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Well, There’s Good News! #ForwardFridays

Hello All! I figured I would run into this but I tried anyway, I updated my book with new, groundbreaking, information, and it was rejected. There’s GOOD NEWS! I have uploaded the document to Google drive, and you can purchase it by clicking below, as soon as I see your payment come through, I will send you the link to the document. It is 212 pages of goodness. Once I reword it a bit and resubmit it, I can send you a hard copy if you’d like, or allow you to download it to Kindle for free. This is the 2nd edition of “The Day I learned to Cook Oatmeal: A Journey of Faith, Love, & Redemption”. You’ll find out why I title it this once you read (wink). It is a of bit my life story, how I decolonized my mind to get to new information, which led me to the Igbo story. I go through a deep analysis of observations I have made in the Global Black Diaspora, how to demolish those ways of thinking, and suggestions on how to move forward. I provide analysis and strong evidence on the Igbo story and how it connects us globally as a Diaspora. I believe that this book will help liberate some minds, and give practical ways to start living in your truth. I had great reviews the first time, and I pray that it reaches all of you who it is supposed to reach.

Also, I have released my Melanated Gem™ RBG Freedom Set. This set is a handmade Headband, Bracelet, and Waist Beads with the Red, Black, and Green PanAfrican colors. Red Black and Green are also the colors of the Igbo Biafran Flag, many of you know that millions of Igbo lives were lost and are still being lost at the hands of the Nigerian government. Everywhere we are in the world, Igbos our fighting for our lives, let us unite and free each other across the Diaspora!

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A Likkle More Igbo #WordyWednesdays

In the Caribbean islands 
what did I see?
I saw my reflection staring at me.

We spoke the same language
We sung the same songs
We shared the same secrets
We beat the same drum

We shared Nsibidi
We shared masquerade
We shared revolution
With former enslaved

They called me Red Eboe
I called them my heros
We broke Yam & strategized
Over calypso

Our sound traveled far
Across the diaspora
Africa heard us & sent their ships out to us

“My child has called
My child is suffering
How did she know that her symbols would come to me?”

Uncovered messages hidden in luxury
Cultural customs lead to our discovery
Nothing is hidden our spirits display
It’s only the ego that gets in the way.

Our masks held the answers
& covered our pain
Njoku & Ekpe & Haitian Vévé

“Revolt” said Bussa
I showed you the way
Lean on to my example
& make sure to pray

You have all the tools for freedom today
Don’t wait til’ tomorrow
Choose freedom today!

Check out this weeks blog posts on the Igbo Caribbean story and the other Igbo story posts by clicking here! & Read more of my poetry by purchasing Garden of Love: A Book of Poems today!

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Igbos In The Caribbean: Revolutions & Solutions #TeachMeTuesday Part 2…

Hello All! So it seems you all really loved the Igbo story yesterday about Igbo presence in Haiti and Cuba (Happy Haitian Flag Day, by the way!!!), I am so glad you did, because I am taking this Igbo story around the world. Someone asked me about Gullah Geechee Igbos in Georgia, and I told them, “Oh I can’t wait to get to America”, I am going in when it gets to Igbo’s in America, but I want to tell a story that connects some things and puts things in perspective, so I can get back to my original point. Today I want to break this blog post into sections, I will be focusing on revolution and other aspects using the examples of Jamaica, Trinidad, and Barbados, respectively, then tying it all in.

Jamaica

From the Bight of Biafra (or the Bight of Bonny) in West Africa, Igbo people were taken in relatively high numbers to Jamaica as enslaved Africans, arriving after 1750. Besides Virginia, in the United States, Jamaica was the second most common point for ships with Enslaved Africans arriving from the Bight of Biafra. They were forced on plantations around Montego Bay and Savanna-la-Mar (the capital of Westmoreland Parish, Jamaica). Igbo enslaved Africans in Jamaica practiced resistance more so than revolt, they did not succumb to the abuse of oppressors, although they still depended on revolt. Of all the enslaved Africans in Jamaica, according to records, Igbos revolted the most. Many of them took their own lives because they believed after death, they would return or “fly back” to our homeland. That breaks my heart to write that, as I have heard some people measure whether or not slaves were strong or not, based on if they were able to “survive”. We all did, and still do, what we can! In 1815 and 1816, 2 of the biggest revolts were led by Igbos in Jamaica, they chanted “hymns” mocking the British, naming them “Buckras” (white men who owns slaves).

Remember when I told you all that in America, colonizers referred to Igbo slaves as Red Igbos, which eventually turned into the term “red bone”? Well, the same name was given to us in Jamaica. Igbo enslaved Africans were distinguished physically by their “red” or lighter skin tones. Today, in Jamaica, “red eboe” is used to describe people with light skin tones and African features. I say this not to divide, but create a commonality amongst evidence I have presented in past blog posts on this Igbo story (colonizers studied us and our traits to divide us!). Igbo women in Jamaica were paired with Coromantee (Akan – Ghana) men because of the belief that the women were bound to their first-born sons’ birthplace (again, divide and conquer). Keep this in mind as I will tie back in this point later. Jonkonnu, a yam festival Masquerade held in Jamaica, is attributed to the Njoku Ji – Yam spirit festival, of the Okonkwo and Ekpe of the Igbo (remember I told you all about the Ekpe secret society of Cuba, and masquerade festivals yesterday). The Igbo also influenced language with actions such as “sucking-teeth” coming from the Igbo phrase, “ima osu” and “cutting-eye” from the Igbo phrase “iro anya”. Words were added to Jamaican Patois (broken English) when slaves were prohibited from speaking their own languages, and it prohibited colonizers from understanding what they were saying. These Igbo words still exist in Jamaican Patois, including words such as “unu” meaning “you” (plural),”di” to be”, which eventually became “de”. There are about 7 known Igbo proverbs active in Jamaican culture along with numerous words that were formed using other languages as well. I am aware that other languages make up the patois dialect, but again, my Igbo story is focusing on Igbo presence in the world. Whew! I try to be clear because I realize people from all parts of the world are reading, so I am getting better at explaining things. Let’s move on to Trinidad…

Trinidad

You want to talk about revolution? Everything we have done as a people as a result of colonialism is revolution that we now enjoy and forget the origin of. If anything, remember that we still have the tools to revolt for freedom, today, but follow this story. Calypso music is attributed to Trinidad. Calypso is derivative of an Igbo word “Kaiso”… In my research, I found that the term kaiso derives from an Ibibio/Igbo/Efik word used as an exclamation, such as “Bravo!”, “Let us join”. It can also mean “Let us be friends” in Igbo Anambra dialect (Anambra stand up!). *Ibibio and Efik, according to historical records and oral tradition show accounts of Efik and Ibibio people migrating from Abia state in Igbo land to their present location in Calabar*. Igbo Trinidadians used calypso music to mock the slave masters and to communicate with each other. Calypso evolved into a way of spreading news around Trinidad. Politicians, journalists, and public figures often debated the content of each song, and many islanders considered these songs the most reliable news source. Calypsonians pushed the boundaries of free speech as their lyrics spread news of any topic relevant to island life, including speaking out against political corruption.

I remember growing up and my dad’s best friends, Mr. Hawkins, was a Trinidadian man, my dad used to go to Trinidad with him, and a Trinidadian told me when I got older, that he probably was going to Carnival! Well, at my former roommate’s Trinidadian family reunion in 2019, I remember being shown pictures and videos of Carnival, I immediately said “that looks just like the Igbo Masquerade!” I pulled out videos I had, and they were shocked, “I never knew they did that in Africa!” they said, “we’re all the same people!”, from then that broke the ice and we learned about each other’s cultures. The Trinidad and Tobago Carnival is an annual event held on the Monday and Tuesday before Ash Wednesday (February) in Trinidad and Tobago. Yes, my dad used to go to Trinidad in February, I could never go because I was always in school, apparently, it’s not a place for a child anyway – laughing out loud.

Barbados

So, clearly today I am focused on aspects of revolution, and I have tied in aspects from yesterday such as the masquerade. Yesterday was more focused on the presence of Igbo culture in religion and secret societies… and the masquerades, but since you already have been educated on them, today builds on that to focus on revolution. The point is, it didn’t always look like an all out war; various parts of Igbo culture have been used to strategize, spiritualize, musicalize, and even hide revolution (remember I talked about that in the Aba Women’s riot post). Now let’s talk about actual physical revolution in Barbados, shout out to my Bajan people.

Barbados saw the biggest slave revolt in British West Indies History (we know of the successful Haitian revolution against the French). Led by Igbo born Slave, Bussa, it was the first of three large scale slave revolts in the British West Indies that caused people to doubt the effectiveness of slavery. This revolt is famously known as “Bussa’s Rebellion”. I dislike the use of the word rebellion, when I think of the word “rebel”, I think of a child who doesn’t listen, not slaves that want to be free, so I now use the word, revolution.

Bussa was was forced to Barbados from the Bight of Biafra in the late eighteenth century. He began planning the revolt after realizing that the British parliament had no intention of freeing the slaves after slavery had already been abolished. After much planning and coordination for about a year, Bussa, along with a few other slaves that were tired of mistreatment, led the slaves into battle at Baileys Plantation on April 14, 1816. He commanded about 400 freedom fighters, both men and women who were born in the islands. By his side were other enslaved Africans such as Washington Franklin, John and Nanny Grigg, a senior domestic enslaved African, and Jackey. Nanny Griggs was a domestic or “house slave” who could read and told her followers that “the only way to obtain freedom was to fight for it.” They started the revolt on April 14th, Easter Sunday, and By April 15, martial law had been declared on the entire island and was not lifted for three months. Martial law is defined as an extreme and rare measure used to control society during war or periods of civil unrest or chaos. Bussa’s rebellion did not fully free the Afro-Bajans, but, as mentioned before, it was the first of three major slave revolts named the “Late Slave Rebellions”. The second revolt took place in Demerara (now Guyana) in 1823, and lastly, in Jamaica in 1831-32. The British government finally abolished slavery in 1834. We can learn a lot from Bussa, his success did not happen overnight. He planned for one year along with like-minded people to carry out a task that others in the British West Indies would build on later. In 1998, Bussa was named one of the 10 national Heroes of Barbados (these people will always celebrate someone after they’re gone) let us celebrate each other now!

Another interesting fact about Igbo presence in Barbados is that, 44% of enslaved Africans in Barbados were Igbo from 1771-1775. Olaudah Equiano, a very famous Igbo enslaved African and author, was enslaved in Barbados, and later sent to virginia, another highly populated area with Igbo enslaved Africans.

Conclusion

There are 2 parts to this conclusion. First, recognize that as many people are looking for revolution in physical form. I have shown through yesterday’s post, and todays, that within 5 Caribbean cultures, Igbos have used a variety of strategies to trick oppressors, strategize, celebrate culture, preserve culture, worship ancestors, etc. We today can still learn, as I always say, that it doesn’t have to look the same for everybody. We each have contributions that can collectively work together. When a people are divided so long, they tend to follow that model, but if today we decide that no matter what, I am going to use what I have based on what I know of myself and my people, we will be free today. Everything we celebrate and water down now, was once used as a means for survival.

Part 2: Remember I told you that research suggests 60% of all African Americans have 1 Igbo ancestor? I am arguing throughout this story that whether one lost tribe or all, the colonizers have fought to hide the true identity of Igbo people. As you can see through examples I’ve given, Igbo culture is seen in the dominant parts of these Caribbean cultures, meaning, they are well known and associated with the countries, but because of lack of education, have not all been attributed to Igbo culture, Everyone knows Calypso is from Trinidad, but who knew it was an Igbo word? Remember, with divide and conquer, the point is to divide us and dilute our true heritages. I say that because for some reason, people will credit Jamaica with Akan ancestry, Haiti with Yoruba ancestry, and name everybody else but Igbo’s, etc. or just dilute the Igbo ancestry (like many other places in the world) forgetting that colonizers mixed up and tore apart our ancestry on purpose (I said in the Jamaica section of this article, that I would tie this point in). Identities, as we can see now, are everything to Black people, globally, it is where we find customs, bloodlines, family information; important aspects to our heritage, and answers. As I have said for years, we are the only people in the world who have been named, and renamed, and renamed again, from the continent being divided into 54 countries, to the rest of the world, ex. Nigerian, Congolese, Sudanese, sub-Saharan, MENA, Nigger, negro, black, colored, African American, people of color, Jamaican, Haitian, St. Lucian, and everything in between – you get the point. We are the most scattered and divided people on the earth who have had the privilege taken away of knowing our true ancestry. Remember, even on the continent, people were scattered around to different colonies, forcing us to make up new languages and customs that dilute us from the original (even though Africans are the original people, so we recreate something even more beautiful). We are the only people collectively who have to depend on colonizers to tell us what “country” we originate from through a DNA test that doesn’t always tell the “tribe”. As I continue to tell this Igbo story, and our impact in the world, you will see why colonizers worked extra hard to dilute our identity. The same way people praise Kemet and Egypt, we have another point of reference that is worthy of honor as well. Whether one lost tribe or all, there is something to be said about Igbo people and culture in the world.

Find the thread of Igbo Story posts I’ve written so far using this link!

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Igbo in the Caribbean: #TeachMeTuesdays

So, I’m back! I want to get right in to today’s topic. I am telling you all an Igbo story, and I have talked about how many of the bible stories connect us to the Middle East as the original Hebrews, simply put, just Igbos. Well, today I want to talk about Igbo’s in the Caribbean, and the evidence of our presence in that part of the world. Nsibidi, an ancient Igbo writing style is known and is contributed to the Igbo’s, having been seen in our architecture, culture, sculptures, clothing, and communication styles. Those communication styles extended to the Caribbean when barbarian Europeans enslaved Africans, and Africans needed a way to communicate with each other and practice spirituality. Enslaved Africans in the Caribbean islands still use a form of the writing today, known as Anaforuana and veve, also known as voodoo symbols. Check out this excerpt on veve below…

——“According to Milo Rigaud "The veves represent figures of the astral forces... In the course of Vodou ceremonies, the reproduction of the astral forces represented by the veves obliges the loas... to descend to earth."

Every loa has his or her own unique veve, although regional differences have led to different veves for the same loa in some cases. Sacrifices and offerings are usually placed upon them, with food and drink being most commonly used.”—-

Veve, a derivative of Igbo Nsibidi, is the unspoken language of voodoo. A veve is a spiritual ground drawing done in Haitian vodou ceremonies to invite the presence of divine spirits. The writings are done using a powder mixture of cornmeal and wood ash, modern day images can be seen using chalk. Veve symbols are central to Vodoo spiritual ceremonies because they are compel the descending or ascending spiritual energy associated with a particular Lwa. An Lwa or Loa is an intermediary between the earth realm and the supreme being, or God. This same Lwa can be found in Louisiana Voodoo. Check out these pictures below, then continue to read about Cuban Anaforuana.

In Cuba, Anaforuana is used by the Abakua society which was founded in Havana in 1836. This secret society, was created by emancipated slaves to buy other Enslaved Africans’ freedom and strategize independence movements against the Spanish. This derived from the Ekpe (Igbo secret society) societies of the Cross River region (Igbo Land) in Nigeria and our Nsibidi script. Abakua, developed from Nsibidi, had the symbolic purpose of investing members with power and the practical use of avoiding the Spanish authorities. In line with my analysis of historic Enslaved African revolutions, they always heavily depended on spirituality to overcome oppressors. Members of this Abakua society were named Nañigos, the street dancers of the society. The Nañigos, were well known by the general population in Cuba through their participation in the Carnival on the Day of the Three Kings, when they danced through the streets wearing traditional attire a multicolored checkerboard cloth with a cone-shaped headpiece topped with tassels. When I read this, I immediately remembered the Igbo tradition of the masquerade, I have attended 3 in person, 2 in Nigeria, and one in Virginia, usually girls are not allowed to attend, but my Daddy let me (in Nigeria). Check out a picture of the Cuban ceremony on the left, an image of a Cuban Nañingo in the middle and the Igbo Masquerade on the right.

Day of 3 Kings Festival
Cuban Nañingo
Igbo Masquerade

Similar to the Ekpe secret society, where certain Nsibidi symbols were taught to them and nobody else, Afro-Cubans speak Abakua which is a Creole version of the Igbo derived language. Carabali is also another name given to Igbo descendants in Cuba, which derives from Calabar in Nigeria, the Capital of Cross Rivers state – (Igbo Land). Enslaved Africans from this region were rarely identified by their “tribal” origin, but their locational origin. Their strongest presence is found in Havana, Cuba (specifically from Calabar, not all of Igbo Land). On another note, this also makes me wonder if this was the reason for the strong support from Cuba during Nigeria’s liberation struggles. At the point of Abakua leading to strong Cuban identity, the whites did what the whites do, began to kill them with the point of trying to eliminate them. Some say that Freemasonry, a Black secret society in America, derives from Abakua, but I have another Blog post coming for Igbo presence specifically in the United States. In 2009, Cuban musical artists released “Ecobio Enyenisón” as an honor to the Ekpe and Abakua cultural fusion and trans-Atlantic connection, singing both Ekpe (Igbo) and Abakua phrases throughout the recording, Check out a picture below!

Ecobio Enyenisón

Join me in my webinar space tomorrow, 5/18/2021 for decolonize your mind!