Keep running around in circles. I'll be back in a few hours.

@Radiollio
T[b]HATS A LIE BELOW.
ONLY SENEGAMBIANS MANDES TO A LESSER EXTENT YORUBA WERE "HOUSE NEGROES".[/b]

let's not forget that Igbos were in very high demand as domestic slaves and house servants because of their loyalty, utility, and because they were hardworking.

@Radillo

LIAR.THIS BOOK SHOWS SENEGAMBIANS, YORUBAS WERE "HOUSE NEGROES" WHILE IGBOS AND BANTUS WERE "FIELD NEGROES". LIAR.

http://faculty.risd.edu/bcampbel/Templates/Templates/holloway.pdf

@Radiollo
TWISTED IGBO. YOUR INABILITY TO SING IS HISTORICAL. IGBOS MUSICALLY POOR.

[b]Source:http://homes.chass.utoronto.ca/~cpercy/courses/6362/2/Africanates.htm

More recent work however, most notably by Joseph Holloway and Winifred Vass, suggests otherwise and they are able to trace a number of surviving Africanisms back to two ethnic groupings in Africa from which at least 70% of the ancestors of African Americans came from, the Mande and Bantu. The Africans from the Senegambia region (Mande speakers) were part of the greatest and most advanced of the Sudanic empires and many were enslaved as artisans and craftsman. According to Holloway and Vass, both the Mande and Wolof slaves were more often employed in the housework on the plantations and thus had a greater influence on white American culture. Many American children for instance would have learned African folk tales from the “mammies”, tales such as Brer Rabbit, Brer Wolf, Brer Fox, and the Uncle Remus stories which were originally Wolof folk tales brought to America by the Hausa, Fulani and Mandinka.

On the other hand, the Bantu slaves from Angola and Congo regions were employed primarily as field slaves. As a result, their impact on white culture was minimal, but isolation allowed their culture to develop without as much external interference. According to Vass and Holloway, their Africanisms developed into African American cooking, music (jazz, blues, spirituals, gospel), dance, language, religion, philosophy, and the arts. The enslaved Africans of the Carolinas became know as N’gola after King N’gola and thus eventually the term “Gullah” was used to describe the Creole language developed by them.

As a result of both the Mande and Bantu influences through the slave experience in the U.S., Vass and Holloway compile a list of Africanisms that have entered into contemporary American English but a close examination of these words reveal a continuing process of cultural eradication already seen. Take for instance the word “banjo” which is traced to a West African stringed musical instrument called an “mbanza”. The banjo was apparently a popular musical instrument among the black population until the 1840s when it was adopted by minstrel shows who made it part of the black face acts after[/b]

MANDINKA LEGACY IN NEW WORLD.

http://muse.jhu.edu/journals/hia/summary/v032/32.1schaffer.html

kwame tut: @Radiollio
T[b]HATS A LIE BELOW.
ONLY SENEGAMBIANS MANDES TO A LESSER EXTENT YORUBA WERE "HOUSE NEGROES".[/b]

let's not forget that Igbos were in very high demand as domestic slaves and house servants because of their loyalty, utility, and because they were hardworking.

Let me quote what Captain Hugh Crow wrote in his memoirs in 1830:

"The Eboes...though less suited for SEVERE manual labour of the field, they are prefered in the West Indian colonies for their fidelity and utility, as domestic servants."

This is how Igbos were seen in the Caribbean, documented by a prominent stakeholder in the slave business. Lemme find something on the American Mainland and get back to you.

@Radiollo
Am glad you saw ur BOLLOCKS HANGIN THERE HELPLESSLY.

PLS FIND US MAINLAND.

I think Kwame is basing his argument on a single work covering a limited geographical area. U gotta read more widely to get a balanced view of this thing. The slave trade story is a complex one.

@Radiollo
Its a fact the BRITISH SLAVERS PREFERRED AKANS,SENEGAMBIANS in USA and ended up importing more Angolans, since the slavers in WEST INDIES didnt want to sell their highly valued AKANS and MANDE. In Jamaica AKAN were kings and most valued slaves for their hardyness, but unwanted Igbos edged them slighly in numbers but covered that thru MATING RESULTING IN IGBO DNA BEING 16% OF AFRO JAMAICANS AND AKAN 40%.


Dude those who studied MUSIC know that SENEGAMBIANS WERE "HOUSE NEGROES", THEY WERE LITERATE/WRITE ARABIC AND COULD READ LETTERS FOR THE MASTER AND PLAY BANJO.

http://faculty.risd.edu/bcampbel/Templates/Templates/holloway.pdf

Sorry, they read Arabic letters for their masters? :S

@Radiollo
IT LOOKS LIKE ITS GONNA TAKE U MONTHS TO BRING SOURCES FORWARD.

@Radiollo
ST-PIDITY of the Igbo at play againooo the POINT was they were LITERATE, being able to write arabic made it easy for them to adapt to European way of writing. ON BANJO before u jump on that one, because they were able to play BANJO it made it easy for them to play VIOLIN for the master.

CLEAR NOW IBU

Radoillo: Sorry, they read Arabic letters for their masters? :S

Most of my sources, sadly, are in hard copy form, like the study done on slavery in Louisiana by Gwendolyn Mildo Hall where she used figures to show Igbo slaves fetched high prices in Louisiana when it operated a house slave economy.

If I find a link online, I'll share it. Surfing the web with a phone is such a pain.

Another quote:
"The Ibo ...were considered tractable and hence were highly sought after by some of the slave holders in the Americas". (Colin Palmer, died 1739)

@Radiollo
Dr Midlo Hall's show this.

Oh yes I read that one she NEVER MENTIONED IGBOS AS BEING HOUSE NEGROES. LIAR.

@rADIOLLO
VILLAGE OF SPIRITS
By Dr Micheal Ortiz

ORIGINS OF AFRICAN AMERICANS IN US.

To clarify now before I move further, "Bantu" is not an ethnicity but a language group. Originating in the Nok region of Nigeria probably 2,500 years ago, the Bantu were never what is dismissively called a "primitive" culture. Likely by way of Nubia and the Sahel Corridor, presumably ultimately from Egypt, they spread the working of iron and the beauty and complexity of their worldview over rather a large section of Central, South and East Africa from Cameroon to Kenya, from the Cape of Good Hope to Uganda. There are many Bantu languages and many Bantu cultures, and at the same time, they make a fairly coherent whole. They are certainly united around the sacredness of water, and I know of no Bantu culture where water does not play a central role.

Because of his fieldwork in West Africa and among the Dahomean diaspora in Haiti, Herskovits inevitably draws upon his understanding of the way of the water spirits from the sources he lived with. More recent scholarship has shown the overwhelming Bantu shape of African-American culture. It is when one looks at the water spirit tradition through a Bantu lens that the African shape of the black American soul comes into focus.

Before I get to the gist of the matter, let me explain why Bantu culture influenced the culture of the American diaspora to the degree that it has.

I'll begin first with the numbers, the percentages, that mind-numbing and terrifying way that we have come to measure human anguish. Philip D. Curtin estimates that by the end of the trans-Atlantic slave trade, roughly a third of African people lived outside of Africa, making the trade the largest forced migration in human history. About 4.5 percent of these ended up in the American colonies, the United States -- roughly 430,000 people.

A rough estimate is that 40 percent of those sold in the slave ports such as Charleston, South Carolina, Savannah, Georgia and New Orleans were of Bantu origin. After the trade was made illegal in 1807, the "Congo-Angola region became more and more important because the many channels and small islands at the Congo River's broad mouth made it easier for the slavers to skulk out of sight of patrolling English and American warships," writes Richard Palmer. Well into this century, African-born Bantu speaking ex-slaves still lived in America.

Winifred Vass writes, "For every slave landed alive, others died in intertribal warfare, deliberately instigated for the purpose of raiding, or along the trade route paths worn a meter deep into the earth that I have seen in Zaire. For every slave landed alive, others perished inside the stockades awaiting shipment or in the hold of the ships that made the perilous middle passage across the Atlantic."

After 1700 Georgia, the Carolinas, Tennessee and Mississippi maintained a black majority for over two centuries. Over two hundred Bantu place names in the South give a feel for the extent of the diaspora: Suwanee, Georgia; Loango, Alabama; Tuscawilla, Florida; Kolula Springs, Mississippi; Angola, Louisiana; Zacala, Virginia.

Aside from their numbers, "Bantu speaking slaves from Central Africa," writes Vass, "enjoyed a linguistic unity and ability to communicate with their fellow captives that slaves of West Africa did not share." Michael A. Gomez concurs: "Once removed from the West Central African context and relocated to America, however, the Bantu languages and cultures, their treatment as a single people by their captors, and the need to effect strategies of resistance necessarily encouraged the Congolese-Angolans to see themselves anew and forge ties of community."

These ties of community were further reinforced by the ethnic stereotypes that slaveholders carried about different African peoples. Certain West Africans such as the Mande were thought to make excellent "house negroes." Bantu, it seems, were best fit for working the rice and indigo fields, the short-staple corn and the cotton.

Given their numbers, the commonalities of culture and language and the work that ensured minimal contact with whites, it should not be surprising that the nucleus of black American culture is strongly Bantu. However, there is a final reason, somewhat more complex and rather difficult to state, that ensured a profound and subterranean continuity between Africa and America, and it brings us once again to the mystery of the water spirits.

IN SHORT THOSE WHO STUDIED MUSIC AT UNIVERSITY ABROAD SHOULD KNOW THAT JAZZ AND OTHER AFRO AMERICA MUSIC HAD STRONG BANTU AND MANDE INFLUENCE. Google that as well nigerians.

These ties of community were further reinforced by the ethnic stereotypes that slaveholders carried about different African peoples. Certain West Africans such as the Mande were thought to make excellent "house negroes." Bantu, it seems, were best fit for working the rice and indigo fields, the short-staple corn and the cotton.

kwame tut: @Radiollo
ST-PIDITY of the Igbo at play againooo the POINT was they were LITERATE, being able to write arabic made it easy for them to adapt to European way of writing. ON BANJO before u jump on that one, because they were able to play BANJO it made it easy for them to play VIOLIN for the master.

CLEAR NOW IBU

If u pipe down the rude tone, we could really have an interesting convo. Saying that because they were literate in Arabic they could easy move to being literate in English, is like saying because some Igbos were literate in the Nsibidi script they could easily move to writing English....

@Radiollo
IGBO ST-UPIDITY again TWISTING THINGS BECOS THIS IS UR SPECIAL FIELD 419ER.

I WONT COMPETE WITH U ON STUPIDITY EVERYONE AROUND THE WORLD WHO READ MY POST KNOW WHAT I MEANT. Except for KAI KAI drinker from the east.

Radoillo:

If u pipe down the rude tone, we could really have an interesting convo. Saying that because they were literate in Arabic they could easy move to being literate in English, is like saying because some Igbos were literate in the Nsibidi script they could easily move to writing English....

JAZZ
The fusion of BANTU "FIELD HOLLERS" and MANDE "HOUSE NEGROES" fiddling/banjo specialists.

These people use to dazzle fans CONGO SQUARE New Orleans.

FACT NO IGBO SINGER HAS WON A GRAMMY AWARD, SORRY YA'LL CANT SING.

https://www.youtube.com/watch?v=y5Nem-PNHLY

http://harrysmusic.files./2008/09/palmer_wk8.pdf

And u didn't read Gwendolyn closely. She demonstrated that between 1770 and 1803, slaveholders in Louisana paid higher prices for Igbo male slaves than they did for any other African slaves including the Bantu and the Wolofs. That was the period before Louisana developed a plantation slave system, when most slaves were household slaves.

After Louisana became a plantation society, the price paid for Igbo slaves fell to last place. It doesn't take an Einstein to understand what this meant. Igbos were valued as house servants, but not so as plantation slaves.

kwame tut: @Radiollo
IGBO ST-UPIDITY again TWISTING THINGS BECOS THIS IS UR SPECIAL FIELD 419ER.

I WONT COMPETE WITH U ON STUPIDITY EVERYONE AROUND THE WORLD WHO READ MY POST KNOW WHAT I MEANT. Except for KAI KAI drinker from the east.

I'm glad we had this chat. Gracias. *unfollows thread*

PURE BOLLOCKS BY THE IGBO AGAIN.

Can I post TABLES by DR HALL to show everyone your LIES.

HELLO IGBO 419ER.

AFRICAN SLAVES IN LOUSIANA WERE BROUGHT INTO LOUISIANA BY THREE EUROPEAN NATIONS
FRENCH PERIOD
1719-1769 Senegambians dominated, followed by Yorubas,Fon,the Bantus NO IGBOS.

SPANISH PERIOD
1969-1803 Bantus started coming in(note they were favoured in Spanish America), then Mandes and Yorubas, then few Baifrans, Mokos,Igbos etc..

AMERICAN PERIOD
1803-1820
Dominated by Bantus then Yorubas from HAITI.

Radoillo: And u didn't read Gwendolyn closely. She demonstrated that between 1770 and 1803, slaveholders in Louisana paid higher prices for Igbo male slaves than they did for any other African slaves including the Bantu and the Wolofs. That was the period before Louisana developed a plantation slave system, when most slaves were household slaves.

After Louisana became a plantation society, the price paid for Igbo slaves fell to last place. It doesn't take an Einstein to understand what this meant. Igbos were valued as house servants, but not so as plantation slaves.

Radiollo

http://slaverebellion.org/index.php?page=african-contribution-to-american-culture

@Radiollo
DR HALL shows IGBOS were USELESS. that is even shown in tables despite your LIES.

Louisiana Spanish period

French

@Radiollo
IGBO=BORN LIARS,419ERS,WHILE YOUR WOMEN EXCELL IN PROSTITUTION DATES BACK SINCE SLAVE TRADE.

IGBO WOMEN ARE ALL OVER THE WORLD SELLING PUSSY.

American Period

American era cont///

@Radiollo
Louisiana
African slaves imports 1719-1820 the END.

kwame tut: @Radiollo
DR HALL shows IGBOS were USELESS. that is even shown in tables despite your LIES.

Louisiana Spanish period

My last post wasn't about who had the highest number, but about who fetched the highest prices within that period. Seems like those useless Igbos were fetching a higher mean price than the Mandingoes between 1770 and 1803. My point is not that Igbos dominated the slave population everywhere. My argument is dat their number is underplayed often. Too bad I can't upload the tables in the papers in my hand right now.

But it doesn't matter; I already said I was done. Have fun with BigFrancis.

@Radiollo
WHATEVER NONSENCE UR SAYING DOESNT CHANGE FACTS. GO AND SELL DRUGS LOW LIFE.

Louisiana
African slaves imports 1719-1820 the END.

Radoillo:

My last post wasn't about who had the highest number, but about who fetched the highest prices within that period. Seems like those useless Igbos were fetching a higher mean price than the Mandingoes between 1770 and 1803. My point is not that Igbos dominated the slave population everywhere. My argument is dat their number is underplayed often. THATS JUST A IGBO THREAT SPECIALISE IN THIS ONE.

But it doesn't matter; I already said I was done. Have fun with BigFrancis.