I Have A Dream That An Igbo Man Will Rule America In The Near Future-Ifeduba

No doubt the fierce, Independent , Courageous Nature of the Igbo People is directly connected to the Biological DNA, it is my believe that this inborn potentials will surely maybe slwoly hand over to Us the ruler ship of the United State in the near future when our sons and daughters who constitutes the bulk of Black Americans will take over the White House In America and Installed Back Sanity to  the fast decaying American Moral ethics- Ifeduba( 26/09/2015)

                                         
                                                   Igbo People Of America

The Igbo were affected heavily by the Atlantic slave trade in the 18th century. Igbo slaves were known for being rebellious and having a high count of suicide in defiance of slavery. In the United States the Igbo were most numerous in the states of Maryland (coincidentally where there is a predominant population of recent Igbo immigrants) and Virginia, so much so that some historians have denominated colonial Virginia as “Igbo land.

With a total of 37,000 Africans that arrived in Virginia from Calabar in the 18th century, 30,000 were Igbo according to Douglas B. Chambers.The Frontier Culture Museum of Virginia estimates around 38% of captives taken to Virginia were from the Bight of Biafra. Igbo peoples constituted the majority of enslaved Africans in Maryland. Chambers has been quoted saying "My research suggests that perhaps 60 percent of black Americans have at least one Igbo ancestor....

Virginia was the colony that took in the largest percentage of Igbo slaves. Researchers such as David Eltis estimate between 30—45% of the 'imported' slaves were from the Bight of Biafra, of these slaves 80% were likely Igbo. A so-called conservative estimate of the amount of Igbo taken into Virginia between 1698 and 1778 is placed at 25,000. The Igbo concentration was especially high in the Tidewater and Piedmont regions of the Virginia interior. One of the reasons for this high number of Igbo slaves in Virginia was the domination of the Bight of Biafra region of Africa by Bristol and Liverpool English merchants who frequently brought Bight of Biafra slaves to British colonies, Virginia being one of these colonies. The high concentration of Igbo slaves in Virginia was contributed to further by neighboring states. Planters in South Carolina and Georgia looked down on Igbo slaves because many were rebellious. Because of this the majority of Igbo slaves were taken and sold to Virginian planters.

Some possible Igbo names were also found among slave records in Virginia. Names found in records such as Anica, or Anakey, Breechy and Juba may originate respectively from the Igbo names Nneka, meaning the mother is superior, and mburichi, male members of the Kingdom of Nri and Jiugba, meaning yam barn. Some had their ethnicity added to their names such as Eboe Sarah and plainEbo.These hints of Igbo influence go along with cultural remnants pointing towards the Igbo presence in Virginia, one of which is the use of the Eboe drum in music. The Igbo presence in Virginia also brought new practices such as the cultivation of Okra, a plant whose name derives from the Igbo language. Slaves in Virginia relied on sweet potato which is argued by Douglas Chambers to be an indication of a substitute for yam, the Igbo staple crop.

                                                    Recently

Waves of Black Americans have began to retrace their root back to Igbo land through DNA testing.

 Two American top movie actors, Forest Steven Whitaker and Danny Lebern Glover were conferred with Chieftaincy titles by the traditional ruler of Nkwerre town, Imo State, Nigeria, Eze Dr. Chijioke Jeki Okwara on Sunday April 5, 2009. 

Forest Whitaker and Danny Glover are African-Americans by race; meaning they are descendants of Africans reportedly sold into slavery during the notorious period of Trans-Atlantic Slave Trade which took place from 1450 to 1900. 

By the conferment of chieftaincy titles by the Nigerian authority means, as far as Nigerian social-culture is concerned, the two Americans will from now on be addressed as Chief Forest Steven Whitaker and Chief Danny Lebern Glover and are entitled to all the rights and dignity accorded community chiefs. 

According to Africans In America News Watch investigation, this effort was spearheaded by one Chief Nze Chukwuka Anyiam-Osigwe, also a community chief of Nkwerre. 

The town reportedly went in wild jubilation when motorcade escorting the two Americans entered the ancient palace of Eshi of Nkwere while the traditional drummers and women dancers welcomed the guests with songs of praises. 

In the elaborately planned reception, the world re-known American movie stars were introduced to the people and chiefs of the ancient town by Chief Nze Chukwuka Anyiam-Osigwe, the eldest son of the Anyiam-Osigwe brothers (who also is a title chief of Nkwerre). 

The elated Anyiam-Osigwe told the jubilant crowd at the palace of Eze Dr. Chijioke Jeki Okwara IV, that the coming of Danny Glover and Forest Whitaker was the greatest thing to happen to black history as history was made on the day the two men re-establish their connection with their root. 

Forest Whitaker has done a DNA which revealed that he has Igbo ancestral root and a link with Nkwerre people.  

The eldest Anyiam-Osigwe said, “This is our lost brother. We have found him and brought him home. It is only an Nkwere man that can find his way home after many years. We are a people from unparallel kingdom. We are pride of Igboland. Today our brother Whitaker and his friend Mr. Glover will be made Nkwerre Chiefs and it is not an easy task to be an Nkwerre chief because there are only 30 Nkwerre chiefs in the whole world,’’ he said. 

Chief Forest Whitaker, Nwannedinamba of Nkwerre land & Chief Danny Glover, Enyioma of Nkwerre land, Imo State, Nigeria after their conferment with chieftaincy titles at the palace of Eshi of Nkwerre on Sunday, April 5, 2009.

After introducing the Hollywood stars to the people and chiefs, the King ordered they be brought inside the inner chamber for traditional rites preceding their final confirmation as chiefs.  

It was an emotional one for Whitaker who has been working all his life to establish direct contact with his ancestral Igboland. 

After the traditional rite of hand washing before the breaking of Kolanut which signifies purity and cleansing the Eze Okwara IV, Eshi of Nkwere called on the Eze Anyiam-Osigwe to once again confirm if the guests are worthy to be made Chiefs of Nkwerre.  Before the 20 heads of Villages that made up of Nkwerre, Eze Anyiam-Osigwe proclaims the worthiness of Mr. Glover and Mr. Whitaker to be chiefs of Nkwerre. 

Nri Kingdom: Igbo Nation is An Independent Republican Country Before The British Invade Our Land

The Igbo Nation have an organized free and prosperous Republic Independent Country Before the British scavengers Invade our Land and Amalgamate us with the Irreconcilable Hausa Islamic Caliphates in the far desolate North.

Kingdom of Nri

Ọ̀ràézè Ǹrì

←  948–1911

The Kingdom of Nri (Igbo: 'Ọ̀ràézè Ǹrì') (948–1911) was the West African medieval state of the Nri-Igbo, a subgroup of the Igbo people. The Kingdom of Nri was unusual in the history of world government in that its leader exercised no military power over his subjects. The kingdom existed as a sphere of religious and political influence over a third of Igboland, and was administered by a priest-king called as an eze Nri. The eze Nri managed trade and diplomacy on behalf of the Igbo people, and possessed divine authority in religious matters.

The kingdom was a safe haven for all those who had been rejected in their communities and also a place where slaves were set free from their bondage. Nri expanded through converts gaining neighboring communities' allegiance, not by force. Nri's royal founder, Eri, is said to be a 'sky being' that came down to earth and then established civilization. One of the better-known remnants of the Nri civilization is its art, as manifested in the Igbo Ukwu bronze items.

Nri's culture had permanently influenced the Northern and Western Igbo, especially through religion and taboos. British colonialism, the Atlantic slave trade and the rise of Bini and Igala kingdoms, contributed to the decline of the Nri Kingdom. The Nri Kingdom is going through a cultural revival

The Nri kingdom is considered to be a center of Igbo culture. Nri and Aguleri, where the Umueri-Igbo creation myth originates, are in the territory of the Umeuri clan, who trace their lineages back to the patriarchal king-figure, Eri Eri's origins are unclear, though he has been described as a "sky being" sent by Chukwu (God). He is credited with first giving societal order to the people of Anambra. Nri history may be divided into six main periods: the pre-Eri period (before 948 CE), the Eri period (948—1041 CE), migration and unification (1042—1252 CE), the heyday of Nri hegemony (1253—1679 CE), hegemony decline and collapse (1677—1936 CE) and the Socio-culture Revival (1974—Present).

Archaeological evidence suggests that Nri hegemony in Igboland may go back as far as the 9th century,and royal burials have been unearthed dating to at least the 10th century. Eri, the god-like founder of Nri, is believed to have settled the region around 948, with other related Igbo cultures following after in the 13th century. The firsteze Nri (King of Nri), Ìfikuánim, follows directly after him. According to Igbo oral tradition, his reign started in 1043. At least one historian puts Ìfikuánim's reign much later, around 1225 AD.

In 1911, the names of 19 eze Nri were recorded, but the list is not easily converted into chronological terms because of long interregnums between installations. Tradition held that at least seven years would pass upon the death of the eze Nri before a successor could be determined; the interregnum served as a period of divination of signs from the deceased eze Nri, who would communicate his choice of successor from beyond the grave in the seven or more years ensuing upon his death. Regardless of the actual date, this period marks the beginning of Nri kingship as a centralized institution.

Colonization and expansion of the kingdom of Nri was achieved by sending mbùríchi, or converts, to other settlements. Allegiance to the eze Nri was obtained not by military force but through ritual oath. Religious authority was vested in the local king, and ties were maintained by traveling mbùríchi. By the 14th century, Nri influence extended well beyond the nuclear northern Igbo region to Igbo settlements on the west bank of the Niger and communities affected by the Benin Empire.There is strong evidence to indicate Nri influence well beyond the Igbo region to Benin and Southern Igala areas like Idah. At its height, the kingdom of Nri had influence over roughly a third of Igboland and beyond. It reached its furthest extent between 1100 and 1400.

Nri's hegemony over much of Igboland lasted from the reigns of the fourth eze Nri to that of the ninth. After that, patterns of conflict emerged that existed from the tenth to the fourteenth reigns, which probably reflected the monetary importance of the slave trade.Outside-world influence was not going to be halted by native religious doctrine in the face of the slave trade's economic opportunities. Nri hegemony declined after the start of the 18th century.British troops forced the reigning eze Nri to renounce the ritual power of the religion known as the ìkénga, ending the kingdom of Nri as a political power

Still, it survived in a much-reduced, and weakened form until 1911. In 1911, 

Dunbar Creek: Where The Brave Igbo Men And Women Chose Death Over Slavery

Igbo Landing  is a historic site in the sand and marshes of Dunbar Creek in St. Simons Island, Glynn County, Georgia. It was the setting of the final scene of an 1803 resistance of enslaved Igbo people brought from West Africa on slave ships. Its moral value as a story of resistance towards slavery has symbolic importance in African American folklore and literary history.

In May 1803 a shipload of seized West Africans, upon surviving the middle passage, were landed by US-paid captors in Savannah by slave ship, to be auctioned off at one of the local slave markets. The ship's enslaved passengers included a number of Igbo people from what is now Nigeria. The Igbo were known by planters and slavers of the American South for being fiercely independent and more unwilling to tolerate chattel slavery. The group of 75 Igbo slaves were bought by agents of John Couper and Thomas Spalding for forced labour on their plantations in St. Simons Island for $100 each.The chained slaves were packed under the deck of a small vessel named the The Schooner York. to be shipped to the island (other sources write the voyage took place aboardThe Morovia During this voyage the Igbo slaves rose up in rebellion taking control of the ship and drowning their captors in the process causing the grounding of the Morovia in Dunbar Creek at the site now locally known as Ebo Landing. The following sequence of events is unclear as there are several versions concerning the revolt's development, some of which are considered mythological. Apparently the Africans went ashore and subsequently, under the direction of a high Igbo chief who was among them walked in unison into the creek singing in Igbo language "The Water Spirit brought us, the Water Spirit will take us home", thereby accepting the protection of their God, Chukwu and death over the alternative of slavery. Roswell King, a white overseer on the nearby Pierce Butler plantation, wrote one of the only contemporary accounts of the incident which states that as soon as the Igbo landed on St. Simons Island they took to the swamp, committing suicide by walking into Dunbar Creek.A 19th century Savannah-written account of the event lists the surname Patterson for the captain of the ship and Roswell King as the person who recovered the bodies of the drowned. A letter describing the event written by William Mein, a slave dealer from Mein, Mackay and Co. of Savannah states that the Igbo walked into the marsh, where 10 to 12 drowned, while some were "salvaged" by bounty hunters who received $10 a head from Spalding and Couper.Survivors of the Igbo rebellion were taken to Cannon’s Point on St. Simons Island and Sapelo Islandwhere they passed on their recollections of the events.

Igbo Landing was the final scene of events which, in the heyday of slavery in the United States in 1803, amounted to a "major act of resistance" and as such these events have led to enduring symbolic importance in African American folklore and literary history.The mutiny by the Igbo tribes people has been referred to as the first freedom march in the history of America.Although the events had been put off as mere Afro-American folktale for more than two centuries, research since 1980 has verified the factual basis of the legend and its historical content

Currently although the site bears no official historical marker, and a controversial sewage disposal plant was built beside the historical site in the 1940s, it is still routinely visited by historians and tourists.The event has recently been incorporated into the history curriculum in Coastal Georgia Schools.