resolution with other groups at the level of the village or town (Ogbe, Ama, Obodo), the diokpa becomes the spokesperson for his Umunna. Consultation with members of his Umunna will precede all-important decisions that he will render. If he is requested to render an opinion on the spot by the Obodo (Town), or if he suspects that the opinion he is about to render will be regarded unfavorably by his Umunna, or if he is faced with a totally new development, that he was not prepared for, he will immediately request leave of the Obodo to consult with his Umunna through a procedure called "igba izu or izuzu", before rending the opinion. During the izu, which is usually done standing up in a circle a good distance away from the Assembly, all the members of the Umunna will have an opportunity to air their views on the issue at hand.
The discussion goes on for a few minutes and quickly they arrive at a consensus on what their leader should present as their view. When they get back to the assembly the diokpa or some other person delegated to present their view renders their opinion as clearly as he can. He will usually end by looking back at his Umunna who may be standing or sitting behind him, and intoning in a clear voice: "Okwa nu ya ibe anyi nu" or "okwa ihe unu kwuru" (is this what you resolved). And all the members will answer in unison, "iyaa obu ya" (yes it is). And they salute him by his traditional name. If he missed a point, they will take a quick glance at one another and a member of his Umunna will quickly interject when he asks the question "okwa ihe unu kwulu", "ka m nwelu gi aka" (let me help you). And he will add the point missed by the diokpa. If he says something totally different from what they had agreed to, a member of the group will quickly call his attention to it and immediately effect a correction. During the izu, the Umunna does not usually strive for unanimous agreement on the issues. Rather they seek to establish an acceptable majority. And once this majority has been established, it becomes the consensus and all opposition ceases as everyone is expected to stand with the group.”
Leadership Series – By Ekwe Nche (www.ekwenche.org)
“Among their own tribe, be they ever so rich, they feel no ill-will toward them. A poor man or woman of that tribe, if they meet with a rising young person of the same nationality, are ready to render him the utmost service in their power. They give him gratuitous advice, and 'embrace him as their child', but if he is arrogant and overbearing, they regard him with scorn and disdain wherever he is met.”
West African Countires and Peoples By James Africanus Horton.
************* Ndeewo nu,
Allow me to repeat the last section of my last write-up.
“The weakness of Ndi Igbo also happens to be their strength!
Africanus Horton, an observant Igbo, could not have summarized it any better:
They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; in fact everyone likes to be his own master.”
Why is it their strength and why is it their weakness?”
I had hoped that some of us would have jumped in with their comments on the write-up. Please do not hesitate to comment.
Maazi Greg summarized the strength of Ndi Igbo:
“I can see nothing wrong with the qualities Horton observed here about Igbos. In my opinion he describes a people ready to take on the shoulders the responsibilities of republican government, not a slavish community of followers who turn here or there as easily as the wind changes direction. He describes a people with confidence and conviction. The same qualities have caused the Igbos to excel in the areas of commerce and entrepreneurial enterprise, among many others. These qualities are not weaknesses; they are strengths.”
Simply put – ‘onye kwe Chi ya kwe = the term ‘impossible’ does not exist in the Igbo worldview!
Why is it also their weakness?
The knowledge that ‘nothing is impossible’ - to the Igbo who has not learnt to control this power, it becomes a burden. The Igbo believe that he/she has all the answers, does not take kindly to advice, spreads him/herself too thinly trying to do everything, do not believe that there are experts in other field, becomes hasty, very arrogant and overbearing. This might explain why Ndi Igbo hardly ever have ‘thinking houses’. Each ‘so called’ leader knows it all!
Unless an Igbo understand that he/she does not have all the answers, that for the above quoted quality to be a strength, it must go hand in hand with another saying of our fore-parents – ‘Igwe bu ike = strength in numbers’. Is ready to allow others to play there part, understands that the Collective is always greater than the individual. Until Ndi-Igbo understand that no one person knows it all, nor can do it all, or has all the answers, Ndi Igbo will continue to fall prey to those who have spent hundreds of years studying Ndi Igbo.
The above might explain why Maazi Ibiam, Maazi Ikejiani, …, and Maazi Opkara were/are very outstanding and successful leaders, and why the present leadership since 1970 have been complete and total failures!
Posts: 166 | From: chicago | Registered: Jun 2003
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posted
“These representatives know that it is their responsibility to project and protect the interest of the village at the level of the Town government. They take this responsibility very seriously aware that if they fail to project the views of the village, they will not only be recalled but may also face severe socio-psychological sanction such as shaming or even economic sanction such as a fine. In addition to representing their village, they are aware that they are ambassadors of their Umunna.
Therefore they strive very hard to avoid any actions that could portray their Umunna in bad light e.g. taking bribes, being a drunk. Because of the importance which Ndiigbo attach to the "representative" function or duty, they adopt very stringent parameters in choosing these representatives.”
Leadership Series by Ekwe Nche (www.ekwenche.org)
*************
Umu Igbo and friends,
Quoting Maazi Ochiwar:
“The leadership issue is indeed a major problem for us Igbo. We have neither respect nor loyalty for our leaders and everyone wants to lead. We keep pulling each other back and are never united. What can be done?”
Before we can even begin to look at what can be done, it is important that we agree on what criteria those who aspire for Igbo leadership must meet, hence the topic, “Igbo Leadership – Setting the standard”.
Since I believe that it is impossible to talk about a people, more importantly consider their leadership, without an attempt at understanding who the people are, their culture, tradition, strengths and weaknesses, …, philosophy, I have made an attempt, even if it is a very small attempt, at bringing into focus what I consider to be the major strength and weakness of Igbo.
I had deliberately chosen the topic “Igbo Leadership – Setting the standard”, for it is important that before one talks about Igbo Leadership, the ‘stringent parameters’ that our fore-parents put in place in choosing their leaders must again be brought back for those who aspire to be Igbo leaders.
Using the current ‘so called’ Igbo leaders as examples, should:
1.) An Igbo who is sponsored by other nations be ever considered an Igbo leader (bearing in mind that no one can serve two masters, and where the survival of a nation is concerned, anyone sponsored by other nations is a traitor and cannot be considered an Igbo leader.)? 2.) An Igbo who during the genocidal war against Igbo, fought on the Nigerian side be ever considered an Igbo leader? 3.) An Igbo who was in a position of power but turned a blind ear and eye to the pogrom, genocide and holocaust against his people, be ever considered an Igbo leader? 4.) An Igbo who spied against Ndi Igbo, or sold weapons of war to those whose goal was to wipe Igbo off the face of the earth, be ever considered an Igbo leader? 5.) An Igbo who has no respect for the way of life of Ndi Igbo, or one who has committed nso ala, by coming between a man and his wife, thereby destroying the family, be ever considered an Igbo leader? 6.) An Igbo who is a 419’er, or speaks out of both sides of his/her mouth, or a dictator, be ever considered an Igbo leader? 7.) An Igbo who for the past 34 years since the end of the Biafra-Nigeria war refused to say anything as his people were brutalized, massacred and marginalized, be ever considered an Igbo leader?
As we can see, the list is a long one. If the head is rotten, will the body not die? Until Ndi Igbo take another look at the present abomination of a leadership and turn their back on them, Igbo will continue on a downward part.
May 'Ama Ama Amasi Amasi' give Igbo the strength to make the right choice – ISEEEEEEEEEEEEE!
OHA KA.
Posts: 166 | From: chicago | Registered: Jun 2003
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Despite the insinuation of characteristics of the known actions of the likes of Nzeribeh and Ike Nwachukwu, your questions appear intended to elicit another specific person and name whose own supposed crime remain unsubstantiable save as mere allegation. Is'nt it better to come out and spell it out, so that all your postings will harmonize more effectively.
This is not one of those academic series where we discover in amazement and indebtedness of gratitude to you that Muhammadu is actually an Igbo word afterall meaning; "study them people" or that Buddha is also an Igbo word meaning; "bring it down" just like Yah-(n)weh means; "He owns" (I suppose in Enugu dialect).
Personally I believe that when you have spelt out the name which those "general" questions are meant to help right thinking people deduce,we should then move to publicly physically impale or crucify such a terrible human being to absolve us of all our sins, that way our 100 million and over Igbo population count(based on some of your previous counts) would finally start amounting to something.
When your entire body of academic work is marshalled like a weapon to obliterate those individuals and or groups whom you have judged, it becomes very difficult to then fathom who and who is practicing despotism and tyranny, who is trying to play Yah-(n)weh in the land of the blind.
___________________ YA CAIN'T KEEP A GOOD MAN DOWN :) Posts: 1184 | From: TEXAS | Registered: Oct 2001
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There can be no compromise! There can be no excuses! There can be no apologies! Lies will not suffice! The debt can never be repaid! The world must not be allowed to forget! The guilt of the world will remain from now to eternity.
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Ndi Igbo and friends ndeewo nu,
Maazi Okaobasi Nno for giving me the opportunity to again cover some extremely important grounds that were probably last covered at the inception of the ‘Biafara/ Igbo Renaissance Movement’ – I should know since I was there and also one of the two founders of the Movement, despite all those who now strive to rewrite this most important history, NDEEWO.
As you can see from above, I started this write-up with what I call the ‘Item of Igbo Fanatics’, in the hope that you will understand the seriousness of this journey that we are about to undertake – Ndeewo.
I will be governed by one rule, a rule that has served me very well since I agreed to be part of this movement, slightly more than eight years ago, as we watched in amazement as Ndi Igbo in United States either sold their souls for crumbs to the Hausa/Fulani – Yoruba overlords, crawled under the skirts of their wives, too afraid to do right by Ndi Igbo, or did their damnest to stop those of us who were willing to do what had to be done to stop the endemic decay of Igbo into oblivion, Yes, that rule is a saying that is as old as Igbo – ‘EZIOKWU BU NDU!
What befuddles me, is that we can spend many sleepless nights and years and years of study to acquire all kinds of degrees and wealth, but when it comes to the most important part of our lives, the lives of our children and their children’s children, we continue to refuse to do the necessary and the most basic of research to be in a position to make informed judgments. If we have refused and/or are too lazy to do this most elementary research, NO, reading, to inform ourselves of our very rich heritage and to answer the most important question of our existence (Mara Onwe Gi), why point a finger at those who have taken the pains, spent the time and resources to try and bring closure to the most vexing problem of our generation – survival of Ndi Igbo.
Maazi, some of Ndi Igbo have forgotten or continue striving to forget the 500,000 of our brethren who were massacred in the pogroms of 1966 or the 3 million plus who were either starved to death or massacred in the ensuring genocidal war against a defenseless people, a people whose only crime was that they wanted to be left alone to rebuild their shattered lives, nor are we about to forget the continuing marginalization of Igbo by the slavemasters of Igbo. Even if the world forgets, there are a few of us who continue to insist and make sure that justice is done no matter how long it takes or what the sacrifices are. THE BEAUTY IS THAT CHI-UKWU IGBO IS WITH THIS FEW and VICTORY IS ASSURED.
Maazi, I will take your write-up apart piece by piece, and will not stop until I have said my piece.
Enjoy the ride.
OHA KA.
Posts: 166 | From: chicago | Registered: Jun 2003
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Thank you for responding. I take it you at least desire to be viewed as a thorough person. In that regard it becomes difficult to overlook your spelling my handle name wrong when I have not done the same with yours.
Are you trying to tell me something?
quote:Maazi, I will take your write-up apart piece by piece, and will not stop until I have said my piece.
Maazi, what "write up" do you speak of?
I asked a simple question in my post. One line will do as an answer, in fact just a mame will do.
If you then desire to validate your assertions then either provide corroborratable evidence to them in bulletted form and with bibliographical links (not of the Bolaji Aluko self-fabricated, self-referencing type mind you) or If you just want to inundate us with uncorroboratable but compelling fiction and fantasy, merely append links to all the pseudo intellectual million page cottage fabrications of the highly energetic, highly eccentric, highly imaginative, Dr. E. M. Onumonu with which he has assailed and vanquished several imaginary enemies, and combine it with the equally creative and vituperative fabrications of Osita Olisa so we can get to file it in the appropriate cabinet where they belong.
Otherwise Maazi, dont strain yourself, and wear yourself out for nothing. I'm only interested in understanding why make allusions to a name, and fail to specifically pronounce that name. Thats all!
SELF ADULATION: OPPORTUNITY LURKS AT EVERY CORNER
quote:I should know since I was there and also one of the two founders of the Movement, despite all those who now strive to rewrite this most important history, NDEEWO.
As to the comment above, I did not understand its relevance of to my question in the previous post. Is there some obnoxious self adulation going on here?
The only organization I respect as harboring an environment in which the word Biafra started to be spoken again without unnecessary stigma has been BNW, and later others (perhaps others like Kwenu.com existed, I dont know) I never attributed the existence of these organizations to the ispiration by any "Biafara rennaissance" group of which you speak.
Prior to my happy discovery of the existence of BNW I used to individually post-emails to the different "Nigeria" dailies on a consistent basis, lambasting their editors and correspondents with caustic language for an anti-Igbo anti-former Biafra bias. I guess the movement missed me. Yet if such movement as cited in that comment inspired the founders of BNW to create this messageboard and forum then; Congratulations! I suppose?
"EZIOKWU BU NDU": A FORMER SAYING, NOW CLICHE WHOSE KNEECAP HAS FINALLY BEEN BLOWN
I suspect that when the links I suggested (or the verbal regurgitation of their essence) is posted in response to my simple question, we would come to be reassured how the saying/cliche above is exemplified.
I hope the "ride" promises to be refreshing.
Ndeewo Maazi.
___________________ YA CAIN'T KEEP A GOOD MAN DOWN :) Posts: 1184 | From: TEXAS | Registered: Oct 2001
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posted
As the saying goes, "a people gets the type of leader(s) they deserve".
There's nowhere to put those wise words into effect than the FOLLOWERSHIP AND LEADERSHIP VACUUM which is so shamefully lacking amongst the once envied Igbo race. Sadly, if the characters parading themselves as "leaders" in this village and elsewhere is a mirrow, then I am afraid to say that we will be having discussions on same topic for a long, long time.
But while some are looking for "leaders", I would rather suggest that every concerned Igbo start immediately to look and scrutinize THE FOLLOWERS and how they follow.
For though I have had occassions on this board (with the usual caustic response from the touts on this board) to say this, but since this same question keep bouncing back, I will still without any fear of contradiction repeat it once again that MOST OF THE SOCIO-ECONOMIC AND POLITICAL PROBLEMS WE IGBOS FACED IN THE PAST AND STILL ENCOUNTER TODAY ARE SELF-MADE AND SELF-INFLICTED. AND IT HAS MORE TO DO WITH AN AVERAGE IGBO BEING A BLIND FOLLOWER THAN IT HAS TO DO WITH OUR SO-CALLED LEADERS BEING TACTLESS AS THEY LACK IN VISSION AS WE KNOW THEY DO.
Just a teaser, when last did we of OPENLY question the source of the money being spead around by the richest and most powerful in our heck of the woods, be it at home or here in overseas? When last did you question the views or opinions of the most "educated" in similar circumstance? So on and so forth. Hope you guys get my drift.
Posts: 997 | From: Germany | Registered: Mar 2001
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"...when last did we of OPENLY question the source of the money being spead around by the richest and most powerful in our heck of the woods, be it at home or here in overseas? When last did you question the views or opinions of the most "educated" in similar circumstance? So on and so forth..."
Or for you that shout from the hilltop about corrupt public officials; at the airport before you come back to the US or Europe, do you give bribe to custom men who refuse to let you travell with all that food stuf your relations give you? Or, did you ever give bribe to police on your way to Lagos from the east so that they will not waste your time? If you did, trust me, if you are in Tafa Baloguns shoe you may do worst.
Let us start from our self to practice the change we envisage for the larger community!
Posts: 380 | From: US | Registered: Dec 2004
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quote: If you just want to inundate us with uncorroboratable but compelling fiction and fantasy, merely append links to all the pseudo intellectual million page cottage fabrications of the highly energetic, highly eccentric, highly imaginative, Dr. E. M. Onumonu with which he has assailed and vanquished several imaginary enemies, and combine it with the equally creative and vituperative fabrications of Osita Olisa so we can get to file it in the appropriate cabinet where they belong.
The above by Ukabasi made me laugh very hard and I now see why they call you "honorable".
I don't mind "DR" E.M Onumonu being highly eccentric but what I won't condone is him pretending to love the truth. I hate self-righteous ppl period. You all saw what I did with Nwa Aro by exposing him as a career thief and liar who makes up stories as he reads the news headlines or watch CNN like his brother Chimpboy accused him of.
That E. M Onumonu was one of the pillars of the fictional Biafra embassy in USA. He had lampooned some of us for not turning out at his Biafra house and was boasting about pictures of despotic Ojukwu and Uwazurike which picture was taken at Ojuelegba for all we know.
Was Onumonu who I think is Oha-ka's mentor not the one that sent all of us this email in yahoo forum in September 2001? You be the judge.
quote: From: "Emeka Onumonu" Date: Mon Sep 10, 2001 5:18 pm Subject: HOW SWEET IT IS! IGBO OF THE ABOMINATION NIGERIA MMA MMA NU, UMU NEW BIAFRA KWEEEENU!!!!
Finally our innocent dead who number in the millions are starting to smile for they know that their death was not and will never be in vain; they know that no matter how long it takes that their brethren will make sure that never again will Igbo be slaughtered and Ndi Igbo say nothing; they know that no matter how long it takes those who had a hand in this crime against humanity and if they have moved on to HELL, their estate will pay dearly for this crime against Igbo; they know that their so called Igbo collaborators who masquerade as Igbo leaders will be covered with shame and pay dearly with their masters; they know that no power on earth can stop the peaceful actualization of the Sovereign State of New Biafra, a country based on Igbo philosophy, culture and tradition and if other nations decide to join, their part will also be based on their philosophy, culture and tradition. A nation that is totally and completely African.
You have already heard eye witness reports about the reception of the VOICE OF BIAFRA INTERNATIONAL, on the 29th of this month you will witness the official opening of the BIAFRA HOUSE in Washington D.C., the first of many Biafra Houses in all capitals of the world! Yes Umu Igbo, the light at the end of the tunnel is getting closer and closer. To think that there were and are some among us who said, prayed and thought it could and will never be done. But as usual our God "AMA AMA AMASI AMASI" has and will continue to confound them!
LET THE MIRACLE CONTINUE!!!!
Chukwu gozie Igbo. Chukwu gozie New Biafra.
Emeka. Always a Biafran.
Please count Onicha Ugbo and Onicha Obunor out of your leadership crap. Thank you very much. You say ezi Okwu, ezi okwu and all the time you are full of okwu ugha, okwu ugha.
quote: This is not one of those academic series where we discover in amazement and indebtedness of gratitude to you that Muhammadu is actually an Igbo word afterall meaning; "study them people" or that Buddha is also an Igbo word meaning; "bring it down" just like Yah-(n)weh means; "He owns" (I suppose in Enugu dialect).
by Ukabasi
Hen hen hen! This is simply hilarious! You know when I was teaching in Sapele during the IBB era there was a program where John Chukwu the comedian claimed that Lionel Ritchie was an Ibo man whose original name was "Agu Olariche"
Best that!
___________________ God bless Chukwuma Nzeogwu! Posts: 104 | From: Utrecht, The Netherland | Registered: Dec 2002
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(My thanks go to the members of EKWE NCHE Organization for their unrelenting work on Igbo survival.)
Umu Igbo and friends,
Let us look at an American Organization that has taken the time to do what most Igbo intellectuals are too lazy to do:
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The American Historical Association (AHA) is a nonprofit membership organization founded in 1884 and incorporated by Congress in 1889 for the promotion of historical studies, the collection and preservation of historical documents and artifacts, and the dissemination of historical research. The AHA provides leadership and advocacy for the profession, fights to ensure academic freedom, monitors professional standards, spearheads essential research in the field, and provides resources and services to help its members succeed. The AHA serves more than 14,000 history professionals, representing every historical period and geographical area. AHA members include K –12 teachers, academics at two- and four-year colleges and universities, graduate students, historians in museums, historical organizations, libraries and archives, government and business, as well as independent historians.
AN OUTSIDER'S VIEW OF THE IGBO PEOPLE (1840) GLIMPSES FROM AFAR
Hermann Koler: Bonny and Igboland in 1840 Koler was a German doctor who spent four months in Bonny in 1840. He made good use of his time there, collecting word lists, and recording detailed observations about many aspects of Bonny life. This study' s significance for Igbo history lies in the light it sheds on Bonny/Igbo relations, and the role of Igboland as an exporter of agricultural produce, and metal goods. It has been curiously neglected by historians. Introduction by Elizabeth Isichei (ed.), Igbo Worlds An Anthology of Oral Histories and Historical Descriptions (Philadelphia, 1978), p. 14.
Background: European justifications for colonization include the idea that the qualityof life of colonial subjects will be improved by the presence--and guidance--of Europeans. This view holds that life before European colonialism was Hobbesian in the sense that organized life was not possible and that life itself was "evil, nasty, brutish and short." What does this reading say about the quality of life in Igboland? This is a difficult question to answer because these folks do not have autos, TVs, or Disney World. At the very least we need to remember that Europeans did not have those things at that time either. Although the Igbo lived inland from the coast, what images of Igbo life emerge from this reading? What evidence do you have for European "presence" in Africa in this early period? What was the relationship between Igboland and Bonny? The reading: Of all these, Ibo is the language which is most widely spoken. This is not only because Iboland, through its position at the sources of the Delta, has a natural link with all the coastal tribes in its lower part. It is also due to its power, its extensive area, its richness in products, and the fact that it has developed industries to a greater extent than the people living on the coast. It is also due to the trade of its people, which extends from the sea coast to the far interior, and to their warlike nature, which makes a significant impact on their neighbours. This meant that their language, too, won a certain supremacy among the neighbouring tribes, and the knowledge of it has spread generally. One meets individuals in Bonny who speak all these languages, which they learn during their frequent trading trips to the areas concerned. The Bonny language is the mother tongue of only a section of the Bonny people; for the others it is only an adopted language, for a large part of the coastal peoples, especially at Bonny, consists of slaves who are purchased or seized by other tribes, sometimes from a great distance. Most of these people who were not born in Bonny are either slaves from Iboland, or, were, at least, brought here by the Ibos from the interior. This partly explains the general knowledge of Ibo in Bonny. A further explanation can be found in the circumstances that Iboland is the main destination for the trading expeditions of the coastal people. The majority of the goods imported by the whites find their way to Iboland. Some of them go from there still further into the interior. There, too, is where most of the Bonny canoes go, to purchase provisions for the coastal inhabitants, and goods for barter with the Europeans .... They call Iboland Igbinni. It lies at the sources of the Delta, and is full of great forests and mighty trees. It is very rich in natural products--maize, rice, yams, oil palms, dyewoods, cotton, horses and elephants. The numerous inhabitants are industrious, and make cotton cloth (egrabetta), [Italicised African words in this extract are not Igbo but Igbani] iron knives, daggers, spears and musical instruments. At the same time they are warlike, wild, and rapacious, and some of them are cannibals. Therefore they have to put up with being spoken of, by the Bonny people, as they would speak of sharks, lboman wawa too much, "Ibo people are very wicked" . . . Weapons With the exception of bows and arrows, which only a few people use, the weapons are not made in Bonny, but are purchased partly from the Europeans, and partly from the lbo people, as the Bonny people themselves have no knowledge at all of metal working. . . . Instead of this European knife [kinggi], one often sees a dagger [abreba] in use which is made in Iboland. Its iron blade is seven inches long, and an inch wide at the handle, and tapers, until it is half an inch wide in the middle, and then tapers still further into a long sharp two edged point. The wooden handle is four and a half inches long, and in order to afford a good grip, is of uneven width, with ring shaped deep cuts in it, and decorated with nail heads. The scabbard takes the form of the blade, and is decorated like that of the knife in common use. There are also spears of different sizes and shapes... The main weapon, however, is the flintlock gun [Flinte], a weapon which has become so common that even the inhabitants of Iboland are beginning to lose their respect for it .... Markets and provisions One normally finds here only the ordinary provisions, and the few fruits which grow in the woods round Bonny, the negligible quantity of goods produced by their own craftsmanship, and goods imported from Iboland, or goods imported by the whites. One sees seldom more than strings of glass beads, ordinary knives, a certain amount of tobacco and some pieces of calico. As far as provisions go, they consist mainly of vegetables, and maize, [biappa], which is brought from Iboland, and which is, for the majority, the staple foodstuff and quite indispensable. Some of it is roasted, and some of it is cooked with yams, chicken, palm oil and an aromatic vegetable, [kanneh], into delicious soup. Even the inner cob, which remains after the grains have been removed, is put to good use by the Bonny people. After maize, come yams, [buru], the general dish. There are some in the woods round Bonny, but insufficient for her needs, and due to the swampy soil, they are of very poor quality. Therefore they are imported from Iboland, Brass and Andoni. These are always a yellowish colour, and, at the ends, often greenish and speckled with violet. They are some-times bitter and tough... At Bonny, a piece of yam from Iboland the size of your fist costs one manilla. A piece the size of two fists costs two manillas Extracts from Hermann Koler, Einige Notizen uber Bonny (Gottingen, 1840), translated by Uche Peter Isichei in Elizabeth Isichei (ed.), Igbo Worlds (Philadelphia, 1978), 14-17. Return to the Precolonial and Colonial Worlds David S. Trask
Posts: 166 | From: chicago | Registered: Jun 2003
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In May 2004, a first was achieved by a coalition of Igbo Organizations: A delegation presented the Igbo case to the UN in Geneva: (Note the MASSOB that is part of this coalition, is not the Mr. Uwazurike's led MASSOB)
Submission to the UN Human Rights Commission Regarding a “consistent pattern of violations “ and “ war crimes”, “genocide” and “holocaust” Violations of Article XIII, Resolution 3074 (XXVIII), Resolution 2200A (XXI), Resolution 2200A (XXI), Resolution 36/55, Resolution 1803 (XVII), Resolution 39/11, Resolution 41/128, Resolution 1514 (XV), Resolution 2200A (XXI), Resolution 53/144 Convention (No. 122), Convention (No. 168)
To: Centre for Human Rights United Nations Office at Geneva OHCHR – UNOG 8 – 14 Avenue de la Paix 1211 Geneva 10, Switzerland Telephone Number (41 – 22) 917 – 9000
From: Coalition of Igbo and Biafra Organizations c/o Ekwe Nche Organization P. O. Box 408250 Chicago, IL 60640 E-mail: ekwenche@hotmail.com Phone # (773) 206 – 9401
Dr. Justin Akujieze (Member Committee on Genocide)
THE VIOLATIONS OF HUMAN AND CIVIL RIGHTS OF NDI IGBO IN THE FEDERATION OF NIGERIA (1914 – 2004)
"Tanzania has recognized the State of Israel and will continue to do so because of its belief that every people must have some place in the world where they are not liable to be rejected by their fellow citizens. But the Biafrans have now suffered the same kind of rejection within their state that the Jews of Germany experienced. Fortunately they already had a homeland. They have retreated to it for their own protection, and for the same reason - after all other efforts had failed - they have declared it to be an independent state. In the light of these circumstances, Tanzania feels obliged to recognize the setback to African unity, which has occurred. We therefore recognize the State of Biafra as an independent sovereign entity, and as a member of the community of nations. Only by this act of recognition can we remain true to our conviction that the purpose of society, and of all political organization, is the service of Man." Biafra, Human Rights and self-determination in Africa. By President Julius Nyerere
Coalition of Igbo and Biafra Organizations:
Biafra Humanitarian Organization – Germany; Biafra National Union (BIANU) – Washington D.C.; Ekwendigbo – Lagos; Ekwendigbo – Imo; Ekwendigbo Anambra, MASSOB – Port Harcourt; Eastern People’s Congress (EPC) – Aba; BLM/Ekwe Nche – Africa; Ekwendigbo Youthwing – Lagos; Igbo Canadian Community Association (ICCA) – Canada; Restoration of Igbo Pride and Dignity (RIPAD) – Canada; Anambra Association of Canada, Ontario Branch; Ekwe Nche Asia – Japan; Ekwe Nche – Chicago, etc. (This submission was made possible in part by the work done by Ohanaeze Organization).
A CALL FOR RE-ESTABLISHMENT OF IGBO SOVEREIGNTY, REPARATIONS AND APPROPRIATE RESTITUTION
A Submission to THE United Nations Human Rights Commission
By
The Coalition of Igbo and Biafra Organizations For and on behalf of the Entire Ndi Igbo
March 26, 2004
THE VIOLATIONS OF HUMAN AND CIVIL RIGHTS OF NDIIGBO IN THE FEDERATION OF NIGERIA (1914 - 2004):
There can be no compromise! There can be no excuses! There can be no apologies! Lies will not suffice! The debt can never be repaid! The world must not be allowed to forget! The guilt of the world will remain from now to eternity.
(In memory of all Igbo and other easterners massacred from 1914 to present in Nigeria; over 500,000 in 1966, over three million from 1966 to 1970, and hundreds of thousands since 1970 to the present.)
Posts: 166 | From: chicago | Registered: Jun 2003
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quote:Biafra Humanitarian Organization – Germany; Biafra National Union (BIANU) – Washington D.C.; Ekwendigbo – Lagos; Ekwendigbo – Imo; Ekwendigbo Anambra, MASSOB – Port Harcourt; Eastern People’s Congress (EPC) – Aba; BLM/Ekwe Nche – Africa; Ekwendigbo Youthwing – Lagos; Igbo Canadian Community Association (ICCA) – Canada; Restoration of Igbo Pride and Dignity (RIPAD) – Canada; Anambra Association of Canada, Ontario Branch; Ekwe Nche Asia – Japan; Ekwe Nche – Chicago, etc.
No wonder!!!
No wonder all our problems had vanished overnight all this time.
I dont begrudge anyone the effort toward founding these organizations and singularly nursing them to the point where the hairs on their chests and forearms are glistening and formiddable. I have only asked regarding one thing but am willing to stand back while the lecture is delivered.
If there is no answer, then please carry on, and thanks.
___________________ YA CAIN'T KEEP A GOOD MAN DOWN :) Posts: 1184 | From: TEXAS | Registered: Oct 2001
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posted
Let me state emphatically that BLM was not a part of that Geneva trip and we in BLM are not able to verify that anything happened in Geneva as reported in the statement above.
posted
"Please count Onicha Ugbo and Onicha Obunor out of your leadership crap. Thank you very much. You say ezi Okwu, ezi okwu and all the time you are full of okwu ugha, okwu ugha."
Madam Nwa Asaba
Please cut the crap, go an ask a true Unicha Ugbo indigene how they say "ukwu ugha". You will not be seen as any better than Nwa Aro if you continue with this your self adulation and easily verified lies.
Other than that I agree with you, Oha ka has to do better than this "yah nweh" theory. The Igbo leadership crises is too serious to be reduced to that level.
Posts: 1534 | From: USA | Registered: Mar 2001
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Two years ago the members of Ekwe Nche Organization sent a delegation to ST. Simons Island to meet a very special elder, who had spent more than twelve years of his life in research of 'Ebo landing'.
Elderstates-man Maazi Hal Sieber, Ndi Igbo will always owe a debt of gratitude. May Yah, 'Yah Nwe', 'Yah Nwe Uwa', 'Ama Ama Amasi Amasi', 'Chi Ukwu', 'Chineke', continue to bless you and yours - Iseeeeeeeeeeeee!
*************
The Factual Basis
of the
Ebo Landing Legend
Chuwku one at a time
Takes back the left over moonbeams.
The marsh doesn’t make a sound
But for the endless pulse of death
And the laugh of a distant sea.
H. A. Sieber
By H. A. Sieber
In United States history, an 1803 event on St. Simons Island, Ga. Holds a special place as a mass action against enslavement by slavery-bound African captives on American soil and waters.
The documentation of a rebellion and freedom march on the island (and of the accounts by the action’s enslaved survivors) establishes Ebo Landing as the only known Plymouth Rock for an ethnically identifiable African group in the United States.
The undertaking at Ebo Landing caused at least 13 persons to lose their lives by drowning, but it also gave historical life to the rumored freedom-loving peculiarity of this West African people, the Igbo, who lost 1 million persons to the intercontinental slave trade.
The 19th Century mystery of what happened at Ebo Landing on a St. Simons Island creek has been solved.
For almost two centuries, an unreported mass drowning of “Ibos” in the creek has been claimed by African-American residents. As it turns out, a rebellion and freedom march at the creek site took place in May 1803, involving a group of Igbo from the ancient West African civilization of Igboland.
The solution of the Ebo Landing mystery removes it from the category of legend and adds another chapter in the history books of St. Simons Island.
Ebo Landing is located on Dunbar Creek, a tributary of the Frederica River that cuts through the marshes of Glynn.
The Igbo had been captured in the late 1802 in Igboland by a notorious underworld clan from the Arochukwu community. Through arrangements made by a broker at a Gulf of Guinea seaport, they were delivered to a waiting sea vessel which brought them to Skidaway Island, just south of Savannah, Ga.
A Savannah slave importer sold about 75 of the Igbo arrivals to two well-known coastal planters, Thomas Spalding of Sapelo and John Couper of Cannon’s Point on St. Simons Island.
The two men had been signers of the Georgia Constitution which had outlawed the importation of Africans five years earlier. They paid about $500 each for the Igbo and arranged for their delivery on St. Simons Island.
When the schooner York carrying the Igbo reached its landing place on the bluff of Dunbar Creek in mid May 1803, the Igbo reballed. In the confusion, Couper’s overseer and two sailors jumped overboard and drowned in their attempt to reach shore.
Under the direction of a high Igbo official who was among them, the Igbo went ashore, singing an Igbo hymn (“The Water Spirit brought. The Water Spirit will take us home. Orimiri Omambala bu anyi bia. Orimiri Omambala ka anyi ga ejina.”) and walked in unison into the creek. At least 10 of them drowned, accepting the protection of their God, Chukwu, and death over an alternative of slavery.
Survivors of the Igbo Stroke, as I have called the event, were taken to Sapelo Island and Cannon’s Point on St. Simons Island where they passed on their recollections of the event to their children.
Through the Igbo’s descendants in the in the Harrington community on St. Simons Island, the eye-witness accounts of the survivors had become the legend of Ebo Landing. Information collected since 1980 in Africa and the United States, including a detailed account by the slave importer who had sold the Igbo, has verified the factual basis of the legend and its historical content.
The mysterious presence of the Igbo at the beginning of the 19th Century became the namesake of three place names on St. Simons Island and an obscure African-American shout song, “Ebo, I call You.” It also generated an island ghost story about unrequited Igbo spirits and recurring reports of unsubstantiated sound and shadow in the marshes at Ebo Landing.
(c 1989 by H. A. Sieber)
H. A. Sieber is a North Carolina writer and editor. He lived on St. Simons Island from 1987 – 1989.
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18-issue 272 Sept. 5 - 12, 2002. Golden Isles WEEKEND
Ebo Landing 2002
Even though there is not a rnonument or marker, most locals know the location of "Ebo Landing." It’s along the
bluffs of Dunbar Creek behind the waste water treatment plant on St. Simons Island. Many have also read accounts of the tragic event that occurred there in May, 1803 in books of Island history, lore and legend.
But now the story of the Igbo slaves who drowned themselves rather than face a life of slavery is gaining worldwide attention. And today they symbolically represent millions of Igbos in their homeland of Nigeria who are still not free. (Ebo is the English word for the Igbo people of West Africa and is pronounced the same.)
Over this past Labor Day weekend, a group of 75 cultural historians, religious leaders, scholars and Igbo descendents gathered to pay tribute to their long lost brothers’ cry for freedom. They came from midwestern and southern States, Canada and Nigeria. In a conference held appropriately at Epworth-by-the-Sea, they presented research papers, and performed traditional sanctification/dedication and burial rites.
Wearing traditional Igbo dress, they began the proceedings with the breaking of the kola nut ceremony. By sharing in the bitter taste of the kola nut, participants were reminded to preserve the norms and values of Igbo society. They spoke of lgbo proverbs and spirituality. They told history and made history.
For after nearly 200 years, the site and the lives lost at Ebo Landing have finally been recognized. Those martyrs are also seen as representing a million more Igbo people lost to the trans-Atlantic slave trade. And, in the modern day Igbo homeland of Nigeria, the three million others who have died, first through civil war and then from an economic blockade policy of starvation by the current Nigerian government.
Researchers have found that a substantial number of African Americans in southern States are Igbo descendents. Most Haitians and many citizens of the West Indies are also Igbo. It’s hoped that in the future DNA science will be able to identify Igbo genes for those who need such verification.
The original Igbo slaves, men, women and children were captured in 1802 by a notorious underworld clan from Arochukwu in Igboland. The Igbo were prized for their knowledge of agricultural tools and crops such as yams, rice and maze.
According to the research of H. A. Sieber, The Factual Basis of the Ebo Landing, 1989, a slave broker at a Gulf of Guinea seaport delivered them to a sea vessel which brought them to Skidaway Island, just south of Savannah. A Savannah importer sold 75 of the Igbo arrivals for $500 each to Thomas Spalding of Sapelo and John Couper of Cannon’s Point on St. Simons Island.
When the schooner York reached its landing place in Dunbar Creek, a tributary of the Frederica River, the Igbo rebelled. In the confusion, Couper’s overseer and two sailors jumped overboard and drowned attempting to reach shore. Directed by a high Igbo official, the slaves went ashore but then turned and walked in unison back into the water. They sang an Igbo hymn as they entered the creek, "The Water Spirit brought us. The Water Spirit will take us home." Ten slaves drowned.
Through the years ghost stories have been told of unrequited Igbo spirits appearing at night in the marshes at Ebo Landing. Even during the day fishermen and crabbers avoid the location.
Survivors of the disaster passed their recollection of the event to descendents in the St. Simons Island communities of Harrington and Cannon’s Point and on Sapelo Island. The detailed accounts recorded by the slave importer, and research since 1980 from Africa and the United States have verified the factual basis and historical content of what used to be the legend of Ebo Landing.
It establishes Ebo Landing as the only known Plymouth Rock for an ethnically identifiable African group in the United States.
Why would these people choose mass suicidal drowning? An answer may be found in a long-standing pacifist tenet of Igbo philosophy which states, "if they deign to take your life or liberty away from you, swallow it in your stomach."
Dr. Philip Aka in his tribute described them as the ultimate freedom fighters. He said, "You thought your graves would be unmarked. How incorrect you were. Your graves have turned out one of the most marked monuments the world has known. It exists in human minds where the markings no hands can erase."
"If you think in terms of human landmark or monuments, as mortals do, your graves, beloved ancestors, are still not unmarked. Your graves are in Dunbar Creek, St. Simons Island... We gather here to salute your Igbo spirit and your gallantry. Adieu, beloved ancestors, and may your souls rest in perfect peace."
The main program for the conference was initiated by the U. S. non-profit research organization for the study of the Igbo people. Named EKWE NCHE (pronounced equencha), the organization is based in Chicago and can be contacted at ekwenche@hotmall.com
Many of their members traveled overnight from Chicago via tour bus to attend.
Local activities for this honoring event were coordinated by the St. Simons African American Heritage Coalition. Copies of the speeches and research papers presented at the conference are on file at their office
-------------------------------------------------------------------------------- From: "Jrff Hoffman" To: "Ekwe Nche" Subject: Igbo Landing 2002 Date: Tue, 17 Sep 2002 20:46:26 -0400
Hello, I'm the writer from the Golden Isles Weekend newspaper that sat in during the conference at Epworth. Thank you for letting me join you. I learned a lot. I'm sending a copy of the article that I wrote the next week in case you had not seen it. Also attaching four photos and # 19 appeared in color in the paper to show off the costumes. I've had a number of comments from readers of their renewed interest and genuine warmth of understanding of the Igbo event. Your group made a community-wide impact here. Thanks again, and come back to see us. Sincerely, Jeff Hoffman
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The Awakening & In-Gathering of The Ibos Ibo landing - From a Hebrew Perspective!
On Friday and Saturday, August 30th and 31st of 2002 a historic event took place on the small island of St. Simons, Georgia which is located about seventy miles south of Savannah. A Chicago based group of Nigerians, who are from the Ibo tribe, called together Nigerians and all others from Canada to Haiti and all points in between, to come to the place on St. Simons Island known as Ibo Landing.
The Chicago based group of Nigerian, Ibo have an organization called "Ekwe Nche", which is in the Ibo tongue "A Clarion Call" organized this historic event on St. Simons Island, the event was called to mark the sanctification of the place where thirteen Ibo men cast themselves into the sea rather than live as slaves. It is said that these thirteen men locked arms together and jumped into the sea, to the great surprise and dismay of their captors.
The Ibo Landing event was held to acknowledge the heroism of these thirteen brave men and to give their spirits a proper and fitting memorial through an ecumenical service that was attended by several religious groups. Among the groups represented were, Okpala Eze Nri Chukwuemeka I. Onyesoh, who represented the High Priest and ultimate spiritual leader in Ibo Land. Okechukwu Ikejiani, M.D., a retired physician and professor from Canada, Mr. Bruce Dan Carey from Gary, Indiana and his wife Chief Dele Jane Asawe, who is of the Ibo tribe, Moreh Elisha Israel from Cincinnati, Ohio and Rabbi Capers C. Funnye, Jr. spiritual leader of Beth Shalom B'nai Zaken Ethiopian Hebrew Congregation, in Chicago, Illinois.
On Friday morning all guest attended an opening ceremony, which was the breaking of the Kola Nut, an event by which all Ibo functions are begun which represents the cultural unity of the Ibo people. A tribal elder offered prayer, and everyone present washed their hands, then partook in eating the Kola nut, which was dipped in a mixture of peanut butter, honey and red pepper grounded into a powder. Dr. Justine Akujieze, of Chicago gave the welcome address and explained the purpose of the event.
The speech by elder statesman, Okechukwu Ikejiani, M. D., who is 85 years old, was very moving and insightful. Dr. Ikejiani was moved to tears as he appealed to the Ibos and African Americans present to unite and develop the organizations necessary to work to better the lives of the Ibos who are still in Nigeria. Dr. Ikejiani has traveled extensively and he promotes Ibo culture, history and heritage in his lectures.
At 3:30 p.m. Mr. Bruce Dan Judah Carey, presented a paper on the history of the Ibo, Ndi Igbo and the Hebrew people. Bruce's paper was both insightful and scholarly as he showed the connection between the Ibo people and their ancient Hebrew ancestors. Bruce detailed the various customs of the Ibo that are strikingly similar to the customs of the ancient Hebrews. Which include circumcision of their males on the eighth day after birth, abstention from pork and shellfish, the concept of rest from labor on the seventh day and observance of a day called Yomora Kippura, which comes in early fall, among the Ibo people and Yomora Kippura has all of the customs attached to it that a Jew finds in the laws concerning Yom Kippur.
Okpala Eze Nri Chukwuemeka I. Onyesoh, who represented the High Priest of Ibo Land, gave a powerful lecture on the conditions of the Ibo people under the current government of Nigeria, and he also spoke on the significance of the Kola Nut, in Ibo culture. Eze Nri Onyesoh, wore a red kipah with an eagle feather and a tallith, with 613 fringes, which is the garment worn by all Ibo priest when they officiate at a cultural ceremony. I found the attire of Eze Nri striking, because, I was wearing a Kipah and I wore my tallith, the only difference was that the Eze Nri wore his tallith, vertically, while we Jews wear our tallith horizontally.
Moreh Elisha Israel, spoke about the differences that he saw between the Hebrews and the customs of the Ibo people. Moreh Israel did not understand that the customs of the Ibo people were actually Hebraic in their content and structure.
I was invited to speak and I could only compare what I was witnessing to a true awakening of Ibo people to their Hebraic cultural roots. As I thought about why we were in St. Simons Island, Georgia, my mind returned to an episode in Jewish history concerning the Jews at Massadah, who in 73 a.c.e. cast themselves from the walls of their fortress rather come under the control of the Roman Empire. I was inspired by the history of the thirteen Ibo men, who were led by a chief of the Ibo nation, to revolt and become martyrs rather than slaves. My mind and spirit were led to the song by James Weldon Johnson "Lift Every Voice and Sing", in which the writer says in the last verse "Let us be true to our God, and true to our native land".
These thirteen men were in fact true to their God and true to their native land, and they followed one of their chiefs into martyrdom, when they refused to bow to their captors and become slaves.
Saturday August 31, 2002 was a momentous and awe stirring event, after the breaking of the Kola Nut and prayer, we all proceeded to the site of the IBO Landing. The owners of the property have maintained the actual site of the Ibo Landing for nearly 200 years. I was awe struck as the elderly white woman invited the group of 150 to come onto her property and conduct our services.
The "Ruach Kodesh" (holy spirit) overwhelmed me, as several of our group went out onto the actual landing site, and we prayed in the Ibo tongue and in the Hebrew tongue, for the spirits of those men that gave their lives for freedom. The pier has been preserved in its original condition; everything in that space was as it was nearly 200 years ago. It is a local legend that fishermen refuse to approach the site of the Ibo Landing, because it is said that you can hear the voices of those brave souls that became martyrs for freedom. The event was powerful, spiritual, awe inspiring and uplifting as we connected in a way that words cannot express with the souls of the departed.
The final part of our services was the sharing of the Kola Nut. An Ibo elder led us in prayer for the departed souls that engulfed the entire group with a singular thought. We became one people, with one God, one aim and one destiny.
The Ibo group Ekwe Nche has made a commitment to find other Ibo Landing sites up and down the east coast and to reclaim and redeem the souls of our lost brothers and sisters. The Ibo people are connected to the Gullah speaking people of Haiti, the Caribbean and Florida. The Ibo people are also found among the Geeche speaking people of South Carolina, North Carolina, and Mississippi. I am from South Carolina, I am a Geeche, I am an Ibo, and I am a Jew. Kol Israel Haraybim! (All Israel is responsible for each other).
Rabbi Capers C. Funnye, Jr. Cafe Ami ~ Magazine
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In 1996 two brethren met in an office in Chicago with the burning desire to address the sorry state of the Igbo nation. Out of that and many other meetings, after most if not all Igbo organizations had labeled these brethren fanatical, and their ideas too radical that had to be avoided and rejected by all means possible, and out of frustration, the research organization, Ekwe Nche, was formed to address and find a solution to the sorry plight of the Igbo Nation.
Behind these brethren were a group of uncompromising Igbo American elder-statesmen, the late Maazi Jacob Charruthers (PhD), Maazi Anderson Thompson (PhD), Maazi Ausbra Ford (Prof.) and a foremost Pan-Africanist Maazi Nicholas Thompson, from the Ga Nation in Ghana.
That was the birth of the ‘Igbo Renaissance Movement’ and the ‘Igbo Biafara Peaceful Actualization Movement’. This Movement did not take off until a very special elder-Statesman, who we will always consider the father of Igbo, gave his blessing to the aims of this Movement. Nna anyi, Okechukwu Ikejiani, just as Moses led the children of Israel to their promised land, Israel, it has been ordained that you will lead Umu Chukwu, to the promised land Biafara. But unlike Moses, your feet will stand on that promised land and you will make that victorious speech in praise of Chukwu Okike, the Mighty Yah, you promised Igbo – it has been written, so it shall be ISEEEEEEEEEEEEE!
This journey did not get into full gear until an Igbo American – Maazi EzeNdubuisi came on board. Thanks to Maazi EzeNdubuisi, a major component, the DIASPORAN IGBO, was added to this Movement. Igbo went from a population of a mere forty million to a population of over two hundred million and counting; from a nation with very few friends if any, to a nation with millions of blood brethren all over the world; from a nation with very little land, to a nation with infinite land all over the world. This coming together of Igbo worldwide, brought about the mainstay of this Movement, ‘The Sanctification of all the Igbo Landing Sites in the New World’.
On the 1 st of July 1998, Ekwe Nche applied for non profit status. On the 13 th of August 1999, the application was approved, and Ekwe Nche became a 501(c)(3) organization.
Below is the article 4 of the articles of incorporation of Ekwe Nche organization: Article 4. The purposes for which the corporation is organized are:
· To worship Almighty God, The Supreme Being, in accordance with Igbo culture and tradition; · To promote the religious, cultural, educational, civic, social, literary, economic, scientific and benevolent advancement of Igbo people worldwide; · To conduct research in order to facilitate the accurate dissemination of information to be used to actively stop all forms and acts of genocide perpetrated and/or engaged upon Igbo people worldwide; · To strive for unity of Igbo people around traditional leadership models focusing towards the realization of a sovereign and independent Igbo nation-state.
From a hand full of brethren, in less than eight years, the Biafara Movement has spread from Chicago to every part of the world. Most importantly on the 24 th of August 2004, OHA gave her blessing to the Biafara Movement by throwing her full support behind the aims of this MOVEMENT.
Who are we?
EKWE NCHE RESEARCH INSTITUTE/ORGANIZATION IS THE FATHER OR THE FOUNDER OF BOTH THE ‘IGBO RENAISSANCE MOVEMENT’ AND THE ‘BIAFARA ACTUALIZATION MOVEMENT’.
Ekwe Nche (Igwe bu Ike – strength in numbers)
P. O. Box 408250 A NON-PROFIT ORGANIZATION Chicago, Il 60640
Ekwe Nche is a worldwide based organization of all IGBO of American, Cuban, Haitian, Jamaican, African, etc descent. She is the vanguard of IGBO tradition and culture.
PURPOSES
To worship Almighty God, The Supreme Being, in accordance with IGBO culture and tradition; To promote the Spiritual, cultural, educational, civic, social, literary, scientific and benevolent advancement of Ndi Igbo; To conduct research in other to facilitate the accurate dissemination of information to be used to actively stop all forms and acts of genocide perpetrated and/or engaged upon IGBO people worldwide; To strive for unity of Igbo around COLLECTIVE leadership models focusing toward the realization of a sovereign and independent Igbo nation-state; To actively seek and prosecute all those responsible for crimes of genocide against Ndi Igbo and all those responsible for anti IGBO propaganda; To locate and sanctify all Igbo landing sites in the New World.
PLANS
IGBO CULTURE: Establishment of IGBO house in every city where there are Ndi Igbo. To actively research, document and practice IGBO culture and tradition. IGBO EDUCATION: Establishment of IGBO schools in every city where there are Ndi Igbo, with a strong emphasis in speaking, reading and writing IGBO language. IGBO FAMILY: Re-establishment and emphasizing the IGBO family values and the upbringing of our children in IGBO ways. IGBO LANGUAGE: Establishment of IGBO newspapers, radio, television and cinema, theater, Internet and other communications services. IGBO LEADERSHIP: Re-establishment of the True and Time Tested Collective Leadership models with the Elder-statesman/stateswoman as the highest achievable position, a position that can only be attained through a life long service to Ndi IGBO. IGBO MONEY: Promotion of the strong economic financial growth and success of Ndi IGBO worldwide with emphasis in establishing and developing IGBO banks, companies, industries, real estate, etc. IGBO NATION: Establishment of the Republic of Biafara based on Igbo culture, tradition and philosophy.
Posts: 166 | From: chicago | Registered: Jun 2003
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“Despite the insinuation of characteristics of the known actions of the likes of Nzeribeh and Ike Nwachukwu, your questions appear intended to elicit another specific person and name whose own supposed crime remain unsubstantiable save as mere allegation. Is'nt it better to come out and spell it out, so that all your postings will harmonize more effectively.” – Maazi Ukaobasi
There is nothing wrong with being sarcastic, even caustic in our remarks, more importantly it is necessary that we not swallow anything presented to us until we have put them to the test. But to put them to the test, it is also important that we do a little research, how else do we know whether the information that is being presented to us is true or not. We must also understand that this is about the way forward for Igbo, not about any one individual, no matter who or what we consider the individual - OHA KA!
We cannot over-emphasize the immense problem that face Igbo where this current abomination of a so called leaders, yes, an abominable group of leaders who have nearly brought Igbo to her knees are concerned, a group of leaders that have turned Igbo into a beggar nation – TUFIAKWA!
Let us take a look at the statement that elicited the above response by Maazi Ukaobasi:
“I had deliberately chosen the topic “Igbo Leadership – Setting the standard”, for it is important that before one talks about Igbo Leadership, the ‘stringent parameters’ that our fore-parents put in place in choosing their leaders must again be brought back for those who aspire to be Igbo leaders.
Using the current ‘so called’ Igbo leaders as examples, should:
1.) An Igbo who is sponsored by other nations be ever considered an Igbo leader (bearing in mind that no one can serve two masters, and where the survival of a nation is concerned, anyone sponsored by other nations is a traitor and cannot be considered an Igbo leader.)? 2.) An Igbo who during the genocidal war against Igbo, fought on the Nigerian side be ever considered an Igbo leader? 3.) An Igbo who was in a position of power but turned a blind ear and eye to the pogrom, genocide and holocaust against his people, be ever considered an Igbo leader? 4.) An Igbo who spied against Ndi Igbo, or sold weapons of war to those whose goal was to wipe Igbo off the face of the earth, be ever considered an Igbo leader? 5.) An Igbo who has no respect for the way of life of Ndi Igbo, or one who has committed nso ala, by coming between a man and his wife, thereby destroying the family, be ever considered an Igbo leader? 6.) An Igbo who is a 419’er, or speaks out of both sides of his/her mouth, or a dictator, be ever considered an Igbo leader? 7.) An Igbo who for the past 34 years since the end of the Biafra-Nigeria war refused to say anything as his people were brutalized, massacred and marginalized, be ever considered an Igbo leader?
As we can see, the list is a long one. If the head is rotten, will the body not die? Until Ndi Igbo take another look at the present abomination of a leadership and turn their back on them, Igbo will continue on a downward part.”
Does Igbo have any set requirements that it’s current leaders must meet since the end of the Biafra/Nigeria war, before they consider themselves leaders? If there are no standards, why not? Those of us who are old enough to remember recall that Igbo pre 1970, had very stringent requirements for those who choose to lead Igbo. What have changed? One would be hard put to come up with a ‘so called’ Igbo leader that is not currently being sponsored by one of the slave masters of Igbo, NAME ONE. If most, if not all, are sponsored by the slave masters of Igbo, where do their loyalty lie? Where one is found, what about the remaining conditions, as long as we remember that the stated conditions above is not complete.
Maazi Ukaobasi, has conveniently pointed out two individuals, Oh no, the plight in which Igbo find herself is too serious for us to continue to show selective amnesia, we cannot continue to put on blinders. Thirty years plus is enough to see where the loyalty of these so called leaders lie - to Igbo, themselves, or their masters, and what their leadership have done for and to Igbo. From where I stand, their grade, ALL OF THEM BAR NONE, is F! They have all failed Igbo. They must retire in shame for what they have done to Igbo.
Ndi Igbo have always been known to mean what they say, but forgive me, that was when Igbo was Igbo, before Igbo started to speak out of both sides of her mouth, after all, Igbo had to be ‘like other nations’. Until Ndi Igbo understand who they are and more importantly understand that they are not other nations and have their unique way of doing things, their unique culture, tradition and philosophy, until Igbo go back and relearn how to be Igbo, and what being Igbo means, Igbo will continue in the present trend – downward!
But this is not about the blame game or pointing fingers, this is about finding solutions, and to find real solutions it is important that we not be afraid of calling a spade a spade. If we have no idea what the problem is, or we pretend that there is no problem, or we have selective amnesia, whatever solution we offer will be flawed.
THE PROBLEM IS NOT IGBO LEADERSHIP, THE PROBLEM IS THAT NDI IGBO HAVE NO SET STANDARD TO WHICH THOSE WHO CHOOSE TO LEAD MUST MEET. Show me a nation led by traitors, those who have been compromised and ready to sell themselves (money na hand back na ground), those with the blood of Ndi Igbo on their hands, those who have no respect for their culture, tradition and philosophy, those without balls, and I will show you a failed nation.
It would be easy to look around for excuses why Igbo had discarded the stringent standards that those who choose to lead must meet, that will not do. The question should be, HOW DO WE BRING BACK THOSE STANDARDS that made Igbo one of the most envied nations in the world.
“When your entire body of academic work is marshalled like a weapon to obliterate those individuals and or groups whom you have judged, it becomes very difficult to then fathom who and who is practicing despotism and tyranny, who is trying to play Yah-(n)weh in the land of the blind.” – Ukaobasi.
It is important that we understand that leadership is not a right, this is about the lives of over forty million people, this is about the way of life of a people, it must not be taken lightly. Ndi Igbo have a right to demand that those who lead, lead well, they have a right to know if those they have put their trust in are fools, 419’ers or traitors. They have a right to know why all those who led since 1970 have been complete and total failures, they have a right to be told what went wrong and they have a right to all solutions offered, they have a right to ask all these failed leaders to step down.
Maazi Ukaobasi, as we write, we have brethren who, because of these leaders who you choose to defend, and through no fault of their own have become beggars, and brethren who have lost all hope, some who have families and can only watch in despair as their families slowly starve to death. That most of us in the Western world choose to forget these our brethren is none of my business, as long as I have a breath left in me, I and those who refuse to forget intend to continue on this crusade to bring sanity back to Ala Igbo.
May Yah, Yah Nwe, Yah Ka, Yah Nwe Uwa, Ama Ama Amasi Amasi, Chi Ukwu, Chineke, .., continue to guide these our brethren who refuse to see Igbo become a beggar nation – ISEEEEEEEEEEEEE.
IGBO GADI!
Posts: 166 | From: chicago | Registered: Jun 2003
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I have stated my case, it is now up to you to decide. Remember to do your research. Do not believe what anyone says, this is about the future and welfare of your children and their children’s children. There is no MESSIAH OUT THERE, BUT THE REFLECTION YOU SEE IN YOUR MIRROR – YOU! If you will not get involved because you are Igbo or one of the many oppressed nations in Nigeria, at LEAST get involved because of your offspring. There is too much at stake for us to contiue to sit on the sideline or to continue to remain deaf of hearing TO the plea of our brethren who have been condemned to a life of slavery and misery, or blind of seeing TO the hopelessness around us, when we can become part of the solution. We cannot continue to put on blinders, but must judge in fairness and with righteousness, 'EZIOKWU BU NDU', MUST CONTINUE TO BE OUR GUIDE NO MATTER WHAT. WE MUST LEARN TO STAND UNSHAKEBLY ON THE TRUTH.
The most important project on board as of now that was due at least four years ago, IS A TRUE RADIO BIAFARA, A STATION THAT WILL NOT TAKE SIDES BUT ALWAYS TELL NDI IGBO THE TRUTH, ALLOWING THE CHIPS TO FALL WHERE THEY MAY, AND MAKING SURE IGBO HAVE ALL THE INFORMATION TO MAKE AN UNBIASED DECISION.
Be part of that solution.
Contact Ekwe Nche at ekwenche@hotmail.com to make a donation TO HELP MAKE THIS RADIO PROJECT A REALITY or have your organization play an active role and also make a donation.
IGBO LANDING 2005 - Igbo landing will be held in the last week of August in Virginia, every organization and every Igbo and friends who are interested are encourage to be part of this great celebration, Virginia is the craddle of American democracy and we can now definitely say that since most slaves in Virginia were Igbo, Igbo gave USA democracy. Join us in this most important celebration as Igbo reclaims her own.
Chi Ukwu gozie Igbo – ISEEEEEEEEEEEEE! Chi Ukwu gozie Biafara – ISEEEEEEEEEEEEE!
BIAFARA GA DI!
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