The Life of Olaudah Equiano

Extract from: The Interesting Narrative of The Life of Olaudah Equiano, or Gustavus Vassa, The African. Written by Himself.
London: Printed for and sold by the author, No. 10, Union-Street, Middlesex Hospital, [1789].
Vol. 1, Chapter 1, pages 4-38.

That part of Africa, known by the name of Guinea, to which the trade for slaves is carried on, extends along the coast above 3400 miles, from the Senegal to Angola, and includes a variety of kingdoms. Of these the most considerable is the kingdom of Benen, both as to extent and wealth, the richness and cultivation of the soil, the power of its king, and the number and warlike disposition of the inhabitants. It is situated nearly under the line, and extends along the coast about 170 miles, but runs back into the interior part of Africa to a distance hitherto I believe unexplored by any traveller; and seems only terminated at length by the empire of Abyssinia, near 1500 miles from its beginning. This kingdom is divided into many provinces or districts: in one of the most remote and fertile of which, called Eboe, I was born, in the year 1745, in a charming fruitful vale, named Essaka. The distance of this province from the capital of Benin and the sea coast must be very considerable; for I had never heard of white men or Europeans, nor of the sea: and our subjection to the king of Benin was little more than nominal; for every transaction of the government, as far as my slender observation extended, was conducted by the chiefs or elders of the place. The manners and government of a people who have little commerce with other countries are generally very simple; and the history of what passes in one family or village may serve as a specimen of a nation. My father was one of those elders or chiefs I have spoken of, and was styled Embrenche; a term, as I remember, importing the highest distinction, and signifying in our language a mark of grandeur. This mark is conferred on the person entitled to it, by cutting the skin across at the top of the forehead, and drawing it down to the eye-brows; and while it is in this situation applying a warm hand, and rubbing it until it shrinks up into a thick weal across the lower part of the forehead. Most of the judges and senators were thus marked; my father had long born it: I had seen it conferred on one of my brothers, and I was also destined to receive it by my parents. Those Embrence, or chief men, decided disputes and punished crimes; for which purpose they always assembled together. The proceedings were generally short; and in most cases the law of retaliation prevailed. I remember a man was brought before my father, and the other judges, for kidnapping a boy; and, although he was the son of a chief or senator, he was condemned to make recompense by a man or woman slave. Adultery, however, was sometimes punished with slavery or death; a punishment which I believe is inflicted on it throughout most of the nations of Africa. So sacred among them is the honour of the marriage bed, and so jealous are they of the fidelity of their wives. Of this I recollect an instance: --a woman was convicted before the judges of adultery, and delivered over, as the custom was, to her husband to be punished. Accordingly he determined to put her to death: but it being found, just before her execution, that she had an infant at her bosom; and no woman being prevailed on to perform the part of a nurse, she was spared on account of the child. The men, however, do not preserve the same constancy to their wives, which they expect from them; for they indulge in a plurality, though seldom in more than two. Their mode of marriage is thus: - both parties are usually betrothed when young by their parents, (though I have known the males to betroth themselves). On this occasion a feast is prepared, and the bride and bridegroom stand up in the midst of all their friends, who are assembled for the purpose, while he declares she is thenceforth to be looked upon as his wife, and that no other person is to pay any addresses to her. This is also immediately proclaimed in the vicinity, on which the bride retires from the assembly. Some time after she is brought home to her husband, and then another feast is made, to which the relations of both parties are invited: her parents then deliver her to the bridegroom, accompanied with a number of blessings, and at the same time they tie round her waist a cotton string of the thickness of a goose-quill, which none but married women are permitted to wear: she is now considered as completely his wife; and at this time the dowry is given to the new married pair, which generally consists of portions of land, slaves, and cattle, household goods, and implements of husbandry. These are offered by the friends of both parties; besides which the parents of the bridegroom present gifts to those of the bride, whose property she is looked upon before marriage; but after it she is esteemed the sole property of her husband. The ceremony being now ended the festival begins, which is celebrated with bonefires, and loud acclamations of joy, accompanied with music and dancing.

We are almost a nation of dancers, musicians, and poets. Thus every great event, such as a triumphant return from battle, or other cause of public rejoicing is celebrated in public dances, which are accompanied with songs and music suited to the occasion. The assembly is separated into four divisions, which dance either apart or in succession, and each with a character peculiar to itself. The first division contains the married men, who in their dances frequently exhibit feats of arms, and the representation of a battle. To these succeed the married women, who dance in the second division. The young men occupy the third; and the maidens the fourth. Each represents some interesting scene of real life, such as a great achievement, domestic employment, a pathetic story, or some rural sport; and as the subject is generally founded on some recent event, it is therefore ever new. This gives our dances a spirit and variety which I have scarcely seen elsewhere. We have many musical instruments, particularly drums of different kinds, a piece of music which resembles a guitar, and another much like a stickado. These last are chiefly used by betrothed virgins, who play on them on all grand festivals.

As our manners are simple, our luxuries are few. The dress of both sexes is nearly the same. It generally consists of a long piece of callico, or muslin, wrapped loosely round the body, somewhat in the form of a highland plaid. This is usually dyed blue, which is our favourite colour. It is extracted from a berry, and is brighter and richer than any I have seen in Europe. Besides this, our women of distinction wear golden ornaments; which they dispose with some profusion on their arms and legs. When our women are not employed with the men in tillage, their usual occupation is spinning and weaving cotton, which they afterwards dye, and make it into garments. They also manufacture earthen vessels, of which we have many kinds. Among the rest tobacco pipes, made after the same fashion, and used in the same manner, as those in Turkey.

Our manner of living is entirely plain; for as yet the natives are unacquainted with those refinements in cookery which debauch the taste: bullocks, goats, and poultry, supply the greatest part of their food. These constitute likewise the principal wealth of the country, and the chief articles of its commerce. The flesh is usually stewed in a pan; to make it savoury we sometimes use also pepper, and other spices, and we have salt made of wood ashes. Our vegetables are mostly plantains, eadas, yams, beans, and Indian corn. The head of the family usually eats alone; his wives and slaves have also their separate tables. Before we taste food we always wash our hands: indeed our cleanliness on all occasions is extreme; but on this it is an indispensable ceremony. After washing, libation is made, by pouring out a small portion of the food, in a certain place, for the spirits of departed relations, which the natives suppose to preside over their conduct, and guard them from evil. They are totally unacquainted with strong or spirituous liquours; and their principal beverage is palm wine. This is gotten from a tree of that name by tapping it at the top, and fastening a large gourd to it; and sometimes one tree will yield three or four gallons in a night. When just drawn it is of a most delicious sweetness; but in a few days it acquires a tartish and more spirituous flavour though I never saw anyone intoxicated by it. The same tree also produces nuts and oil. Our principal luxury is in perfumes; one sort of these is an odoriferous wood of delicious fragrance: the other a kind of earth; a small portion of which thrown into the fire diffuses a most powerful odour. We beat this wood into powder, and mix it with palm oil; with which both men and women perfume themselves.

In our buildings we study convenience rather than ornament. Each master of a family has a large square piece of ground, surrounded with a moat or fence, or enclosed with a wall made of red earth tempered; which, when dry, is as hard as brick. Within this are his houses to accommodate his family and slaves; which, if numerous, frequently present the appearance of a village. In the middle stands the principal building, appropriated to the sole use of the master, and consisting of two apartments; in one of which he sits in the day with his family, the other is left apart for the reception of his friends. He has besides these a distinct apartment in which lie sleeps, together with his male children. On each side are the apartments of his wives, who have also their separate day and night houses. The habitations of the slaves and their families are distributed throughout the rest of the enclosure. These houses never exceed one story in height: they are always built of wood, or stakes driven into the ground, crossed with wattles, and neatly plastered within, and without. The roof is thatched with reeds. Our day-houses are left open at the sides; but those in which we sleep are always covered, and plastered in the inside, with a composition mixed with cow-dung, to keep off the different insects, which annoy us during the night. The walls and floors also of these are generally covered with mats. Our beds consist of a platform, raised three or four feet from the ground, on which are laid skins, and different parts of a spungy tree called plaintain. Our covering is calico or muslin, the same as our dress. The usual seats are a few logs of wood; but we have benches, which are generally perfumed, to accommodate strangers: these compose the greater part of our household furniture. Houses so constructed and furnished require but little skill to erect them. Every man is sufficient architect for the purpose. The whole neighbourhood afford their unanimous assistance in building them and in return receive, and expect no other recompense than a feast.

As we live in a country where nature is prodigal of her favours, our wants are few and easily supplied; of course we have few manufactures. They consist for the most part of calicoes, earthern ware, ornaments, and instruments of war and husbandry. But these make no part of our commerce, the principal articles of which, as I have observed, are provisions. In such a state money is of little use; however we have some small pieces of coin, if I may call them such. They are made something like an anchor; but I do not remember either their value or denomination. We have also markets, at which I have been frequently with my mother. There 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 pineapples 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. Everyone 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 planters prefer the slaves of Benin or Eboe to those of any other part of Guinea, for their hardiness, intelligence, integrity, and zeal. Those benefits are felt by us in the general healthiness of the people, and in their vigour and activity; I might have added too in their comeliness. Deformity is indeed unknown amongst us, I mean that of shape. Numbers of the natives of Eboe now in London might be brought in support of this assertion: for, in regard to complexion, ideas of beauty are wholly relative. I remember while in Africa to have seen three negro children, who were tawny, and another quite white, who were universally regarded by myself, and the natives in general, as far as related to their complexions, as deformed. Our women too were in my eyes at least uncommonly graceful, alert, and modest to a degree of bashfulness; nor do I remember to have ever heard of an instance of incontinence amongst them before marriage. They are also remarkably cheerful. Indeed cheerfulness and affability are two of the leading characteristics of our nation.

Our tillage is exercised in a large plain or common, some hours walk from our dwellings, and all the neighbours resort thither in a body. They use no beasts of husbandry; and their only instruments are hoes, axes, shovels, and beaks, -or pointed iron to dig with. Sometimes we are visited by locusts, which come in large clouds, so as to darken the air, and destroy our harvest. This however happens rarely, but when it does, a famine is produced by it. I remember an instance or two wherein this happened. This common is often the theatre of war; and therefore when our people go out to till their land, they not only go in a body, but generally take their arms with them for fear of a surprise; and when they apprehend an invasion they guard the avenues to their dwellings, by driving sticks into the ground, which are so sharp at one end as to pierce the foot, and are generally dipt in poison. From what I can recollect of these battles, they appear to have been irruptions of one little state or district on the other, to obtain prisoners or booty. Perhaps they were incited to this by those traders who brought the European goods I mentioned amongst us. Such a mode of obtaining slaves in Africa is common; and I believe more are procured this way, and by kidnapping, than any other. When a trader wants slaves, he applies to a chief for them, and tempts him with his wares. It is not extraordinary, if on this occasion he yields to the temptation with as little firmness, and accepts the price of his fellow creatures liberty with as little reluctance as the enlightened merchant. Accordingly he falls on his neighbours, and a desperate battle ensues. If he prevails and takes prisoners, he gratifies his avarice by selling them; but, if his party be vanquished, and he falls into the hands of the enemy, he is put to death: for, as he has been known to foment their quarrels, it is thought dangerous to let him survive, and no ransom can save him, though all other prisoners may be redeemed. We have fire-arms, bows and arrows, broad two-edged swords and javelins: we have shields also which cover a man from head to foot. All are taught the use of these weapons; even our women are warriors, and march boldly out to fight along with the men. Our whole district is a kind of militia: on a certain signal given, such as the firing of a gun at night, they all rise in arms and rush upon their enemy. It is perhaps something remarkable, that when our people march to the field a red flag or banner is borne before them. I was once a witness to a battle in our common. We had been all at work in it one day as usual, when our people were suddenly attacked. I climbed a tree at some distance, from which I beheld the fight. There were many women as well as men on both sides; among others my mother was there, and armed with a broad sword. After fighting for a considerable time with great fury, and after many had been killed our people obtained the victory, and took their enemy's Chief prisoner. He was carried off in great triumph, and, though he offered a large ransom for his life, he was put to death. A virgin of note among our enemies had been slain in the battle, and her arm was exposed in our market-place, where our trophies were always exhibited. The spoils were divided according to the merit of the warriors. Those prisoners which were not sold or redeemed we kept as slaves: but how different was their condition from that of the slaves in the West Indies! With us they do no more work than other members of the community, even their masters; their food, clothing and lodging were nearly the same as theirs, (except that they were not permitted to eat with those who were free-born); and there was scarce any other difference between them, than a superior degree of importance which the head of a family possesses in our state, and that authority which, as such, he exercises over every part of his household. Some of these slaves have even slaves under them as their own property, and for their own use.

As to religion, the natives believe that there is one Creator of all things, and that he lives in the sun, and is girted round with a belt that he may never eat or drink; but, according to some, he smokes a pipe, which is our own favourite luxury. They believe he governs events, especially our deaths or captivity; but, as for the doctrine of eternity; I do not remember to have ever heard of it: some however believe in the transmigration of souls in a certain degree. Those spirits, which are not transmigrated, such as our dear friends or relations, they believe always attend them, and guard them from the bad spirits or their foes. For this reason they always before eating, as I have observed, put some small portion of the meat, and pour some of their drink, on the ground for them; and they often make oblations of the blood of beasts or fowls at their graves. I was very fond of my mother, and almost constantly with her. When she went to make these oblations at her mother's tomb, which was a kind of small solitary thatched house, I sometimes attended her. There she made her libations, and spent most of the night in cries and lamentations. I have been often extremely terrified on these occasions. The loneliness of the place, the darkness of the night, and the ceremony of libation, naturally awful and gloomy, were heightened by my mother's lamentations; and there, concurring with the cries of doleful birds, by which these places were frequented, gave an inexpressible terror to the scene.

We compute the year from the day on which the sun crosses the line, and on its setting that evening there is a general shout throughout the land; at least I can speak from my own knowledge throughout our vicinity. The people at the same time make a great noise with rattles, not unlike the basket rattles used by children here, though much larger, and hold up their hands to heaven for a blessing. It is then the greatest offerings are made; and those children whom our wise men foretel will be fortunate are then presented to different people. I remember many used to come to see me, and I was carried about to others for that purpose. They have many offerings, particularly at full moons; generally two at harvest before the fruits are taken out of the ground: and when any young animals are killed, sometimes they offer up part of them as a sacrifice. These offerings, when made by one of the heads of a family, serve for the whole. I remember we often had them at my father's and my uncle's, and their families have been present. Some of our offerings are eaten with bitter herbs. We had a saying among us to any one of a cross temper, ' That 'if they were to be eaten, they should be eaten with bitter herbs.'

We practised circumcision like the Jews, and made offerings and feasts on that occasion in the same manner as they did. Like them also, our children were named from some event; some circumstance, or fancied foreboding at the time of their birth. I was named Olaudah, which, in our language, signifies vicissitude or fortune also; one favoured, and having a loud voice and well spoken. I remember we never polluted the name of the object of our adoration; on the contrary, it was always mentioned with the greatest reverence; and we were totally unacquainted with swearing, and all those terms of abuse and reproach which find their way so readily and copiously into the languages of more civilized people. The only expressions of that kind I remember were ' May you rot, or may you swell, or may a beast take you.'

I have before remarked that the natives of this part of Africa are extremely cleanly. This necessary habit of decency was with us a part of religion, and therefore we had many purifications and washings; indeed almost as many, and used on the same occasions, if my recollection does not fail me, as the Jews. Those that touched the dead at any time were obliged to wash and purify themselves before they could enter a dwelling-house. Every woman too, at certain times, was forbidden to come into a dwelling-house, or touch any person, or any thing we ate. I was so fond of my mother I could not keep from her, or avoid touching her at some of those periods, in consequence of which I was obliged to be kept out with her, in a little house made for that purpose, till offering was made, and then we were purified.

Though we had no places of public worship, we had priests and magicians, or wise men. I do not remember whether they had different offices, or whether they were united in the same persons, but they were held in great reverence by the people. They calculated our time, and foretold events, as their name imported, for we called them Ah-affoe-way-cah, which signifies calculators or yearly men, our year being called Ah-affoe. They wore their beards, and when they died they were succeeded by their sons. Most of their implements and things of value were interred along with them. Pipes and tobacco were also put into the grave with the corpse, which was always perfumed and ornamented, and animals were offered in sacrifice to them. None accompanied their funerals but those of the same profession or tribe. These buried them after sunset, and always returned from the grave by a different way from that which they went.

These magicians were also our doctors or physicians. They practised bleeding by cupping; and were very successful in healing wounds and expelling poisons. They had likewise some extraordinary method of discovering jealousy, theft, and poisoning; the success of which no doubt they derived from their unbounded influence over the credulity and superstition of the people. I do not remember what those methods were, except that as to poisoning: I recollect an instance or two, which I hope it will not be deemed impertinent here to insert, as it may serve as a kind of specimen of the rest, and is still used by the negroes in the West Indies. A virgin had been poisoned, but it was not known by whom: the doctors ordered the corpse to be taken up by some persons, and carried to the grave. As soon as the bearers had raised it on their shoulders, they seemed seized with some sudden impulse, and ran to and fro unable to stop themselves. At last, after having passed through a number of thorns and prickly bushes unhurt, the corpse fell from them close to a house, and defaced it in the fall; and, the owner being taken up, he immediately confessed the poisoning.

The natives are extremely cautious about poison. When they buy any eatable the seller kisses it all round before the buyer, to shew him it is not poisoned; and the same is done when any meat or drink is presented, particularly to a stranger. We have serpents of different kinds, some of which are esteemed ominous when they appear in our houses, and these we never molest. I remember two of those ominous snakes, each of which was as thick as the calf of a man's leg, and in colour resembling a dolphin in the water, crept at different times into my mother's night-house, where I always lay with her, and coiled themselves into folds, and each time they crowed like a rooster. I was desired by some of our wise men to touch these, that I might be interested in the good omens, which I did, for they were quite harmless, and would tamely suffer themselves to be handled; and then they were put into a large open earthen pan, and set on one side of the highway. Some of our snakes, however, were poisonous: one of them crossed the road one day when I was standing on it, and passed between my feet without offering to touch me, to the great surprise of many who saw it; and these incidents were accounted by the wise men, and therefore by my mother and the rest of the people, as remarkable omens in my favour.

Such is the imperfect sketch my memory has furnished me with of the manners and customs of a people among whom I first drew my breath.

what a great and brave nation, the oldest democracy in human history where all is equal,

For many of us, it took coming to the west, and devoting significant time, aside from our normal engagements, to dispassionately study our own native societies and where we fit in the larger world in which we all inhabit. And, didn't we know that it took coming to America for people like Mbonu Ojike, Zik, Nkrumah and others, to educate themselves that Africa was a great continent, that Europe had no right to colonize Africa, that the black man was part of the great civilizations of the world contrary to the bleak picture painted of the place of the black person in the sun. Consider how much you knew about the slave trade when you were in Nigeria. Very little, I must say, at least for me. What did you know of Egypt, the pyramids, African civilizations, and the fact that man started his journey on earth from Africa? Who ever knew that there are more pyramids in Sudan than in Egypt? We were taught British Empire History, European History, History of the World, and American War of Independence. We were never taught the making of our society, the ancient and modern accomplishments of our people. We were not taught our culture, our spirituality, our trade and commerce.

Historians of the Colonial Era actually

referred to Virginia as “Igboland”. By the

1700’s Virginia plantation owners gathered

to discuss the “Igbo problem" as the

hardworking but resistant Egbo are

acknowledged to have dominated the

Virginia trade. This further lends credence to

the alleged Willie Lynch speech of 1712

which advocated the implementation of

harsh measures of containment designed to

eradicate Egbo culture and in turn slave

resistance on all levels. The speech of

proposals was delivered by Willie Lynch on

the Bank of the James River in Virginia, in

1712. 120 years later Nat Turner led a revolt

in Virginia that killed approximately 60

whites. In accordance with his Igbo(Egbo)

origins, Turner bestowed upon himself the

honors of Odogo,a ceremonial ritual in

which an Igbo warrior places feathers in his

cap to signify the killing of a person of rank

in war. After killing Hark Travis,the head of

the Travis farm,Turner placed feathers in his

cap and a red sash around his waist.

The Egbo Society communicates by using a

secret Igbo writing system known as that of

Nsibidi. Nsibidi symbols were recently

discovered to be engraved on a number of

African-American tombstones in Virginia.

This most accurately attests to the Egbo

ancestry of the deceased as these writings

were sacredly maintained by the Egbo

Society and were associated as Igbo through

the undestanding that the Egbo tribes were

of Igbo origins.



The word “Mbakara” which African captives

used to describe the”white man” in the

United States is of Egbo origins as it can be

traced directly back to the Efik and Ibibio.

Egbo captives were so numerous and

dominant in Virginia
.

Igbo historian Elizabeth Isichei reveals how

Igboland was continually targeted by Slave

Traders throughout the entire course of the

Trans Atlantic Slave Trade. This fact in itself

is a clear indication of the dominant Igbo

ancestry of African-Americans:


“Igboland was one of the areas most

affected by the slave trade. Igbos were

exported as slaves throughout the whole

period of the trade.” (Isichei 1973:45)




With an understanding of the

dominant Igbo ancestry of African-

Americans, the leader of the Biafran

Independence and Secession

movement Odimegwu Ojukwu sought



to awaken the Western Biafrans



(African-Americans) as to the



importance of establishing an



independent Biafran entity on the



African Continent.



The following are taken from Ojukwu's

interviews in which he addresses

African-Americans:



Biafra: Selected speeches of

C. Odumegwu Ojukwu, with diaries of

events Harper and Row Publishers 1969:pp

198-204:



", It worries me very much that our BLACK

BROTHERS AND SISTERS IN AMERICA do not

in fact see this struggle for what it really

is.What we are trying to do here is for this

small area called Biafra to stay on its

own;and the whole concept has significance

for Africa and the Black Race.Black men have

always struggled to establish themselves as

men,to be accepted as equal to all men.We

have a unique opportunity here.Our history

is such that it has been possible for us to

develop in a unique way.Biafra is a viable

organization that is truly Black.We derive

great pride from this fact.We feel very sure

that,had things we have done by people

whose skins were White,our heroism would

be universally heralded, We have fought this

battle without funds.Despite the

International Conspiracy against our

people,we have shown that what has been

done by Whites can be done by our people.It

is for this reason that I feel sad that our

struggle is not fully understood by those for

whom it is essential, "

The Significance of Biafra

1. I see Biafra as the crystallization of the Black man's search for identity and recognition

2. I see Biafra as the starting point of the Black man's march to his rightful place under the sun-his march to his destiny.His march to a tomorrow of promise,progress and equal opportunity.

3. I see Biafra as a symbol of Black resistance in a world dominated by narrow national self interests and inhumanity.


4.I see Biafra as a bastion of the free in an age in which freedom and self determination are conditioned by the color of the skin.




5.I see Biafra as a challenge to the color myths of the centuries which relegate the black man to the role of serfs without brains,without pride,without dignity.



6.I would even go further to say that for the acceptance of the Black race,there MUST BE A BIAFRA. Without Biafra the Black man cannot establish as fully equal with other men.The Black man must be able to point to a social organization which stands equally as erect as others.POSSIBLY IF IT MIGHT NOT BE THIS BIAFRA. IF THIS BIAFRA IS STIFLED THEN PERHAPS IN TWENTY YEARS ANOTHER(BIAFRA) WILL EMERGE.

Interview with Charles Kenyatta American leader Umuahia November 11th 1968



On Nov11th 1968 Ojukwu stated that if the

Eastern Biafran(Nigeria) Nation would not

achieve independence then ANOTHER BIAFRA

WILL EMERGE,



NOV 11TH IS THE COMMEMORATION DATE

OF NAT TURNER'S EXECUTION(NOV 11TH

1831).THE OTHER BIAFRA WHICH WAS

SUGGESTED BY OJUKWU IS THE

INDEPENDENT AFRICAN-AMERICAN

WESTERN BIAFRAN NATION.BIAFRA ROSE

IN THE EAST BUT WILL SET IN THE WEST!


African-Americans are destined to establish the Independent Western Biafran Nation. The Biafran conflict can be traced back to JANUARY 15 1966 and the supposed Coup of General Ironsi. The entire affair ended with the surrender of BIAFRA on JANUARY 15 1970

JANUARY 15TH 1966
JANUARY 15TH 1970

JANUARY 15TH is MARTIN LUTHER KING'S BIRTHDAY. THIS IS A SYMBOL THAT BIAFRA AND THE PROMISED LAND WOULD BE FULFILLED THROUGH THE AFRICAN-AMERICAN PROPHETIC JOURNEY FROM SLAVERY TO INDEPENDENCE

" I HAVE BEEN TO THE MOUNTAIN TOP AND SEEN THE PROMISED LAND I MIGHT NOT GET THERE WITH YOU, "



THE WESTERN BIAFRAN NATION

The name Biafra like the name Africa can be

traced back to the Moorish Tribe of Bani

Ifran, a name meaning the Children of

Ephraim. In this setting Ephraim refers to

their descent from the Israelite tribe of

Ephraim being the House of Joseph.The Bani

Ifran or Biafrans were also known as the

Bafar tribes and it is they who established

the Black Moorish Kingdoms of Ghana,Mali

and Songhai. From Mali many of the Biafrans

migrated to the areas of present day Nigeria

where they became the leaders of the Igbo

Nation. In this regard the authority of the

Biafrans was symbolized by the donning of

the Moorish Red Fez which became the sign

of an Igbo Chief. The Bani-Ifran also

established the " Divination System " known

to the Yoruba as IFA and to the Igbo as EFA

or AFA. This Ephraimite Divination System

was practiced by the Prophet Joseph in Egypt

and was passed on to his son Ephraim being

the progenitor of the Bani-Ifran or Biafran

people. In 1930, Dr. Allen Godbey

documented the presence of those amongst

the Yoruba who maintained the ancient

Ephraimite identity of the Biafrans.



Rudolph Windsor in his book:FROM

BABYLON TO TIMBUKTU(pp.131) discusses

the Bene-Ephraim who lived amongst the

Yoruba in the Ondo District of Yorubaland

There is no culture before man more fascinating and brillaint then that of the igbo. Our pure unadulterated culture is unmatched. Even the brilliance by which this former slave writes in a time of great adversity is spellbounding. I learned soooo much. It appears the original oyibo were deltans. Its also remarkable to see the great influence off benin at the time and the remarkable character of igbo women.

i heard the ibo have a osu clan, which is outcaste, how true is that?

chukwuawka:

what a great and brave nation, the oldest democracy in human history where all is equal,

thats true, like throwing people in the forest, killing twins etc.

Ikengawo:

There is no culture before man more fascinating and brillaint then that of the igbo. Our pure unadulterated culture is unmatched. Even the brilliance by which this former slave writes in a time of great adversity is spellbounding. I learned soooo much. It appears the original oyibo were deltans. Its also remarkable to see the great influence off benin at the time and the remarkable character of igbo women.

Revisionists at work. My Father's mercedes is bigger than yours! How come you had so many people (including Gustavo Vassa) in the US and none of them bothered to write in your language?

Yet, it was a Yoruba man who started writing in your language. Biafra blah blah blah,

'Rev. Dr. Crowther began translating the Bible into the Yoruba language and compiling a Yoruba dictionary. In 1843, a grammar book which he started working on during the Niger expedition was published; and a Yoruba version of the Anglican Book of Common Prayer followed later. He also began codifying other languages. Following the British Niger Expeditions of 1854 and 1857, Crowther produced a primer for the Igbo language in 1857, another for the Nupe language in 1860, and a full grammar and vocabulary of Nupe in 1864.'

http://en.m.wikipedia.org/wiki/Samuel_Ajayi_Crowther

Lol here come teamomoenvy. Yoruba people repsond to everything with jealousy. Were talkingvabout a people who in 2012 have barely grasped the concept of hygiene. Congrats on writting the dictionary, its almost like when we invented a major portion of the internet. flat face Goats.

Ikengawo:

Lol here come teamomoenvy. Yoruba people repsond to everything with jealousy. Were talkingvabout a people who in 2012 have barely grasped the concept of hygiene. Congrats on writting the dictionary, its almost like when we invented a major portion of the internet. flat face Goats.

hehehehe

Ikengawo:

There is no culture before man more fascinating and brillaint then that of the igbo. Our pure unadulterated culture is unmatched. Even the brilliance by which this former slave writes in a time of great adversity is spellbounding. I learned soooo much. It appears the original oyibo were deltans. Its also remarkable to see the great influence off benin at the time and the remarkable character of igbo women.

Sorry to bust your bubble, but I was hoping someone else didnt come on with this "Our Di*cks are bigger than the rest of the world's" crap. But, Alas, you did!

Olaudah Equiano was a fake! Every High Schooler out here knows that. He was the Son of Slaves, meaning: HE MADE ALL THOSE STORIES UP FOR FINANCIAL GAIN. Do your research. He was born in VA, and had never been to Africa.

Peace.

pcicero:

Revisionists at work. My Father's mercedes is bigger than yours! How come you had so many people (including Gustavo Vassa) in the US and none of them bothered to write in your language?

Yet, it was a Yoruba man who started writing in your language. Biafra blah blah blah,

'Rev. Dr. Crowther began translating the Bible into the Yoruba language and compiling a Yoruba dictionary. In 1843, a grammar book which he started working on during the Niger expedition was published; and a Yoruba version of the Anglican Book of Common Prayer followed later. He also began codifying other languages. Following the British Niger Expeditions of 1854 and 1857, Crowther produced a primer for the Igbo language in 1857, another for the Nupe language in 1860, and a full grammar and vocabulary of Nupe in 1864.'

http://en.m.wikipedia.org/wiki/Samuel_Ajayi_Crowther

John Christopher Taylor was a contemporary of Samuel Ajayi Crowther. He was born around the year 1815 in Sierra Leone of Igbo parents (an Isuama father and an Arochukwu mother), who had earlier been sold into slavery from the Igbo country of present Nigeria, but were later rescued and settled with other freed slaves in Sierra Leone. He studied at the Charlotte primary school and at Fourah Bay College, Freetown. Having grown up in Sierra Leone, Taylor was tremendously influenced by its Christian environment. This led him to a strong commitment to the Christian faith, which eventually culminated in the ordained ministry of the church. He served first as an Anglican catechist in the Temne mission, and then was pastor of Bathurst Church, Freetown. He was also a schoolmaster for sixteen years, and was subsequently ordained as a priest by the bishop of London in 1859.

The Igbo in Sierra Leone, just like their Yoruba counterparts, retained a strong interest in their homeland and especially in its Christianization. In the early 1850s, some of them petitioned the bishop of Sierra Leone to establish missions in Igboland. Consequently, a party of three prominent Igbo citizens, led by the first black American college graduate, the Rev. E. Jones, visited Nigeria, but they were prevented by circumstances from entering Igboland. The Igbo community in Sierra Leone was not discouraged by this failure, since they believed that just as God has people in other parts of the world, he also has many people in Igbo country. The import of this is that even though their first attempt failed, they had a strong conviction that God would use other people in the Igbo community for the promotion of his work at his appointed time. Several years later, God honored their faith and the project came to fruition, when the first Christian mission in Igboland was established at Onitsha, in 1857, under the leadership of J. C. Taylor [3].

As a way of opening up the interior of the Niger area to colonial and missionary influence, the Niger mission project was initiated by the British government. The first expedition was made in 1841, but this was a failure and recorded a large number of casualties. Nevertheless, those who were set upon the evangelization of the area were undeterred. This led to subsequent voyages, one in 1854, and the other in 1857. [4] Crowther was a part of the expedition from the beginning, but J. C. Taylor was appointed to sail together with him for the 1857 expedition.

J. C. Taylor had earlier exercised a notable ministry at Bathurst on the Gambia, but God had another assignment in store for him. Consequently, when the 1857 expedition was organized to go up the Niger again, the Church Missionary Society (CMS) was invited to participate, and the invitation was warmly received.  It was received with great enthusiasm, and he was very encouraged. One elderly man was quoted to have urged him on saying:Crowther and Taylor were appointed by the society to accompany the expedition, and were charged to take steps to establish a Niger mission. Before his departure from Gambia, on April 26, 1857, Taylor preached his farewell sermon to an overflow congregation at Bathurst.

http://www.dacb.org/stories/nigeria/taylor_jc3.html

1857 == Crowther produced the first book in Igbo, with Jonas's help. Isoama-Ibo Primer has 17 pages, with the Igbo alphabet, words, phrases, sentence patterns, the Lord's Prayer, the Ten Commandments, and translations of the first chapters of Matthew's Gospel. Thus Crowther became the first to use the Lepsius "Standard Alphabet" (Oraka p. 25).





http://www.columbia.edu/itc/mealac/pritchett/00fwp/igbo/igbohistory.html


http://books.google.com/books?id=0uMUAAAAIAAJ&pg=PA57&lpg=PA57&dq=John+Christopher+Taylor+and+Simon+Jonas&source=bl&ots=wp_e5QKku_&sig=vVuiHeQsCx_k3UXK-7eKzIC35YE&hl=en&sa=X&ei=bO07T9yZEcfiggfT9qmZCw&ved=0CDsQ6AEwAw#v=onepage&q=John%20Christopher%20Taylor%20and%20Simon%20Jonas&f=false

kingoflag:

Sorry to bust your bubble, but I was hoping someone else didnt come on with this "Our Di*cks are bigger than the rest of the world's" crap. But, Alas, you did!

Olaudah Equiano was a fake! Every High Schooler out here knows that. He was the Son of Slaves, meaning: HE MADE ALL THOSE STORIES UP FOR FINANCIAL GAIN. Do your research. He was born in VA, and had never been to Africa.

Peace.

[size=16pt]Quit smoking cheap crack![/size]

Quit smoking cheap crack!

. . . . counter his statement with facts that support the claim of Equanoh being born and captured in Iboland and not in US.

BlackPikiN:


Quit smoking cheap crack!

Well, youre known to start e-wars like a little Kid, so no surprises here.

Go check it out yourself. Although not conclusive, theres strong evidence that Olaudah Equiano was born in S.C (not V.A as noted above), and not in Africa as he claimed.

You should do more reading.

Dudu_Negro:

. . . . counter his statement with facts that support the claim of Equanoh being born and captured in Iboland and not in US. 

kingoflags didn't make factual statements either. Or if the are facts, he has not proved it by supporting and linking to respected publications that are no blogs. So, no reason to call BlakPikin out and ask him to provide facts.

With that said, I'm posting a link making the case that he was born in the US and also making the case that he was born in Africa. http://www.brycchancarey.com/equiano/nativity.htm

What is more important tho is not where he was born, but what he has said. The reality is that what he said about the Ibo tribes is true, so it doesn't matter if he was born in Africa or not. His accounts can be collaborated by reading anthropological studies that were done on the Ibos by the first explorers that made it deep into igboland.

What is more important tho is not where he was born, but what he has said.  The reality is that what he said about the Ibo tribes is true, so it doesn't matter if he was born in Africa or not.  His accounts can be collaborated by reading anthropological studies that were done on the Ibos by the first explorers that made it deep into igboland.

. . . assuming he was born in Igboland, don't you think an indigenous free Igbo will be a more credible account of your beginnings than a captured slave?  If he was born outside Igboland, it is even a worse position to take in quoting his narratives as your beginnings.   The research and writings of explorers are only just 100yrs old or less. . . . how does that give a true and accurate account of a 1700 existence?

Dudu_Negro:

. . . assuming he was born in Igboland, don't you think an indigenous free Igbo will be a more credible account of your beginnings than a captured slave?  If he was born outside Igboland, it is even a worse position to take in quoting his narratives as your beginnings.   The research and writings of explorers are only just 100yrs old or less. . . . how does that give a true and accurate account of a 1700 existence? 

Actually, I've studied the history of the igbo people and how they lived and I see nothing that he said that disagrees with how the igbos lived.

With that said. I will say that he is more credible than an indigenous free igbo. I'll give you the reasons, if you want to know how the igbos lived in the 1700's or early 1800s. What are your sources? There is no indigenous free igbo alive from that time. The reality is that we didn't keep written records, and oral records has limitations. Oral records of how we lived are not passed down. Sure, there are a few oral records, but they are limited to a few key traditions. However, as a captured slave, he experienced it and was able to put it in writing. I would go with the record of someone who has experienced it, than someone who heard it from someone else who heard it. As for the writings of the explorer. There are quite a few that are as old as 150yrs old. But it doesn't matter the age, because when you think of it, the interior probably remained unchanged until it got penetrated by the explorers. So how much would igboland have changed in 1700 and 1880? Very little.

DonSegmond:

kingoflags didn't make factual statements either.  Or if the are facts, he has not proved it by supporting and linking to respected publications that are no blogs.  So, no reason to call BlakPikin out and ask him to provide facts.

With that said, I'm posting a link making the case that he was born in the US and also making the case that he was born in Africa.  http://www.brycchancarey.com/equiano/nativity.htm

What is more important tho is not where he was born, but what he has said.  The reality is that what he said about the Ibo tribes is true, so it doesn't matter if he was born in Africa or not.  His accounts can be collaborated by reading anthropological studies that were done on the Ibos by the first explorers that made it deep into igboland.

Since I do not wish to get into any kind of debate with you I'll just respond to the sub which you threw my way about me not being factual or providing a blog or link to my statement; THATS YOUR JOB TO RESEARCH NOT MINE!

That said, He claimed to have been born in Africa (lets forget the inconsistencies further down in his tales) : There is very strong evidence that he was born in S.C.

Now, like many Black Historians on this subject, you want to shift the goal posts as the game goes on by saying "What is more important though is not where he was born, but what he has said". Oh really? So, the fact that he's telling us its his "AUTOBIOGRAPHY" suddenly doesnt matter anymore just because most of what he says can be backed up by historical accounts? Really? Have you ever heard of Oral History?

Dude, we will all be proud to associate with Olaudah Equiano, but if his story is a fraud; count me out!

By the way what the hell does this statement mean :"His accounts can be collaborated by reading anthropological studies that were done on the Ibos by the first explorers that made it deep into igboland."

Dudu_Negro:

. . . assuming he was born in Igboland, don't you think an indigenous free Igbo will be a more credible account of your beginnings than a captured slave?  If he was born outside Igboland, it is even a worse position to take in quoting his narratives as your beginnings.   The research and writings of explorers are only just 100yrs old or less. . . . how does that give a true and accurate account of a 1700 existence? 

Exactly!

Sorry to bust your bubble, but I was hoping someone else didnt come on with this "Our Di*cks are bigger than the rest of the world's" crap. But, Alas, you did!

Olaudah Equiano was a fake! Every High Schooler out here knows that. He was the Son of Slaves, meaning: HE MADE ALL THOSE STORIES UP FOR FINANCIAL GAIN. Do your research. He was born in VA, and had never been to Africa.

Peace.

I've had sex with countless yoruba women (most of whom specifically chose igbo men because we're more handsome, more intelligent, more ambitious, more articulate, better educated, more clever, more charismatic, and on average more successful and enterprising) and our d*ck are, according to them, signficantly bigger then yours LOL. Go and ask 60% of the girls in your backyard about igbo men now that you've brought it up.


relax with the jealousy. Igbos are not the only people that are superiour to you but you keep targetting them. smh.

IGBO KWENU!

Ikengawo:

I've Were Intimate with countless yoruba women (most of whom specifically chose igbo men because we're more handsome, more intelligent, more ambitious, more articulate, better educated, more clever, more charismatic, and on average more successful and enterprising) and our d*ck are, according to them, signficantly bigger then yours LOL. Go and ask 60% of the girls in your backyard about igbo men now that you've brought it up.


relax with the jealousy. Igbos are not the only people that are superiour to you but you keep targetting them. smh.

IGBO KWENU!

Such a shame when you lot cannot see past tribalism. Anyone that proves a counter-point to yours is Yoruba and jealous of you. Sure, jealous of a faceless internet entity that most likely lives in his mother's basement.

Tribally bigoted posts like yours (and your ilk) actually reveals a lot about what really goes/went on in your Parents' minds. They raised you didnt they? Their beliefs are usually your beliefs are they not? Keep up with the ignorance. But just know, everytime you type something, there are more like me who read it, take every word, and dissect it properly and think to themselves :"So this is what these people really think of me?". Afterall, I do not expect you to be this crass in real life. There are people like me that, in a real life conversation, will concentrate more on "what was [b]NOT [/b]said". Afterall, youve said it all on the internet because you thought you were faceless.

Keep digging your hole, when its time, others will push you into it. I cant imagine how dumb some people just turned out to be. . . . smh.

^im not going to read any of this.
Go find your own tribes thread to pollute.

Ikengawo:

^im not going to read any of them.
Go find your own tribes thread to pollute.

At the bolded: Make sense. I dont understand what youre trying to say.

At your second sentence: I dont do the tribe thing. I leave that to you primitive natives.

kingoflag:

Since I do not wish to get into any kind of debate with you I'll just respond to the sub which you threw my way about me not being factual or providing a blog or link to my statement; THATS YOUR JOB TO RESEARCH NOT MINE!

That said, He claimed to have been born in Africa (lets forget the inconsistencies further down in his tales) : There is very strong evidence that he was born in S.C.

Now, like many Black Historians, you want to shift the goal posts as the game goes on by saying "What is more important tho is not where he was born, but what he has said". Oh really? So, the fact that he's telling us its his "AUTOBIOGRAPHY" suddenly doesnt matter anymore just because most of what he says can be backed up by historical accounts? Really? Have you ever heard of Oral History?

Dude, we will all be proud to associate with Olaudah Equiano, but if his story is a fraud; count me out!

By the way what the hell does this statement men :"His accounts can be collaborated by reading anthropological studies that were done on the Ibos by the first explorers that made it deep into igboland."

Well,  I think you have made the case that Oral History cannot be relied on.  Oral history is passed from person to person and over time get's distorted.  It is best that history be written by those who experienced it.   You made my case by saying he was born in VA, then you realized you were wrong later and said SC.   This again is the reason I asked you post for facts.  You can state your opinion, and everyone can state their opinion, and there will be no resolution.  But posting links and fact checking will help.  I posted a link that made the case for him being born in africa and also for him not being born there.   At the end of it, the conclusion was inconclusive.  We will never know for certain.   So why worry ourselves about what can never be known for sure?  This is why I said, it's not that important to me on where he was born, but rather what's more important is more on his recollections of how the igbos lived.

Ikengawo:

I've Were Intimate with countless yoruba women (most of whom specifically chose igbo men because we're more handsome, more intelligent, more ambitious, more articulate, better educated, more clever, more charismatic, and on average more successful and enterprising) and our d*ck are, according to them, signficantly bigger then yours LOL. Go and ask 60% of the girls in your backyard about igbo men now that you've brought it up.


relax with the jealousy. Igbos are not the only people that are superiour to you but you keep targetting them. smh.

IGBO KWENU!

Did you say Igbo Kwenu? I'm sorry, but you are on your own on that accord. What point have you made by your attacks and disrespects and insults? I'm an Igbo man, but I refuse to stand with you on that. I know igbo girls that have married yoruba men. I can think of opposites for every statement that you have made. Please come again, and next time come correct.

DonSegmond:

Well,  I think you have made the case that Oral History cannot be relied on.  Oral history is passed from person to person and over time get's distorted.  It is best that history be written by those who experienced it.   You made my case by saying he was born in VA, then you realized you were wrong later and said SC.   This again is the reason I asked you post for facts.  You can state your opinion, and everyone can state their opinion, and there will be no resolution.  But posting links and fact checking will help.  I posted a link that made the case for him being born in africa and also for him not being born there.   At the end of it, the conclusion was inconclusive.  We will never know for certain.   So why worry ourselves about what can never be known for sure?  This is why I said, it's not that important to me on where he was born, but rather what's more important is more on his recollections of how the igbos lived.

Like a lot of things concerning Black History, we're always looking for glories of the past to grasp unto. Olaudah is a good example where we decided to do anything to hold on to the past, in so far as it would not diminish the reputation of our kin. I'm not saying theres anything wrong with that, afterall other races idolize their figures regardless of what others think. All I'm saying is, theres stronger evidence that he was born in S.C than in Africa.

I honestly do not intend to get into any debate, and I appreciate your being civil and all but  I'd rather not bother. I'll leave you with a saying that just came to mind, and you can attribute it to Olaudah whichever way you feel

"YOUR LIES ARE ALWAYS REMEMBERED MORE THAN THE TRUTH".