ibedun:


Look o I know ya place very well. I was in Awka, Asaba and Onitcha not too long ago. I took pic on the creaking Niger Bridge and under Ojukwu's sculpture just after the bridge and the almighty Onitcha Market.

One thing is for sure, in comparison to the North and West there are no cities in Igboland just towns.

Igbos are usually indomitable when they interact with calm people. None has even won an argument or get the better of me in any area of life cause I am alway ready to out-stubborn them. And believe me they back off in the end.

The thing is Igbos are too quick to celebrate when they win a battle forgetting that the war is yet to be won.

I dont hate but I react.

Ok, let's compare. Onitsha, Enugu, Nnewi, Aba, Owerri, Umuahia, Abakiliki and Awka are cities in the south east. Mention the cities in the south west, and don't include the no man's land. The only city you have in south west is Ibadan. Those your small towns like Abeokuta, Ado Ekiti, Akure and so can only be compared to towns like abriba, ekwuloba and afikpo in the east.
North has only 2 cities - Kaduna and Kano. All others are mere towns.
So when next you are comparing, make sure you know what you are comparing with

OPCNAIRALAND:


When a white man extols a slave it means the nigger is a good slave worthy of keeps. What makes a good slave? Obedience, simple! Yessa Massa!

In Haiti, the Dahomeans and Ashantis revolted. In Bahia the Yorubas revolted...to the point that many were repatriated out of Bahia and back home to West Africa rather than risk another uprising and victory in the hands of slaves.

It shows what Iboes have always been, and what they are till today .....a people perfectly endowed for servitude!

Yoruba revolted where when? Not only in Bahia. Why didn't you revolt in osogbo?

Pretty despicable person to quote. Not only calling Igbo people "half civilised" and basically 'mulatto', but going on to class certain people as 'worthy of the cotton field'. Not good.

The truth is now out for the whole world to see!

Ramnon2:


Civilization here meant organized towns. But despite that see how he described Igbos (indomitable) versus Yoruba (barbarous)

Today, Igbos have organized cities but Yorubas still remain barbarous, and their cities are in ruins with rusty roofs

.

dmz1:
every book written by the explorers and missionaries always put the Igbo's in a positive light.

.

Deltagiant:


This is not the first time a white would make this "white" observation about the Igbo people. There are so many of such observations in medieval anthropolgy. A cousin of mine, IGBO, with black features who lives in the US once told me how she was informed that her geneology showed traces of caucasian people. She was so surprised and decided to do it the second time elsewhere, and convincinly the result was the same.

The issue of Igbo and or semitic connection has been proved beyond reasonable doubt. GAD was the son of ERI, ARELI and ARODI in the Bible, Genesis 46: 16.

ERI, so pronounced, replicates as a man who founded Umu-Eri town. ARELI, so pronounced, replicates as a man who founded Agu-reli town and so with the Arodi and Aro town. Then the ancient courtyard/temple called Obu-Gad (the abode of Gad in Aguleri existing for thousands of years). How could all these be by happenstance? Then the unique hebraic customs of Igbo people....

Something un-negro about Igbo people? A resounding yes!

Sorry to burst your bubble, but most of us that settled in present day Nigeria have some Eurasian genes. It;s even more prevalent in yorubas than Ibos. It's just migration trends from upper Sahara. Nothing to be proud of except you have colo mentality.

Google Yoruba Eurasian Admixture and you will find studies from National Institute of Health (NIH) and other sites with deep genetic breakdowns. I am sure you'll find the same for most tribes outside of the mostly indigenous Bantus that mixed with hunter gatherers

Example:
Here is the official study sponsored by NIH (You need PubMed access to read it)
http://www.ncbi.nlm.nih.gov/pubmed/25470054

Here is a free version
http://www.nature.com/nature/journal/v517/n7534/full/nature13997.html


F*cking racist author

SonOfEl:
The "half civilized" phrase about the IGBOS meant that unlike the yorubas, Nupes, etc, the Igbo did not have many centralized forms of government. IGBOS were decentralized, often leaning to villages, clans, loose kingdoms or such like.

this remark by the author was chiefly because kingdoms and empires were highly centralized in the western world. although today, it is no more so.

half civilized was a complement. If you think Europeans classified any African as civilized you're deluded.

kayfra:


Sorry to bust your bubble, but most of us that settled in present day Nigeria have some Eurasian genes. It;s even more prevalent in yorubas than Ibos. It's just migration trends from upper Sahara. Nothing to be proud of except you have colo mentality.

Google Yoruba Eurasian Admixture and you will find studies from National Institute of Health (NIH) and other sites with deep genetic breakdowns. I am sure you'll find the same for most tribes outside of the mostly indigenous Bantus that mixed with hunter gatherers

Example:
Here is the official study sponsored by NIH (You need PubMed access to read it)
http://www.ncbi.nlm.nih.gov/pubmed/25470054

Here is a free version
http://www.nature.com/nature/journal/v517/n7534/full/nature13997.html


F*cking racist author

*burst*

*Igbo*

Ishilove:

*burst*

*Igbo*

Ha you got me! Typos

kayfra:
Ha you got me! Typos

Thank me when you remember

Ramnon2:


Yes, see my closing statement above.

Ur closing statement was an afterthought and actually after she had written her own first statement.

U came on here, happy and boastful about what slave masters labelled u?! The world is moving away from tribalism, pls wake up.

Ramnon2:


Yes, see my closing statement above.

Ur closing statement was an afterthought and actually after she had written her own first statement.

U came on here, happy and boastful about what slave masters labelled u?! The world is trying to move away from tribalism, pls wake up.

kayfra:
Ha you got me! Typos

Seeing it from here, I don't think its abt d typos, just trying to bring u down a notch.

Power on jo!

ashjay001:


Seeing it from here, I don't think its abt d typos, just trying to bring u down a notch.

Power on jo!

I was just indulging him. Let's stroke his ego a bit, afterall he found a missing 'r' but on the other hand Ibo is Ibo.

SUMMARY OF WHAT I LEARNT FROM THE author:
1: the writer was not biased in his identification of his slaves characters and qualities
2: he was a white supremacist.
3: for him to write the book, there must have been keen interest to know the root of the slaves then.
FOUR THINGS I LEARNT ABOUT THE PEOPLES COMMENTS HERE:
1: some are proud of what they achieved even in slavery.
2: The op most have been angry with what he perceive as unfavourable/biased description of the tribe "ibo"
3: It tends to be some people who do not agree with him, go too quickly to insulting
4: both the ones in favor and against the op are proud set of people. Only that one tends to be very proud of theirselves and the other very proud to counter them.
Generally, Some are certainly too bitter of what they read, the other too proud of that and the rest do not care because of the slavery/supremacist content of it.
All are interested in the author's book.

Bloody racist historiography

meforyou1:
Yoruba revolted where when? Not only in Bahia. Why didn't you revolt in osogbo?

Yorubas do not just make mouth but their actions are very potent.

The Malê Revolt (also known as The Great Revolt) is perhaps the most significant slave rebellion in Brazil. On a Sunday during Ramadan in January 1835, in the city of Salvador da Bahia, a small group of black slaves and freedmen, inspired by Muslim teachers, rose up against the government. Muslims were called malê in Bahia at this time, from Yoruba imale that designated a Yoruba Muslim.

The uprising took place on the feast day of Our Lady of Guidance, a celebration in the Bonfim’s church’s cycle of religious holidays. As a result, many worshipers traveled to Bonfim for the weekend to pray or celebrate. Authorities were in Bonfim in order to keep the celebrations in line. Consequently, there would be fewer people and authorities in Salvador, making it easier for the rebels to occupy the city.[1]

The slaves knew about the Haitian Revolution (1791−1804) and wore necklaces bearing the image of President Dessalines, who had declared Haitian independence.
In Bahia the Hausas were primarily identified with practicing Islam because they adopted Islam before coming over to Brazil. Over time however, the Nâgo slaves made up a majority of Muslims in Bahia due to the rise of Islam in Yoruba kingdoms. In fact, by 1835 most of the Mâles were Nâgos. Furthermore, many of the key figures important in planning the uprising were Nâgos including: Ahuna, Pacífico, and Manoel Calafate.

Within the Muslim community the Mâles had power and prestige, especially the Muslims that had long standing. These members tried to attract new Mâles. They did not do so passively, but through proselytizing and conversion.

In the African Islamic culture in Brazil there were several external symbols that became associated with the Mâles. One symbol came about through the adoption of amulets. In Bahia amulets were common because they were thought to have protective powers and wore worn by both Muslims and non-Muslims. These amulets consisted of pieces of paper with passages from the Qur'an and prayers that were folded and placed in a leather pouch that was sewn shut. They were made and sold by álufas or preachers. These amulets, however, did not signify a strong commitment to Islam because they were associated with traditional, indigenous African religions. Another symbol of Islam in Bahia was the wearing of a long white frock called an abadá. In Bahia this garment was worn in private so they would not attract attention from law officials. It was only during the rebellion in 1835 that they were worn in public for the first time and were referred to as “war garments” by police. A third symbol which was used by Mâles to identify themselves prior to the uprising were white, metal, silver, or iron rings placed on their fingers. However, when the Mâles were defeated, these rings were no longer effective because now everyone knew what they meant.[2]
The Revolt
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2012)

While the revolt was scheduled to take place on Sunday, January 25, due to various incidents, it was forced to start before the planned time. On Saturday January 24, slaves began to hear rumors of an upcoming rebellion. While there are multiple accounts of freed slaves telling their previous masters about the revolts, only one was reported to the proper authorities. Sabina da Cruz, an ex-slave, had a fight with her husband, Vitório Sule the day before and went looking for him. She found him in a house with many of the other revolt organizers and after they told her tomorrow they would be masters of the land she reportedly said, “on the following day they’d be masters of the whiplash, but not of the land.”.[4] After leaving this house, she went to her friend Guilhermina, a freedwoman, who Sabina knew had access to whites. Guilhermina then proceeded to tell her white neighbor, André Pinto da Silveira. Several of Pinto de Silveira’s friends were present, including Antônio de Souza Guimarães and Francisco Antônio Malheiros, who took it upon themselves to relay the information to the local authorities.[5][6][7] All of these events occurred between the hours of 9:30 and 10:30 pm on Saturday January 24.

President Francisco de Souza Martins informed the Chief of Police of the situation, reinforced the palace guard, alerted the barracks, doubled the night patrol, and ordered boats to watch the bay, all by 11:00 pm. At around 1:00 am on Sunday, justices of the peace searched the home of Domingos Marinho de Sá. Domingos reported to the patrol that the only Africans in his house were his tenants. However, sensing Domingos’ fear, the justices asked to see for themselves. They went down into his basement and found the ringleaders, discussing last minute details. The Africans were able to turn the officers out into the streets and the begin the revolt.

Out on the streets, the fighting saw its first real bloodshed; several people were injured and two Africans were killed, including Vitório Sule, Sabina da Cruz's husband. After securing the area, the rebels split up to go in different directions throughout the city. Most of the groups did very little fighting because they were recruiters, calling slaves to war. However, the largest group traveled up the hill toward Palace Square (modern-day Praça Municipal), and continued to fight.[8][9]

The rebels decided to first attack the jail, attempting to free a Muslim leader, Pacífico Licutan. However, the prison guards proved too much for the rebels, who perhaps were looking to supplement their weak supply of arms with the jailers’. Unfortunately for the rebels, the reinforced palace guard began firing on them from across the square and they found themselves caught between lines of fire in front of the jail. Under heavy fire, the slaves withdrew from the prison and retreated to the Largo de Teatro. Reinforcements arrived on the slaves side, and together they attacked a nearby post of soldiers in order to take their weapons. They marched toward the officer's barracks, and put up a good fight, however, the soldiers were able to pull the gate guarding the barracks shut. The slaves had failed.[10][11]

The rebels worked their way towards the Vitória neighborhood, where a number of Muslim slaves lived in the English community there. They regrouped at Mercês Convent where the sacristan, a Nagô slave named Agostinho, was a member of the conspiracy. The convent was a pre-determined spot for regrouping. A police patrol came across the rebels here, but retreated from their counter-attack to Fort São Pedro—a stronghold the rebels did not try to assault. By now the rebels numbered several hundred, but they had not been able to achieve any of their goals. They now headed towards Cabrioto, outside the city to rendezvous with slaves from plantations outside Salvador. In order to get to Cabrioto, however, they would have to pass the cavalry barracks. And when they met in Água de Meninos, the most decisive battle of the revolt took place. At about 3:00 AM, the rebels reached Água de Meninos. The footsoldiers immediately retreated inside the confines of the barracks while the men on horseback stayed outside. The rebels, who now only numbered about 50–60, did not attempt to attack the barracks. Instead, they sought a way around it.[12][13]

However, they were met with fire from the barracks, followed by a cavalry charge, which proved too powerful for the rebel slaves. After the rebels were completely devastated, more slaves arrived. After assessing the situation, the slaves decided that their only hope would be to attack and take the barracks. However, this desperate attempt proved futile, and the rebels quickly decided to flee. The cavalry mounted one last charge that finished them off.[14][15]
Leadership

Ahuna - Ahuna was a Nagô slave who lived in Salvador. He traveled frequently to Santo Amaro where his owner had a sugar plantation. It has been suggested that his presence was a key factor in the timing of the rebellion.
Pacífico Lucatan - Lucatan was a Nagô slave who worked as a tobacco roller. He was in prison at the time of the rebellion, and one of the main goals was to free him.
Luís Sanim - Sanim was a Nupe slave who also worked as a tobacco roller. He ran a fund where each member contributed a day's wages for slave labor, presumably monthly, and this money was divided into three parts: one part for cloth to make Muslim garments; a part to masters' portions of slave wages—since Malê slaves did not work on Fridays; and one part to help buy letters of manumission.
Manoel Calafate - Calafate travelled to Santo Amaro to mobilize rebels on the eve of the uprising. He took an active part in the fighting and appears to have been killed in Palace Square.
Elesbão do Corma - Elesbão do Corma was a Hausa freedman who was known in the African community as Dandará. He owned a tobacco shop which was also used as a meeting place for Malês. He also traveled through the Recôncavo for his business, and brought the Muslim faith to slaves on the plantations there.[16]

Aftermath

Fearful that the whole state of Bahia would follow the example of Saint-Domingue (Haiti) and rise up and revolt, the authorities quickly sentenced four of the rebels to death, sixteen to prison, eight to forced labour, and forty-five to flogging. The remainder of the surviving leaders of the revolt were then deported back to Africa by the authorities; it is believed that some members of the Brazilian community in Lagos, Nigeria, Tabom People of Ghana are descended from this deportation, although descendants of these Afro-Brazilian repatriates are reputed to be widespread throughout West Africa (such as Sylvanus Olympio, the first president of Togo). The term "Aguda" on the other hand refers to the mainstream, predominantly Christian Brazilian returnees to Lagos who brought Roman Catholicism in their wake; which is why that denomination is often referenced in Yoruba as "Ijo Aguda" (The Portuguese Church). Fearing the example might be followed, the Brazilian authorities began to watch the malês very carefully and in subsequent years intensive efforts were made to force conversions to Catholicism and erase the popular memory and affection towards Islam. However, the African Muslim community was not erased overnight, and as late as 1910 it is estimated there were still some 100,000 African Muslims living in Brazil.[17]

Many consider this rebellion to be the turning point of slavery in Brazil. While slavery existed for more than fifty years following the Malê Revolt, the slave trade was abolished in 1851. Slaves continued to pour into Brazil immediately following the rebellion, which caused fear and unrest among the people of Brazil. They feared that bringing in more slaves would just fuel another rebel army. Although it took a little over fifteen years to happen, the slave trade was abolished in Brazil, due in part to the 1835 rebellion.[18]

https://en.wikipedia.org/wiki/Mal%C3%AA_Revolt

meforyou1:
Ok, let's compare. Onitsha, Enugu, Nnewi, Aba, Owerri, Umuahia, Abakiliki and Awka are cities in the south east. Mention the cities in the south west, and don't include the no man's land. The only city you have in south west is Ibadan. Those your small towns like Abeokuta, Ado Ekiti, Akure and so can only be compared to towns like abriba, ekwuloba and afikpo in the east.
North has only 2 cities - Kaduna and Kano. All others are mere towns.
So when next you are comparing, make sure you know what you are comparing with

LET US SEE ANY OF YOUR CITIES{YOU DON'T EVEN HAVE CITIES,ONLY TOWNS...IF YOU HAVE, COMPARE WITH THESE YORUBA CITIES }

ONDO

IBADAN


FOR WHERE?

As of 2015, Cleveland has twenty-two sister cities:

Egypt Alexandria, Egypt
Ethiopia Bahir Dar, Ethiopia
India Bangalore, India
Romania Braşov, Romania since 1991
Slovakia Bratislava, Slovakia[213]
United Kingdom Cleveland, England
Guinea Conakry, Guinea
Albania Fier, Albania since 2006
Poland Gdańsk, Poland since 1990[214]
Germany Heidenheim, Germany[215]
Israel Holon, Israel
Nigeria Ibadan, Nigeria
Lithuania Klaipėda, Lithuania since 1992
Peru Lima, Peru
Slovenia Ljubljana, Slovenia[216]
Hungary Miskolc, Hungary

https://en.wikipedia.org/wiki/Cleveland

Ritchiee:

LET US SEE ANY OF YOUR CITIES{YOU DON'T EVEN HAVE CITIES,ONLY TOWNS...IF YOU HAVE, COMPARE WITH THESE YORUBA CITIES }

ONDO

hmmm only towns? Why not check out some of the thread on nairaland like: imo
https://www.nairaland.com/3015551/photos-beautiful-parts-owerri
or
for enugu
http://www.omambala,com/forum/culture-tourism/enugu-eastern-hospitality

Scholes007:
hmmm only towns? Why not check out some of the thread on nairaland like: imo
https://www.nairaland.com/3015551/photos-beautiful-parts-owerri
or
for enugu
http://www.omambala,com/forum/culture-tourism/enugu-eastern-hospitality

I HAVE CHECKED EVERYTHING AND THERE WAS NOTHING TO COMPARE.
WHAT I SAW WERE RESIDENTIAL BUILDINGS LIKE HOUSES WHICH I CALLED ENVELOPE TOWNS.. YOU DON'T HAVE CITIES

GO TO THIS THREAD AND SEE HOW YOU WERE EXPOSED
https://www.nairaland.com/3027086/se-versus-swgood-healthy-competitionno

SonOfEl:
The "half civilized" phrase about the IGBOS meant that unlike the yorubas, Nupes, etc, the Igbo did not have many centralized forms of government. IGBOS were decentralized, often leaning to villages, clans, loose kingdoms or such like.

this remark by the author was chiefly because kingdoms and empires were highly centralized in the western world. although today, it is no more so.

HE WAS SO ECONOMICAL WITH HIS WORDS.THIS IS WHY HE CALLED IGBOS HALF CIVILISED INSTEAD OF CALLING THEM THEIR REAL NAME

THIS IS IN THE 20TH CENTURY O AND STILL WALKING NA.KED


IGBO WOMEN

https://en.wikipedia.org/wiki/Igbo_people

COMPARED WITH THESE YORUBA PEOPLE WHO HAVE ALWAYS BEEN CLOTHED.THERE WAS NEVER A TIME IN THEIR HISTORY WHEN THEY WALKED NAK.ED

Ramnon2:


Civilization here meant organized towns. But despite that see how he described Igbos (indomitable) versus Yoruba (barbarous)

Today, Igbos have organized cities but Yorubas still remain barbarous, and their cities are in ruins with rusty roofs

YOU MEAN THIS ENUGU O42 SLUM...SMALL ENCLAVE WITH RED ROOF REPUBLIC

PIX 2
LOOK AT THOSE WOMEN IN THE 20TH CENTURY AND STILL WALKING NA.KED...ARE THEY NOT EXTREMELY BARBAROUS?

https://www.nairaland.com/3027086/se-versus-swgood-healthy-competitionno

Ramnon2:
The name of the book is: Central Africa: Adventures and Missionary Labors in Several Countries in the Interior of Africa, from 1849 to 1856, Thomas Jefferson Bowen, Southern Baptist Publication Society, 1857.

The statement (in the book page in photo) is quoted below


Source https://books.google.com/books?id=SCgbAAAAYAAJ&pg=PA13&source=gbs_toc_r&cad=4#v=onepage&q&f=false

Na war! I have given up on modern Africans. Imagine literally drooling in the mouth and wagging your tail because of faint praise from an ignorant cracker.

This red neck, Bowen called my forbears " half civilized". When we were smelting iron at least 3000 years ago according to archeological evidence from the Nsukka area, his Anglo Saxon ancestors were hiding in caves. I no blame una sha.

Ritchiee:


I HAVE CHECKED EVERYTHING AND THERE WAS NOTHING TO COMPARE.
WHAT I SAW WERE RESIDENTIAL BUILDINGS LIKE HOUSES WHICH I CALLED ENVELOPE TOWNS.. YOU DON'T HAVE CITIES

GO TO THIS THREAD AND SEE HOW YOU WERE EXPOSED
https://www.nairaland.com/3027086/se-versus-swgood-healthy-competitionno

hahaha online traveller, ok hope this pictures of enugu (d 1st) look residencial? Or is it envelop town as you called it?
Anyway pls put a dot in front of omambala if you are to access some of the pictures

http://www.omambala,com/forum/culture-tourism/enugu-eastern-hospitality
how about the second picture which is awka does it look envelop too?
I hope umuahia is also an envelop town? Pls don't look at the mall just the back ground

Proudly Igbo.

@ Ritchiee you can still access this to know more about onitsha market https://www.nairaland.com/2792681/few-pictures-onitsha-main-market

Scholes007:
hahaha online traveller, ok hope this pictures of enugu (d 1st) look residencial? Or is it envelop town as you called it?
Anyway pls put a dot in front of omambala if you are to access some of the pictures

http://www.omambala,com/forum/culture-tourism/enugu-eastern-hospitality
how about the second picture which is awka does it look envelop too?
I hope umuahia is also an envelop town? Pls don't look at the mall just the back ground

lol in 3D.Still below what I gave you as samples.

new2020:
Only if Igbos will take time and study who their forbears were and their great achievements, most of you will go mad in anger for the intentional subjugation and obfuscation of your true identity. One thing you may have noticed is all books written pre and during colonial era all mention Igbos and speak highly of them.

I have said and will continue to say this...Igbos are not ordinary black people; whites are aware of this as clearly evidenced in the words of the author. Give them Biafra and watch them build a civilization never seen before in a black nation. Give them 20 yrs, they will be in space to hang Biafran flag. This is what the world fears...a black nation doing this.

I thank God for Nnamdi Kanu who is doing a fabulous job reeducating our people again.

Why should the whites build our nation? Are u not Africans? Mstweee.