shymexx:

Is your god more powerful than theirs?

Belief system is an ideology created to enhance consciousness and relationship between human beings and their environment vis-a-vis the universe...

Being Yoruba is deeper than just being from Osun, it's a way-of-life and ancestral background...

They have Yoruba ancestry just like you, however, they lead a more Yorubacentric lifestyle than most of you do - peep the difference..

@Your sig wasn't Nat Turner from the 1800's?

lol @this thread.

phreakabit:

@Your sig wasn't Nat Turner from the 1800's?

It's Nat Turner with the gun - the rebel who revolted against slavery!

I'm Nat Turner in this bytch - revolting against the medieval Nigerian mentality...

shymexx:

It's Nat Turner with the gun - the rebel who revolted against slavery!

I'm Nat Turner in this bytch - revolting against the medieval Nigerian mentality...

Lol. . . Remember he got killed.

Let do a comparative analysis:

Nigerian god(s)(Abrahamaic faiths) is so powerful, yet those in South America worshipping these "powerless" gods are doing better than you lot...

Bezed: according to an article i read once in wikipedia, a fraction of equatorial guinea, speaks a certain kind of igbo

Yeah, some Equitorial Guineans are Igbos. It was during the slave trade that they were taken there. Check their female national team, you would notice some Igbo names. The british knew this that was why they tried in 1930s to relocate some erosion prone communities in the east there but Dr. Nnamdi Azikiwe refused.

shymexx:

Is your god more powerful than theirs?...

This thread is not meant for preaching, but I'll say YES to your question

shymexx:
Belief system is an ideology created to enhance consciousness and relationship between human beings and their environment vis-a-vis the universe...

That's your thought. Whatever you believe in is your religion and not your tradition.
Don't mix religion(your belief) and tradition.

shymexx: Being Yoruba is deeper than just being from Osun, it's a way-of-life and ancestral background...

They have Yoruba ancestry just like you, however, they lead a more Yorubacentric lifestyle than most of you do - peep the difference..

Very correct, but yoruba has it own identity(way of life) different from religion.

phreakabit:

Lol. . . Remember he got killed.

This is what Harriet Tubman said: ""I started with this idea in my head, "there's two things I've got a right to....death or liberty?."

We'll all die someday, anyway...

And this is what I'm trying to do: "I freed thousands of slaves. I could have freed thousands more if they had known they were slaves." - Mama Harriet Tubman

Bwahahahahaha

Paul John:
This thread is not meant for preaching, but I'll say YES to your question

Can you either proof this, or cite examples to back up your claim?

That's your thought. Whatever you believe in is your religion and not your tradition.
Don't mix religion(your belief) and tradition.

Belief system and tradition/culture are like siamese twins everywhere in the world, except Africa... Go check the religion vis-a-vis culture/tradition of all the other races of people in the world(except black Africans), and get back to me with your answer...

Very correct, but yoruba has it own identity(way of life) different from religion.

Yoruba identity and its religion are the same thing, hence why Yoruba names have an element of its religion in it... Just look at the what begins every Yoruba name, and it alludes to the gods of your ancestors...

Well said mr ukoh dats nice these are pan africanist that can make our heritage be known- and am not sure he is an idoma cos his name is Tar Ukoh I googled his pic - na tiv man am sure

shymexx:

Can you either proof this, or cite examples to back up your claim?

Like I said earlier, "this thread is not meant for preaching".

shymexx: Belief system and tradition/culture are like siamese twins everywhere in the world, except Africa... Go check the religion vis-a-vis culture/tradition of all the other races of people in the world(except black Africans), and get back to me with your answer...

Naa, that's for you.
Your believe is what you call upon for help or protection. Your request is granted by what you believe in. Your tradition is not what you believe in, but your way of life(language, dress code, food type...)
Your tradition/culture don't get things done for you, but your believe, don't mix things up.[/quote]

shymexx:

Yoruba identity and its religion are the same thing, hence why Yoruba names have an element of its religion in it... Just look at the what begins every Yoruba name, and it alludes to the gods of your ancestors...

This is because your forefathers(not your ancestors) first religion/believe were of those gods.
How about you explain this:
There are some yoruba names you'll hardly see yoruba muslims having them as names.
Why? Because they're yoruba names that belong to Christians Yorubas.
Names like: Oluwaseun, Oluwaseyi, Jesutofunmi, ayooluwa...

Most yoruba names that have gods in them are due to the early embrace of the old religion by the ancient ones.

It's our mentality(african) that made us add religion/believe into our names.

Shymexx, I think it's time you visit home(Lagos) yourself to know more about your origin, better still; the main source » Osun(Ile-Ife)

Paul John:
Like I said earlier, "this thread is not meant for preaching".

It's not about preaching, it's about showing proofs or citing examples... I'm from a proper Christian family and my pops is a "topman" at his church... I can proudly tell you that I know more about Christianity that than you'll ever know because I was raised in the Church, and I know almost everything in the Bible... So, when I talk, you ought to listen...

Your believe is what you call upon for help or protection. Your request is granted by what you believe in. Your tradition is not what you believe in, but your way of life(language, dress code, food type...)
Your tradition/culture don't get things done for you, but your believe, don't mix things up.

Nah, your religion is a peripheral of your culture and a higher level of consciousness birthed by your culture... Let me help you with examples, since you're too lazy to cite any... Europeans owe their civilisation(culture) and higher consciousness to Christianity, they created the religion that became Christianity for themselves for guidance - from other existing religions at the time... So, Christianity is an European religion and their culture... Islam is an Arab religion created by Arabs... Asians are into Hinduism, Taoism, Buddhism etc.. and these religions were created by the culture and level of consciousness..

Even South Americans have created new religions by mixing Catholism(European ancestry) and African religions(African ancestry) to create new religion based the South American culture(which is a mix between African and European cultures)...

Now cite your own examples to counter my argument...

This is because your forefathers(not your ancestors) first religion/believe were of those gods.
How about you explain this:
There are some yoruba names you'll hardly see a yoruba muslims having them as names.
Why? Because they're yoruba names that belong to Christians Yorubas.
Names like: Oluwaseun, Oluwaseyi, Jesutofunmi, ayooluwa...

Most yoruba names that have gods in them are due to the early embrace of the old religion by the ancient ones.

It's our mentality(african) that made us add religion/believe into our names.

Ancestors and forefathers are interchangeable - they both basically mean the same thing... Oluwa is Yoruba meaning for God just as Olorun and Eledumare - it has nothing to do with Christianity... And those those "jesutofunmi" and Islamic Yoruba names are just new age names given to people by delusional and un-African people like you and your co-travelers.. That's slave mentality!!

Rid yourselves off perpetual servitude and mental slavery - there's absolutely nothing wrong with your culture and belief system...

Its a good development for Africans in the diaspora to start connecting to their ancestral home. Im not surprised by those retaining thier culture cos Yoruba is too deep & interesting to do away with.
Good luck to our children outside d continent.

But do they eat Garri, Akpu and Amala like us here?

i hate it when ppl turn a mere article into a tribal war fare..1st op there is nothing like 13th century language, cos slave trade only started from 16th century. And for every body's notice according to wikipedia @ en.m.wikipedia.org/wiki/Igbo_people_in_the_Atlantic_slave_trade . '' In the 19th century the state
of Virginia received around
37,000 slaves from Calabar of which 30,000 were Igbo
according to Douglas B. Chambers.[29] The Frontier Culture Museum of Virginia estimates around 38% of
captives taken to Virginia
were from the Bight of Biafra.[30] Igbo peoples constituted the majority of
enslaved Africans in Maryland.[29] Chambers has been quoted saying "My
research suggests that
perhaps 60 percent of black Americans have at least one Igbo ancestor..."[31]''.. You should come up with facts not what you think.. Hausa's where not involved in slave trade cos of their location, no sea port to transport those captured.. And other african countries lying within the atlantic coastal region were also involved. Finding yoruba's in certain areas is cos they were concentrated there not dispassed like the other groups were..

I confirmed that most of those from Barbados are Yorubas.
I have a friend from Barbados who asked me to buy Wooden game with seed (AYO OLOPON) for him.
the lat time i went to Nigeria. Ofcourse I gladly did.
He said their elders used to play the game alot when He was younger way back in Barbados.
He's got most of his friends as Yorubas in d UK. He confirmed that he find feels at home mostly with the Yorubas.
I told him that blood is thicker than water.
He is looking for a Christain Yoruba to marry because he believed he belongs to the tribe.

TRUE STORY.

shymexx:

It's not about preaching, it's about showing proofs or citing examples... I'm from a proper Christian family and my pops is a "topman" at his church... I can proudly tell you that I know more about Christianity that than you'll ever know because I was raised in the Church, and I know almost everything in the Bible... So, when I talk, you ought to listen...

Yes boss.
Again

Paul john:
Like I said earlier, "this thread is not meant for preaching".

It's insane proving that a religion is better. It's your personal conviction that I can't change.

shymexx: Nah, your religion is a peripheral of your culture and a higher level of consciousness birthed by your culture ... Let me help you with examples, since you're too lazy to cite any... Europeans owe their civilisation(culture) and higher consciousness to Christianity, they created the religion that became Christianity for themselves for guidance - from other existing religions at the time... So, Christianity is an European religion and their culture... Islam is an Arab religion created by Arabs... Asians are into Hinduism, Taoism, Buddhism etc.. and these religions were created by the culture and level of consciousness..

For shymexx's mind.
Christianity in Europe is as old as ancient.
Don't know much about europe, but as for Africa(Yoruba specifically) tradition/culture has it own identity different from religion. It yours to choose any, that's if you believe in anything called religion.
I stated this earlier, what confused dudes like you is the earlier existence of the old religion(gods) in the yoruba tradition, like that of Christianity in Europe.

shymexx: Ancestors and forefathers are interchangeable - they both basically mean the same thing... Oluwa is a Yoruba meaning for God just as Olorun and Eledumare - it has nothing to do with Christianity... And those those "jesutofunmi" and Islamic Yoruba names are just new age names given to people by delusional and un-African people like you and your co-travelers.. That's slave mentality!!

Can give an example of a muslim yoruba with "Oluwa" in the name
Why is it only their christians that does?

shymexx: Rid yourselves off perpetual servitude and mental slavery - there's absolutely nothing wrong with your culture and belief system...

Yes boss

Eni sé bi Oyo larin oyo ose bi baba eni kan!
Yoruba literature and culture pave ways for Igbo literacy of today. What ever will have written about that always serves as precedent or food for thoughts for Igbo literacy.



This is plagiarized form of What Professor Toyin Falola has written about! And Igbo using pseudo name for Hausa writer to make it sounds credible.
I will post the original write-up by original writer Toyin Falola for the world to Igbo atrocity!


It is an established fact and beyond dispute that the vast majority of captives taken from Africa for enslavement in the Americas were of Igbo origins. In addition to the massive amount of Igbos documented and acknowledged to have been shipped directly out of the Igbo dominated areas of the Niger Delta millions of others were brought to the Americas from Igbo slave colonies which were established throughout the African Continent and thus arrived under a variety of tribal and national listings.

Those classified as Ashante were actually Igbos who were imported to Ghana by Portuguese slave traders to work the gold mines. Others listed as Angolan were also Igbos. Some Igbos were imported to Angola prior to their arrival in the Americas, while others were born and raised in the Igbo slave colony of Angola. Both Angola and Mozambique have coastal cities named IBO(EBO)conveniently located for exporting slaves.

The Gullah whose name derives from the word Angola are an African - American community that live on the sea islands off of the coast of Georgia and South Carolina. The Gullah are currently engaged in a strenuous battle to secure a memorial at a site called Igbo Landing. Igbo Landing was named in memory of the countless Igbos who drowned themselves to protest their enslavement. Historians who have taken a serious interest in the slave trade and tribal origins of African - Americans most certainly understand that there was a significant "Yoruba" element amongst the captives. The purpose of this writing is to further support research that proves that the majority of those enslaved and brought to the Americas were Igbo by acknowledging those classified as " YORUBA" as being Igbo as well.

The term " YORUBA " originally referred to the Oyo, a tribe who lived amongst the Hausas in what is presently Northern Nigeria.(3) Over the centuries they were gradually driven southward where they in turn became the conquerors of the indigenous people of " Southwest Nigeria" who like their Southeastern counterparts were referred to as the Igbos.(4) This Igbo society was traditionally protected by a secret society of masked warriors known as the Egbo or Egba.

The Southwestern Igbo lived in the forest surrounding Ife. It was there that they were first confronted by Oduduwa who along with his youngest son Oranyan are remembered as the founders of the Oyo(Yoruba)Kingdom at Ife.(5) In their initial encounters, the Oyo were unable to penetrate the frightening Egba(Igbos) as these intimidating forest dwellers mastered the art of instilling fear into their opponents. These Igbos went further in raiding and burning down the intruding Oyo(Yoruba) settlements in the town at Ife.

The Igbo(Egba) were first defeated through the scheming of a women named Moremi who allowed herself to be captured by the Igbo as she used her beauty to seduce the Igbo King into revealing the secrets of the Egba(Igbo).(6) She later returned to the Oyo providing her fellow countrymen with the necessary information needed to finally conquer the Igbo(Egba) " menace ". This defeat of the Igbo is celebrated every year at the annual Eid festival at Ife.




In 1835, the Egba(Igbo) declared themselves independent of the Yoruba(Oyo) and in response the Oyo along with the Ijebu drove them out of Ibadan, Ife and other towns north of their present day capital of Abeokuta.(7) As a result of close interaction with the Ijebu , the city Ijebu-Igbo was established. The founding of the Egba(Igbo)Kingdom at Abeokuta in 1837 is considered to be the last one recognized within the "Yoruba confederation " of tribes. By this time the term Yoruba had now expanded beyond its original usage in referring to the Oyo and generally applied to all of the inhabitants of Southwest Nigeria.

In addition to the Egba there remains a "Yoruba " tribe in the Kwarra State that continues to use the more original Igbo as part of their tribal name and they are referred to as Igbo-Mina. The tradition of the masked Egbo(Egba)warriors is likewise documented in Southeastern Nigeria the home of the present day Igbo people.

1. Egbo - A secret society at one time existing as a political bond between various towns especially in Eastern Nigeria. - World Book
Dictionary A - K 1974.

In 1876, the Scottish Presbyterian Missionary Mary Slessor came to Calabar. According to the accountings of Ms. Slessor, in the Igbo areas a secret society known as Egbo went around in masks and beat people. She claimed to have chased a group of Egbo and tore off a mask.( (Note THE EGBO WARRIORS SEEM TO HAVE A PROBLEM OR WEAKNESS FOR FOREIGN WOMEN. FIRST MOREMI IN THE WEST INFORMS HER PEOPLE TO BURN THE MASKS OF THE EGBO(EGBA) AND LATER IN THE EAST, MARY SLESSOR CLAIMS TO HAVE PERSONALLY TORN OFF AN EGBO MASK.)

The Egba of Abeokuta worship a deity called the Oro. Oro is a god who resides in a bush. In honor of Oro a sacred ceremony is performed at a secluded spot inside the bush. This ceremony is called Igbo Oro. (9) The concept of Igbo Oro closely resembles the story of the Lord of Israal(Israel) speaking to the Prophet Moses(Musa) from inside of the burning bush. Igbo Oro can be related to the early Israal origins of the Igbo(10).

Although the concept of Legba(Eshu) varies it began as an ancestral memorial designed to maintain the Igbo identity during times when the Igbo declared themselves to be in a state of secrecy called Egba/Egbo. Legba was also activated in the New World to counter modern slavery and its attempts to wipe out the Egba(Igbo) identity of the captives. The deity is described in " Yoruba " mythology as the " Divine Trickster " who wields great power because of his ability to outwit his fellow gods. Evidences of Legba have been documented throughout the Americas in such places as Brazil, Guyana, Trinidad, Haiti and New Orleans under various names such as Lebba,Legba, Elegbarra and Liba.(11)

The term Elegbarra or Lugbarra is of great significance because not only does the name appear in the Americas amongst the Egba slaves who are of Igbo origin, but it is also the name of a tribe that lives in Southern Sudan and Northern Uganda who are likewise related to the Igbos of Nigeria. When traveling in Uganda I personally met a Lugbarra Doctor of Medicine who previously studied alongside of Igbos from Nigeria. The Lugbarra man stated that he could understand much of the Igbo language which had much in common with his own Lugbarra tongue. He was definitely convinced that the Lugbarra and the Igbo were akin.(12)(13)

In 1967,Haiti became the only country outside of Africa to recognize the Igbo quest to establish the independent Republic of Biafra. This was due to the Haitian's memory of their own Igbo revolutionary past. The numerous and successful slave revolts in Haiti are all clearly documented as Igbo uprisings(14),but yet we find the strongest presence of the ancestral deity Legba amongst the Haitians. In Haiti Legba is described as the most powerful of all Loa.He is the guardian of the gate between the material and spiritual world. He has great wisdom and knowledge of the past and future. Every ritual begins with a sacrifice to Legba. He is the guardian of the sun and his color is black. The guardian of the sun is most likely a code for the land of the Rising Sun which is the ancient Igbo reference to the land of Biafra.(15)

 In Brazil, an organized Igbo revolt led to the establishment of the independent " Igbo" Republic of Palmares which lasted 45 years.(16) Being consistent with Igbo resistance, Palmares ended in a massive suicide of Igbo warriors who preferred death to captivity.(17) The city Ibotirama testifies to a strong Igbo presence in the region. (18) However as in the case of Haiti Afro-Brazilian culture and religious practices are more readily associated with that of the "Yoruba " including the worship of Legba.


Olukwumu is spoken in Brazil and interestingly enough in a few Igbo communities such as Anioma,Idumu-Ogu, Ubulubu,Ugboba,Ugbodu and Okwumzu. Although this dialect cannot be found in Yorubaland it remains in reference as a " lost dialect of the Yoruba language ". (19) This indicates that in addition to the Egba and Igbo -Mina, other Igbo communities likewise were classified as " Yoruba " and like the Olukwumu some made their way to the New World accompanying the majority Egba.

In Cuba the Olukwumu(Yoruban-Igbos)are referred to as the Lukumi or Olukumi. Like other Igbo captives the Lukumi of Cuba were noted for their massive suicidal resistance that often found them hanging from the branches of the Guasima trees.(20) This sounds very similar to the Igbos of Haiti, as the Haitian saying," IGBOS PEND COR A YO " - The Igbos hang themselves is still current.(21) NOTE: ( IN ADDITION TO THE IGBO OLUKUMI THERE ARE THOSE IGBOS WHO WERE TAKEN DIRECTLY FROM CALABAR TO CUBA AND THEY ARE KNOWN AS THE
ABAKUA.)

No one would argue that Paul Robeson and Booker T. Washington standout amongst the most accomplished "African-Americans " the latter being the founder of the prestigious Tuskegee Institute. It can be speculated that the success of these two individuals can at least partially be attributed to the fact that they both maintained links to their Igbo origins. Paul Robeson confirmed his Igbo identity through linguistics as he was able to verify the Igbo origins of a number of African words that had been passed down through his family(22),while Booker T. Washington obviously maintained an understanding of his Egba(Igbo) background which is reflected in his middle name Tanifeani, a name most common to the Egba people.(23). In summary the captives taken to the Americas of whom were classified as " Yorubas " were of Igbo origins, as the Igbos arriving under a variety of tribal names and classifications account for approximately 90% of all slaves.


 

BIBLIOGRAPHY: 23 NOTES
1. AFRICA THE HISTORY OF A CONTINENT - JOHN ILLIFE - CAMBRIDGE UNIVERSITY
PRESS - 1995 PAGES 129-130 - IGBOS SOLD TO GHANA

2. TIME ATLAS OF THE WORLD 10TH COMPREHENSIVE EDITION PAGE 87 F-9 - THE CITY
EBO IN ANGOLA 50 MILES FROM THE COAST. THERE ARE CURRENTLY TWO CITIES NAMED
IBO IN MOZAMBIQUE - PAGE 88 j-10 - IBO AND ILHA IBO.

3. THE KINGDOM OF THE YORUBA - ROBERT SMITH- 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS -PAGE 7. THE OYO AND THE HAUSA

4. THE KINGDOMS OF THE YORUBA - ROBERT SMITH- 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS - PAGE 14 - THE INDIGENOUS PEOPLE AT IFE CALLED IGBO.

5. THE KINGDOMS OF THE YORUBA - ROBERT SMITH - 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS - PAGE 15. ORANYAN THE SON OF ODUDUWA,THE FOUNDER OF OYO.

6. THE KINGDOMS OF THE YORUBA - ROBERT SMITH - 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS - PAGE 15. THE SCHEMING OF MOREMI

7. SANTERIA - PALO AND LUKUMI ORGANIZATION: WWW. PALO.ORG YORUBA
PEOPLES OF WEST AFRICA. HTML - EGBA VS. THE OYO AND THE IJEBU. EGBA DRIVEN
SOUTHWARD TO ABEOKUTA

8. GLIMPSES ISSUE #128 - PUB. CHRISTIAN HISTORY INSTITUTE - WORCESTER,PA. -
MARY SLESSOR AND THE EGBO

9. THE RELIGION OF THE YORUBA - J. OLUMIDE LUCAS - LAGOS C.M.S. WORKSHOP
1948 Pages 120-121 - THE PRACTICE OF ORO-IGBO AMONGST THE EGBA.

10.THE NIGER IBOS -BASDEN - THE SIMILARITIES BETWEEN THE IBOS AND ISRAELITES
-ISRAAL CUSTOMS OF THE IGBO

11. THE MYTH OF THE NEGRO PAST - MELVILLE J. HERSKOVITS -BEACON PRESS BOOKS
PAGE 253 - LEGBA FOUND THROUGHOUT THE NEW WORLD

12. The DOCUMENTATION OF ISHAQ AL-SULAIMANI/CHIEF NWANNE DI NAMBA NDI IGBO -
CULTURAL EDUCATION INSTITUTE - TEANECK NEW JERSEY - INTERVIEW WITH LUGBARRA
DOCTOR OF MEDICINE








13. THE LUGBARRA OF UGANDA - JOHN MIDDLETON, 1965 -HOLT,RINEHART AND WINSTON
- SIMILARITIES BETWEEN LUGBARRA AND IGBO WORDS - THE EZE(EZO) THE MOST
POWERFUL AMONGST THE LUGBARRA

14. HISTORY OF THE IGBO PEOPLE -ELIZABETH ISICHEI - MACMILLAN PRESS PUB.
PAGE 47 - IGBOS DIFFICULT TO MANAGE IN HAITI

15. VOODOO GODS AND GODESSES - WWW.GEOCITIES.COM/FULL MOON
MAGIC_DEITIES/VOODOO. HTML - THE DESCRIPTION OF LEGBA

16.HISTORY OF THE IGBO PEOPLE - ELIZABETH ISICHEI - MACMILLAN PRESS PUB.
PAGE 47 IGBOS IN THE ESTABLISHMENT OF PALMARES

17. THE MYTH OF THE NEGRO PAST - MELVILLE J. HERSKOVITS - BEACON PRESS BOOKS
PAGE 91 -PALMARES ENDS IN MASSIVE SUICIDE

18. TIME ATLAS OF THE WORLD 10TH COMPREHENSIVE EDITION - PAGE 115 k-11 - THE
CITY IBOTIRAMA IN BRAZIL

19. M.A. ONWUEJEOGWU, 1987 AHIAJOKU LECTURE(VIA) YORUBA, ONITSHA,ORISHA -
PHILIP EMEAGWALI - OLUKWUMU SPOKEN IN BRAZIL AND IN SOME IGBO COMMUNITIES
BUT NOT IN THE CORE OF YORUBALAND.

20. THE MYTH OF THE NEGRO PAST -MELVILLE J. HERSKOVITS - PAGE 95 - THE
SUICIDAL RESISTANCE OF THE LUKUMI(LUCCOMEES)

21. THE MYTH OF THE NEGRO PAST- MELVILLE J. HERSKOVITS - BEACON PRESS BOOKS
PAGE 36 -
THE SAYING; " THE IGBOS HANG THEMSELVES " IS STILL CURRENT IN HAITI- (IGBOS
PEND COR A YO)

22. SLAVE CULTURE - STERLING STUCKEY - OXFORD 1987 - PAGE 334 - PAUL
ROBESON'S BELIEF THAT HE WAS OF IGBO ORIGINS WAS REINFORCED.

23. THE RELIGIONS OF THE YORUBA - J. OLUMIDE LUCAS - LAGOS C.M.S. WORKSHOP
1948 - PAGE 8 - BOOKER T. WASHINGTON AN EGBA. T IS FOR TANIFEANI


Please e-mail: MR. ISHAQ AL-SULAIMANI
ishaqa777@hotmail.com
DIRECTOR OF RESEARCH @ CULTURAL EDUCATION INSTITUTE(TEANECK,NJ.) FOR MORE THOROUGH INFORMATION.

https://www.nairaland.com/550757/some-unknown-facts-igbos-america

An old thread.

As a result of the existence of Igbos as dinstinct tribes during slavery lead to the wrongful labelling of Igbo slaves as other ethnic groups.I bumped into a Cuban book and think I should share some of the things I read.


Many historians have arguedthat the Ìgbo of West Africa were among the largest groups taken, yet Ìgbo cultural
material is difficult to discern in present day Cuba, especially as compared with other
ethnolinguistic groups like Yorùbá and Kongo.

Because the possibilities offered by their traditions were useful, some groups—
even those who seem to have come in smaller numbers—were more successful than
others in establishing their homeland institutions in American slave societies. In
Cuba, Cross River peoples initiated into Ékpè were among them.
A great diversity of peoples brought to the Americas from the Niger Delta and
Cross River Basin were labeled by merchants as Carabalí, as Cuban historian Deschamps
discovered: “The carabalí. The tribes brought to Cuba under this denomination
are innumerable . . . part of those [“carabalí’] who founded cabildos responded
to the following denominations: Abalo, Acocuá, Agro, Apapá, Bibí, Bogre, Bogre
Isuama, Abate Singlava, Brícamo, Ecunaso, Ibo Induri, Isicuato, Isiegue, Isuama,
Isuama Aballa Ocuite, Isuama Ibi, Isuama Isiegue, Isueche, Oquella, Ososo, Ososo
Eche, Ososo Omuma, Oxó, Ugri, Unigini, Aballa Otopa, Isuama Umofina, Isuama
Osulerisna, Orú, Elugo, Orate, Bané, Yudusi.”13 Of this partial list of thirty-three
ethnic denominations, only five survived into the twentieth century as components
of the Abakuá society (Efí, Efó, Orú, Bibí, Suáma); today there are two main ethnic
lineages: Efí and Efó, with Orú as an important third lineage.
The spellings might be confusing but anybody that knows those towns in Igboland will notice that 99% are Igbo towns.Funny how Isuikwuato was spelt.

This is the original article that Igbo people plagiarized


Atlantic Yoruba And The Expanding Frontiers Of Yoruba Culture And Politics By Professor Toyin Falola


By Professor Toyin Falola
The Yoruba have become truly global: in terms of their locations in different parts of the world; the representations of various aspects of their culture (including religion, art, music, dress, and cuisine), in these locations; the emergence of distinctive Yoruba Orisa traditions in the Americas; the physical presence, in various parts of the world, of the descendants of Yoruba people taken as slaves and now as voluntary migrants in the contemporary era; and the integration of Yoruba in African studies, Diaspora Studies, the Black Atlantic, and Atlantic history.

The geographic location of this lecture is the Atlantic, a site that unites the Yoruba in Nigeria with the coastal areas of West Africa, with Europe, and the Americas. Within this Atlantic unit, the Yoruba are located far and wide, not just along the coastlines but in the hinterland as well. The Yoruba in diaspora reveal to us profound imaginations of diasporic movements and connections, the process and outcome of cultural hybridization and identity formation, and the strategies of adaptation and social integration in diverse locations in different historical formations.

The massive expansion of the Yoruba occurred in the context of the four continents united by the Atlantic Ocean. The Yoruba were among the African slaves drawn from Central and West Africa and tragically relocated to the Americas. As the enslaved, they were funneled to the Atlantic. After the abolition of the Atlantic slave trade, secondary migrations occurred as freed slaves returned to West Africa, and thousands migrated within various countries in the Atlantic World.

In my co-edited book, The Yoruba Diaspora in the Atlantic World, the contributors have examined the history of the Yoruba in different countries. The slave trade violently took the Yoruba to several places in the Americas: Brazil, Cuba, Uruguay, Argentina, Haiti, Venezuela, Trinidad and Tobago, and the United States. There are characteristics and patterns. The breakdown reflects the following: first is location, a) in an extensive land mass from Rio de la Plata in South America to the Chesapeake Bay in North America, and small islands in the West Indies; b) in North America, areas of concentrations were in Virginia, Georgia, Florida, South Carolina and North Carolina; c) in Central America, the Yoruba were taken to Costa Rica, Panama, Nicaragua; d) in South America, the Yoruba were found in Brazil, Suriname, Guyana and Venezuala; and e) in the West Indies, they were taken to Cuba, St. Lucia, Saint-Domingo (Haiti), Barbados, Guadeloupe, Martinique, Jamaica, Trinidad and Tobago. A second relevant aspect is concentration: in sizeable numbers in relation to the totality of African slaves, the Yoruba were concentrated in three places—Bahia in Brazil, Cuba, and Saint-Domingue. In these places, their value was mainly in their labor, working on plantations and processing firms that produced sugarcane, sugar, tobacco, cotton and other profitable crops; in mines, as domestic servants; and in such other economic sectors as ports and commerce.

While the Yoruba cultural influences were the strongest in Cuba, Bahia, and Saint-Domingue, they equally established a noticeable impact in other places where their numbers were smaller. Some impacts were Yoruba-based, that is, based on elements that we can define primarily as Yoruba. Other newer influences were part of the creolization of cultures as the Yoruba interacted with slaves from other African ethnicities and with European-derived cultures and institutions such as the church and family.

Presence is one thing, impact is another. Be it in Brazil or the United States, the diversity of those countries, even when not recognized, is grounded in the multiple histories and experiences of different groups and ethnicities from various countries. Among the citizens in these places are people with Yoruba roots. Where the roots are denied or unappreciated, or simply not known, alienation develops. This consciousness has been expressed time and again in various poems, essays, and texts to underscore how diaspora groups seek recognition, self-depiction, collective affirmation, and cultural authenticity.

Where the demographic presence made it possible, the Yoruba formed communities, and reinvented a new “nation” with its own king, chiefs, and rules. They formed an identity that others recognized, defined as Yoruba, which meant that they were able to transfer and negotiate an identity for themselves. In Brazil, the Nago, and in Cuba, the Lucumi established considerable impact on religion, orality, families and social institutions. The Nago built various communities linked by elements of Yoruba culture—language, facial marks, celebrations, names, origin mythologies, drums, songs, music, and more. The Yoruba gods and goddesses became defined as pan-Yoruba and migrated into an overarching religion of Candomblé, which in turn was used to reinforce Yoruba ethnicity.

Whether by orality or literacy, the Yoruba have contributed to developments and discussions of religion, culture, ethnicity, gender, and other issues that define migrations, globalization, and multiculturalism. These discussions foreground the reality of culture as a mosaic. Thus, on the one hand, they adopted cultural elements from their hosts and demonstrated the dictum, “when-in-Rome-behave-as-Romans” formula. By so doing, they respected other peoples and their cultures and knew what to take from them. There was no desire to pursue a project of ethnic absolutism. On the other hand, they sought to promote and protect what they regarded as the core values of their cultures. In combining those two options—borrowing and maintaining—the Yoruba affirmed the principles of assimilation and cultural retention, of creolization.

Within the duel framework of assimilation and retention, came the seeds for nationalist resistance. Countless Yoruba women and men of courage engaged in processes of cultural rebirth and collective affirmation. As stifling and crippling as the plantation systems were, there were a number of Yoruba people who demonstrated enormous courage in rebelling against enslavement and domination. The condition of slavery gave birth to cultural expressions that tapped into Yoruba ideas, practices and history, making language and religious practices resilient in the face of powerful attacks. These expressions were in turn nurtured by a sense of nostalgia, the search for liberation. Even to worship a Yoruba god was interpreted by those in power as a militant expression. Mythologies became very powerful devices of remembering, of re-enacting aspects of the past, of formulating practices for the future, of aesthetic imagination. Mythologies supplied the basis for creating ideologies of acculturation to Yoruba identity outside of the Yoruba homeland.    

Enslaved communities, as with colonized subjects, are ridiculed by those in power. To fight back, the Yoruba turned to their mythologies to indict slave masters and colonizers, and to ridicule the culture imposed on them. In turning to Yoruba gods, they subverted repressive forces and actors. In creating hybrid religious forms, they borrowed clandestinely to accept a culture and then strategically reinvent it. Turning Yoruba gods into the equivalences of Catholic saints was not in any way an affirmation of the inferiority of their own heritage nor dependency on a borrowed one, but a recognition of their own in a way that relocate them to the center of worship. They were not making a plea for Sango or Yemoja to be recognized by repressive forces but that such forces were powerless to destroy their own heritage. By turning to their own history and drawing from it to construct a cultural presence, they created the legitimacy for Yoruba practices to spread globally. Indeed, the Yoruba were critical of themselves as they sought new ways to practice culture, debating issues around authenticity and orthodoxy, but in the process they legitimized their presence and successfully reproduced their culture for over five hundred years. Outsiders to the cultures ultimately accepted Yoruba practices, and by the twentieth century they became part of legitimate academic fields.

Cultural manifestations translated into a myriad of concrete actions, most notably of slave revolts. The Yoruba were among those agile and free blacks who played leadership roles in a number of revolutionary actions in and around the Americas. Violent insurrections involved the ability of the leaders to mobilize other slaves and to build alliances with free people of color. Jane Landers described these revolutionaries as “Atlantic creoles,” and provided evidence for the 18th century of how, among others, Yoruba royalists, maroons, and counter-revolutionaries fought against the slave system, gained freedom, and even established autonomy for themselves. Among them were José Antonio Aponte, a famous Yoruba who led the 1812 revolt against slavery in Havana Cuba, and Juan Nepomeceno Prieto, the well-known leader of a Yoruba brotherhood called the Lucumi, also in Cuba.

A linkage has been established between conflicts in Africa, enslavement and migration patterns. A link has also been established between the military and cultural background of slaves and major slave revolts, as in the 1739 Stono Revolt in South Carolina, the Haitian Revolution of 1804, the Aponte rebellion in Cuba in 1812, and the 1835 Malé revolt in Brazil. We can see the role of the Yoruba in some of these. The 1812 rebellion in Cuba was connected to the Yoruba. During the 18th century, the Oyo Empire made thousands captives who were then sold as slaves in the Atlantic slave trade. Slaves were also sold in the first three decades of the nineteenth century, captives from the wars that led to the fall of Oyo and the struggles by its successor states, notably Ibadan and Ijaye, for dominance. Many of these slaves made it to Cuba.

In moments of protest and violence, the consequences were drastic, but they ended more in the display of courage and resoluteness. In the Aponte rebellion, the authorities executed the twelve leaders, whipped many insurgents, and threw them into prison. The aspirations for freedom and justice were not killed whether in Cuba, Brazil, or the United States. To make a point, the authorities executed thirty-four protesters and publicly humiliated seventy-eight of them by whipping, and putting one hundred and seventy in prison. Loyal slaves were also rewarded with freedom, although their masters had to be paid by the colonial authorities, judicial officials, and some citizens who donated money. However, the rewards did not stop the acts of resistance. In 1835, the Yoruba again revolted in Havana to seek an end to slavery and overthrow the government. Fearful of more uprisings, some slave masters began to call on Spain to end slavery while others called for greater vigilance.

Many Yoruba also used legal and political means to protest slavery, and to fight for abolition, as in the case of the Afro-Brazilian Luiz Goma, a politician, lawyer and writer who died in 1882, six years before the proclamation of abolition. The activities of Goma have even been compared with those of Frederick Douglass in the United States.

Furthermore, radical politics continued in the post-slavery years, expressed in various forms during the twentieth century. The expression of “Africanity” has generated both political and cultural movements in all countries where the Yoruba can be found.

Forced relocation brought about by the Atlantic slave trade and the colonial subjugation by European powers imposed a certain kind of history on slaves and colonial subjects. It is a history of domination, one that attempts to erase the history of slaves and subjects, destroying their archives, and trivializing their subjectivity as agents of change.

Exploited and dominated people were presented as primitive, foolish, lazy, and incompetent, creating a damaged image as a justification for domination and exploitation. Irrespective of where they came from in Africa, the generic name of “black” was imposed on them, a way of asking them to forget where they came from and to accept a homogenous debased identity. In rejecting a blanket racial category, the Yoruba opted for a “nation” instead, in which they defined themselves in specific terms, and were accepted as such by slaves from other African groups. In this definition, history and memory played a significant role: they had a sense of geographical place of origin, the breakdown of their specific culture, and of course the use of language. Even with the minimal material objects they carried with them in support of their religions and worldview, they had memory to support their belief system: the memories of their practices, rites and rituals, myths, tales and proverbs; lyrics and rhythms; architecture and sculptures; and other vectors of religious philosophy.

Regenerative projects are the conquest of humiliation and tragic histories, displaying how the Yoruba who survived the trauma of the Atlantic slave trade and the racism that followed have become triumphant. Enslaved subjects in the Americas saw in Yoruba mythologies and religions resources to escape degeneration. To escape, they needed to preserve Yoruba inheritances, using various elements as combative instruments.

Regeneration is not just about affirming past heritage, but also about new inventions and creativities. The Yoruba in the diapora have redefined and expanded the boundaries of Yorubaness. In taking Sango and Ogun abroad, they globalized the gods. They are no longer gods localized in fixed towns of Oyo and Ire as mythical origins but redefined in regionalist and Atlantic terms as religions of the Yoruba in Havana and Miami. The cults of Osun and Yemonja have also traveled far and wide doubling as part of the Orisa, and also as the radical politics of using gendered religion to advance feminist and liberational politics.

The reimagining of the gods and goddesses outside of the Yoruba homeland creates many new practices for worshiping, making sacrifices, and communicating with the spiritual world. What the gods and goddesses can do for devotees has become endless, adjusted to meet the demands of the contemporary moment. As enunciated by various Yoruba religious leaders, the Yoruba believe, among others, in the orisa, divination, magic, the use of herbs, a supreme being, ritual songs and dance, and the power of the ancestors. In Brazil, Candomblé reflects elements of Yoruba religion, expressed in divination, healing, music, spirit possession, and sacrifice.
    
The Yoruba are outsiders within various other cultures in different parts of the world. The narratives of existence have become so diverse, so complex, that mythologies that sustain the Yoruba as insiders within cultures such as the Oduduwa origin story may not be sufficient or always useful with the Yoruba who are outsiders within cultures where they live in multiracial, multiethnic, and transnational spaces where an individual can proclaim that other civilizations are of me and mine.

The historical layers, as the older diaspora has demonstrated, are many. The new Yoruba in the West are recent immigrants, mainly in their first generation. They are transnationalists who talk about their Yoruba homeland and their new adopted homeland. Some present narratives that tend to imply that they carry multiple personalities of transnationalism in one body. The reconciliation of the multiple personalities entails a host of different strategies by various individuals, although globalization has provided limitless opportunities to recreate “home” in multiple locations.

Today, the Yoruba world is dominated by the young, our future. But the young are decreasingly active in Yoruba culture, far more exposed to Western culture, disconnecting their intellectual interest from indigenous ideas. Yoruba history and culture must be integrated into major studies irrespective of the future careers of students. The process of cultural immersion advances the project of cultural reproduction, enabling critical engagement with stories, legends, mythologies, proverbs, and rituals to affirm the value of the past and to minimize the burden of modernity. Expressions of cultural identity cannot be neutral in the context of globalization and Western cultural hegemony. Neither can they be neutral in the context of a growing generation of parents in cities who are disconnected from reproducing the Yoruba language and its values. Cultural competitions can close the gap between generations (as youth engage with adults as audience) and also between creativity, thought, and fragmented human lives. They can bring back forgotten voices of the past, thereby raising consciousness about the past and the present. We will certainly discover excellence in youth and creativity in ways that will advance our lives and thoughts.
    
We have to culturalize ourselves before we can culturalize others. The past must always have a useful function. Places that the Yoruba call “home” have expanded far beyond the geographic space of southwestern Nigeria. Those within the original homeland who invented the Isese (original traditions) have to find lasting values in them. Those “abroad” have to find value in their hybridity, combining Yoruba with elements of the culture where they live. All have to find values in continuity and change, developing the techniques to accept contradictions and ambiguities in the evolution of new cultures, popular cultures, and youth behavior. Changes will come, but locality remains as well. Modernist theories that older traditions and religions will just fade away have been proven wrong by the resilience of culture. Globalization theories that predicted the disappearance of the local are not correct either. Cultures and ethnicities remain powerful. Nationalism has been formulated around the two of them. It is how people understand themselves and their heritage that shapes how they understand others.
    
Our vision of modernity, as Yoruba, must remain expansive, accommodating, receptive to change, and progressive. As those at home and abroad see themselves in the framework of a “nation,” they should continue to learn from one another, interact on the basis of common interest, share ideas to promote development and innovations, and minimize divisive conflicts, while promoting competition. The Yoruba live within national, regional, continental, and global universes, as members of diverse spaces: trans-ethnic, trans-national, trans-cultural, even trans-racial. All these spaces have to be managed, but they also have to be crossed to benefit one another, to promote peace, and to minimize conflicts. We must rework the relationships between the Yoruba insiders within culture and the Yoruba outsiders within cultures so that we can merge our interests in all the locations, all the centers, and all the margins in order to create a genuine dialogue in the promotion of Yoruba humanity and progress.

•    Abridged version of 2012 J. F. Odunjo Lecture, University of Ibadan, May 7, 2012. Toyin Falola University Distinguished Professor and The Frances Higginbotham Nalle Centennial Professor in History, University of Texas at Austin

akigbemaru: Eni sé bi Oyo larin oyo ose bi baba eni kan!
Yoruba literature and culture pave ways for Igbo literacy of today. What ever will have written about that always serves as precedent or food for thoughts for Igbo literacy.



This is plagiarized form of What Professor Toyin Falola has written about! And Igbo using pseudo name for Hausa writer to make it sounds credible.
I will post the original write-up by original writer Toyin Falola for the world to Igbo atrocity!


It is an established fact and beyond dispute that the vast majority of captives taken from Africa for enslavement in the Americas were of Igbo origins. In addition to the massive amount of Igbos documented and acknowledged to have been shipped directly out of the Igbo dominated areas of the Niger Delta millions of others were brought to the Americas from Igbo slave colonies which were established throughout the African Continent and thus arrived under a variety of tribal and national listings.

Those classified as Ashante were actually Igbos who were imported to Ghana by Portuguese slave traders to work the gold mines. Others listed as Angolan were also Igbos. Some Igbos were imported to Angola prior to their arrival in the Americas, while others were born and raised in the Igbo slave colony of Angola. Both Angola and Mozambique have coastal cities named IBO(EBO)conveniently located for exporting slaves.

The Gullah whose name derives from the word Angola are an African - American community that live on the sea islands off of the coast of Georgia and South Carolina. The Gullah are currently engaged in a strenuous battle to secure a memorial at a site called Igbo Landing. Igbo Landing was named in memory of the countless Igbos who drowned themselves to protest their enslavement. Historians who have taken a serious interest in the slave trade and tribal origins of African - Americans most certainly understand that there was a significant "Yoruba" element amongst the captives. The purpose of this writing is to further support research that proves that the majority of those enslaved and brought to the Americas were Igbo by acknowledging those classified as " YORUBA" as being Igbo as well.

The term " YORUBA " originally referred to the Oyo, a tribe who lived amongst the Hausas in what is presently Northern Nigeria.(3) Over the centuries they were gradually driven southward where they in turn became the conquerors of the indigenous people of " Southwest Nigeria" who like their Southeastern counterparts were referred to as the Igbos.(4) This Igbo society was traditionally protected by a secret society of masked warriors known as the Egbo or Egba.

The Southwestern Igbo lived in the forest surrounding Ife. It was there that they were first confronted by Oduduwa who along with his youngest son Oranyan are remembered as the founders of the Oyo(Yoruba)Kingdom at Ife.(5) In their initial encounters, the Oyo were unable to penetrate the frightening Egba(Igbos) as these intimidating forest dwellers mastered the art of instilling fear into their opponents. These Igbos went further in raiding and burning down the intruding Oyo(Yoruba) settlements in the town at Ife.

The Igbo(Egba) were first defeated through the scheming of a women named Moremi who allowed herself to be captured by the Igbo as she used her beauty to seduce the Igbo King into revealing the secrets of the Egba(Igbo).(6) She later returned to the Oyo providing her fellow countrymen with the necessary information needed to finally conquer the Igbo(Egba) " menace ". This defeat of the Igbo is celebrated every year at the annual Eid festival at Ife.




In 1835, the Egba(Igbo) declared themselves independent of the Yoruba(Oyo) and in response the Oyo along with the Ijebu drove them out of Ibadan, Ife and other towns north of their present day capital of Abeokuta.(7) As a result of close interaction with the Ijebu , the city Ijebu-Igbo was established. The founding of the Egba(Igbo)Kingdom at Abeokuta in 1837 is considered to be the last one recognized within the "Yoruba confederation " of tribes. By this time the term Yoruba had now expanded beyond its original usage in referring to the Oyo and generally applied to all of the inhabitants of Southwest Nigeria.

In addition to the Egba there remains a "Yoruba " tribe in the Kwarra State that continues to use the more original Igbo as part of their tribal name and they are referred to as Igbo-Mina. The tradition of the masked Egbo(Egba)warriors is likewise documented in Southeastern Nigeria the home of the present day Igbo people.

1. Egbo - A secret society at one time existing as a political bond between various towns especially in Eastern Nigeria. - World Book
Dictionary A - K 1974.

In 1876, the Scottish Presbyterian Missionary Mary Slessor came to Calabar. According to the accountings of Ms. Slessor, in the Igbo areas a secret society known as Egbo went around in masks and beat people. She claimed to have chased a group of Egbo and tore off a mask.( (Note THE EGBO WARRIORS SEEM TO HAVE A PROBLEM OR WEAKNESS FOR FOREIGN WOMEN. FIRST MOREMI IN THE WEST INFORMS HER PEOPLE TO BURN THE MASKS OF THE EGBO(EGBA) AND LATER IN THE EAST, MARY SLESSOR CLAIMS TO HAVE PERSONALLY TORN OFF AN EGBO MASK.)

The Egba of Abeokuta worship a deity called the Oro. Oro is a god who resides in a bush. In honor of Oro a sacred ceremony is performed at a secluded spot inside the bush. This ceremony is called Igbo Oro. (9) The concept of Igbo Oro closely resembles the story of the Lord of Israal(Israel) speaking to the Prophet Moses(Musa) from inside of the burning bush. Igbo Oro can be related to the early Israal origins of the Igbo(10).

Although the concept of Legba(Eshu) varies it began as an ancestral memorial designed to maintain the Igbo identity during times when the Igbo declared themselves to be in a state of secrecy called Egba/Egbo. Legba was also activated in the New World to counter modern slavery and its attempts to wipe out the Egba(Igbo) identity of the captives. The deity is described in " Yoruba " mythology as the " Divine Trickster " who wields great power because of his ability to outwit his fellow gods. Evidences of Legba have been documented throughout the Americas in such places as Brazil, Guyana, Trinidad, Haiti and New Orleans under various names such as Lebba,Legba, Elegbarra and Liba.(11)

The term Elegbarra or Lugbarra is of great significance because not only does the name appear in the Americas amongst the Egba slaves who are of Igbo origin, but it is also the name of a tribe that lives in Southern Sudan and Northern Uganda who are likewise related to the Igbos of Nigeria. When traveling in Uganda I personally met a Lugbarra Doctor of Medicine who previously studied alongside of Igbos from Nigeria. The Lugbarra man stated that he could understand much of the Igbo language which had much in common with his own Lugbarra tongue. He was definitely convinced that the Lugbarra and the Igbo were akin.(12)(13)

In 1967,Haiti became the only country outside of Africa to recognize the Igbo quest to establish the independent Republic of Biafra. This was due to the Haitian's memory of their own Igbo revolutionary past. The numerous and successful slave revolts in Haiti are all clearly documented as Igbo uprisings(14),but yet we find the strongest presence of the ancestral deity Legba amongst the Haitians. In Haiti Legba is described as the most powerful of all Loa.He is the guardian of the gate between the material and spiritual world. He has great wisdom and knowledge of the past and future. Every ritual begins with a sacrifice to Legba. He is the guardian of the sun and his color is black. The guardian of the sun is most likely a code for the land of the Rising Sun which is the ancient Igbo reference to the land of Biafra.(15)

 In Brazil, an organized Igbo revolt led to the establishment of the independent " Igbo" Republic of Palmares which lasted 45 years.(16) Being consistent with Igbo resistance, Palmares ended in a massive suicide of Igbo warriors who preferred death to captivity.(17) The city Ibotirama testifies to a strong Igbo presence in the region. (18) However as in the case of Haiti Afro-Brazilian culture and religious practices are more readily associated with that of the "Yoruba " including the worship of Legba.


Olukwumu is spoken in Brazil and interestingly enough in a few Igbo communities such as Anioma,Idumu-Ogu, Ubulubu,Ugboba,Ugbodu and Okwumzu. Although this dialect cannot be found in Yorubaland it remains in reference as a " lost dialect of the Yoruba language ". (19) This indicates that in addition to the Egba and Igbo -Mina, other Igbo communities likewise were classified as " Yoruba " and like the Olukwumu some made their way to the New World accompanying the majority Egba.

In Cuba the Olukwumu(Yoruban-Igbos)are referred to as the Lukumi or Olukumi. Like other Igbo captives the Lukumi of Cuba were noted for their massive suicidal resistance that often found them hanging from the branches of the Guasima trees.(20) This sounds very similar to the Igbos of Haiti, as the Haitian saying," IGBOS PEND COR A YO " - The Igbos hang themselves is still current.(21) NOTE: ( IN ADDITION TO THE IGBO OLUKUMI THERE ARE THOSE IGBOS WHO WERE TAKEN DIRECTLY FROM CALABAR TO CUBA AND THEY ARE KNOWN AS THE
ABAKUA.)

No one would argue that Paul Robeson and Booker T. Washington standout amongst the most accomplished "African-Americans " the latter being the founder of the prestigious Tuskegee Institute. It can be speculated that the success of these two individuals can at least partially be attributed to the fact that they both maintained links to their Igbo origins. Paul Robeson confirmed his Igbo identity through linguistics as he was able to verify the Igbo origins of a number of African words that had been passed down through his family(22),while Booker T. Washington obviously maintained an understanding of his Egba(Igbo) background which is reflected in his middle name Tanifeani, a name most common to the Egba people.(23). In summary the captives taken to the Americas of whom were classified as " Yorubas " were of Igbo origins, as the Igbos arriving under a variety of tribal names and classifications account for approximately 90% of all slaves.


 

BIBLIOGRAPHY: 23 NOTES
1. AFRICA THE HISTORY OF A CONTINENT - JOHN ILLIFE - CAMBRIDGE UNIVERSITY
PRESS - 1995 PAGES 129-130 - IGBOS SOLD TO GHANA

2. TIME ATLAS OF THE WORLD 10TH COMPREHENSIVE EDITION PAGE 87 F-9 - THE CITY
EBO IN ANGOLA 50 MILES FROM THE COAST. THERE ARE CURRENTLY TWO CITIES NAMED
IBO IN MOZAMBIQUE - PAGE 88 j-10 - IBO AND ILHA IBO.

3. THE KINGDOM OF THE YORUBA - ROBERT SMITH- 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS -PAGE 7. THE OYO AND THE HAUSA

4. THE KINGDOMS OF THE YORUBA - ROBERT SMITH- 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS - PAGE 14 - THE INDIGENOUS PEOPLE AT IFE CALLED IGBO.

5. THE KINGDOMS OF THE YORUBA - ROBERT SMITH - 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS - PAGE 15. ORANYAN THE SON OF ODUDUWA,THE FOUNDER OF OYO.

6. THE KINGDOMS OF THE YORUBA - ROBERT SMITH - 3RD EDITION - UNIVERSITY OF
WISCONSIN PRESS - PAGE 15. THE SCHEMING OF MOREMI

7. SANTERIA - PALO AND LUKUMI ORGANIZATION: WWW. PALO.ORG YORUBA
PEOPLES OF WEST AFRICA. HTML - EGBA VS. THE OYO AND THE IJEBU. EGBA DRIVEN
SOUTHWARD TO ABEOKUTA

8. GLIMPSES ISSUE #128 - PUB. CHRISTIAN HISTORY INSTITUTE - WORCESTER,PA. -
MARY SLESSOR AND THE EGBO

9. THE RELIGION OF THE YORUBA - J. OLUMIDE LUCAS - LAGOS C.M.S. WORKSHOP
1948 Pages 120-121 - THE PRACTICE OF ORO-IGBO AMONGST THE EGBA.

10.THE NIGER IBOS -BASDEN - THE SIMILARITIES BETWEEN THE IBOS AND ISRAELITES
-ISRAAL CUSTOMS OF THE IGBO

11. THE MYTH OF THE NEGRO PAST - MELVILLE J. HERSKOVITS -BEACON PRESS BOOKS
PAGE 253 - LEGBA FOUND THROUGHOUT THE NEW WORLD

12. The DOCUMENTATION OF ISHAQ AL-SULAIMANI/CHIEF NWANNE DI NAMBA NDI IGBO -
CULTURAL EDUCATION INSTITUTE - TEANECK NEW JERSEY - INTERVIEW WITH LUGBARRA
DOCTOR OF MEDICINE








13. THE LUGBARRA OF UGANDA - JOHN MIDDLETON, 1965 -HOLT,RINEHART AND WINSTON
- SIMILARITIES BETWEEN LUGBARRA AND IGBO WORDS - THE EZE(EZO) THE MOST
POWERFUL AMONGST THE LUGBARRA

14. HISTORY OF THE IGBO PEOPLE -ELIZABETH ISICHEI - MACMILLAN PRESS PUB.
PAGE 47 - IGBOS DIFFICULT TO MANAGE IN HAITI

15. VOODOO GODS AND GODESSES - WWW.GEOCITIES.COM/FULL MOON
MAGIC_DEITIES/VOODOO. HTML - THE DESCRIPTION OF LEGBA

16.HISTORY OF THE IGBO PEOPLE - ELIZABETH ISICHEI - MACMILLAN PRESS PUB.
PAGE 47 IGBOS IN THE ESTABLISHMENT OF PALMARES

17. THE MYTH OF THE NEGRO PAST - MELVILLE J. HERSKOVITS - BEACON PRESS BOOKS
PAGE 91 -PALMARES ENDS IN MASSIVE SUICIDE

18. TIME ATLAS OF THE WORLD 10TH COMPREHENSIVE EDITION - PAGE 115 k-11 - THE
CITY IBOTIRAMA IN BRAZIL

19. M.A. ONWUEJEOGWU, 1987 AHIAJOKU LECTURE(VIA) YORUBA, ONITSHA,ORISHA -
PHILIP EMEAGWALI - OLUKWUMU SPOKEN IN BRAZIL AND IN SOME IGBO COMMUNITIES
BUT NOT IN THE CORE OF YORUBALAND.

20. THE MYTH OF THE NEGRO PAST -MELVILLE J. HERSKOVITS - PAGE 95 - THE
SUICIDAL RESISTANCE OF THE LUKUMI(LUCCOMEES)

21. THE MYTH OF THE NEGRO PAST- MELVILLE J. HERSKOVITS - BEACON PRESS BOOKS
PAGE 36 -
THE SAYING; " THE IGBOS HANG THEMSELVES " IS STILL CURRENT IN HAITI- (IGBOS
PEND COR A YO)

22. SLAVE CULTURE - STERLING STUCKEY - OXFORD 1987 - PAGE 334 - PAUL
ROBESON'S BELIEF THAT HE WAS OF IGBO ORIGINS WAS REINFORCED.

23. THE RELIGIONS OF THE YORUBA - J. OLUMIDE LUCAS - LAGOS C.M.S. WORKSHOP
1948 - PAGE 8 - BOOKER T. WASHINGTON AN EGBA. T IS FOR TANIFEANI


Please e-mail: MR. ISHAQ AL-SULAIMANI
ishaqa777@hotmail.com
DIRECTOR OF RESEARCH @ CULTURAL EDUCATION INSTITUTE(TEANECK,NJ.) FOR MORE THOROUGH INFORMATION.

LIAR, LIAR, LIAR.

I totally disagree.

IGBO - in Yoruba, means, THICK FOREST. .

The Igbominas and Egbas have no link with my lovely and industriuos people of the South east- The Ibos.

The book you qouted above needs a serious review.

geosegun:

LIAR, LIAR, LIAR.

I totally disagree.

IGBO - in Yoruba, means, THICK FOREST. .

The Igbominas and Egbas have no link with my lovely and industriuos people of the South east- The Ibos.

The book you qouted above needs a serious review.

As a matter of fact Igbos in the Southeast never used that Igbo world to address themselves as can be seen in my list above. Nobody listed Igbo. The only Igbo group that had several sub-groups was the Isuama and they knew themselves as Isu and not Igbo. Also Etche.

Look at the list of the tribes. Among these are several people considered today as Igbos(Only one tribe was labelled Igbo-"Igbo Nduri" and some in Rivers like Isu-Etche, Osusu Etche and Osusu Omuma.:

Abalo, Acocuá, Agro, Apapá, Bibí, Bogre, Bogre
Isuama, Abate Singlava, Brícamo, Ecunaso, Ibo Induri, Isicuato, Isiegue, Isuama, Isuama Aballa Ocuite, Isuama Ibi, Isuama Isiegue, Isueche, Oquella, Ososo, Ososo Eche, Ososo Omuma, Oxó, Ugri, Unigini, Aballa
Otopa, Isuama Umofina, Isuama
Osulerisna, Orú, Elugo, Orate, Bané, Yudusi.

topsyking:
I only know of yoruba language been spoken in the carribean..Not ibo language..EVen angelique kidjo talked about it on bbc Hard talk..she never mention anytin like Igbo..
@op u just eon belong dats why u add Igbo to it
Dotcom my friend how far

I dey jor, how ur side na?

I'd you'd like to see pictures of the slave routes go here:

http://www.wku.edu/%7Ejohnston.njoku/arochukwu/

I live in the caribbean too,I am yet to hear the natives speak the traditional Nigerian languages,but some expressions among our people in Nigeria are used here.When you play Nigerian gospel music they exclaim that they hear their language expressions there.But very surprising again,many girls in English Guyana bear youruba and Igbo names like ABIOLA,OGONNA,CHIOMA etc.The fact remains that many here are dreaming day and night to visit Nigeria,they love the Nigerian films a lot and from them see the Nigerian ways and concept of marriage.Some are even asking me to assist them in areas of striking marriage relations with Nigerians but it is a heart to heart thing you know.However the normal pidgin English features regularly among the English Guyana people and also among the Boni people of French Guyana.Remember they all have their roots back home in Africa.

It is amazing that the article mentioned igbo and yoruba then an inferior tribe yoruba made claim of the discovery and dropped igbo . this sis a clear case of inferiority complex . Seeking relevance where it matters not . It is up to the yorubas to prove their worth in Nigeria and uplift the country instead of claiming carribeans .Whether igbo is spoken there or not , it does not improve our condition in nigeria where igbos reside . This is a discovery that people should comment freely, objectively and maturely without making it bigotry . This is clear of yorubas always seeing igbos as a threat even where unnecessary as in this thread . Probably is likely that other nigerian languages ( minority) are spoken there . Some people should grow up.

OP stop allowing comments that favour yoruba and hide the ones that appears opposite.

duni04: Very suspicious and probably fraudulent article. I've never heard of Igbo spoken outside the shores of this country. Igbo of the 13th century? When did the slave trade start? When did Christopher Colombus even discover America? The OP bera provide a link to this article

Ignorance
Ignorance
Blackmen don't read
Blackmen don't read
Ignorance
Ignorance
Blackmen don't read
Blackmen don't read

Nice thread so far. Can anyone tell me the origin of the West-African people currently in the state of Louisiana, USA? I understand that the people of Louisiana still practice lots of witchcraft and voodoo, up till today. I hope someone can help me out; I'll actually be glad.

I have got a lot of vital information from NL . This thread should throw more light on the topic as some comments here have been interesting and informative not on tribe making unwarranted claims or comparing other tribes .

Who told u that Ekpe masquerde is IGBO?It is proper Efik/ibibio ting

phreakabit: I still believe the Yorubas are more widely spread geographically than the Igbos. . . . Its a well known fact that many of the Aborigines in Australia and Papau New Guinea are Youbas.

I never knew it was a contest to see which tribe has spread the farthest...lol..little kid