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.

Oquella - Okwelle

Acoqua - Akokwa

Ugri - Ugiri

Most of the other names stay thesame.

The Author though convinced of Igbo majority also observed that Igbos might have adopted Yoruba and
Crossriver culture and language.

Quite interesting

Yea, revealing.

The most interesting part of the book is the fact that most of the people claim not to have heard the word Igbo but spoke a similar language.They all viewed themselves as different tribes.

Banned already?What did u do?

Quite interesting especially how those names were spelt.

Odunnu:

Banned already?What did u do?

Sincerely,I don't know but I was told I sent a suspected spam.

Inked_Nerd:


Can you please tell me the name of the book you read this? I always wondered why there were some many Yoruba influences in the Americas than other ethnic groups. When I was elementary school when we'd learn about slavery, I realized that a lot of the countries they mentioned that had slaves were exported to the Americas from West Africa were people of Yoruba decent.

I have pondered the same question as well. However, keep in mind that in North America, the type of slavery that was practiced, was very different from the slavery practiced in Latin America, Caribbean and South America. Even though the systems were similar, you had different ways in how they were incorporated. Plus, the demographic factor played a part as well.

In the Caribbean, you had a small white planter class lording over the majority black slaves. These black slaves interacted with each other at greater rates and were able to keep many aspects of their culture. Plus, the whites in the Caribbean and Brazil did not try to suppress the culture as vigorously as the whites in North America did.

Remember that white slave masters requested that there slaves be a mix from different regions from Africa. How can an African keep his culture, if he doesn't have no one who knows his tradition or language? In Cuba and in Brazil, you had plantations in which one major ethnic group from Africa was the predominant culture of the plantation. They could continue speaking their language and practicing their culture.

Inked_Nerd:


Yes, I know. Unfortunately, they never taught us that in school. A lot of the information that I learned about slavery wasn't even from school. Personally, I felt that the teachers that I had did a very poor job at teaching students about slavery. I always went out on my own to seek information about slavery and trafficking of people. I was very drawn to slavery in the Caribbean and the Latin Americas. In fact there was a documentary I came across about 3 years ago about black Mexican currently living in Mexico. I think there's a exhibit as well. If I can remember the name of the documentary I'll post it here.   

The black diaspora is very vast. Some people do not know that blacks were taken to Mexico, but they can be found in the Vera Cruz area and along the Mexican coast in large numbers. There is actually quite a large number of blacks in Colombia. 4 million to be exact, yet people do not discuss that. I remember I was dumbfounded when a girl in my course told everyone around us that she was from Colombia. We were all amazed, because we never knew blacks existed in Colombia.

What is even more amazing is that people do not discuss the Arab slave trade either. You have Black African communities in Turkey, Iraq and even in in India and Pakistan.

Slavery was very extensive and Africa is the only continent that seen the greatest amount of forced migration in human history.

what iw the bottom line? some kind of furur re-unification of all blacks of the diaspora?
if we africans,born and raised on the continent can not come together,how will we unite of those of the diaspora?
here in the usa,most afro americans despise and unconsciously hate us the big lips,wide nose,coarse hair,dry skinned africans,what good does it make to re unite?
just ask any african american if he/she would like to relocate to africa.
as much as i am thrilled by the few discoveries of the nigerian roots of most blacks in the diaspora,i dont see any reason to pursue further discoveries.i have been laughed at and made fun of by african americans so many times that i really dont care about them.
i think that if eventually our country is turned into the united kingdom of nigeria with various kings who all work in unisson,we can regain our roots.
just imagine if we had no president,and the kings replaced the governors,it wont be long before our villages are transformed in great metroplexes.
god bless our lands.god bless u all

Omenani:

The black diaspora is very vast. Some people do not know that blacks were taken to Mexico, but they can be found in the Vera Cruz area and along the Mexican coast in large numbers. There is actually quite a large number of blacks in Colombia. 4 million to be exact, yet people do not discuss that. I remember I was dumbfounded when a girl in my course told everyone around us that she was from Colombia. We were all amazed, because we never knew blacks existed in Colombia.

What is even more amazing is that people do not discuss the Arab slave trade either. You have Black African communities in Turkey, Iraq and even in in India and Pakistan.

Slavery was very extensive and Africa is the only continent that seen the greatest amount of forced migration in human history.

if you watch football a lot you should not be suprised.

Olaudah Equiano in his narratives said he was Eboe (Igbo). This he wrote in the 18th century. That goes a long way to show that people knew they were Igbo.

markets, at which I have been frequently with my mother. These are sometimes visited by stout mahogany-coloured men from the south west of us: we call them Oye - Eboe , which term signifies red men living at a distance. They generally bring us fire-arms, gunpowder,hats, beads, and dried fish. The last we esteemed a great rarity, as our waters were only brooks and springs. These articles they barter with us for odoriferous woods and earth, and our salt of wood ashes. They always carry slaves through our land; but the strictest account is exacted of their manner of procuring them before they are suffered to pass. Sometimes indeed we sold slaves to them , but they were only prisoners of war, or such among us as had been convicted of kidnapping, or adultery, and some other crimes, which we esteemed heinous. This practice of kidnapping induces me to think, that, notwithstanding all our strictness, their principal business among us was to trepan our people. I remember too they carried great sacks along with them , which not long after I had an opportunity of fatally seeing applied to that infamous purpose.         Our land is uncommonly rich and fruitful, and produces all kinds of vegetables in great abundance. We have plenty of Indian corn, and vast quantities of cotton and tobacco. Our pine apples grow without culture; they are about the size of the largest sugar-loaf, and finely flavoured. We have also spices of different kinds, particularly pepper; and a variety of delicious fruits which I have never seen in Europe; together with gums of various kinds, and honey in abundance. All our industry is exerted to improve those blessings of nature. Agriculture is our chief employment; and every one, even the children and women, are engaged in it. Thus we are all habituated to labour from our earliest years. Every one contributes something to the common stock; and as we are unacquainted with idleness, we have no beggars. The benefits of such a mode of living are obvious. The West India plante

Andre Uweh:

Olaudah Equiano in his narratives said he was Eboe (Igbo). This he wrote in the 18th century. That goes a long way to show that people knew they were Igbo.

An observation of those he referred to as Oye-Eboe shows that these Igbos might have been Aros.

These are sometimes visited by stout mahogany-coloured men from the south west of us: we call them Oye - Eboe , which term signifies red men living at a distance. They generally bring us fire-arms, gunpowder,hats, beads, and dried fish. The last we esteemed a great rarity, as our waters were only brooks and springs. These articles they barter with us for odoriferous woods and earth, and our salt of wood ashes. They always carry slaves through our land; but the strictest account is exacted of their manner of procuring them before they are suffered to pass. Sometimes indeed we sold slaves to them , but they were only prisoners of war, or such among us as had been convicted of kidnapping, or adultery, and some other crimes, which we esteemed heinous.

I am beginning to think that Aros are actually those that brought about Igbo.

This is old news on here, cause I've been telling you people about this connection for over 2 years now.

Abagworo:

An observation of those he referred to as Oye-Eboe shows that these Igbos might have been Aros.


I am beginning to think that Aros are actually those that brought about Igbo.

How could it be? Is Aro older than Igbo-ukwu?

Obiagu1:

How could it be? Is Aro older than Igbo-ukwu?

What I meant is that the present day Igbo identity might be the product of Aro slave traders.An analysis of Olaudah's write up indicates that Aros were going from place to place gathering slaves and the villagers referred to them as "onye Igbo".Again Aro also goes by the name "Okeigbo".

Abagworo:

An observation of those he referred to as Oye-Eboe shows that these Igbos might have been Aros.

Aro don't come from the south west, especially not from the south west of Ashaka.

Inked_Nerd:

@OP: What's the name of this book though?

They don't want to tell you. I'm pretty sure it's this.

And the quote is from afrocubaweb.com/ivormiller/IvorArticle.pdf

ezeagu:

Aro don't come from the south west, especially not from the south west of Ashaka.

That place is isseke in Orsu-Ihiala LGA.Here is a link I luckily stumbled upon which seems to lend credence to my suspicion of Aro as the Igbo.


Donna Jo Smith

Professor Goldberger

History 122

28 October 1996

Oloudah Equiano

Olaudah Equiano was born in 1745 in an area of Africa which is now Nigeria. At the age of eleven he was captured and brought into slavery. In his book, The Slave Trade, Equiano describes the slave trade during this time. He illustrates how he became a slave and how slaves were treated. Through his descriptions of his homeland and other aspects of his life, we gain insight into the state of world trade at that time.

Equiano's description of his homeland exemplifies "the Columbian Exchange" in operation. First of all, Equiano discusses how planters from the West Indies preferred slaves from Benin because of their ability and hardiness. This statement illustrates a connection between the Eastern Hemisphere and the Western Hemisphere. Equiano also describes some of the crops which were grown in his homeland. He mentions corn and tobacco which are both native to the Western Hemisphere. One can see an example of "the Columbian Exchange" through Equiano's experiences.

A network of trade can also be seen in Equiano's discussion of the marketplace of his homeland. He describes the presence of Oye-Eboe people at his village's marketplace. Oye-Eboe is translated as "red men living at a distance." These men would bring European goods such as guns and gunpowder along with hats, beads and dried fish to trade. The Oye-Eboe Equiano describes could actually be Aro people from the south of Isseke who were involved in the slave trade. The Aro would trade these goods for captives to be sold as slaves. Because these people had fish to trade, one can see they were from the coast, therefore, they most likely had direct contact with Europeans. The network of trade between Africa and Europe is mapped out by his description of this marketplace.

Equiano's memoirs tell us about how he and some of his people became slaves. One way to become a slave in Equiano's homeland was to be convicted of a heinous crime such as kidnapping or adultery. Slavery was used as a kind of punishment for these crimes. Prisoners of war were also many times condemned to slavery. Many of these prisoners were purchased by the Oye-Eboe. Another method slave traders used to obtain slaves was through the act of kidnapping. Olaudah Equiano, along with his sister, was brought to slavery this way. Equiano and his sister were home alone one day and were captured by a man and a woman who could've been Oye-Eboe. There were many,ways to become a slave in Equiano's time.

Equiano's treatment as a slave illustrates a sharp contrast between how slaves were treated in Africa as opposed to his treatment on a British slave ship. Equiano first describes how he was treated during his kidnapping. Both he and his sister were starved, tied up, gagged, and placed in a bag; this treatment, however, doesn't compare to how he was treated later on.


http://webster.commnet.edu/archives/history/smith.htm

I don't believe Equiano is from Issieke. He's description (Essaka) fits Ashaka best.

ezeagu:

I don't believe Equiano is from Issieke. He's description (Essaka) fits Ashaka best.

In what way?Because of the Benin story.Isseke still exists and Equano family exists till this day.

Read this link http://www2.bakersfieldcollege.edu/gdumler/English%205A/Articles%20for%205a/Equiano%20Autobiography%20Memory.pdf

In his enslaved sojourn to the Niger delta, Vassa passed through the hands of a
number of merchants and owners. The first whom he identified, and connected
with his kidnapping, were ‘red men’ who are most certainly to be equated with the
Aro, who dominated the slave trade of the interior of the Bight of Biafra, supplying
slaves to the two principal ports, Bonny and Old Calabar. Vassa called these people
‘Oye-Eboe,’ that is ‘onye I ` gbo`,’ Igbo people.

The description of the location of Benin in his story points towards the Western Igbo, but some of his descriptions of 'Essaka' seem more like the other side of the Niger. The fact that he had mentioned Benin's influence in his town, but had never heard of or seen large rivers could be because there was no large river between Benin and his town. And why would they be crossing such a large river, as he describes it, if they weren't in western Igboland.