OhuDealer's Posts
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Benwallt:It's called cognitive dissonance. The harsh cold truth hit him so hard and the realization that the world is now aware of their apartheid slave caste system sent him into shock mode. His rants where just a coping mechanism. Las las he go dey alrite . |
I am going to start vigorously agitating for an independent Ibo nation of Biafra with their existing five states (no more , no less). It's no longer healthy to have such hate filled toxic people whose minds have been so polluted with lies of eternal victimisation where it is Nigerians who have suffered more from having them in their midst. There is nothing Nigerians will lose in having Ibos go and form their Biafra within their region. It's not like they contribute anything to the federal purse but rather they are the biggest welfare queens that need a powerful paternalistic federal govt to fund their regions. They need Pax Nigeria to expand and thrive and not the other way round. Why they will now be insulting Nigeria and Nigerians as the cause of all their self inflicted woes, only an ingrate can answer. It's time to say bye-bye to the Ibo and grant them their wish to be on their own within their Ibo enclave. |
Brek:You go cry tire. Tinubu is not the reason Nigerians have come to hate you . Their hatred started on Jan 15, 1966 Slave yarning dust. |
gidgiddy:Because that Ibo coup of 1966, tore down civility and relative cohesion that existed in Nigeria.. It set the precedence for decades of military misadventure that set this country on a path of war, slavery and vassalage to international Jewish banksters, organised corruption and a rent seeking parasitic class feeding fat at the centre. Nobody cares about the last dog to die of rabbies but will want to know about the first dog to contract the disease. Ohu, imagine that senseless barbaric coup never happened . For starts there won't have been a civil war nor a parasitic central govt which your Ibo govt forced on the polity. |
WesternPanzer:You are getting closer. You will soon begin to see that your problem is not Nigeria or other Nigerians but you and your fellow ohus. You talk shit blaming others for Nigeria's current state but when we point to your own undeniable roles in contributing to Nigeria's downfall , you begin to cry to the mods. Well, no one considers you as Nigerians anymore . We are just waiting to expel you out of the Union . |
Benwallt:He's an Ohu that's why this topic dey pain am. |
chopnaira:Ohu caste is not historical as it is still being rigourously enforced. Now you know who dey sponsor their ESN to dey flog sense into their heads every Monday . |
Sultanofpiglets:So have you asked how your forefathers became ohus |
Sultanofpiglets:Ohu,nah only you dey foam for mouth here. Chai. This thing your masters do Una no good oh . |
Sultanofpiglets: |
Sultanofpiglets:This thread sha dey pain you . You no fit hide your seafar pains. Pele ![]() |
Sultanofpiglets:Ohu defending his slave caste Slaves will be slaves. E dey your blood. |
Sultanofpiglets:Ohu, your lips are missing your masters feet. Pele
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Sultanofpiglets nah confirm ohu See as this thread pain am ![]() |
Sultanofpiglets:Fresh Prince Rabbi Kanu having his shoes shined by ohu lips.
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On the final day, my relatives strolled along a recently tarred stretch of road to our local Anglican church. The church was established in 1904, on land that Nwaubani Ogogo donated. Inside, a priest presided over a two-hour prayer session. At the end, he pronounced blessings on us, and proclaimed a new beginning for the Nwaubani family. After the ceremony, my family members discussed making it a yearly ritual. “This sort of thing opens up the mercy of God,” my mother, Patricia, said. “People did all these evil things but they don’t talk about it. The more people confess and renounce their evil past, the more cleansing will come to the land.” |
With tears in his eyes, my father explained that, in Nwaubani Ogogo’s day, selling and sacrificing human beings was common practice, but that now we know it to be deeply offensive to God. He thanked God for the honor and prestige bestowed on our family through my great-grandfather, and asked God’s forgiveness for the atrocities he committed. We prayed over a passage that my father texted us from the Book of Psalms: Who can understand his errors? Cleanse me from secret faults. Keep back Your servant also from presumptuous sins; Let them not have dominion over me. Then I shall be blameless, And I shall be innocent of great transgression. During the ceremony, I was overwhelmed with relief. My family was finally taking a step beyond whispering and worrying. Of course, nothing can undo the harm that Nwaubani Ogogo caused. And the ohu, who are not his direct descendants, were not invited to the ceremony; their mistreatment in the region continues. Still, it felt important for my family to publicly denounce its role in the slave trade. “Our family is taking responsibility,” my cousin Chidi, who joined from London, told me. Chioma, who took part in Atlanta, said, “We were trying to make peace and atone for what our ancestors did.” |
Sultanofpiglets:You need deliverance from ancestral slavery and banishment . |
Sultanofpiglets:Stop foaming in the mouth ohu. Take your quarrel with those who enslaved your ancestors and condemned their generation to slavery. |
Sultanofpiglets:Ohu, the article I am quoting was written by your Freeborn Dialla master. Seethe more. |
Okiete human sacrifices using ohus Sultanofpiglets:Nwabani was believed to have acquired spiritual powers from the shrine of a deity named Njoku, which allowed him to wield influence over white colonists. Among his possessions, which are passed down to the head of the family, was the symbol of his alliance with Njoku: a pot containing a human head. “You had to cut the head straight into the pot while the person was still alive, without it touching the floor,” my father said. “It couldn’t just be anybody’s head. It had to be someone you knew.” In Nwaubani Ogogo’s case, this someone was most likely a slave. When Gilbert, my great-uncle and a previous head of our family, died in 1989, his second wife, Nnenna, a devout Christian, destroyed the pot. Shortly afterward, her children began to die mysterious deaths, one after another. Nnenna contracted a strange ailment and died in 2009. Some relatives began to fear that dark forces had been unleashed. Last July, my father’s cousin Sunny, a professor of engineering, visited my parents to discuss another concern: a growing enmity in our family. Minor arguments had led relatives to stop speaking to one another. Several had become estranged from the family. “We always have one major disagreement or division or the other,” my father’s cousin Samuel told me. My cousin Ezeugo was not surprised by the worrying trend. “Across Igbo land, wherever there was slave trade with the white people, things never go well,” he said. “They always have problems there. Everybody has noticed it.” My relatives thought that our family’s history was coming back to haunt us. |
Sultanofpiglets:Modernization is emboldening ohu and freeborn to intermarry, despite the threat of ostracization. “I know communities where people of slave descent have become affluent and have started demanding the right to hold positions,” Professor Okoro told me. “It is creating conflict in many communities.” Last year, in a town in Enugu State, an ohu man was appointed to a traditional leadership position, sparking mass protests. In a nearby village, an ohu man became the top police officer, giving the local ohu enough influence to push for reform. Eventually, they were apportioned a separate section of the community, where they can live according to whatever laws they please, away from the freeborn. “It will probably be a long time before all traces of slavery disappear from the minds of the people,” G. T. Basden, a British missionary, wrote of the Igbo in 1921. “Until the conscience of the people functions, the distinctions between slave and free-born will be maintained.” |
More history for ya ohu ass Sultanofpiglets:I’m not sure if this revelation meant much to me at the time. The girl and I remained friendly, though we rarely spoke again about our family. But, in 2000, another friend, named Ugonna, was forbidden from marrying a man she had dated for years because her family found out that he was osu. Afterward, an osu friend named Nonye told me that growing up knowing that her ancestors were slaves was “sort of like having the bogeyman around.” Recently, I spoke to Nwannennaya, a thirty-nine-year-old ohu member of my family. “The way you people behave is as if we are inferior,” she said. Her parents kept their ohu ancestry secret from her until she was seventeen. Although our families were neighbors, she and I rarely interacted. “There was a day you saw me and asked me why I was bleaching my skin,” she said. “I was very happy because you spoke to me. I went to my mother and told her. You and I are sisters. That is how sisters are supposed to behave.” |
Sultanofpiglets:I first became aware of the ohu when I attended boarding school in Owerri. I was interested to discover that another new student’s family came from Umujieze, though she told me that they hardly ever visited home. It seemed, from our conversations, that we might be related—not an unusual discovery in a large family, but exciting nonetheless. When my parents came to visit, I told them about the girl. My father quietly informed me that we were not blood relatives. She was ohu, the granddaughter of Nwaokonkwo. |
Sultanofpiglets:The descendants of freed slaves in southern Nigeria, called ohu, still face significant stigma. Igbo culture forbids them from marrying freeborn people, and denies them traditional leadership titles such as Eze and Ozo. (The osu, an untouchable caste descended from slaves who served at shrines, face even more severe persecution.) My father considers the ohu in our family a thorn in our side, constantly in opposition to our decisions. In the nineteen-eighties, during a land dispute with another family, two ohu families testified against us in court. “They hate us,” my father said. “No matter how much money they have, they still have a slave mentality.” My friend Ugo, whose family had a similar disagreement with its ohu members, told me, “The dissension is coming from all these people with borrowed blood.” |
[b]The British tried to end slavery among the Igbo in the early nineteen-hundreds, though the practice persisted into the nineteen-forties. In the early years of abolition, by British recommendation, masters adopted their freed slaves into their extended families. One of the slaves who joined my family was Nwaokonkwo, a convicted murderer from another village who chose slavery as an alternative to capital punishment and eventually became Nwaubani Ogogo’s most trusted manservant. In the nineteen-forties, after my great-grandfather was long dead, Nwaokonkwo was accused of attempting to poison his heir, Igbokwe, in order to steal a plot of land. My family sentenced him to banishment from the village. When he heard the verdict, he ran down the hill, flung himself on Nwaubani Ogogo’s grave, and wept, saying that my family had once given him refuge and was now casting him out. Eventually, my ancestors allowed him to remain, but instructed all their freed slaves to drop our surname and choose new names. “If they had been behaving better, they would have been accepted,” my father said.[/b] |
In the late 19th to early 20th century, he carried a slave-trading license from the Royal Niger Company, an English corporation that ruled southern Nigeria. His agents captured slaves across the region and passed them to middlemen, who brought them to the ports of Bonny and Calabar and sold them to white merchants. [b]Slavery had already been abolished in the United States and the United Kingdom, but his slaves were legally shipped to Cuba and Brazil. [/b]To win his favor, local leaders gave him their daughters in marriage. (By his death, he had dozens of wives.) His influence drew the attention of colonial officials, who appointed him chief of Umujieze and several other towns. He presided over court cases and set up churches and schools. He built a guesthouse on the land where my parents’ home now stands, and hosted British dignitaries. To inform him of their impending arrival and verify their identities, guests sent him envelopes containing locks of their Caucasian hair. |
In 1904, one Nwabani character, who was a British appointed Warranted chief and a notorious slave holder and dealer from Anambra , was intercepted on his way to Calabar with several dozen slaves. The Colonial officer had stopped Nwabani and freed him of his slaves . Nwabani will petition a higher colonial authority for his goods to be released to him after providing proof from the Rothschild owned Royal Niger Company for a charter to supply slaves to Calabar for onward transfer to Brazil. This is 1904 and not 1804. Slavery was still permitted in Ibo land up till 1951. Ibo slaves were still being sold through Bonny and Calabar directly by Ibo slavers through the Royal Niger Company liscence agreement for onward transfer to Rothschild owned plantations in South America . In comparison, slavery was officially abolished in the fundamentalist Islamist northern Nigeria in 1938 compared to iboland were an official pronouncement was made on abolishing slavery in 1951, 9yrs before independence. There are people in iboland who are alive today who were once slaves . Google, Nwabani Ogogo And see this Jew Yorker article for reference https://www.newyorker.com/culture/personal-history/my-great-grandfather-the-nigerian-slave-trader
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FreeStuffsNG:More like 200% if you ask me |
He stated that the zone accounts for over 60 per cent of Nigerians travelling to the United Kingdom,These liars again. |

