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Little Do People Know Cultists Were Behind All Slavery In Africa & The World - Culture - Nairaland

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Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 5:55pm On Jul 20, 2018
Salom,

Yvette Carnell claims she reads her comments well I doubt if she replies to this one or any of you. There is one common thread her that is a small detail of the story about the Nwaubani slave trading grandfather that Yvette totally skips over. That is this man Nwaubani was an occultist, ritualist as they would say in Nigeria. Isn't LGBT a cult? Wasn't Harry Hay a member of O.T.O a severe form of Freemasonry? So Mr. Nwaubani is an occultists, a cult member, a ritualist who sacrificed slaves alive and kept them chained to a tree so they couldn't roam free. So essentially he was selling these poor souls to Europeans who were all Freemasons another occult group. George Washington was a slave owner and an occultist as well Benjamin Franklin and most of the founding fathers of America who brought slaves from Afrika. Take a look at this story that is coming out Nigeria today, where a pair of Nigerians were arrested in Russia for human trafficking fellow Nigerians to Russia and prostituting them out. These slavers were occultists and threaten the sex slaves with black magick if they should try to escape without paying them all the money owed for getting them to Russia. Here you another case of ritualists, occult groups, cult members actively involve in and directing slave trafficking and prostitution. Some of you can't see the forest for the trees as I've been showing you repetitively that wherever you have human slavery, trafficking of human being, prostitution, war, human sacrifice and other spiritual evils you have cult groups behind it. There are devil worshipers and satanic groups in Africa just like there is among the European. Just because they don't call their spirits Satan and Lucifer doesn't mean it isn't an evil spirit they are working with while committing atrocities against their fellow human being. There are just two primary spirits of the spirit world and they are good and evil. No good spirit or angel is behind you when you are committing injustices, slavery and domination over other human beings that is only a devil spirit. With devil meaning evil spirit. Another one the Moors were Freemasons which an occult group as well and as we know they were the greatest race traitors in all of history by enslaving most of Africa.

Sodom and Gomorrah held slaves, did any of you know that? Babylonians were sodomites and pedophiles, enslavers and they were occultists. Wherever you have devil worshipers you have sodomites. Wherever you have sodomites you have devil worshipers. Was one of the posters wrong to say that African men are responsible for much of the pain and darkness that has engulfed Africa? No, she is correct, because devil worshiping sodomite niggers, that is Blackmales who engage in cultism are always involved in sex magick which entails men gathering together to perform sodomy to the Goddess to bring forth fertility. Sex magick is probably the most powerful way to manifest for those who don't have patience nor purity to do meditation. These are cult members, greedy people who are only interested in big results of manifestation. Magick can improve business and make anything fertile. Yet they don't want to make fertile a watermelon stand they want their human trafficking business to boom. They want their dirty schemes and criminal acts to bear fruit. This is what is going on in these End Times. So Yvette crying over Nigerians selling her family into slavery yet aligns herself with the cult of LGBT. This is very hypocritical because cult groups are the reason for the fall of Africa and slavery. Sodomy, evil witchcraft and cultism is all over the world right now. If you say you hate slavery, White Supremacy and oppression then how can you support evil cultism in any form? And to the cowardly Black people who are members of cults and swear well I don't do that yet your brother and sister does and you do nothing about it. Nothing. Matter of fact, many of you are afraid to speak on it and call it what it is. Devil worship!




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My Great-Grandfather, the Nigerian Slave-Trader
By Adaobi Tricia Nwaubani, New Yorker, July 15, 2018
Jul 16, 2018 - 12:09:00 PM

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My parents’ home, in Umujieze, Nigeria, stands on a hilly plot that has been in our family for more than a hundred years. Traditionally, the Igbo people bury their dead among the living, and the ideal resting place for a man and his wives is on the premises of their home. My grandfather Erasmus, the first black manager of a Bata shoe factory in Aba, is buried under what is now the visitors’ living room. My grandmother Helen, who helped establish a local church, is buried near the study. My umbilical cord is buried on the grounds, as are those of my four siblings. My eldest brother, Nnamdi, was born while my parents were studying in England, in the early nineteen-seventies; my father, Chukwuma, preserved the dried umbilical cord and, eighteen months later, brought it home to bury it by the front gate. Down the hill, near the river, in an area now overrun by bush, is the grave of my most celebrated ancestor: my great-grandfather Nwaubani Ogogo Oriaku. Nwaubani Ogogo was a slave trader who gained power and wealth by selling other Africans across the Atlantic. “He was a renowned trader,” my father told me proudly. “He dealt in palm produce and human beings.”

Long before Europeans arrived, Igbos enslaved other Igbos as punishment for crimes, for the payment of debts, and as prisoners of war. The practice differed from slavery in the Americas: slaves were permitted to move freely in their communities and to own property, but they were also sometimes sacrificed in religious ceremonies or buried alive with their masters to serve them in the next life. When the transatlantic trade began, in the fifteenth century, the demand for slaves spiked. Igbo traders began kidnapping people from distant villages. Sometimes a family would sell off a disgraced relative, a practice that Ijoma Okoro, a professor of Igbo history at the University of Nigeria, Nsukka, likens to the shipping of British convicts to the penal colonies in Australia: “People would say, ‘Let them go. I don’t want to see them again.’ ” Between the fifteenth and nineteenth centuries, nearly one and a half million Igbo slaves were sent across the Middle Passage.

My great-grandfather was given the nickname Nwaubani, which means “from the Bonny port region,” because he had the bright skin and healthy appearance associated at the time with people who lived near the coast and had access to rich foreign foods. (This became our family name.) In the late nineteenth century, he carried a slave-trading license from the Royal Niger Company, an English corporation that ruled southern Nigeria. His agents captured slaves across the region and passed them to middlemen, who brought them to the ports of Bonny and Calabar and sold them to white merchants. Slavery had already been abolished in the United States and the United Kingdom, but his slaves were legally shipped to Cuba and Brazil. To win his favor, local leaders gave him their daughters in marriage. (By his death, he had dozens of wives.) His influence drew the attention of colonial officials, who appointed him chief of Umujieze and several other towns. He presided over court cases and set up churches and schools. He built a guesthouse on the land where my parents’ home now stands, and hosted British dignitaries. To inform him of their impending arrival and verify their identities, guests sent him envelopes containing locks of their Caucasian hair.

Funeral rites for a distinguished Igbo man traditionally include the slaying of livestock—usually as many cows as his family can afford. Nwaubani Ogogo was so esteemed that, when he died, a leopard was killed, and six slaves were buried alive with him. My family inherited his canvas shoes, which he wore at a time when few Nigerians owned footwear, and the chains of his slaves, which were so heavy that, as a child, my father could hardly lift them. Throughout my upbringing, my relatives gleefully recounted Nwaubani Ogogo’s exploits. When I was about eight, my father took me to see the row of ugba trees where Nwaubani Ogogo kept his slaves chained up. In the nineteen-sixties, a family friend who taught history at a university in the U.K. saw Nwaubani Ogogo’s name mentioned in a textbook about the slave trade. Even my cousins who lived abroad learned that we had made it into the history books.

Last year, I travelled from Abuja, where I live, to Umujieze for my parents’ forty-sixth wedding anniversary. My father is the oldest man in his generation and the head of our extended family. One morning, a man arrived at our gate from a distant Anglican church that was celebrating its centenary. Its records showed that Nwaubani Ogogo had given an armed escort to the first missionaries in the region—a trio known as the Cookey brothers—to insure their safety. The man invited my father to receive an award for Nwaubani Ogogo’s work spreading the gospel. After the man left, my father sat in his favorite armchair, among a group of his grandchildren, and told stories about Nwaubani Ogogo.

“Are you not ashamed of what he did?” I asked.

“I can never be ashamed of him,” he said, irritated. “Why should I be? His business was legitimate at the time. He was respected by everyone around.” My father is a lawyer and a human-rights activist who has spent much of his life challenging government abuses in southeast Nigeria. He sometimes had to flee our home to avoid being arrested. But his pride in his family was unwavering. “Not everyone could summon the courage to be a slave trader,” he said. “You had to have some boldness in you.”

My father succeeded in transmitting to me not just Nwaubani Ogogo’s stories but also pride in his life. During my school days, if a friend asked the meaning of my surname, I gave her a narrative instead of a translation. But, in the past decade, I’ve felt a growing sense of unease. African intellectuals tend to blame the West for the slave trade, but I knew that white traders couldn’t have loaded their ships without help from Africans like my great-grandfather. I read arguments for paying reparations to the descendants of American slaves and wondered whether someone might soon expect my family to contribute. Other members of my generation felt similarly unsettled. My cousin Chidi, who grew up in England, was twelve years old when he visited Nigeria and asked our uncle the meaning of our surname. He was shocked to learn our family’s history, and has been reluctant to share it with his British friends. My cousin Chioma, a doctor in Lagos, told me that she feels anguished when she watches movies about slavery. “I cry and cry and ask God to forgive our ancestors,” she said.

The British tried to end slavery among the Igbo in the early nineteen-hundreds, though the practice persisted into the nineteen-forties. In the early years of abolition, by British recommendation, masters adopted their freed slaves into their extended families. One of the slaves who joined my family was Nwaokonkwo, a convicted murderer from another village who chose slavery as an alternative to capital punishment and eventually became Nwaubani Ogogo’s most trusted manservant. In the nineteen-forties, after my great-grandfather was long dead, Nwaokonkwo was accused of attempting to poison his heir, Igbokwe, in order to steal a plot of land. My family sentenced him to banishment from the village. When he heard the verdict, he ran down the hill, flung himself on Nwaubani Ogogo’s grave, and wept, saying that my family had once given him refuge and was now casting him out. Eventually, my ancestors allowed him to remain, but instructed all their freed slaves to drop our surname and choose new names. “If they had been behaving better, they would have been accepted,” my father said.

The descendants of freed slaves in southern Nigeria, called ohu, still face significant stigma. Igbo culture forbids them from marrying freeborn people, and denies them traditional leadership titles such as Eze and Ozo. (The osu, an untouchable caste descended from slaves who served at shrines, face even more severe persecution.) My father considers the ohu in our family a thorn in our side, constantly in opposition to our decisions. In the nineteen-eighties, during a land dispute with another family, two ohu families testified against us in court. “They hate us,” my father said. “No matter how much money they have, they still have a slave mentality.” My friend Ugo, whose family had a similar disagreement with its ohu members, told me, “The dissension is coming from all these people with borrowed blood.”

I first became aware of the ohu when I attended boarding school in Owerri. I was interested to discover that another new student’s family came from Umujieze, though she told me that they hardly ever visited home. It seemed, from our conversations, that we might be related—not an unusual discovery in a large family, but exciting nonetheless. When my parents came to visit, I told them about the girl. My father quietly informed me that we were not blood relatives. She was ohu, the granddaughter of Nwaokonkwo.

I’m not sure if this revelation meant much to me at the time. The girl and I remained friendly, though we rarely spoke again about our family. But, in 2000, another friend, named Ugonna, was forbidden from marrying a man she had dated for years because her family found out that he was osu. Afterward, an osu friend named Nonye told me that growing up knowing that her ancestors were slaves was “sort of like having the bogeyman around.” Recently, I spoke to Nwannennaya, a thirty-nine-year-old ohu member of my family. “The way you people behave is as if we are inferior,” she said. Her parents kept their ohu ancestry secret from her until she was seventeen. Although our families were neighbors, she and I rarely interacted. “There was a day you saw me and asked me why I was bleaching my skin,” she said. “I was very happy because you spoke to me. I went to my mother and told her. You and I are sisters. That is how sisters are supposed to behave.”

Modernization is emboldening ohu and freeborn to intermarry, despite the threat of ostracization. “I know communities where people of slave descent have become affluent and have started demanding the right to hold positions,” Professor Okoro told me. “It is creating conflict in many communities.” Last year, in a town in Enugu State, an ohu man was appointed to a traditional leadership position, sparking mass protests. In a nearby village, an ohu man became the top police officer, giving the local ohu enough influence to push for reform. Eventually, they were apportioned a separate section of the community, where they can live according to whatever laws they please, away from the freeborn. “It will probably be a long time before all traces of slavery disappear from the minds of the people,” G. T. Basden, a British missionary, wrote of the Igbo in 1921. “Until the conscience of the people functions, the distinctions between slave and free-born will be maintained.”

Nwaubani Ogogo was believed to have acquired spiritual powers from the shrine of a deity named Njoku, which allowed him to wield influence over white colonists. Among his possessions, which are passed down to the head of the family, was the symbol of his alliance with Njoku: a pot containing a human head. “You had to cut the head straight into the pot while the person was still alive, without it touching the floor,” my father said. “It couldn’t just be anybody’s head. It had to be someone you knew.” In Nwaubani Ogogo’s case, this someone was most likely a slave. When Gilbert, my great-uncle and a previous head of our family, died in 1989, his second wife, Nnenna, a devout Christian, destroyed the pot. Shortly afterward, her children began to die mysterious deaths, one after another. Nnenna contracted a strange ailment and died in 2009. Some relatives began to fear that dark forces had been unleashed.

Last July, my father’s cousin Sunny, a professor of engineering, visited my parents to discuss another concern: a growing enmity in our family. Minor arguments had led relatives to stop speaking to one another. Several had become estranged from the family. “We always have one major disagreement or division or the other,” my father’s cousin Samuel told me. My cousin Ezeugo was not surprised by the worrying trend. “Across Igbo land, wherever there was slave trade with the white people, things never go well,” he said. “They always have problems there. Everybody has noticed it.” My relatives thought that our family’s history was coming back to haunt us.

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Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 6:06pm On Jul 20, 2018
And another thing, people have taken to attacking the royal family of Congo. My family had nothing to with trafficking innocent people. We sold prisoners that were condemned to death anyway, rapists, murderers and bandits who terrorized the region. We didn't have jails so something had to be done with law breakers so servitude was a genius way to rehabilitate criminals. As an official government before the colonial government the royal government of Congo had every right to conduct the institution of servitude. We didn't not trade innocent people into slavery this was cultists that took advantage of European guns and the collapse of law and order in the Congo. Don't put this upon my family just because you found out that there is a relation. Sure some of us were corrupt like Bunyoro had corrupt family members so did the Yoruba, Igbo and Hausa royal families had corrupt members. There is no proof that any royal family member, a king, had anything to do with trafficking innocent people. None. And what would be the purpose of a king to depopulate his own kingdom? Think sometimes. angry
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 8:25am On Jul 21, 2018
Truth
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 10:36pm On Jul 25, 2018
The Occult are a plaque of wickedness. They are responsible for slavery in ancient times of Sodom and Gomarrah, Babylon, Egypt, Greece, Rome, Morocco, the East Afrikan slave trade, the West Afrikan slave trade, the White slave trade, and now the current slavery of Afrikans.
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 12:26am On Jul 31, 2018
A Nigerian hairdresser has cried out for help after she was tricked to leave her job in Nigeria and travel to Oman to seek greener pasture. However, on getting to Oman, she was turned into a slave.

In the video making the rounds on social media, the lady who spoke in Yoruba, said Brother Tope told her that her handwork is more valuable outside Nigeria and that if she leaves, she would make a lot of money, However when she got to Oman, she was turned into a slave.

''I was deceived to come down here to work but didn't know I was coming to do the job of 4 people. I'm presently ill but not allowed to get myself treated. My children have lost their father & I'm scared they would lose their mother too. Help me, I don't want to die''she said

Below is what the twitter user who shared the video online wrote;

https://www.torimill.co/travel/9089/lady-cries-out-after-a-man-tricked-her-to-seek-greener-pasture-in-oman-and-has-been-turned-into-a-slave.html

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Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 3:33pm On Jul 31, 2018
Do you realize how many dark and evil secrets that Black cultists keep? The same as the satanic White Supremacists, no different. Slavery by any other name is still the same.
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 7:17pm On Jul 31, 2018
Cultists were behind both slave trades in East and West Africa just as they are today tricking Africans into servant jobs and putting them into slavery.

People are blaming everyday ordinary Africans for selling slaves and that's not the truth, it was and is devil cult members.

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Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 1:56pm On Aug 01, 2018
We need to do something about this cultist problem like exposing these people when we find out they are advertising for work abroad and tricking the people into slavery. We need to identify the cult they belong too and charge them all with conspiracy to slow down this modern slavery. We must! If we love our people and righteousness.
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by Walamu(m): 7:30pm On Aug 04, 2018
When I speak of cultists you need to study this history so you won't get confused.
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by KingSango(m): 2:36am On Dec 18, 2018
The Jesus Christ Matrix

Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by KingSango(m): 7:34pm On Dec 20, 2018
Santa Claus was a pedophile demon theriseofsodom
Re: Little Do People Know Cultists Were Behind All Slavery In Africa & The World by KingSango(m): 3:08am On Dec 24, 2018
Santa Claus was a pedophile demon

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