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Corridon:
East is the majority. This present INEC under Yakubu is a threat to our democracy.

Oga how long will you guys continue to play the victim card ? People like you are honestly one of the reasons the south east is lacking behind in politics and infrastructure development instead of facing our challenges and short comings as a people we go about screaming victimization.

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OnionBandit:
See where your state stands...

As expected, the side that is known for fraud didn't disappoint...

Despite countless "Sit-at-homes", they still had the resources to commit this kinda monumental fraud

God bless Yakubu for sanitising the register before eRection day

Are you reading from the same list as others ? Because from the list All the state's are guilty of at least 40% invalid registration so why single out south east ? Ohhh I get it. Tribalism.

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ChinenyeN:

AjaanaOka, a while ago (when we were discussing Amadioha vs Kamanu), you had a question about why Aro would be using an Ohafia deity. I don't know much about this particular story, but if this is the oral tradition shared between Aro and Ohafia, etc. then it might explain the ease of adoption of Kamalu Ikere.


Very interesting writeup. I will continue to read, but I must pause at this juncture. This is a misstatement. I'm sorry, I cannot help myself, but I will always speak out against a misstatement such as this. Contrary to what the academia (and maybe even Aro people) are believing, Amadioha and Kamanu are not the same cults. In the southern Igbo-speaking region, we distinguish between Amadioha and Kamanu and our oral traditions affirm that Kamanu was introduced into the region after Amadioha had already spread.

This leads me to my next statement, contrary to the notion held by the academia (and maybe even Aro people), the "amadi" in Amadioha is not the same "amadi" as is used with Aro cultural complex. In the Aro cultural complex, "amadi" are "freeborn". In the southern Igbo-speaking cultural complex "amadi" are affluent members of society, well-versed in communal law and perform the role of arbirators. The "amadi" cultural feature in the southern Igbo-speaking axis predates interaction with Aro and so the two are not related. Amadioha (an cult of arbitration) is based on the southern Igbo-speaking "amadi" cultural feature and not the Aro "amadi"/freebon cultural feature.

More research need to be done on this issue.
Unfortunately a large percentage of igbo History are transferred orally and in the process a lot of accurate data was lost or changed but nevertheless, I will ask some elders And also check our community library for more views

"Mazi" In Arochukwu and Arondizuogu

In Aro society, "mazi" is simply a title that is used to politely identify any man whose father is no longer alive. If such a man's father were alive, he would be identified as "nwa mazi" while his father would bear "mazi". For women, the title "ada mazi" exists and is born by all women, irregardless of whether or not the father is alive.

Another thing that I've noticed is that the Aro are the only Igbo people that I know of that refer to their king as "mazi".

Arondizuogu

Arondizuogu was founded by the use of force by Mazi Izuogu Mgbokpo and his brothers (Iheme) in the mid-14th century. Izuogu Mgbokpo was a charismatic slave merchant who came from Arochukwu to Ọka in search of slaves. He was usually harbored by a friend from Umualaoma where he slept when going in search of slaves and with his goods (slaves). Some of the slaves of Izuogu maintained the name even after they were freed from captivity. Izuogu Mgbokpo has three children and three brothers. The children were Uche (Ndi Uche whose mother was from Isiekenesii), Awa (Ndiawa)and Amazu (Ndiamazu). While the brothers were Imoko (Ndi-imoko), Njoku (Ndi-Njoku) and Akame (Ndi-akaeme). Others are aborigines such as Ogbuonyeoma, Amankwu, Ekwuru Iheme, himself, was his Chief Servant and he came from Isi-Akpu Nise, in Ọka. Iheme and his master Izuogu used all the weapons at their disposal, including the slaves, juju, guns and other equipments for securing slaves which they sold to the European slave merchants, Arondizuogu people refer to themselves as "Izuogu na Iheme".

Early in the 19th century, Mazi Okoli Idozuka was an immigrant from Isi-Akpu Nise to Arondizuogu. As a great slave warrior, he expanded Arondizuogu's boundaries. He later changed his name to Okoro Idozuka, an Aro equivalent of his former name. He was a wealthy ruthless and almost conscienceless slave trader like Izuogu Mgbokpo but was also a great leader. Nwankwo Okoro was the first son of Okoro Idozuka. At the age of 21 he joined his father in the slave trade. ] By collecting slaves and war-captives he was able to build a very large family. When the British came, they made him a Warrant Chief because they believed he could subdue anybody and collect the taxes they desperately needed form them. Until this day, Arondizuogu is the biggest former Aro colony and a land of immigrants settling mainly on the rich land.

Some Places of Interest in Arondizuogu include Mazi Mbonu Ojike Cottage (Village home of Nigeria's late "Boycott king", Mazi Mbonu Ojike at Ndiakeme Uno; Uno Ogologo (a safe house built in 1887 for hiding children during the slave trade era); The Stone Palace (a storey building cast in stone erected by late Chief Green Mbadiwe, West Africa's first millionaire for his father, Umualaoma Nkwo Ochie (old Nkwo).

Mbadiwe Odum at Ndianiche Uno; Ngeze (legendary stream at Ndiakeme Uno); Ogbuti Ezumezu (exotic visitor's chamber of Ikeji music maestro Pericoma Okoye at Ndiogbuonyeoma Ofe Imo). Dr. K.O. Mbadiwe at Ndianiche Uno commissioned by late Prime minister, Alhaji Tafawa Balewa in 1965).Obi Omenuko, homestead of Igwegbe Odum (Omenuko), the hero of Pita Nwana's book.

Ndi izuogu lives in many local government areas in Imo State. Although they have almost the same dialect with the group of Igbos in Anambra state, apart from Ndi Uche (descendants of the first son of Izuogu) that still retain a slightly different language as they live at the border to protect other members of the clan. Their language is slightly affected by their neighbours. It is remarkable that Arondizuogu is the only community that inhabits three local government areas apart from Mbaise. The local Government they inhabit include Okigwe, Ideato North and Onuimo.

Arondizuogu is made up of 20 villages.


Credit: Igbo History

Ibini Ukpabi (Long Juju) The home of Chukwu,

During the Aro-Ibibio wars between the Aro and Obong-Oko-Ita over the ownership of Aro Chukwu, they reached a stalemate so the Aro invited Akpa warriors from Akamkpa led by two brothers Akuma and Osei, they also invited A chief priest of Agwu from Edda (near Afikpo) called Nnachi,

To consolidate their victory they assimilated the Ibom-isi (the section where the ibibio lived) into Arochukwu and adopted their shrine... the Ibritam shrine and the deity (the original arusi) within i.e the Ibini Ukpabi
The Oracle was consulted by all and sundry and the ever pragmatic Aro saw the potential,
Nnachi who replaced Akuma as Eze Aro adopted the shrine as the chief Aro shrine and it became the abode of Chukwuabiama (Great Spirit)
The Eze Aro was the Eze Chukwu (chief priest of Chukwu)
The ChukwuAbiama which the shrine was named show the interplay between the Aro and ibibio language, it stems from two words Chukwu (Great Spirit) and Abiama - Abia which is the Ibibio cognate of the Igbo word Dibia meaning a doctor and Ama which means revelation or secret knowledge, thus Abiama is a diviner, the name Chukwuabiama means God of the diviner, and true to the name it was an Oracle to which all and sundry came to consult to know the truth about something or to get answers from God, in those days if one prays at the Oracle and obtains a child he would call him Nwachukwu that is why Nwachukwu surnames are common all over southern Igbo, the other name by which the shrine was also known by “ibini ukpabi” meaning the talking drum of the almighty, has led to the name ukpabi being common in the area.

Since the Oracle recieved devotees from as far as Ejagham, Calabar, Nsukka, down south to Isiokpo, the Aro capitalized on that to trick and sell thousands and thousands of Southern Nigerians into slavery, most people who get missing in the caves were presumed to have been struck dead by Chukwu whereas the Aro kidnapped and smuggled the victim out and sold him to waiting boats at Itu and down to Calabar where they would be shipped off to the new world, never to be seen again...

The Aro confederacy has its roots in the founding of Aro Chukwu, Arochukwu is situated by the Enyong creek and the Aro side of the creek is called Unene while the Ibibio side is called Iwere

Aro Chukwu clan or group has three lineages, the Eze Agwu, the Oke Nnachi and the Ibom isii,
They coalesced to form the current Aro people in the following order,

Eze Agwu Nnobia led his group from a North Easternly direction on the Eastern banks of the River Cross across on the western bank to settle in the current location of Aro, some accounts say he was a descendant of Oti Eze son of Ife Nta from whom the Ohafia(Uduma Eze), Edda (Imoh Eze) and Abam(Onyerubi Eze) are also descended, Oti is hailed as a supreme ancestor of the Aros

They met the Ibibio in the new land they had settled, the aborigines of the land had been some Ekoid groups known as the Nchalagha and the Losi before the Ibibio also settled alongside, so when the Aro came they found these three groups domiciled there and lived with them until some disagreement over a marriage sparked the Aro ibibio wars, which ended in a stalemate, prompting Eze Agwu Nnobia to call the assistance of an Edda Chief Priest, Nnachi Ipia, after they struck a deal with Akpokpo Okon the half brother of the Ibibio Chief at Obong Oko Ita which failed, they enlisted the help of some clan of Akpa warriors from Akamkpa in cross River, they new clan were led by Osim and Akum Nnubi, they defeated the Ibibio and that was how Arochukwu was founded,
The defeated and assimilated Ibibio formed the Ibom-isii lineage of Arochukwu and Obinkita (said to be a corruption of obong oko ita) the Eze Agwu lineage were formed by the Eze Agwu group while the Oke Nnachi lineage were comprised of Nnachi and Akpa descendants,
Akum Nnubi was the first Eze Aro,

With the founding of Aro, it didn’t take long before they grew into a powerful clan, quite adept in blacksmithing, mercantile activities and their most ingenious invention of all, the shrines and the settlements,
Three things marked the Aro rise to power: slaves, the shrines and the settlements
As the Aro expanded they wandered through the hinterland establishing settlements, markets and shrines for the sole purpose of trade which were largely comprosed of slaves, they were able to build a vast slave empire, a connection of Aro settlements and shrines which had a stranglehold on all Southern Igbo society and would shape them forever,

To build their settlement and hold their power the Aro took with them warrior clans such as their fellow ife Nta people: Ohafia, Edda Abam, Enna and even Ekoi mercenaries,
These were renown head hunters and could clear entire villages,

One typical example is the Aro Chief Izuogu Mgbokpo and Ikpa Ora who led his Aro/Abam warriors to sack and pillage the original Isuama settlement of Ikpa Ora, and founded Aro Izuogu in it’s place,

Another example is Okpo Nwagidi the founder of Isiokpo (currently in Ikwerre LGA Rivers State) who came from an Aro settlement in Ozuzu Etche

In a similar fashion, prominent Aro men went round founding settlements, Ekpe lodges and Markets just to ensure their network and free flow of slaves and goods down to the port,

There is hardly any part of Southern Igbo land that does not have Aro settlements today, from Izombe to Atta in Owerri area, to Ngwa down to Obio/Akpor and Bonny, and even some parts of Northern Igbo (Anambra and Enugu) has Aro Settlements, however I have no record of any Aro settlements in Western Igbo (Anioma)

Through this settlements they were able to form alliances in some areas with the indigenous people to ensure free flow of slaves, that was the back bone of the confederacy therefore it is worth noting that the Owerri clans corroborated with and struck a deal with the Aro to traffic isoma(isuama) slaves through their territory, guaranteeing the Aro a free passage as long as no Owerri clan was attacked or disturbed, however this did not stop the Aro from establishing shrines all over Southern Igbo with which they controlled and shaped Southern Igbo society, in fact the Aro is part of the reason why the cult of Amadioha/Kamalu was widespread, also why the name of Amadi was widespread, as well as the concept of Diala who cannot be enslaved, which I’ll discuss later...

Some of the Aro settlements I have been able to recollect includes as follows,

Aro Ajatakiri: In Ikwuano, Umuahia, Abia State
Aro Achara: In Ama-asa, Isiala Ngwa, Abia State.
Aro Umu Nkpe: In Isiala Ngwa, Abia State.
Aro Nbawsi: In Isiala Ngwa, Abia State.
Aro Omoba: In Isiala Ngwa, Abia State.
Aro Okporoenyi: In Ikwuano area of Abia State.
Aro Iyama: In Ikwuano, area of Abia State.
Aro Amuru: In Ikwuano, area of Abia State.
Aro Ndizuogu: Ideato area of Imo State (The biggest of all the settlements).
Aro Ndiowu Anambra State
Aro Ndi Ikerionwu: In Anambra State.
Aro Ajalli: In Anambra State.
Aro Nzerem: In Ebonyi State.
Aro Atta Ikeduru Owerri area Imo State
Aro Amokwe: In Udi area of Enugu State.
Aro Isuochi: In Abia State.
Aro Isiokpo/Igwurita Ikwerre area in Rivers State.
Aro Abagana: In Anambra State.
Aro Oru: In Imo State.
Aro Nempi: In Imo State
Aro Ngwa: In Abia State.
Aro Ezeagu: In Enugu State.
Aro Achi: In Enugu State.
Aro Oboro Ite
Around Kalahari: Rivers State
Aro Opobo: In Rivers State.
Aro Uturu: In Abia State
Aro Anwu Anwu: Eziukwu Durunnihe in Umudurunna ABBA Nwangele LGA Imo State
Aro Okija (Ndi Ezennia Awa Okoro Orji): Anambra State
Aro Egbuoma in [oguta] area of Imo

Add any you know of which is not included here.

Next we shall look at how the Aro entrenched their control in Southern Igbo by establishing shrines throughout Southern Igbo and even taking over many of their existing shrines and how the Aro major shrine was founded at Ibritam and how they used it to facilitate the collection and exportation of slaves.



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Credit: Igbo History Facebook page

ỌMỤ ỌKWEI, MERCHANT QUEEN OF ỌSỌMALA, 1872 - 1943.

The woman in the picture below, wearing the giant ivory anklets (odu) and surrounded by her progeny and retainers, was one of the most remarkable Igbo figures straddling the 19th and the 20th centuries: Ọmụ Okwei of Ọsọmala.

Ọmụ Okwei was born a princess in 1872. Her father Prince Osuna Afụbehọ was the son of Atamanya Nzedegwu, a mid-19th century king of Ọsọmala; and her maternal grandfather was Obi Aje, the powerful merchant prince of Abọ and son of Obi Ọsaị, the King of Abọ when the first Europeans touched down there in 1830.

Despite her blue blood however, Okwei didn't have an easy life. At the age of nine, she was sent off to her maternal aunt in Igalaland to learn the rudiments of trading as well as the Igala language, which in her day was an important trade language on the Lower Niger. She was there for four years.

Okwei began trading in her own right at about the age of 15. She moved to Atanị where she established a humble business selling kolanuts, palmwine, yams and chicken. It was here in 1887 that she met her first husband, Joseph Alagoa, a very influential Ịjọ trader from Brass. Against the wishes of her family, Okwei married him in 1888. They had a son together: Francis Ossomade Alagoa. The marriage did not last. Within a year, Joseph was forced out of the trade of Atanị by British interests and he returned, alone, to Brass, leaving Okwei to take care of their infant son all by herself. Joseph Alagoa later became the Amanyanabọ of Brass; and after him, Francis Ossomade Alagoa, his son with Okwei, became the Amanyanabọ.

Okwei worked hard to take care of herself and her little boy and soon distinguished herself as a seasoned trader.

In 1895, she met her second husband: the handsome Ọpene from Abọ. Again, her family did not approve. Ọpene (despite coming from a distinguished family in Abọ) had no visible means of livelihood, and Okwei's family did not consider him a fit match for a princess. But no one could tell Okwei anything; she was very strong-willed, and so she married the man of her choice, despite the fact that this meant she would forfeit a handsome dowry from her family, just as she had forfeited it when she married her first husband.

Opene lived in Ọnịcha at the time, and so Okwei transferred her business to Ọnịcha in order to be close to her husband. This turned out to be a good move. Ọnịcha was witnessing an economic boom at this time, as many European firms were setting up shop there at the time. Thus it had a lot of business opportunities to offer a keen businesswoman like Okwei. Okwei capitalised on the opportunities to expand her trade in foodstuff, palm- and palm-kernel oil, and also delve into trade in imported goods like tobacco, cotton goods, gin, lamps, matches, iron pots and other factory-made goods from England.

By 1904, she had become an agent of the Niger Company. In 1912, she became the Eze Otu, i.e., the Chief of the Ọnịcha Waterside Settlement, made up of non-Ọnịcha settlers, and held a position in the native court. And by 1918, she had finished her first residential building, a one-storey house.

Her business alliances included: an alliance with Chief Quaker Bob Manuel of Degema, from whom she bought gunpowder; with Chief Kio Young Jack of Ugwuta who supplied her with ivory and corals for resale; and with British entrepreneurs like J. Cooper of the Niger Company and J. Windfall, the Bank Manager at Ọnịcha. To cement these alliances, Okwei gave out her female domestic slaves and adopted daughters to them as wives and mistresses.

During the Great Depression, her business underwent even further diversification: Okwei ventured into money lending (at exhorbitant rates) and invested in lorries and canoes with which she transported her goods from as far afield as Degema, Ndoni, Brass, Ugwuta, Warri, Port Harcourt and Calabar. By the 1930s, she was one of the wealthiest individuals in Colonial Nigeria.

In 1935, Okwei was crowned in her hometown of Ọsọmala as the Ọmụ (Merchant Queen). Representatives of the Hausa, Nupe, Igala and Abọ groups in Ọnịcha (her base) were in attendance - an indication of her popularity.

By the time she died in May, 1943, Ọmụ Okwei owned 24 houses in Ọnịcha, 6 of them storey-buildings, 25 plots of land in strategic locations in Ọnịcha, six canoes and a car.

~ adapted from F Ekejiuba's "Omu Okwei, the Merchant Queen of Ossomari: a Biographical Sketch"

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Tinubuwins2023e:


Wishful thinking is when you feel igbos in Lagos are more wealthier and in large numbers than Yorubas living in sw

But come to think of it why can't Yorubas replicate the wonders they did in Lagos to other south west states ?

And why is Tinubu claiming he developed Lagos when we all know that Lagos was the capital of Nigeria from 1914-1991 (77 years) where the then federal government's put so much efforts in infrastructural development more than any other state in Nigeria.

If truly you guys developed Lagos what is stopping you from replicating the same success to other south west states ?

I honestly don't blame you guys na Nigerians we dey accept and swallow every nonsense way politicians and compromised media outlets the feed them on a daily basis without proper research.

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Tinubuwins2023e:
This is the mind of all yoruba people. This is just the plain truth.
Igbos residing in Lagos are ungrateful despite the love shown to them by we the yorubas. It's high time we tell them the truth. 90% of igbos would be in poverty if not for Lagos and the entire southwest that created the enabling environment

So how come 97% of Yorubas that made igbos wealthy are poor and frustrated ?

How come the Yorubas that created the wealth the igbos are enjoying in Lagos and other south west state CAN'T reciprocate it on themselves or even benefit from the same wealth they created for the igbos ?

The Ọka Civil War, November 1901 to June 1904.

The picture below shows the grim face of an Ọka warrior, posing for a photograph around 1911 for the Colonial anthropologist, Northcote Thomas. The war ‘helmet’ on his head was called okpu mpoto and was made from the dried stems of cocoyam plants. Okpu mpoto is actually tough enough to be resistant to machete cuts. This warrior’s identity is unknown, but he probably took part in a civil war that ended 6 or 7 years before this picture was taken: The Ọka Civil War, or the Amikwo-Agụlụ War.

Ọka Town consists of 7 quarters: Ayọm-na-Ọkpala, Nkwele, Amachala-na-Atọ, Ifite-Ọka, Ezi-Ọka, Amikwo and Agụlụ. But the war was only between two quarters: Amikwo and Agụlụ. The other quarters sat by and looked, or helped with relief materials for the destitute and took care of some of the wounded and the children.

What led to the war? Short answer: business rivalry. The men of Amikwo were specialised in medicine and blacksmithing; but the men of Agụlụ had only one specialty – blacksmithing. Both groups made their living among the Ịjọ people of the Niger Delta. In time, they began to lock horns in Ịjọland. Agụlụ claimed that they started going to Ịjọland first, and that therefore that field of operation belonged to them by right; that competition from Amikwo smiths there was hurting their business; and that Amikwo should either leave smithing and focus on medicine, or find their own field of operation, or stay back home in Ọka and do their thing there.

There was uneasy tension between the two quarters until 1898 or 1899 when the incident that ignited the flame of the civil war happened. It happened in far-away Agberi, near Nembe in Ịjọland. One Amikwo doctor-cum-smith whose name was Okeke Egbe was treating a sick Ịjọ girl. The girl got worse and died. Fearing the anger of the Ịjọ people, Okeke Egbe sneaked out of Agberi and ran back to Ọka.

Finding Okeke Egbe gone, the Ịjọ people vented their anger on all Ọka people in their midst, both Amikwo and Agụlụ, demanding that they produce the doctor or leave.

Okeke Egbe refused to go back to Agberi to face the wrath of the Ịjo, and his Amikwo brothers stood by him. Agụlụ people grew furious and declared that Ịjọland was now off limits to all Amikwo men, both doctors and smiths; either that or war. Amikwo people in return said they’d keep off, if Agụlụ agreed never again to plant a single seed in the soil by way of farming. Agụlụ laughed at the ‘joke’.

Each side began making preparations for war. They picked out their war generals. Okeke Omeligbo was elected war general for the Agụlụ side. Ezekwem Okafọ-Amarị was elected war general for the Amikwo side.

One of the richest, most powerful men in all of Ọka at the time was Ọzọ Dike Nwanchọ of Amikwo. When Dike Nwanchọ saw that war was inevitable between his quarter Amikwo and Agụlụ, this clever man, who had grown rich from trading in the Niger Delta and didn’t want any headless wars disrupting his business activities, expertly manoeuvred his lineage out of the impending crisis, leaving the rest of Amikwo to face Agụlụ alone, while he and his people remained neutral. Ọzọ Dike Nwanchọ was to become a warrant chief some years later under British rule, and was the grandfather of renowned scholar Professor Kenneth Dike, first indigenous vice chancellor of the University of Ibadan.

After a long period of taunts, kidnappings, failed negotiations, and fist-fights, shooting finally began one morning in November, 1901. Around 9 am of that day, gun men from Agụlụ showed up in Amikwo, firing their guns left, right and centre. Amikwo people quickly took cover. But two people were unlucky that day. A pregnant woman named Nwachi, thinking she could stop the fight, came out waving leaves in the air and asking the men of Agụlụ to put their guns down. A bullet ended her life. The same thing happened to a Nwa-Nri from Enugwu-Ukwu, who was based in Ọka, where he practised abomination-cleansing (ịkpụ alụ) and other ritual duties performed among the Ọka people by Ụmụ-Nri. His name was Ukulu. He too came out waving green leaves at the armed men; and he too was gunned down. The first heroes of the war.

Amikwo people quickly geared up; and when the Agụlụ forces returned the next day for another showdown, they found Amikwo ready. Amikwo men shot dead ten Agụlụ fighters before the Agụlụ beat a hasty retreat.

The war got serious pretty quickly. Day and night, Agụlụ warriors kept up the offensive, attacking Amikwo from all sides, never giving them breathing space, blocking the roads to their farms, hoping to starve them into submission. And they probably would have succeeded, if not for the food smuggled into Amikwo from the other quarters of Ọka, especially from Ezi-Ọka.

The turning point of the war came sometime in 1902 at a battle known as the Battle of Okokwu. The Agụlụ army made one determined move to capture the Ọfịamazụ Stream, which was the one source of drinking water for Amikwo. Amikwo understood that if Agụlụ took control of that stream from them, that was it; the war would be over. So they massed together all their fighting men and a desperate battle was fought on the banks of the stream. Many men fell on both sides, but in the end, Amikwo decisively beat back the Agụlụ forces and won the battle.
It was after this defeat that Agụlụ began to search for foreign allies and mercenaries to help them subdue their enemy and end the war.

The first allies Agụlụ reached out to were the warriors of Ụkpọ, a town near Nnewi. The men of Ụkpọ were brave fighters, renowned for carrying huge shields that protected them from head to foot. But they had one peculiarity (according to Ọka traditions): they never ate cocoyam, and kept strictly away from it. Ezekwem Okafọ-Amarị, the general of the Amikwo army, was informed about this peculiar food taboo of the Ụkpọ warriors, and decided to use it to his advantage. He ordered his men to wrap their bullets and other projectiles with the outer skin of cocoyam tubers. On the field of battle, the mercenaries from Ụkpọ quickly realised they were being fired at with guns loaded with bullets wrapped in cocoyam skins. They broke rank and fled. The first attempt at recruiting mercenaries failed; but Agụlụ tried again.

Agụlụ now sought military aid from the feared Arọ warlord of Ndịkeliọnwu named Okoli Ijoma. Agụlụ actually paid Okoli Ijoma the advanced fees for the recruitment of Edda/Ọhafịa warriors. Ezekwem, general of the Amikwo forces, also got wind of this arrangement and decided to foil it. Disguised as a woman, he successfully passed through enemy lines and went to Mbaukwu, to the house of one Akabọgụ, who was related to him by marriage, and who also happened to be a close friend of Okoli Ijoma, having married one of his daughters. Akabọgụ agreed to go with Ezekwem to plead with Okoli on his behalf to call off the intrepid Edda/Ọhafịa soldiers. Okoli agreed, on the condition that Amikwo should pay the balance of the fees that Agụlụ was yet to pay. Amikwo agreed. The second attempt at recruiting mercenaries thus failed.

It was at this point, around the beginning of 1903, that Amikwo decided that the war had dragged on long enough, and they were beginning to feel the economic pinch. In all this time, their men had been at home and not gone abroad on business as they were wont to. Their leaders deliberated and decided it was time to go on the offensive; they had been fighting a defensive war all along, waiting for the Agụlụ forces to come for them, rather than carrying the fight to Agụlụ.

Amikwo agreed to form an elite guerrilla unit, made up of the very youngest men, fresh out of boyhood. Its membership constituted of men as young as 18; the oldest members were not over 25. They were handpicked, brave, well-trained by older veteran fighters and in all numbered just about forty. They were called Mgbankịtị, the Silent Ones, because when they were out on a mission, they spoke to no one and moved very stealthily, making not as much as a sound. To illustrate how ‘stealthy’ they could be: on one mission, some Mgbankịtị boys, came to the house of Nwakọ Udegbe, a wealthy Agụlụ man in whose house the Agụlụ leaders held war consultations. The boys went to his garden, dug up all his yams, and before they carried them away, they defaecated right in front of his gate; and all the while no one in the compound knew they were there. The message had been passed: We could have killed you all while you deliberated, but we chose not to.

In late 1903, war-weary and exhausted, Agụlụ warmly welcomed European Christian evangelists to their quarter in the hope that the Europeans would aid them in their war against Amikwo. The famous Reverend George T. Basden, author of the anthropology book, Among the Igbos of Nigeria, was one of the missionaries that came to Ọka around this period, and left a brief account of the war. Agụlụ were disappointed, for the preachers had no intention whatsoever in taking part in the fight. The reports written by these missionaries show clearly that the Amikwo people, with the help of their new guerrilla unit, had the upper hand in the war in 1903. Part of Agụlụ had been burnt down and several of its men killed.

Finally, in 1904, the people of Agụlụ Quarter made one last desperate move. They sent a delegation to Asaba (headquarters of the British Protectorate of Southern Nigeria) through Walter Kwọchaka Amobi, the future Igwe of Ogidi and, at the time, a British Agent, to invite British soldiers to come intervene in the war on their behalf. Coincidentally, the British Government was at that time already making plans to send a military expedition into the region. In June, 1904, the British soldiers led by Major Moorhouse arrived and put an end to the two-and-a-half-year-old civil war. Ọka did not resist. The war was over, but Ọka also lost its sovereignty.

[Based on the description of the war in “The Awka People” by Amanke Okafor.]

The Untold Story of Osisikankwu, The Most Notorious And Dreaded Kidnap Kingpin in Igboland

There are kidnappers but the story of Obiọma Nwankwo, popularly known as Osisikankwu will always remain indelible in the history of kidnapping in Nigeria. His was a story of an obdurate fellow who recruited more than 3000 men into the nefarious job of kidnapping that terrorised the whole of Abia State especially Aba and environs, even down to Obigbo in Rivers State.

If you had lived in Aba circa 2007- 2010, you would understand definitely what I am saying. It got so terrible that at a point that people living across Ariaria junction of Aba was sacked as the kidnappings got intensified. People packed their belongings and relocated to their villages, many big cats in Aba and environs left Igboland, Abia State government's officials were not spared. Hundreds were abducted, tortured, killed and made to cough out millions to free themselves from the shackles of captivity. Aba and surrounding Ngwa villages almost became a ghost area as people left in their thousands to escape being the next bird of sacrifice.

In my area then at the periphery of Aba, just near Ariaria international market at Abayi Ariana, many big men were kidnapped, even our land lord at Ngọzi Avenue by Faulks road Aba. They were later released after their people had paid the agreed ransome. They equally came for the MD of Calif Hospital in my area but the renowned surgeon escaped and fled Aba. It was not a nice experience. There were also ugly stories of rape and murder. My parents was asking me to return back to village because of the news they're getting from Aba. There were numerous gun battles in broad daylight. Many people lost their lives.

Osisikankwu is from Ogwe area of Ukwa West LGA of Abia State. He succeeded in organising a formidable kidnap gang of about 3000 mean men solely for abduction and killing.

They mainly target the affluent class, expatriates and highly placed government officials of Abia State. The Government of Abia State then under the leadership of Dr Theodore Ahamefula Orji was handicapped. Nothing could be done as hordes of Aba residents were either killed by the rampaging Aba kidnap gang.

1. Three British Nationals and a Columbian contract staff of NetcoDietmann working at Shell's Power Plant in Afam VI, Obigbo LGA of Rivers State were kidnapped by gunmen on January, 12. They barricaded their vehicle on their way back to Obigbo at Owaza junction in Ukwa West LGA of Abia State. They were whisked away after shooting to death a mobile police officer escorting them. The white men were identified as John Bennet, Kelvin Gray and Martin Phillip, all Britons with Fabian Sanchez as the only Columbian. NetcoDietmann and Rivers State government paid a huge ransome before they were freed.

2. In April and May of 2010, two German and three Chnese nationals together with Nine Nigerians working for Nigerian Steel Company, Aba, were kidnapped by Osisikankwu's gang. They were later released after the payment of millions of naira.

3. On July 10, one Mrs Victoria Ori, the wife of an rich bull from Ohafia was abducted by a 4-member gang who demanded for a whooping sum of ₦20 million naira. Mrs Ori was released after a reasonable amount was paid.

4. Just a day after the kidnap of Mrs Ori, three Journalists, together with their driver, travelling through Aba after a meeting of the National Executive Committee (NEC) of the Nigerian Union of Journalists (NUJ) in Uyo, Akwa Ibom State were whisked away at Umuafuoka junction near Ukpakiri, Obingwa LGA of Abia State by Osisikankwu's men. The kidnapped Journalists include: Wahab Oba, Lagos State Chairman of NUJ, Adolphus Okonkwo, secretary of Zone G of the NUJ, Slyvester Okereke, acting secretary, Lagos, NUJ, Sola Oyeyipo, a Lagos-based journalist and their driver. A reliable source disclosed to Saharareporters that ₦30 million was paid before the men were released from the kidnapper's lair.

5. On Tuesday, August 24, Osisikankwu's gang led by a young thug called 'Okwute' STONE robbed five commercial banks in the Osisioma area of Aba, Killing all policemen and security on guard. The affected banks were closed down till date.

6. On Sunday, September 7, masked gunmen numbering about 15 stormed the 5000 capacity of Jerusalem for All Nations Church at Umuneke Community and bundled away the church's senior pastor, fondly called Christ Junior by his sheeples. A politician, identified as Lambert Nmecha was killed during the operation.

7. On Saturday, September 11, an Indian national working with an electronic company in Aba was killed by a five-man kidnap thugs after he intransigently refused to follow the men in their car. The thugs fled the scene afterwards.

8. A gynaecologist and proprietor of Victory Christian Hospital at Obohia Road, Aba, Dr Stanley Uche was picked up by those monsters on September 17 as he travelled down to Imo State for a family burial with his wife. The wife was later released to go and organise a ₦30 million ransom. She later brought the money only to be given the lidless body of her husband. Aba women's cries rose to high heavens. I believe God heard their wailings and ululation. Dr Uche's hospital was one of the best for child delivery in Aba but he was unfortunately killed by Osisikankwu's men.

9. On Saturday, September 25, two mobile policemen on patrol in their new Hilux were killed in an ambush at Umuafor Ukwu, Obingwa lga of Abia State. After that incident, Abia State Police Command lamented that it has lost 27 of its members to Osisikankwu's gang.

As if that was not enough, Osisikankwu and his men struck again on Monday, 27th September at Abayi International School, Osisioma, Aba, kidnapping 15 pupils of the school. This was the height of it all, the zenith of all their atrocities.

The kidnappers, patrolling in an ash-coloured Toyota Camry intercepted Abayi International school's van and diverted it to an unknown destination. The school children were later released unscathed but the story has gone viral, even capturing the attention of International media houses who expressed disgust at the kidnap crisis engulfing Aba.

Consequently, he was declared wanted by the Nigeria Army and police.

In what appeared to be an inadvertent confessional statement recorded by Chidi Nkwopara, of Vanguard Newspapers, the correspondent was tricked into granting an unsolicited interview by Osisikankwu himself. Mr Nkwopara was deluded into coming to Aba to collect money for advert placement on Vanguard.

According to Mr Nkwopara, he declined on grounds that Aba was a no-go area but the caller persuaded him to come to a popular place at Osisioma to belie his fears. Mr Nkwopara however, agreed and came down to Aba only to meet the dreaded and most wanted militant leader and kidnapper, Osisikankwu.

Since he had been declared wanted, Osisikankwu wanted to use the medium to ventilate himself on why he decided to pick up arms and resort to theft and kidnap.

In the interview which lasted for 30 minutes, Osisikankwu admitted to be the mastermind behind the kerfuffle engulfing Abia State as a whole. He said he was on mission to liberate Ngwaland, the largest tribe in Abia State.

According to him, Ngwaland has been marginalised despite harbouring the commercial and industrial city of Aba and being the oil producing enclave of Abia State. Since the creation of Abia State, other smaller tribes in the state such as the Igberre, Abriba, Ohafia, Umuahia, Item, Aro etc, have being advantaged.

Only Ukwa-Ngwa, the largest tribe in the state with nine local governments were neglected, relegated to the background. He complained about the grim and ramshackle roads in Aba, the corruption of the T. A Orji kedu Government and the ballooning cases of unemployment among Ukwa-Ngwa youths.

He was happy the world then knew about their activities and was willing to surrender and be granted amnesty and rehabilitation only if the Abia State government was willing to help them.

The Igbo people will invariably say that one does not stay in his home and grow hunchback or squash his scrotum. Also, an elder will not sit down silent while the goat suffers the pains of parturition while tethered to a stake. Home is where comfort lies and when an enemy comes to disrupt the peace of a home, such enemy must be chased away.

Following the abduction of Aba School Children which raised dust globally, the Federal Government under the leadership of newly sworn-in Goodluck Ebele Jonathan had to intervene. A troop of Joint Military Task Force was deployed to Abia State on a mission to crack down on the kidnappers.

The Military Task Force worked hard until December 12, when they successfully caught and killed the small shit that ruins the anus: OSISIKANKWU!

According to Lt. Col. Sagir Musa, an Army Spokesman then, the notorious criminal was killed at Ugwuati Evil Forest in Ukwa West LGA of Abia State, after a fierce gun duel between the Joint Military Task Force and Osisikankwu's gang. It was a war of charms, of juju and of the paranormal.

The soldiers after emerging victorious displayed the body of the kidnap kingpin in an open van round Aba to the ecstasy and jubilation of Aba residents. How Art the mighty fallen.

Osisikankwu's girlfriend, Ogochi was also arrested during the operation. Ogochi who was reportedly three months pregnant pointed out the exact locations where Osisikankwu's lair was.

Consequent upon the revelation, a mop of operation was carried out the JTF in the Ugwuati Evil Forest. The operation led to the recovery of the following: 48 empty magazine of AK 47; 3,848 rounds of 7.62mm special ammunition; 538 rounds of 7.62 mm Nato; 41 expended cases of 7.62mm special ammunition; some quantity of dynamite and 3 RPG prima.

In a swift reaction, the Abia State Government, under the Theodore Orji kedu administration, described the killing of Osisikankwu as the 'triumph of light over darkness' and commended the JTF for their dogged fight against the notorious Kidnapper.

Copied.


Cc Mynd44

THE IGBO PEOPLE AND THEIR QUEST FOR FREEDOM: A CRITICAL REFLECTION ON THE EKUMEKU WAR(1883 - 1914)

Historically, the resolutions of the Berlin conference of 1884-1885, gave the European nations the rights to lay claim to the lands and resources in Africa.
Britain, who had engaged in the trade with coastal cities before and during the 19th century, made bold their intentions to covet resources and rule over indigenous nations all over Africa. Tribes resisted the British invaders, and this led to protracted wars. Many African tribes put up a great fight against the superior fire power of the suppressive British. One of such tribes are the Igbo people of the South East Nigeria.

The Ekuemeku Movement was the name of Anioma warriors, that held the British at bay and fought them for 31 years, from 1883-1914.

The reason was to prevent the British from entering not only in Anioma land but also in Igbo land in general. They defended the Igbo People's rights to live peacefully without foreign interjection. According to information, the British first invaded Ndoni in 1870 and bombarded Onicha-Ado (Onicha) on November 2nd, 1897, from River Niger and then engaged the Anioma people of Ibusa in 1898. While the war continues, some British besieged Arochukwu, which was the centre of the Aro Confederacy on November 1901 and destroy the Aro Kingdom in 1902. On November 16th, 1902, a British man, known as J.F. Stewart, riding his bicycle arrived in Ahiara was killed by the Community(Ahiara) warriors. The British man’s bike and skin colour was something the Ahiara People had never seen before, and killed him in fear and confusion of who and what he was. This incident sparked an investigation and search from British forces, who killed many People from Ahiara Community(in the present Mbaise LGA) in reprisal of Stewart’s death. Between 1904 to 1906 the people of Owa/Okwunzu, fall out with the British and many casualties were recorded, though the People of Owa killed one of the British commanders, S. O. Crewe.

The People of Ogwashi-Ukwu faced the British on the 2nd of November 1909, and dealt a heavy blow to the British, who sustained many casualties. With the death of another British Captain H. C. Chapman, the Ekumeku Movement became a formidable force in Igbo land and was a great source of nationalism for the Anioma people. The war would have lasted longer, and possibly ended in a British defeat, if the Anioma people had equivalent fire power, and had more allies from other great Igbo kingdoms and towns. But even at that point, other tribes were facing the British on their own.

The war raged on, till 1914, when the Ekumeku movement was defeated. That was the same year, the Northern and Southern protectorates of Nigeria were joined as one country.

Till today, The Ekumeku war remains one of most bravely fought wars and campaign against British rule not only in Nigeria but in Africa in general.

The Ekumeku and indeed the Igbo community, have long been defeated, but no matter how far we travel in time, history always remembers that a brave tribe defended their ancestry, heritage and legacy against the tyranny of Wilberforce.

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LegendHero:
I will only take you serious if this statement if from Wike the wicked.

While PDP is screaming, Asiwaju men are strategizing in London with Wike on how to condemn the party patapata.

While Atiku and some Northern PDP big wings are SILENTLY Working with some Northern APC Governors for Atiku victory...

Do you know that Rotimi Amechi has silently met with Atiku ?

No be to the make noise up and down.

But in another part of Igbo tradition the First son whether biological or adopted is the legitimate son Okpara and only Okpara can hold Ofo. Even if it is known in the entire community that he is not the biological son.

The term "legitimate son" in Igbo tradition means son of a legally married woman or an adopted son and not necessarily biological. Even if the son is an adopted SLAVE. Like the popular adage says "Onye nwe aku nwe nwa" (the man who paid her bride price is the owner of the child). Iko naghi ekita nwa Nala igbo.

Ancient Igbo tradition allowed for a relative to help raise children for a late brother. Later down the line of history, some men who were not healthy enough to reproduce arrange for that ( especially a relative). Those families and kindreds do not invite somebody from another family to holding their Ofo. Let us leave sentiment and unnecessary gossip.

However, Christianity has changed that practice.

In some parts of igbo land The family Ófó is held by the First Born Son of the family �
In this scenario which is no where complicated, the Ófó will be held by the man's First Biological Son.
It is worthy of reference, the case of royalty, kingship and throne.
Where kingship is hereditary, the First Biological Son of the King cannot lose his customary right of being the heir apparent to the throne to a someone outside the royal bloodline.

Oga your respect means nothing to the unemployed and underemployed masses.

It's certainly means nothing to an average Nigerian

We believe you.

Atiku is coming.

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Obinoscopy:
What he meant is that the reason why we all speak different language was due to what happened on the Babylonian Tower in Genesis. I'm sure you know the story.

You guys are hypocrites.
If it was Peter Obi or Atiku that have been making this blunders would you have asked APC supporters to cut them some slacks ?

Where were you guys when APC supporters were mocking and insulting Peter Obi when he made some mistakes with his statistics quotations ?

People are now reciprocating and following you guys fire for fire and unna begin beg for slacks.

It is quite unfortunate that while Other Nigerians are tired of the political status quo and the conditions of our economy, we still have people who will rather we remain the way we are if it will guaranty their candidate wining the 2023 election even though their preferred candidate is not not physically and mentally fit as a result of old age.....

Secondly, the way they are trying extremely hard to sale Peter Obi as an Ipob apologist or a tribal candidate is honestly shameful and an act of desperation especially as he is a structureless candidate.

While other political party supporters are selling their candidates to Nigerians, the supporters of a political party are busy looking for ways to sell propaganda and tribalism.

Their supporters are trying to convince people the he Peter Obi is not fit to be president of Nigeria.

Not because he is corrupt.
Not because he is unqualified.
Not because he incapable.

But simply because he is an IGBO MAN.

To them the igbos represents everything they love to hate.

To them it is better THEY Remain in perpetual hardship and poverty than to give an igbo man a chance to be a president of Nigeria even if that igbo man is the right candidate for the job...

Personally I want Peter Obi to lose. Not because he is not a better option, but because Nigerians don't deserve someone like him.. We deserve the type of leaders we have been getting and will continue getting until we a truly ready for positive change.

One thing I know for sure is that When a cup of garri becomes 1k tomorrow, as a result of us electing bad leaders out of sentiments, an average igbo man will still have a higher purchasing power than the rest and the business men will likely still benefits from the high dollar rate.

So for those of you that plan to mock/laugh at those that will lose the general election, just have it in mind that we are all going to bear the consequences of our actions or inactions after 2023 election.

Las las na all of us go hear am since our mumu never do.

It is quite unfortunate that while Other Nigerians are tired of the political status quo and the conditions of our economy, we still have people who will rather we remain the way we are if it will guaranty their candidate wining the 2023 election even though their preferred candidate is not not physically and mentally fit as a result of old age.....

Secondly, the way they are trying extremely hard to sale Peter Obi as an Ipob apologist or a tribal candidate is honestly shameful and an act of desperation especially as he is a structureless candidate.

While other political party supporters are selling their candidates to Nigerians, the supporters of a political party are busy looking for ways to sell propaganda and tribalism.

Their supporters are trying to convince people the he Peter Obi is not fit to be president of Nigeria.

Not because he is corrupt.
Not because he is unqualified.
Not because he incapable.

But simply because he is an IGBO MAN.

To them the igbos represents everything they love to hate.

To them it is better THEY Remain in perpetual hardship and poverty than to give an igbo man a chance to be a president of Nigeria even if that igbo man is the right candidate for the job...

Personally I want Peter Obi to lose. Not because he is not a better option, but because Nigerians don't deserve someone like him.. We deserve the type of leaders we have been getting and will continue getting until we a truly ready for positive change.

One thing I know for sure is that When a cup of garri becomes 1k tomorrow, as a result of us electing bad leaders out of sentiments, an average igbo man will still have a higher purchasing power than the rest and the business men will likely still benefits from the high dollar rate.

So for those of you that plan to mock/laugh at those that will lose the general election, just have it in mind that we are all going to bear the consequences of our actions or inactions after 2023 election.

Las las na all of us go hear am since our mumu never do.

It is quite unfortunate that while Other Nigerians are tired of the political status quo and the conditions of our economy, we still have people who will rather we remain the way we are if it will guaranty their candidate wining the 2023 election even though their preferred candidate is not not physically and mentally fit as a result of old age.....

Secondly, the way they are trying extremely hard to sale Peter Obi as an Ipob apologist or a tribal candidate is honestly shameful and an act of desperation especially as he is a structureless candidate.

While other political party supporters are selling their candidates to Nigerians, the supporters of a political party are busy looking for ways to sell propaganda and tribalism.

Their supporters are trying to convince people the he Peter Obi is not fit to be president of Nigeria.

Not because he is corrupt.
Not because he is unqualified.
Not because he incapable.

But simply because he is an IGBO MAN.

To them the igbos represents everything they love to hate.

To them it is better THEY Remain in perpetual hardship and poverty than to give an igbo man a chance to be a president of Nigeria even if that igbo man is the right candidate for the job...

Personally I want Peter Obi to lose. Not because he is not a better option, but because Nigerians don't deserve someone like him.. We deserve the type of leaders we have been getting and will continue getting until we a truly ready for positive change.

One thing I know for sure is that When a cup of garri becomes 1k tomorrow, as a result of us electing bad leaders out of sentiments, an average igbo man will still have a higher purchasing power than the rest and the business men will likely still benefits from the high dollar rate.

So for those of you that plan to mock/laugh at those that will lose the general election, just have it in mind that we are all going to bear the consequences of our actions or inactions after 2023 election.

Las las na all of us go hear am since our mumu never do.

It is quite unfortunate that while Other Nigerians are tired of the political status quo and the conditions of our economy, we still have people who will rather we remain the way we are if it will guaranty their candidate wining the 2023 election even though their preferred candidate is not not physically and mentally fit as a result of old age.....

Secondly, the way they are trying extremely hard to sale Peter Obi as an Ipob apologist or a tribal candidate is honestly shameful and an act of desperation especially as he is a structureless candidate.

While other political party supporters are selling their candidates to Nigerians, the supporters of a political party are busy looking for ways to sell propaganda and tribalism.

Their supporters are trying to convince people the he Peter Obi is not fit to be president of Nigeria.

Not because he is corrupt.
Not because he is unqualified.
Not because he incapable.

But simply because he is an IGBO MAN.

To them the igbos represents everything they love to hate.

To them it is better THEY Remain in perpetual hardship and poverty than to give an igbo man a chance to be a president of Nigeria even if that igbo man is the right candidate for the job...

Personally I want Peter Obi to lose. Not because he is not a better option, but because Nigerians don't deserve someone like him.. We deserve the type of leaders we have been getting and will continue getting until we a truly ready for positive change.

One thing I know for sure is that When a cup of garri becomes 1k tomorrow, as a result of us electing bad leaders out of sentiments, an average igbo man will still have a higher purchasing power than the rest and the business men will likely still benefits from the high dollar rate.

So for those of you that plan to mock/laugh at those that will lose the general election, just have it in mind that we are all going to bear the consequences of our actions or inactions after 2023 election.

Las las na all of us go hear am since our mumu never do.

It is quite unfortunate that while Other Nigerians are tired of the political status quo and the conditions of our economy, we still have people who will rather we remain the way we are if it will guaranty their candidate wining the 2023 election even though their preferred candidate is not not physically and mentally fit as a result of old age.....

Secondly, the way they are trying extremely hard to sale Peter Obi as an Ipob apologist or a tribal candidate is honestly shameful and an act of desperation especially as he is a structureless candidate.

While other political party supporters are selling their candidates to Nigerians, the supporters of a political party are busy looking for ways to sell propaganda and tribalism.

Their supporters are trying to convince people the he Peter Obi is not fit to be president of Nigeria.

Not because he is corrupt.
Not because he is unqualified.
Not because he incapable.

But simply because he is an IGBO MAN.

To them the igbos represents everything they love to hate.

To them it is better THEY Remain in perpetual hardship and poverty than to give an igbo man a chance to be a president of Nigeria even if that igbo man is the right candidate for the job...

Personally I want Peter Obi to lose. Not because he is not a better option, but because Nigerians don't deserve someone like him.. We deserve the type of leaders we have been getting and will continue getting until we a truly ready for positive change.

One thing I know for sure is that When a cup of garri becomes 1k tomorrow, as a result of us electing bad leaders out of sentiments, an average igbo man will still have a higher purchasing power than the rest and the business men will likely still benefits from the high dollar rate.

So for those of you that plan to mock/laugh at those that will lose the general election, just have it in mind that we are all going to bear the consequences of our actions or inactions after 2023 election.

Las las na all of us go hear am since our mumu never do.

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Maconstruct:

I concur. Especially on facebook n nairaland.
2oo many unfiltered uncensored untamed words

Honestly.

Bussa was born a free man in West Africa of possible Igbo descent and was captured by African merchants, sold to European slave traders and transported to Barbados in the late 18th century as a slave, where under the Barbados Slave Code slavery had been legal since 1661.

Bussa a slave, Of Igbo origin, Planned the largest slave revolt in the history of Barbados, largest uprising of Africans against the harsh and inhumane system of slavery they were forced to endure.

Enslaved people began planning the revolt after the Barbadian House of Assembly discussed and rejected the Imperial Registry Bill in November 1815, which called for the registration of colonial slaves. Believing this registration would make their lives more difficult, enslaved people began to secretly meet in February to plan the uprising in April.

The organization and leadership of the rebellion evolved on a number of sugar cane plantations, with each estate choosing its insurrection leader. The Simmons Plantation, one of the largest on the island, had three leaders: John Grigg, Nanny Grigg, and an enslaved person known only as Jackie. The Bailey Plantation uprising was led by four enslaved people: King Wiltshire, Dick Bailey, and enslaved men, Johnny and Bussa. The revolt was named after Bussa. The planning and organization of the rebellion was accompanied by a propaganda campaign orchestrated by three free literate black men: Cain Davis, Roach, and Richard Sarjeant. Davis held meetings with slaves from different coastal plantations where he coordinated the rebellion plans and shared rumors. Sarjeant played a similar role, mobilizing rebels in the central parishes. The final day of planning took place at the River Plantation on Good Friday night April 12, 1816.

The rebellion started on Easter Sunday night April 14, 1816. It broke out with cane fields being burned in St. Philip parish, signaling to other rebels in the central and southern parishes that the rebellion had begun. It quickly spread from St. Philip to neighboring parishes which also experienced cane field burnings, but as yet the local militia had not confronted the rebels. In the first days of the rebellion, over seventy estates were affected, forcing white owners and overseers to flee to Bridgetown, the colonial capital, in panic. Despite the scope of the rebellion, only two whites were reported killed.

The rebellion was short-lived. Martial law was declared on April 15, 1816. It was suppressed by local militia and British imperial troops which ironically included slave soldiers. The governor of Barbados, Sir James Leith, reported that by September, five months after the rebellion ended, 144 people had been executed. Seventy people were later sentenced to death while 170 were deported to neighboring British colonies in the Caribbean. Alleged rebels were also subject to floggings during the entire eighty days of martial law.

Bishop Bartolome las Casas suggested the enslavement of Africans to Pope Nicholas V . The Pope issued series of Papal Bulls authorizing it stating that Africans were without soul (not human) and enslavement and converting them to Christianity was a Just Cause. The first Ship that moved enslaved Africans to the Americas was named Jesus of Lubeck captained by John Hawkins. The Anglo Aro wars opened up Igbo land after the British decimated the Aro confederacy. The British destroyed the Nri and got Eze Nri Obalike under guns to abrogate his spiritual rule over his people which he did. The Ekumeku in the Anioma regions resisted but were crushed. It has always been by the sword and guns from the time of the Greek Gnostics to the Romans and the British. Guns shape the world. Read; Missionary Enterprise and Rivalry in Igboland by Felix K Ekechi. Know your Story, you won’t burn in HELL for reading and knowing...

Majority of the Igbo accepted christianity through coercion and not an immediate inspiration of the Holy spirit.

Now before you (the Igbo/African Christian) begin to tear yourself apart on this, I would want us all to pay attention and take these lessons of our history. If you must understand why the Igbo practice Christianity as opposed to Odinani, you must do your best to trace back to when it all started and how it all started.

This is not an attack on Christianity as presently practiced by the Igbo – No. This is my own analogy on why a good number of Ndi Igbo refused to become Christians and have remained with the ways of their ancestors (Odinani).

The Igbo people met the Europeans face to face in the nineteenth century. That collision was to change the Igbo history (both culturally and religiously).

Although European slave traders had exported a great number of Igbo people from the Bight of Biafra to Europe, up until 1830, no European had penetrated the Igbo hinterlands. And so after the abolishment of slavery, Europe and America realized they needed other sources of economic interests in Africa; this drove them to venture into the Igbo interior. Between 1832 and 1854, expeditions up the Niger River were carried out, despite health risks.

The near-forceful introduction of Christianity to the Igbo cannot be separated from the quest of the British to annex the Igbo land; first as a business colony and then a political one. The traders made up their minds to control the trade along the Niger, which certain Igbo towns sat along.

The British traders signed a merger in 1879 which resulted in the formation of the Royal Niger Company – a company whose forces and influence were vital in the infiltration of Igbo land.

To defend their position against the French traders and other British newcomers who had taken positions on the Niger, the company decided to seek a Royal Charter. They also started to conclude treaties with the Igbo and other African people living on the different parts of the river.

According to these treaties/agreements, the Igbo communities accepted the sovereignty of the company, although it was clear that the Igbo signatories were not aware of the full implications of what they signed. Some of the treaties which gave the British trading companies control over the Igbo were reported to be deliberately forged. But knowing full well that these papers which gave away certain rights of the Igbo were forged, the British consul went ahead to sign them.

Increasing European demand for palm oil and expanding African demand for imported European goods encouraged the British to establish trading posts in Agbor/Aboh (in present-day Delta state), Onicha (Onitsha), and Lokoja in 1857. Satisfied with the booming trade, a couple of Igbo communities welcomed European traders and missionaries to come and live among them. But these friendly relations began to crumble during the depression of the palm oil business that followed in 1875.

The drop in palm oil price and rise in the price of European manufactured goods led to trade disputes between the Europeans and the Igbo. Igbo chiefs collected tolls, duties or tributes to maintain the peace along the Niger River and the surrounding mainland.

European traders paid these tolls initially, but when British gunboats began to patrol the river in the 1880s, the Europeans arrogantly refused to pay their tolls. They made excuses about the chiefs not been able to provide enough security; so that led to the chiefs relaxing security. There was then an increase of robbery cases on European trading posts and vessels.

The British first show of power was registered in October of 1879. Following a report of mistreatment of British citizens, as a result of trade disputes, the British war office authorized Captain Burr to bombard Onicha (Onitsha). Mind you, Onicha was a town of armless civilians. But they still went ahead to lay siege to a town of innocent Igbo people, just because a few British men were attacked (not killed) in a quarrel. After bombarding Onicha for two days, Captain Burr led his men into the town and destroyed every object they could find.

The warriors of Onicha fought back but were no match for the better-armed British, who were out to show force and also protect their interest. And in 1883, three British warships shelled Agbo (Aboh) and killed its citizens, on the grounds that some Agbo citizens had attacked a British citizen. Of course, who would be silent in the face of bullying, which was the attitude of the British traders/citizens in Igbo land? They saw themselves as lords over the Igbo (Africans).

Now because the British army had succeeded in scaring the trading towns into partial submission, the missionaries, in turn, demanded military security. Protecting the missionaries was more tactical than the traders. The Christian missionaries carried their gospel into the heart and hinterlands of Igbo land, provoking indignation among the inhabitants.

These missionaries were the first to venture deep into the Igbo villages, and their ignorant and biased opinions of the Igbo ways of worship were what set the tone for the British ambition to rule and to decimate Igbo religion.

In light of the foregoing, Chinua Achebe said: “… The Igbo had adopted a conciliatory stance in their early dealings with the missionaries because the Igbo religion was pacific and the Igbo themselves respected the religious views of other people. The Igbo usually listened patiently to the Christians and then expected the missionaries to pay equal attention to their own viewpoints. Some Igbo saw the missionaries as essentially harmless, and shrugged at the uncomprehending priests who fraternized with outcasts and gainlessly occupied themselves with preaching.”

It is recorded that most missionaries painted ghastly pictures of Igbo society, which they sent back to Europe and incited European governments and traders against the Igbo.

The British colonial agents had access to more villages while they protected the missionaries. They did these without thoughts on how the proud Igbo natives would feel. They treated the Igbo man like a spineless sheep. They never for once thought that the Igbo man would defend himself and his religion.

The missionaries were emboldened by fierce military presence, and so they intensified their dismantling of Igbo customs. They saw their course as just; they referred to their campaign as a fight against darkness.

Their misunderstanding of Igbo tradition was enough conviction for them to lay siege on a tradition which was over 5,000 years old – a tradition which had sustained the Igbo people. It took the Igbo a long while to realize that the missionaries were more dangerous than they appeared.

In Obosi, the chiefs accosted Bishop Crowther and protested the pulling down of their objects of worship and shrines by the Christians. The Christian converts were demanded to confess the wrongs done to the Igbo Gods, pay for the damage, and promise not to repeat those wrongs again.

In Illah and other villages to the South, the Igbo in defense of their religion, tradition, and lives, burnt down churches and drove the Christians away. At that juncture, the Igbo felt betrayed and started to fight back. They had to defend themselves against perceived aggression.

The Igbo decision to defend their age-long religion and tradition from the assaults led to more harsh measures from the British officers. The British army, under the Royal Niger Company, attacked various Igbo communities in the guise of protecting the missionaries.

Incited by missionary complaints that the people of Asaba still practiced human sacrifice, the company forces raided Asaba in 1888 and destroyed half of it. This type of attack was to be recorded in various communities in Igbo land.The British, who nursed dreams of annexing Igbo land (politically), used the missionaries to infiltrate the Igbo.

Their show of force made the Igbo accept their religion, and have their lives spared. If the missionaries had gone about their teachings and allowed a majority of the Igbo to accept Christianity on their own terms, then maybe we could attribute the Igbo conversion to the Biblical Holy spirit. But in this case, it was not.

In conclusion, it is my opinion and born of actual facts that Christianity was partially forced on the Igbo. No wonder there are still pockets of resistance to Christianity in Igbo land till date.

We need such law and practice in today's Nigeria

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madridguy:
Which kind yeye report be this. The Lagos State government should charge him for conspiracy. Because if he is not working with the kidnappers he won't be saying they're coming to Lagos.

We are 100% sure if he had said the kidnappers are Peter obi supporters And that are based or even coming to Lagos you wouldn't call for his arrest. You would have been masturbating allover the thread with unna tribal and political propaganda.

SAMPSON IBEABUCHI AKA PISTOR KILLER FROM NGODO UKWU ISUOCHI KINGDOM

Meet the man who beat killiwi Nwachukwu record as the strongest Man.

He hails from Ngodo Isuochi in Umunneochi LGA of Abia State.
He was a (strongest) great man during his days; Pistor Killer at the early age of 17 carried four able men on his body in a suspended style for more than 5mins with out shaking.He was very strong to the extent of pulling cars with his hair which no one during his days could dare to.
He also partakes in several competition’s which he was victorious and won medals as of that time.He carries 12 bags of 50kg Eagle cement on his body which non of his fellow supermen where able to carry it, they where only able to carry 8 bags each.

He once had a fight with killiwi Nwachukwu which brought him victory at the end and was called the World Samson-pistor killer.

He also lifted killiwi Nwachukwu with one hand for more than 20 seconds which struck the imagination of many as of then.

He was friendly to many and loved by the children of those days, he was also feared by his mates.. It didn’t stop there, he also uses his hair to lift up 80kg log of fresh wood and many other things which he displayed in his day’s.Indeed he was a legend!
Rest on! World Samson-pistor killer.

Cc. Richiez
Olawalebabs