₦airaland Forum

Movic1:
Do you see ak47 on that fulani herdsman pictured on the Nigerian passport?

Fulani said they tie ak47 with other belongings strapped on cows.

Look in the picture you can see the cow has some things strapped on its back. Ak47 dey there. Na fulani reveal this information himself.

foolbuster:
But Why are you pained?

It had better not be in Lagos. You are where you are now because we did not put foot down and cure your insanity when it first erupted with Eze ndigbo. Now you want to erupt with biafran rag....in Lagos!
Anumkpam!

comshots:
Don't get agitated.It's just a flag.

If i find it displayed in my State there will be consequences and gnashing of teeth.

Watch out later for a viral video Afonja set biafran rag ablaze. That will be me.

Stingman:
Ogbeni, you have already started to sweat for nothing...calling on Burutai and python dance

No, me im looking for the store where the flag is displayed first. Because Ibo is not trustworthy, i think thats shoprite in Enugu but if na Lagos i need to verify with my own korokoro eyez.

foolbuster:
Biafra. The light of Africa

Bloody Onitsha tout!

Movic1:
.

Do you see ak47 on that American herdsman?

selemempe:
oyatz, the igbos (who IGR is smaller than just ogun state) has once again used the medium to call on all well meaning nigerians and igbo haters alike to support biafra so that the igbos can stop being a burden to nigeria and go back to their region. Thanks

You have been supported numerous times to relocate back to your ancestral land you refused the help each time it was given.
Na lie! You no wan go back...

Afamed:
Yes I can link you with him but Asiwaju will definitely loan you money with Nomadic inscription.

with ruga settlement in background picture.

kettykin:
who ever will sack the Manager must be a very big economic Illiterate and should be sacked by Shop Rite

This manager will have some explanations to give. We are going to use him/her to teach a lesson....

ezenwajosh:
The world will talk about us when we are all done

Tell me which shoprite this was in. Ive been to two already trying to find the rag and burn it!

Where is the shoprite this was in?

What is the use of listing SE on the report? I dont see a need beside just to embarass the region as a zero-contributor to national wealth.

The manager of that store wants to lose his job.

Im sending this to Python as we speak....

fraspree:
According to a research carried out by H Plus Reporters, Nigeria is been reported to have the highest number of frustrated people living within. What makes people angry in Nigeria is deep-rooted in frustration and poverty, a white man once said that if you are an intelligent Nigerian living in Nigeria, it is best for you to get out of Nigeria to be successful because the country frustrates every effort of the people. That is somewhat true.




This have brought outrageous rise in kidnap cases, rape, money ritual, cybercrime, killings clashes and a whole lot of crimes across the country. Nigeria, known in the past as Giant of Africa was once a peaceful nation and was once looked up to for playing the big brotherly role to other African nation, but today is known as The Joke of Africa. A young Nigerian will prefer to go on diaspora in a neighboring country than struggle with frustration in his country, even the ones that have been stranded in diaspora prefer to wallow in their misery than to come back to Nigeria.



At some point it is now believed that if you do not display some level of anger, you will be considered to be someone who is weak, who can easily be preyed upon, or someone who has never suffered a day in your live. Doing Almost everything in Nigeria is frustrating, from getting up very early in the morning to avoid traffic to work, to no electricity to press your clothes, to boarding a public transport filled with angry driver, conductor and passengers to your job only for traffic to catch up with you eventually, to receiving stress from your place of work, to spending hours in horrible traffic coming home in the evening only to meet darkness at home as a result of power outage.


That is for those who have white collar jobs, what about the ones that have to stand in the hot scotching sun in the middle of the traffic to do their jobs or get their daily breads? What about those who spend the whole day in traffic to drive passengers to their destinations and then police and other law enforcers will extort almost everything these drivers work for the day? And those who have no hope of daily meal, they must hawk around the whole of the streets in order to feed their families, but get chased around by some government thugs to arrest them and extort them? You get sick and admitted into a government, you meet angry nurses and doctors who make life a living hell for patients...Continue

This is Ibo legacy for Nigeria.

If it wasnt Ibo soldier introducing decree and forcing unitary govt at gun point each of the parts of Nigeria would still be independent and self-governing and developing at their own pace today.

TooMuchStuff:
Yes. Very correct

They fear SE n SS.

To them any tribes outside Yoruba are igbos in the south

We know Isobo and Kalaba anybody else na okoro.

kernel01:
Ummm... You're a loyal slaveeeu. You can't even afford to speak the truth, or loose your means of livelihood.

A freaking Onitsha bridge head tout spotted!

Amatarasha:
Will you shut up ,u ar a disg...ce

See as you dey open mouth anyhow talk to person wey go pay ya brideprice. I cant wait to get you into my ruga...you go howler!

immhotep:
Sons of asiwaju jagaban must dobale like their father

Cc lzaa metaphysical adaibeku amatarasha

You just like to speak nonsense with no head or tail. Wetin concern Jagaban with fulani and Ibo now? Eehn??

Beremx:
Na so!!

That's why they apologized to Ohaji Egbema people after they attacked them and that's why they keep running to Buhari for help to fight igbo people.

Ibo Amaka!

I no hear SS/SE now o.

Small time when fulani open fire una go dey shout "we SS/SE".

Cowards!

Anambralstson:
Most of you guys are really dumb, I keep educating you empty skulls, IGR doesn't measure economy, Ebonyi was once third in IGR, after Lagos and Rivers in 2011,Enugu was third after Lagos and Rivers 2013, then Southeast were not making noise, ever since Ogun IGR came up, propaganda tribe started disturbing our Peace, when Ebonyi and Enugu were high those it make them bigger economy Most states in west that always claim high IGR depends on loan to function, they borrow to fund projects, pay salary and what have you, few days ago Oyo state governor said his state is technically bankrupt, Ogun governor borrowed to pay salary, same states were bailed out during recession, so what the fuss with high IGR, when the states in your region that claimed high IGR, are most indebted and can't function without loan or bailout

Look at him, an Onitsha bridge head tout has been found.

SE is consistently at the bottom of list.
Personally i think SE should be delisted going forward.

FarahAideed:
You are a smart man but I still don't get why any smart person will support a bad character like Buhari? Survival?

We cannot leave the country without a leader. We must have someone there to lead.

Prior to PDP primary in Port Harcourt I spoke up numerously and cautioned that to defeat Buhari a Christian Northerner must emerge. Yoruba will go with any religion, particularly a MiddleBelter, because we have our own people in MiddleBelt. But SE delegates at the primary ignored Christian candidates and voted Muslim Fulani. You should first clear your hands from Atiku's victory before you query me on Buhari's victory.

I will be adding to the awareness series this weekend. Make sure you follow this thread.

Im going to share why Fulani is an authority in Nigeria.

ivolt:
What an insightful read.
The oppression is real even if it is silent. These people did nothing wrong except being born to a parent who was designated a slave by greedy and self-serving ancestors. Even some who claim to be educated still hold on to this archaic believe to stigmatize against their fellow tribesmen.
We have a long way to go.

Im telling you!

Zamfara and Borno are war zones. Why they didnt put fulani those states?

May the souls rest in peace!

Donald95:
Adaobi Nwaubani looks like one of those children giving birth through Anus.

Afonjas are now changing their names to speak against Ndi Igbo

Shut up! Bloody Onitsha Breidge head tout!

Did you read the article. Is it about Afonja?

Hhmmm...

On a sunny morning in November, 2018, twelve men and two women gathered in a lavishly furnished living room in Oguta, a town in southeastern Nigeria, with the air-conditioning at full blast. They had come to discuss the caste system that persists among the Igbo people in the region. The group’s host, Ignatius Uchechukwu Okororie, a short, sixty-two-year-old retired civil servant, split open a kola nut with his fingernails and ate its flesh; he then passed a metal tray of nuts around the room, for the others to taste. “He who brings kola nut brings life,” he said. The breaking of kola nut, known as iwa oji, is an important Igbo ritual traditionally performed to welcome guests to a gathering. The group in Okororie’s living room were members of a caste called ohu: descendants of slaves who, almost a century ago, were owned by townspeople. They are typically restricted from presiding over such ceremonies. In Okororie’s house, the iwa oji was a small rebellion.



Dispatch
The Descendants of Slaves in Nigeria Fight for Equality
Adaobi Tricia NwaubaniJuly 11, 2019
Descendants of slaves in Nigeria
Slavery existed among the Igbo long before colonization, and accelerated with the transatlantic trade. Today, slave descendants still retain the stigma of their ancestors.
Illustration by Ojima Abalaka
On a sunny morning in November, 2018, twelve men and two women gathered in a lavishly furnished living room in Oguta, a town in southeastern Nigeria, with the air-conditioning at full blast. They had come to discuss the caste system that persists among the Igbo people in the region. The group’s host, Ignatius Uchechukwu Okororie, a short, sixty-two-year-old retired civil servant, split open a kola nut with his fingernails and ate its flesh; he then passed a metal tray of nuts around the room, for the others to taste. “He who brings kola nut brings life,” he said. The breaking of kola nut, known as iwa oji, is an important Igbo ritual traditionally performed to welcome guests to a gathering. The group in Okororie’s living room were members of a caste called ohu: descendants of slaves who, almost a century ago, were owned by townspeople. They are typically restricted from presiding over such ceremonies. In Okororie’s house, the iwa oji was a small rebellion.


Slavery existed among the Igbo long before colonization, but it accelerated in the sixteenth century, when the transatlantic trade began and demand for slaves increased. Under slavery, Igbo society was divided into three main categories: diala, ohu, and osu. The diala were the freeborn, and enjoyed full status as members of the human race. The ohu were taken as captives from distant communities or else enslaved in payment of debts or as punishment for crimes; the diala kept them as domestic servants, sold them to white merchants, and occasionally sacrificed them in religious ceremonies or buried them alive at their masters’ funerals. (A popular Igbo proverb goes, “A slave who looks on while a fellow-slave is tied up and thrown into the grave should realize that it could also be his turn someday.”) The osu were slaves owned by traditional deities. A diala who wanted a blessing, such as a male child, or who was trying to avoid tribulation, such as a poor harvest or an epidemic, could give a slave or a family member to a shrine as an offering; a criminal could also seek refuge from punishment by offering himself to a deity. This person then became osu, and lived near the shrine, tending to its grounds and rarely mingling with the larger community. “He was a person dedicated to a god, a thing set apart—a taboo forever, and his children after him,” Chinua Achebe wrote of the osu, in “Things Fall Apart.” (The ume, a fourth caste, was comprised of the slaves who were dedicated to the most vicious deities.)

In the nineteenth century, the abolition of slavery in the West inadvertently led to a glut of slaves in the Igbo markets, causing the number of ohu and osu to skyrocket. “Those families which were really rich competed with one another in the number of slaves each killed for its dead or used to placate the gods,” Adiele Afigbo, an Igbo historian, wrote in “The Abolition of the Slave Trade in Southeastern Nigeria, 1885–1950.” The British formally abolished slavery in Nigeria in the early twentieth century, and finally eradicated it in the late nineteen-forties, but the descendants of slaves—who are also called ohu and osu—retained the stigma of their ancestors. They are often forbidden from speaking during community meetings and are not allowed to intermarry with the freeborn. In Oguta, they can’t take traditional titles, such as Ogbuagu, which is conferred upon the most accomplished men, and they can’t join the Oriri Nzere, an important social organization.

Westerners trying to understand the Igbo system often reach for its similarities with the oppression of black Americans. This analogy is helpful but imperfect. Igbo discrimination is not based on race, and there are no visual markers to differentiate slave descendants from freeborn. Instead, it trades on cultural beliefs about lineage and spirituality. The ohu were originally brought to their towns from distant villages. Community ties are very important in Igbo culture, and so, while the descendants of, say, American immigrants are encouraged to assimilate, the ohu have never lost their outsider status. With the osu, the diala originally believed that mixing with a deity’s slaves would earn them divine punishment. (In its spiritual aspect, the plight of the osu is similar to that of dalits in India or of burakumin in Japan, whose ancestors are believed to have done “polluting” work as butchers or tanners, and who are therefore thought to be impure.) With Christianization, the conscious aspect of this belief dissipated, but not without leaving traces. “The fear people have is: before long, our children and children’s children will be bastardized,” Okoro Ijoma, a professor of Igbo history at the University of Nigeria, Nsukka, told me. “It is about keeping their lineage pure.”

Perhaps the most important difference is that, though abolition in the West was preceded by centuries of activism that slowly (and imperfectly) changed popular attitudes, abolition in southeastern Nigeria was accomplished by colonial fiat—and only after the British no longer had an economic stake in the trade. It therefore seemed to many diala to be as arbitrary and self-serving as when the British pushed the Igbo, in the nineteenth century, to abandon subsistence farming in favor of cultivating cash crops, such as palm oil. The institution of slavery ended, but the underlying prejudices remained. In 1956, the legislature in southeastern Nigeria passed a statute outlawing the caste system, which then simply went underground. “Legal proscriptions are not enough to abolish certain primordial customs,” Anthony Obinna, a Catholic archbishop who advocates for the end of the system, told me. “You need more grassroots engagement.”

No data exist on the number of slave descendants in southeastern Nigeria today; it is rarely studied, and the stigma often compels people to keep silent about their status. (Ugo Nwokeji, a professor at Berkeley who studies the issue, estimates that five to ten per cent of Igbos, which would mean millions of people in Nigeria, are osu, and likely an equivalent number are ohu.) Recently, slave descendants have begun agitating for equality, staging protests and pressuring politicians. In 2017, the governor of Enugu State spoke out against the discrimination, saying that it violated the country’s constitution. In Oguta, ohu have distributed pamphlets and sued diala family members who tried to block them from receiving what they considered to be their inheritances, including access to communal farm land. Two years ago, when an elderly ohu man was snubbed for a seat on the village council, the ohu held a parallel ceremony to install him in the position. The ceremony was invaded by diala, who caused a brawl that the police had to break up. “Their population is much higher than ours,” Okororie said. “That is our only handicap.”


Its a long read but worth the time....

https://www.google.com/amp/s/www.newyorker.com/news/dispatch/the-descendants-of-slaves-in-nigeria-fight-for-equality/amp