@Kails
JAMAICA
ANGOLA-CONGO CAME THIRD AFTER GOLD COAST AND BIAFRA. I know most Nigerians placed Yorubas ahead of Congos in their books.

@Kails
LOUSIANA AFRICAN AND CREOLE POPULATION OVERTIME.

It was west african in the beginning and central african in mid 1790s.

@Kails
MOST FREQUENT ETHNICITIES IN LOUISIANA OVERTIME
Source:African ethnicities in LOUSIANA, by Dr GM Hall.

@Kails
AS I SAID HOUSE NEGROES WERE SENEGAMBIANS, YORUBAS.

ARTISANS=GOLD COAST SLAVES AND WINDWARD COAST SLAVES

FIELD NEGROES=ANGOLA-CONGO, CALABARIS,MOKOS,IGBOS(Mainly women thought they were few compared to Congos).

@Kails
THE BOOK
Not me thats the AA ACADEMIC DIGGIN HIS ROOTS.

@Kails
DEEP SOUTH AFRICAN ORIGINS, DR K. ROBERTS SHOWS IN HIS BOOK THAT SC-GA SLAVE ETHNCITIES "MIRRORED THOSE IN LOUISIANA". FACT.

SOUTH CAROLINA GA.

@Kails
READ GIRLFRIEND. Igbos are about WISHY WASHY.

@Kails

Kalito

Kalitos

@Kails
FACT ANGOLA-CONGO WERE DOMINANT IN NORTH AMERICAN SLAVE TRADE. ANGOLA-CONGO EXPORTED 5 MILLION SLAVES TO NEW WORLD HENCE THEIR PRESENCE WAS EVERYWHERE. Unlike Biafra(1,2M). FACT

@Kails
ANGOLA-CONGO IN ST KITTS.

@Kails
OPRAHS MANDE AND BANTU ROOTS NOT A SUPRISE.

LOWER MISSISSIPPI VALLEY.

Like SC-GA Lousiana slave population ethnicities changed in 1770s to CENTRAL AFRICANS. DR K. ROBERTS SPOT ON AGREEING WITH DR GM HALL.

@Bigfrances,Radiollo,Crayola1
IGBOS IM NOT DONE YET WILL COME BACK WEITH MORE.

IN BRAZIL YA'LL LIED.

AFRICAN SLAVES IN BRAZIL BY REGION
1. ANGOLA CONGO
2. BIGHT OF BENIN
3. MOZAMBIQUE
4. GODL COAST
5. SENEGAMBIA
6. BIGHT OF BIAFRA.

I HAVE PLENTY OF SOURCES ON THIS.

@Crayola1,Bigfrances,Radiollo
I SAID I CAN HANDLE ALL YA'LL IGBOS FROM naai-geria AS LONG YA'LL 419ING EVERYTHING UR NOT A "THREAT".

419 AND WISHY WASHY AIN'T HARMFUL.

@Frances21
FAKE PASTOR 419ER U WILL ALWAYS COME SHORT WITH YOUR "LIES".

THIN ON INFO OTHER THAN "TRIBALIST IGBO CR@P".

@BigFrances
M facker bleeps off after realising he was FOOLING HIS IGBO ASS.

WE KNOW Crayola1 bloggs on nairalands TRIBALIST threads where he talks about SHIT HOLES like Enugu and other SLUMS OF IGBOLAND.

HES NO AA OTHER THAN HE WAS FOOLING HIMSELF AS USUAL "MR IBU STU-PID TENDENCIES".

@Jayvarley

Look who is back. Why does he keep emphasizing on Louisiana and South Carolina all over and all over again? Are they the only places Igbo slaves were sent to?

Suddenly he's talking about Jamaica when already Eboe linguistic and cultural evidence exists already. What point is he then trying to prove here?

He can spread charts all over the place. The strongest proof and indicator of the substantial Igbo contribution is the DNA testing, which has proved Dr. Chambers Douglas research conclusion right.

The chart below shows the three major regions in the US where african slaves were taken to. Clearly, Bight of Biafra dominated in the Chesapeake bay, coming next was Louisiana and then South Carolina.

According to Wikipedia,

The Chesapeake Bay (/ˈtʃɛsəpiːk/ CHESS-ə-peek) is the largest estuary in the United States.[2] It lies off the Atlantic Ocean, surrounded by Maryland and Virginia. The Chesapeake Bay's drainage basin covers 64,299 square miles (166,534 km2) in the District of Columbia and parts of six states: New York, Pennsylvania, Delaware, Maryland, Virginia, and West Virginia.[3] More than 150 rivers and streams drain into the bay.[2]

From the above, Chesapeake refers Virginia, Maryland and some other parts of US.

The Chesapeake region where Bight of Biafra dominated is majorly two states as compared to single states of Carolina and Louisiana. Still, there were sprinkles of Eboe people in Louisiana and Carolina, his supposed strengths to subdue the Igbo presence.

Now, considering DNA evidence, DNA testing so far has produced results in consistence with slave records so far. What else could be more conclusive than that?

Don't bother arguing with him. He's not worth all your efforts arguing with. Notice that nobody else isn't replying him yet he keeps talking and talking. Clearly, he is not intelligent at all.

I mean, is thus guy normal at all?

@Crayola and Jayvarley

Below is a table showing the mean sale price if the 5 most frequent ethnicities in Louisiana, the state supposedly said to be Igbophobic.

In the spanish period between 1770 to 1803, the price of Igbo males dominated other tribe males despite being the smallest in number. This proves some people false who claimed that the Igbo males were not valued in Louisiana. Clearly if they weren't they wouldn't have been sold and bought at such an amount.

Slave populations of the British Caribbean for Ethnicities imported from Bight of Biafra.

Data in both Africa and the Americas indicate a substantially higher proportion of Northwest Bantu language group speakers exported to the
Americas from the Bight of Biafra/Calabar Coast during the nineteenth century. Nevertheless, the Igbo remained a substantial majority. It is clearest on the American side in slave registration lists created in the British West Indies in preparation for general emancipation. Among the five islands listing African ethnicity information in these lists, four were former French colonies and the fifth, Trinidad, had been settled largely from Martinique by French Creole speaking masters and slaves. These nineteenth century British registration lists reflect varying percentages of Igbo in British West Indian islands ranging from a low of 51.8% for Trinidad and a high of 72.4% for St. Kitts. The Igbo were a total of 57.9% of Africans from the Bight of Biafra on all of these lists. ADD n=

Bight of Biafra Populations for St. Domingue

@BigFrances
YOU'RE LYING AGAIN, CHAMBERS WAS ONCE QUESTIONED BY DR MIDLO HALL, DR J HOLLOWAY AND DR LINDA HEYWOOD ON HIS "FALSE CLAIMS". HE APOLOGISED AND "ACKNOWLEDGED THE IMPORTANCE OF BANTU AND MANDE SLAVES IN US SLAVE POPULATIONS". I CAN BRING THAT ONE AS WELL. IGBO LIAR.

@BigFrances

am glad you know about IBIBIOS,MOKOS,TIVS,HAUSAS etc..who were taken out of BIAFRA PORTS. THEY WERE NOT IGBOS/LIARS 419ERS.

LOUSIANA 18 MOST FREQUENT ETHNICITIES OVERALL 1719-1820
Source:Dr GM Hall, Restoring country links

@BigFrances21
Am glad u brought in GEGGUS, that makes me HAPPY. AS I KNOW THAT CLEARS "STEREOTYPES AMONG IBOS".

@Jayvarley

Lol. Funny enough these data were from Mildo Gwendolyn Hall's book written by herself.

Douglas Chambers never apologized. Rather he wrote a rejoinder, or counter attack, replying Holloway's claims and substantiating his earlier conclusion. The title of the book is,

The Significance of Igbo in the Bight of Biafra Slave-Trade:
A Rejoinder to Northrup’s ‘Myth Igbo’

By DOUGLAS B. CHAMBERS.


His book can be downloaded here:

http://equianosworld.tubmaninstitute.ca/sites/equianosworld.tubmaninstitute.ca/files/Chambers%20Northrup%20rejoinder.pdf

Dr. Chambers expressed his profound love for the Igbo people by visiting Igboland and Igbo elders blessed him with a chieftaincy title, honoring his profound work and research.

He was also given full Igbo regalia as a gift which Dr. Chambers himself prides himself in wearing always, even to his lectures!

Trinidad and Tobago's Slave Records.

The ultimate origin of most African ancestry in the Americas is in West and Central Africa. The most common ethnic groups of the enslaved Africans in Trinidad and Tobago were Igbo, Kongo and Malinke people. All of these groups, among others, were heavily affected by the Atlantic slave trade. The population census of 1813 shows that among African-born slaves the Igbo were the most numerous.

http://en.wikipedia.org/wiki/Afro-Trinidadian_and_Tobagonian

@BigFrances21
DR J HOLLOWAY, DR LINDA HEYWOOD AND DR ELTIS QUESTIONED CHAMBERS. FACT. Afterall he cant change FACTS alone.

file:///C:/Users/Workstation%201/Downloads/Michel%27s%20perspective%20%20Distant%20yet%20near%20hand%20drums.htm

[b]ORIGINS

That begs the questions of the origins of the bongos. At least it would among those with a reasonably inquisitive mind. I’ve studied literature on this, and found differing explanations, including contradictions, and revisions. I think I can come to some reasonable conclusions, however.

Fernando Ortiz is a famous early (white) Cuban anthropologist, since about the 1930s. He had some dubious sides to him: in his early “scientific” stage he even believed in Lombroso’s theory that criminal tendency can be seen in physical features. This is, well, plain stupidity. That Ortiz believed in this is almost enough to discredit him, but not entirely, because he corrected himself in a sense and changed his views and general opinions toward more progressive and human, with a detailed interest in Afro-Cuban culture.

He wrote in a work released in 1954 about the bongos that they originated in Cuba and is in that sense a creolized local Cuban invention, albeit based on African models. These African drum models, with one membrane (and hide) and an open bottom are mainly of Congo/Angola origin, just like the conga. The connecting of two drums of differing sizes on the other hand most probably developed for practical purposes in Cuba. The bongos (the instrument is actually called “bongó” in Cuba: the emphasis on the last o and singular) appeared in that form probably since the late 19th c. in South East Cuba, as said in tandem with the development of the Son music genre. It appeared in Havana since 1909, foreboding its wider spread.

Other, later musicologists and anthropologists seem to confirm most of this, though there are some differing opinions. Some trace the origin to the Abakuá secret society among Afro-Cubans origin from the Calabar region (now Nigeria/Cameroon). The fact that slaves from the Congo/Angola region were relatively more common in Eastern Cuba historically makes a deeper Congolese origin of the bongos however more probable. Also the bongos’ partial similarity to specific (historical) drum types in Central Africa/Congo region make that more plausible, although there are certain similarities in percussion and drums throughout sub-Saharan Africa.

It is documented that probably about 40% of the African slaves brought to Cuba came from the Congo/Angola region (or Central Africa). Other substantial percentages came from the Yoruba region in Nigeria, Benin, and from the said Calabar region. Especially Yoruba slaves tended to be concentrated more in the later developed plantation areas in Western Cuba (around Havana, Matanzas), though they were spread all over the island, as were to a degree slaves from the Calabar region. Congo/Angola region slaves, while also spread all over Cuba, were relatively more concentrated in Eastern Cuba, especially in parts where there were many slave imports and plantations: the south eastern region around Santiago de Cuba. Holguín to the north had much less of this plantation slavery, hence the racial difference in the present. [/b]

@Frances21
DESPARATION IGBO PUN-ANI AS USUAL MY POST ADDRESS THE ISLANDS LONG AGO.

FACT ANGOLA-CONGO SENT 5 MILLION SOULS TO NEW WORLD COMPARED TO 1,2M LOUD MOUTHS.

AM GLAD THERES STILL SCHOLARS WHO QUESTION THINGS, UNLIKE LIARS.

[b]
Obama Slave-Ancestry Report Misses Mark
Two scholars dispute assertions that a 17th-century forebear was one of the first documented slaves.

By: Linda Heywood, Ph.D., and John Thornton, Ph.D. | Posted: July 31, 2012 at 3:17 PM



Barack Obama (Jim Watson/AFP); Obama's mother, Stanley Ann Dunham
(Maxine Box/Getty Images)

(The Root) -- Monday's New York Times article on President Obama's roots in Southern slavery through his mother has reopened the contention that the first Africans brought to Virginia were indentured servants and not slaves. While some observers, such as writer Alondra Nelson, may contend that genealogy studies prove little beyond how closely all members of the human family are related, they are invaluable for understanding the greater past.

Yesterday's news was also about real historical events and the ability to bring the past alive. There was a real John Punch, real laws that defined his status in a racializing America and real descendants who made certain decisions in the evolving marketplace of American race relations. These past decisions have major implications about the way that contemporary Americans view themselves and fellow Americans.

That being said, the issue is a complicated one. As professors of history and African-American studies at Boston University, we have been unraveling the story of the first African arrivals in Virginia over the past decade, and despite suggestions to the contrary in the New York Times article, we can assert that Africans were not indentured servants as Europeans were.

As stated in the Times piece, genealogists from Ancestry.com said they have evidence that "strongly suggests" that through his white mother, Stanley Ann Dunham, President Obama had an enslaved ancestor in the 17th century named John Punch: "In 1640, Mr. Punch, then an indentured servant, escaped from Virginia and went to Maryland. He was captured there and, along with two white servants who had also escaped, was put on trial. His punishment -- servitude for life -- was harsher than what the white servants received, and it has led some historians to regard him as the first African to be legally sanctioned as a slave, years before Virginia adopted laws allowing slavery."

We should immediately note, though, that the word "slave" was rarely used in documents generated in Virginia in 1640 -- at least, not in the legal sense of a condition of constant and inheritable servitude. Africans were, however, usually identified in documents as "negroes." In fact, this was by far the most common term for people of African descent in Virginia records.

"Negro" was not, of course, an English word but, rather, a Portuguese one. It entered English in the late 16th century and with specific reference to Africans because Portugal was the only European nation engaged in the slave trade, and the Portuguese used this word specifically to designate slaves.

The word was not confined to slaves from Africa. Brazilian records routinely use the term negros da terra (Negroes of the country) to describe Native Americans held as slaves in sugar plantations during the same period.

When the word appeared in Virginia in 1619, it referred to Africans taken from Portuguese ships -- as were all slaves brought to English and Dutch colonies in North America -- and took on the Portuguese meaning of slavery. For the Portuguese, there was no confusion about what slavery was: a permanent, lifelong and inheritable condition of servitude that could be relieved only by manumission from the master.

The question then, is, would Africans arriving in Virginia under these circumstances be given contracts of indenture for a specified term of service, as Englishmen and other Europeans were? There are few records of indentures for anyone in early Virginia, since many contracts were only verbal, but we think it most unlikely that they would have been.[/b]

Excerpts from Dr. Chambers Douglas' Rejoinder



[b]In Northrup’s discussion of Gomez’s Exchanging Our Country Marks, he distorts the important point about the proportion of Africans taken from
the Bight of Biafra to Virginia. It has been well known since the 1930s that slaves from the Bight of Biafra represented about 38–40 per cent of all Africans taken to Virginia.15 But Northrup either fails to understand the math or simply has misrepresented Gomez’s use of this conventional figure.

Rather than referring to the percentage of Biafrans among all Africans taken to Virginia between 1710 and 1760, as Gomez stated, Northrup would have us believe that Gomez referred to the proportion of Igbo within the Biafran population taken to Virginia. This distortion therefore allows Northrup to contest my general argument that, over all, the Igbo proportion of Biafran slaves exported approached 80 per cent, by claiming that Gomez argues for a 40 per cent Igbo share of Biafrans, with Northrup then adding his own lower estimate that 25 per cent of Biafrans taken were Igbo. Northrup writes: ‘the proportion of Igbo speakers among slaves entering the Chesapeake would have been more like 25 per cent than Gomez’s 38 to 40 per cent or Chambers’s 80 per cent’.16 This kind of distortion of ‘the facts’ is unacceptable.

In fact, new evidence suggests that between 1698 and 1774, Africans from the Bight of Biafra accounted for over 44 per cent of all enslaved
Africans taken to Virginia, and they tended to be concentrated in particular times and places, especially before 1740 and in the York and James river basins, where they formed a majority of ‘saltwater’ slaves. For example, between 1696 and 1740, they were 53.4 per cent of Africans imported (whose provenances are known). At other times and places in the colony, Biafran Africans comprised even larger majorities of those imported, ranging from 58 per cent (Rappahannock, 1719–30) to 71 per cent (SouthPotomac, 1746–70). In a telling number, of those Africans imported to Virginia with the receiving colonial district unknown, some 49 per cent came from the Bight of Biafra.17 The point is significant, because a reliance on Northrup’s account of Gomez’s work would halve the hypothetical number of Igbo in colonial Virginia. By my estimate, which is not simply ‘arbitrary’, there were likely to be something on the order of 25,000–30,000 Igbo in colonial Virginia, and they would have constituted the largest group of Africans in the colony, and would have been concentrated in the interior tidewater and central and southern Piedmont regions, areas which later became Virginia’s ‘black belt’.18

Given these numbers, it is intriguing that archaeologists working in the lower York and James rivers region of Virginia are finding artefacts in
colonial-era slave quarters that can be linked to Igbo spiritual traditions. One site dating to the second quarter of the eighteenth century, where slaves from the Bight of Biafra are known to have lived and in a county with a large black majority as early as 1750, included a sub-floor pit with high concentrations of grape tannin in the soil (suggesting the possibility of libations poured into ‘the earth’). Of some 30 pewter spoon handles recovered at this site, 18 were incised with designs which are very similar to, and apparently in some cases identical to, Igbo religious and decorative motifs, as well as to designs in the secret nsibidi language of blacksmiths and diviners, in particular those used to denote Chukwu (supreme creator), and which were possibly used as divining tools. In addition, other designs are reminiscent of precolonial Igbo male and female body cicatrization patterns. An archaeologist with extensive field-work experience in the Chesapeake recently concluded that these ubiquitous sub-floor pits, which now are considered nearly diagnostic in defining sites as ‘slave sites’, were likely to have been ‘personal and ancestor shrines’.19 Although Northrup would criticize such explorations of possible cultural connections as anachronistic, based as they are in part on early twentiethcentury ethnography, Northrup himself relies at times quite uncritically on anachronisms to make his points. One example is his assertion, in dismissing my argument that Igbo brought the Efik and Ibibio term for ‘white man’ (mbákara) into English as ‘buckra’, that beke was actually ‘the equivalent Igbo word’ for ‘white man’.20 In the era of the slave-trade, however, Igbo peoples had no single term for ‘white man’, which probably reflected a lack of direct contact with Europeans. In the nineteenth century (and today), people used a variety of terms, including oyibo (stranger, foreigner), onye-ocha (white-coloured person), and after 1854 nwambéke or beke (children of/ beke). The oldest term would seem to be oyibo, which in the mid-eighteenth century signified ‘red men living at a distance’ and in 1832 among the Niger Igbo was used to mean ‘white man’.

[/b]
http://equianosworld.tubmaninstitute.ca/sites/equianosworld.tubmaninstitute.ca/files/Chambers%20Northrup%20rejoinder.pdf