The Origin of Death

From “After God is Dibia: Volume 2”, pages 34-35

During Uga Chi (the second age), death came to the world for the first time. The earth dwellers then who were still able, like the Uga Aka (first age) earth dwellers, to see and speak face to face with Chukwu (God) were so perplexed and disturbed by this new phenomenon called death that they quickly conferred amongst themselves and elected the dog and the chameleon to meet God immediately on their behalf and tell him what they had witnessed and plead with him that whoever died must wake up. In other words, death should strictly be like sleep. It was the origin of Ula bulu onye ma ya e buna uche ya (sleep should carry one without one’s uche). In other words, at the end of the time measured allotted to death, on the same principle as sleep is time measured, the dead will wake up and resume normal appearance, constitution and life.

Out of Body Experience

Out of Body Experience

True to Igbo (early) addiction to dualities, two messages were sent to God,namely: That when someone dies the person should not wake up and live again; and that when someone dies, the person should wake up and live again. They gave the latter message to the fast running dog to deliver and the former message to the slow moving chameleon to deliver. The earth dwellers were very optimistic that the fast running dog will deliver the positive message with despatch and bring back God’s favorable grant of their request soonest. Unfortunately, the dog, enroute to God’s residence (Be Chukwu), chanced upon a woman who was pounding and extracting fresh and appetizing palm oil and descended to help itself with the palatable fresh palm oil. In the interim, the slow moving chameleon had crawled to God’s residence and delivered the shattering message, and by the time the dog remembered its important message and raced to God’s residence to deliver the positive message, the chameleon had already gone back to the earth dwellers with the negative grant. God said to the dog that he regretted that He could not grant the second request because the first message that got to God is the one that God grants and the grant had already been made on the negative choice.

The chameleon and dog

 

God being a merciful God, He did not want to send the dog back to earth empty handed. He informed the dog that the phenomenon of death which has now descended upon earth dwellers, among other things, carried with it ozu na ola iwi corpse, ola and iwi (i.e, corpse, staleness, and great loss) which will now condition the earth’s environment so much that the incredible physical, spiritual feats performed by the earth dwellers during the Uga Aka age would now be gradually lost to humanity at least for countless centuries to come. Particularly, one of the feats mentioned was the direct exploitation of solar energy for automatic cooking. He therefore gave Oku (fire) to the dog to send back to humanity.

Dog carrying fire

Dog carrying fire

 

Direct contact with God will also fizzle out to a trickle, therefore God will, in addition to the concession, be sending many Spirits, Principalities, and intermediaries to help humanity communicate with Him. Finally, was the grant of partial waking up from death, by the way of reincarnation in this plane: Uwa Mu assa, Uwa mu asato (Mu’s world reincarnated in this place), a maximum of seven or eight times before Mu moves back to the deathless plane subject to Mu’s spiritual earning and provided Mu did not earn perpetual damnation by Ida Ikelekwum Mmuo (i.e falling into the bottomless spiritual abyss or pit).

Igbo Cosmology

 

A Review of “African Spirituality: An Anthology of Igbo Religious Myths”

african-spirituality-udobata-r-onunwa-paperback-cover-artHave you ever wondered why mankind was created? How the earth was formed? What about how death entered into the world? Or why people have different skin tones? Ndi Igbo (Igbo people) give answers to all these questions and more in “African Spirituality: An Anthology of Igbo Religious Myths”, a compilation of Igbo myths from all over Igboland, collected and interpreted by Professor Udobata R Onunwa.

While the modern day stories written by Igbo authors have been some of the most prominent from the African continent since the colonial period until today, much of the precolonial mythology of the Igbo has largely been overlooked. In order to remedy this situation, Professor Onunwa visited several villages in Alaigbo (Igboland), collecting oral mythologies and preserving them for current and future generations. He lists the source of the myths, as well as the variations from numerous villages and even provides commentary on most of them.

Among the myths recollected in this anthology include the “Origin of marriage”, “No distinction in death”, “Origin of dancing and music”, “Men and warfare” (my personal favorite of the bunch), and “Chukwu and the Mamiwota.” Stories that explain the local Igbo landscape are also included such as “Mbaa River leaves Mbara-Owere for Ugiri”, “Enmity between Ogbuide River and Urashi River” and “Ami-Agba leaves Ogwugwu Valley.”

This collection is by no means comprehensive and only scratches the surface of what the Igbo have to offer in regards to mythology. However, it is a vital part of the collection of anyone interested in learning about the culture of Igbo people, and definitely will inspire others to collect the older myths of generations past and create newer ones for generations to come.

The So-Called “Witch Children of Nigeria” — Are the Gifted Ones! They Need Special Training!

child_witches_460_1110340c
Anyone who has honestly followed the seemingly unending thread of unnecessary crisis trailing Nigeria this while, must have encountered the atrocity termed the “Witch Children“. For a longtime, it has been propagated in the media like a plague with no sign of beginning, nor a sign of ending. But who are these children? Really. It is no doubt that we live in very interesting times, and even animals can now attest to this reality, whether we chose to acknowledge it or not. From a clear scientific understanding, children are the offspring of their progenitors. So if a child is termed a “witch”, its mother and father (the male and female progenitors) are equally “witches” by default. However, given the pervading superstitious thinking of most communities in need of greater enlightenment, the term “witch” is often assigned to all and any inexplicable phenomena.

To put it very simply and straight forward: the so called “Witch Children” of Nigeria are nothing but gifted children. They are born with their natural extrasensory abilities already amplified for visionary survival. As a result, their determination is unmatched. Unlike the older generations to which most of their parents belong, their soul energy is intensely refined and liberated. Their peers around the world are presently been recognized and trained to further apply these gifts for the good of their generation and our world in general, unlike in Nigeria. The minds of these children need a different kind of training, which is presently not in our school systems. I have encountered this reality in many occasions and I know that several others have. It is common knowledge that in the ages past, it was through the soul consciousness that these abilities where foremostly expressed by the human being.

Screen Shot 2012-04-30 at 11.47.32

However, to express subtle energy strongly enough from the soul consciousness and have this impact the elements, most inherited emotional blockages or limiting traits like fear, anxiety, self-doubt, paranoia, nervousness, unprovoked aggression etc. will have to be erased during one’s transitional-stage “special training”, from childhood to youth-hood and finally, adulthood. This is the CENTRAL distinction between the children of today and those who were raised in the by gone era and subsequent world of colonialism/forced industrialization, which went hand in hand with deep seeded fear and extreme self-depreciation, leading to the latency of soul energy and mental agility on a massive human scale. It should be borne in mind that religions as we have them then and now, are more preoccupied with the “judgment of souls” than “enlightenment of souls”, “conversion of souls” than “upliftment of souls”. Come this age of information, the scenario is beginning to drastically change. Our present world, as a result of this, needs great upliftment, starting out with uninhibited enlightenment of scientific and spiritual reality.

Today’s children are born into a world where information is abundantly circulated and their parents of today are less fear stricken and less self-limiting than their forbears of the last couple traumatic centuries. The only problem is that, with this massive influx of information, true knowledge becomes camouflaged. Thus, Clarity of Thought and Visionary Discernment becomes a key need for this age, and since these are both fundamental qualities of the Liberated Mind, there is no doubt why the parents of these children are doomed to make their mistakes. When one has been taught for decades on end to devalue their own mind power and soul consciousness, there is nothing left but well-masked mental abasement, hence the present state of Nigeria: a nation laden with all manners of creative resources, but abjectly lacking of true administrative minds.

Young Igbo Mask Dancers Wearing Net Masks and Raffia Costumes

The children of this age however, have these gifts of mind already unpacked within them by nature, according to the cosmic season in which they have found themselves blooming, naturally. They only need little special training in the right direction, on how to use these gifts to further unpack the rest packages in them and liberate their generation. For the children of this age in general, extrasensory mind training is a must, for they will need these to fine tune many of the information which have been left unrefined by the past generations of their forebears. This is among the key tasks that nature has slated for them. They are the knowledge refiners, who will precede the future generation of human-energy refiners: those who will end the mystery of sickness and diseases for humanity for good.

The much older generations were mostly trained in the use of physical labor and very little mental exertion, talk less of original thinking or finer expressions. Very soon, there will be a proper place in South-Eastern Nigeria (presently in the making) where such children of marked gifts will be trained to use their gifts, whilst also acquiring world class cutting edge education. Then, we shall brace ourselves to see who the real “Witches and Wizards of Nigeria” truly are: the Fraudster Religionists and their Politricktian Chorhorts, or the innocent Gifted Children of Nigeria who are here to save their generation from the perennial degradation that has befallen our land.

——-Written by Omenigbo (Chukwukadibia E. Nwafor)

 

Boys Initiation Ceremony, Nkporo

Boys Initiation Ceremony, Nkporo

 

Iji Ala: An Ancient Igbo Sacred Science of Energy Management and Harmonization for the Present World

Geodesy (Iji Ala/Iji Ana/Iji Ani) is one of the ancient sacred sciences which the Igbo people demonstrated a great mastery of. They knew, expounded and extensively practiced this spiritual science of bringing celestial harmony down to Earth (Anakwudo-ma-Enukwudo). In this light, Geodesy is a truly multi-dimensional science or what may be termed ”a meta-science” driven by high precision thinking, the manifestation of which is evinced in such notable cosmological engineering feats as the creation of geothermal pyramid powered human settlements, through the specific application of this sacred science in the form of “Ikwunite-Aba-Igwe” (lit. Raising the Crown of the Celestial Mound).

Nsude Pyramids in Abaja, Northern Igbo land

Nsude Pyramids in Abaja, Northern Igbo land

For the Igbo people of old and present, inhabited houses can be ensouled and rituals abound for ensouling houses before habitation, as well as for un-ensouling houses after the demise of their occupants. The same exists for environs. In ancient Igboland, the ritual-kings and specialists who had the specialty of performing these architectonic and engineering feats on the scale of the entire communal space were known as Eze Akum, Eze Okpoko, Eze Ana, Eze Mkpume, Eze Uzu, Eze Oba among other specialized titles. They were mostly technocrats and among their expected specialties were advanced mystic control of the elements. In fact, there is still an Igbo village group in Oba, Anambra state known as Umu Mkpume and their oral traditions narrate that their ancestors were unequaled geniuses at working with stone and other mineral elements. Likewise in Uzu Akoli, highly noted for its quality stones, minerals and stone masonry. A noted Igbo proverb in this right asserts that: okwute hiri ehi, too ato na uzu akoli, o zi mbunata lit. durable stones are in sufficient formations in Uzu Akoli, it is only a matter of carrying them to site.

As we aware of today, in the cities and towns, peoples movements could be restricted, their livelihoods controlled, their thinking defined, their health status conditioned and their religion prescribed. In nature where there is freedom of movement and diversity of choices, one can hardly achieve the same result. The oxygen supply is purer and direct in nature, thus the process of natural growth and spiritual development is organic and difficult to impede in nature. This is in clear contrast with the human created city settlements which has as its central underlying ideology, the superiority and exclusivity of human nature over the rest of nature. This is an ideology that is as toxic as it is unfathomably limiting. Yet it is one that ironically presents human beings with a great opportunity to deepen their awareness and creative abilities by way of harmonious adaptation. One may observe that, the Igbo technocrats and ritual-specialists of old largely viewed their respective towns and cities as “architectural tools” for enacting social engineering and politico-religious cohesion. However, their greatest functions were in their metaphysical application; in the manipulation and control of space and time, human creative energy, natural resources, human privileges, conventional thinking and even the unseen prospects of an entire group of people.

Montage of Igbo traditional architecture

Montage of Igbo traditional architecture

Today, on the other hand, the combined forces of nature, fate and history has interrupted many of these institutions and their archetypal ways of functioning, and for a purpose which the future generations will clearly grasp more than we ever may in our times. As for our present purposes today in Igboland, there is great need to revive the ancient practices of temple building for earth-energy balancing purposes (Iji Ala), not just for the typical purposes of social cohesion and judiciary. There is no doubting the fact that, given all the accumulated ills of the past ages in Igboland and the world at large, Ana Igbo is in need of full-fledged purification and re-consecration. This is in alignment with the spiritual foundational practices of the Uga Anwu age, which we are gearing up to fully emerge into. It is to be noted that in this age, individuals must come to the realization that all shrines, sacred groves, temples, churches, religious enclaves etc. are not otherworldly places where “gods and goddesses” manifest or even mere particularized places of public worship. This is the root of religious exploitation. Instead, it should be understood that these sacred natural locales or consecrated spaces are simply places of pure spiritual energy, where the members of community frequently visit to revitalize and purify their devotional passions (Isa Ajasinobi), realign and refocus their minds (Ichikota-Uche-na-Mmuo) and replenish their soul force (Idu-Ikenga-Chi/Inye-Ikenga-Nni).

Speaking of the needs of this present age, it should be borne in mind that generally in Odinala and Igbo cosmology, the world is understood to go through cycles, much like the noted fertility seasons of nature. Of these, there are four Great Cycles which birth Four Unique Worlds, namely: Uga Aka, Uga Chi, Uga Anwu and Uga Azi in that other of succession. The cycles are known to succeed each other with catastrophic, consciousness expanding events. There are ascending cycles (Uje Uga) and descending cycles (Una Uga). At the culmination of each full cosmic cycle (Mgba Uga) made up of eight unique consciousness seasons, all the created life forms of Chineke achieve a holistic evolutionary leap, known as Opupu Mmuo/Ipu Mmuo. While, the now receded Mgba Uga is regarded as Uga-Nala-Ana (One Full Completed Cosmic Cycle) and its accumulated knowledge and wisdom will henceforth only be accessible via the intuitive portals of cosmic consciousness. The next Opupu-Ije-Mmuo or Uga Uwa cycle thus begins from either an ascending or descending point, with a matching influx of varying incarnate spirits. We are currently experiencing an ascending cycle which hints the immense possibilities predisposed to us and which are languishing under our noses. These four seasons of the world (Uga-Uwa-n’Ano) as with the primordial four Igbo circadian cycles of Eke-Orie-Afo-Nkwo (Izu/Izu Igbo) have come and gone for as long as creation has been.

Igbo Cycles

Igbo Cycles

In this light, Uga Aka is the cosmic age known for non-duality, profound wisdom, pure spirit, pure consciousness, human omniscience, whole mastery of human potentials and the universal laws at the global level by human beings, which results in the achievement of immortality. The age which follows this is known as Uga Chi, and this age is characterized by the consciousness of duality, great influx of self-realized spirits, soul power, ingenious cultural creations, telepathy and the appearance of death, when people once again lose the privilege of immortality. Next is the Uga Anwu age, noted for the incarnation of cosmic-minded visionaries (Umu Anwu) who are acknowledged for their profound solar-intuition (i.e. versatility of mind) and deep original thinking. Uga Anwu is also the age of marked gifts of prophecy, technological feats and highly advanced understanding of energy and its interplay with consciousness throughout nature. It has also been observed that in this age, the urge to check harmful tendencies are bound to become a worldwide obsession. People become ecology-conscious all of a sudden and are drawn to lifestyles, practices and philosophies that encourage this concern. Last of these four is the age of Uga Azi, identified with pessimism, mindlessness, crass ignorance, wanton destruction and desecration of natural harmony, very low consciousness level, superficiality, clear disregard of sacred knowledge and wisdom, unimaginable greed and conquest etc. In fact, in the age of Uga Azi, the world is literally upside down (descent of spiritual awareness).

To be reincarnated into this world at this present time is an utmost desire of several spirits. For Uga Anwu is an age of the Mind. All who possess the Divine Mind of Light (Umu Agwu) will lead in this age as visionaries. As such, it is highly necessary that all human institutions and knowledge systems be dully revised with this profusion of higher minds amongst us, even as we are presently experiencing it technologically. It should thus be made clear, in this light, that the churches, mosques, temples, shrines, oracle groves, sanctuaries etc. of old and present are not divine, but merely sanctified spaces. It is the human being and nature that is divine. Religious doctrines, traditions and philosophies are not divine. It is the individual experience of their true spiritual principles that truly is divine. Accordingly, the ritual specialists, Priests and Priestesses who officiate in these sacred places are in truth and practicality, adept spiritual scientists who have been spiritually called and readied from birth by nature, to devote their whole being to the preservation and perpetuation of divine order for their respective communities. As such, the fundamental focus of the vast spiritual sciences, rites, rituals, ethicalities, local jurisprudence and allied functions which they administer on behalf of the community is to be understood as fundamentally ensuring the preservation of cosmic harmony (Udo), based on their divine eligibility (Chi), noted spiritual uprightness (Ogu) and ancestral appointment (Ofo). It is one of such appointed tasks that they accomplish through the rituals of Iji Ala. 

Light Body

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Nze Izo Omenigbo (Chukwukadibia E. Nwafor)  is an Igbo writer, philanthropist, Dibia and advocate of African knowledge systems and indigenous spiritualities. A life-long learner and advanced practitioner of Igbo medicine and sacred teachings, he is also a fully-investitured culture bearer and spiritual lineage holder (Eze-Aka-ji-Ofo-Odinala) of Ururo-Umunze descent. His dedicated strides towards the total awakening of Igbo contemporary humanity have propelled him to introduce and teach the first comprehensive cyber course on Igbo cosmology. His general publications on the intellectual and mystical traditions of the Igbo are widely read. Leopards of the Magical Dawn: Science and the Cosmological Foundations of Igbo Culture is his first book.

Prayer to Amadioha

Amadioha

Nna Amadioha, god of our forefathers and foremothers: We come before you with clear consciences, unburdened hearts and clean hands.

We pray that you help us to remember that good judgement and good character is more valuable than any amount of money or power, and that with your help, we can work to develop both.

We humbly ask that we may never turn a blind eye to injustice, for we know that injustice anywhere is a threat to justice everywhere. May we work to right what has been wronged, and fix what has been spoiled.

Give us the wisdom to know the right thing to do, and the courage to actually do it. Unbind our lips so we may speak the truth in this world of illusions.

May your lightning strike fear in the hearts of those who do evil, and your thunder remind us of the collective power we have inside us.

Ya Gazie! (May we prosper)

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A Re-Emerging Scam: A Review of The Jews of Nigeria Part 3

ReEmerging

In the last part of this article, I began the process of evaluating the claims made by Jeff Lieberman and the Igbo Jews in “The Jews of Nigeria” film. This segment was originally meant to touch on seven areas, but I have decided to present on just four areas this time, and then conclude with three for the final part. The four areas that will be evaluated will be Linguistics, Christianity & Igbo Tradition, Family & Village Traditions, and Artifacts.

1. LINGUISTICS

One of the Igbo Jewish teachers in the film attempts to use pseudo-linguistics to show a similarity between Igbo and Hebrew. He makes a number of statements that range from comical to downright insulting to the intelligence of viewers.

“I believe that the word Igbo or Ibo is a corruption of Ibri or Ivri” – Eben Cohen

“There are alot of Igbo words that sound quite similar to that of Hebrew. Igbo is getting from the word Ivrim.” – Eben Cohen

Mr. Eben Cohen is so desperate to establish a connection between Igbo and Hebrew that he even shamefully makes the claim that the word Igbo is nothing but a corruption of a Hebrew word. Besides showing his massive inferiority complex, he also neglects the fact that the “gb” in Igbo (pronounced EE-g-bow) is considered one letter, as it is in other West African languages. Furthermore, its very well known that the word Igbo is found in other languages in Nigeria:

“Among the Yoruba – speaking people of the Kwa language to which the Igbo belongs, the expression ‘igbo” was very popular. He points to the Yoruba tradition which says that ‘the indigenous people whom their cultural hero, Oduduwa and his followers met at Ife were the Igbo.’ Furthermore, ‘we find among the Yoruba, place names like Oke-Igbo and Ijebu-Igbo…while ‘igbo” the bird, reflects the forest environment…While the linguistic authority, J.H Greensberg has placed the homeland of the Bantu speaking peoples in south-eastern Nigeria, J.A Ademakinwa, an Ife historian concludes that it was possible the Igbo retained the name of the original population of Eastern Nigeria”

SOURCE: “The Igbo and Their Niger Delta Neighbors” By Nnai J. O. Ijeaku (page 16-17)

Cohen’s silly pseudo-linguistic examples continue:

“Kol in Hebrew means voice, ool in Igbo means voice” – Eben Cohen

Actual Igbo words for voice: Olu or Onu

SOURCE: “Igbo English Dictionary” by Michael J.C Echeruo

“Ketan: Hebrew for little or small, nkenta in Igbo” – Eben Cohen

Actual definition of Nkenta – allotment or share

Igbo words for small: nta, obere, ogbede, mpe mpe

SOURCE: “Igbo English Dictionary” by Michael J.C Echeruo

“If these people are not descendants of Israel, how come their languages rhymes with that of Israel?” – Eben Cohen

Perhaps in Eben’s demented world, Igbo language resembles Hebrew. Of course, this would mean that native Igbo speakers would be able to understand Hebrew, the same way that speakers of pidgin English can understand British English or Haitian Kreyol speakers can generally understand French. Igbos cannot understand Hebrew whatsoever because its totally unrelated to it:

“The Igbo language (also known, less commonly as Ibo) is an African language, spoken in several African countries including Nigeria, Equatorial Guinea and Congo among others.

It belongs to the ‘Benue-Congo’ family of languages, which is a subgroup of the major ‘Niger-Congo’ family of languages. It is similar to Yoruba and Chinese in the sense that it is a tonal language. Like many African languages, the Igbo language has to its credit a number of dialects, distinguished by accent or orthography but almost universally mutually intelligible.”

SOURCE: “Development of Igbo Language E-Learning System” by Olufemi Moses Oyelami. Turkish Online Journal of Distance Education-TOJDE October 2008 ISSN 1302-6488 Volume: 9 Number: 4 Article 2

Eben goes to make a pretty revealing statement later in the film:

“Initially there was no vast knowledge of Hebrew here, even though they have the Hebrew alphabet” – Eben Cohen

Despite the fact Igbos today have a vast knowledge of multiple dialects and even there is even evidence of Igbo scripts that predate the Latin one (Nsibidi & Uli for example), Eben Cohen wants us to believe that their real original language was Hebrew…which there is no vast knowledge of whatsoever in Igboland today. In fact, they would have to learn their true “original” language from foreign sources. Does that make any type of sense?

Court Record written in Nsibidi script

Court Record written in Nsibidi script

“We look forward to the day we will be perfect. By having our conversations fully, hours of conversations all in Hebrew. That is the day we will term ourselves perfect people.” – Eben Cohen

Well obviously being able to have full conversations in Igbo isn’t good enough for people like Eben Cohen. He wants to be able to converse fully in the totally foreign Hebrew language in order for him to be “perfect.” Its no different than a person saying the same thing about being fluent in the English language making them  a better person, and is also more proof of the massive inferiority complex of Eben Cohen and the other Igbo Jews.

2. CHRISTIANITY & IGBO TRADITION

One of the oddest arguments that Lieberman makes in this film is that the introduction of Christianity into Igboland made its people totally forget their traditions and their origins. In the early part of the documentary, Lieberman tries to make the case that Igbo traditions somehow were lost due to colonization:

“In a land confused by outside forces, those traditions began to bear a different name”- Jeff Lieberman

Fortunately for Igbo people, Lieberman is mistaken. The Igbo customs have are known as Omenala or Odinani. Which means “it rests upon the Earth.” Christianity and Odinani have been practiced side by side for almost 100 years, although they have influenced one another. In fact, the idea that colonization would make people totally forget their origins and traditions is quite insulting to Igbo people’s intelligence. Yet another example of Lieberman’s patronizing attitude. This passage, which tells of the impact that Christianity had in the Igbo town of Nsukka is mirrored in many places of Igboland:

“When describing this belief system, I have adopted the present tense, since British colonialism and Christianity did not destroy or completely replace Nsukka religion. If anything, Christianity and traditional religion coexisted, often peacefully and conflict arose only when one religion tried to suppress the other.”

SOURCE: “Igo Mma Ogo: The Adoro Goddess, Her Wives, and Challengers—Influences on the Reconstruction of Alor-Uno, Northern Igboland, 1890-1994” by Nwando Achebe. Journal of Women’s History, Volume 14, Number 4, Winter 2003, pp. 83-105

Lieberman continues with this ironic statement:

“Like much of Africa, Nigeria suffers from a complicated sense of identity, due to the impact of outside forces. Nigeria’s fate came at the hands of the British, who began arriving in the middle of the 1600s. “ – Jeff Lieberman

Its pretty interesting that Lieberman can note that outside forces have complicated the sense of identity of many Nigerians, but doesn’t seem to include himself as contributing to this confusion. With people like him trying to reintroduce the failed Oriental hypothesis, would Judaism now count as an outside force? Furthermore, he incorrectly states that the British began arriving in the 1600s, when it really the Portuguese. Did Lieberman even attempt to fact check before putting out this film?

“The British administration was eventually established, and what followed were schools and churches. The Igbo initially rejected the churches, but attended the schools, thinking that they would eventually outsmart their oppressors. Before they realized that the schools and the churches were the same, more than half the Igbo were already converted.” — Jeff Lieberman

Funny enough, not one of those pictures shown in the film portrayed Igbo people during the colonial era. One can click here to see actual pictures of Igbo people during the colonial era. Secondly, the reason that many were converted was because the schools catered to children, who were far easier to indoctrinate than adults.

Igbo Men over 100 years ago

Continuing:

“Missionaries boosted their efforts in the 1980s, this time lead by the American Pentecostals.” – Jeff Lieberman

Coincidentally, it was soon after, that the Igbo-Jew fable began to re-emerge as well as shown in part 1. Next Lieberman attempts to paint a simple picture of Nigeria’s religious landscape either out of ignorance or deception:

“In this fervently religious nation, where’s there’s not an atheist or agnostic in sight, the country’s 130 million divide roughly equally amongst Muslims and Christians.” – Jeff Lieberman

Why does Jeff Lieberman continually ignore the traditional religions which are still heavily practice to this day? According to the CIA World Factbook, 10% of Nigerians adhere to their traditional religious practice. However, this number only accounts for peoples primary religious affiliation. If one were to add the number of people in Nigeria who still adhere to the traditional practices as their secondary religion, the number would jump up substantially to over 50%. The Nigerian Constitution even recognizes traditional religious rulers and customs. But that doesn’t stop Jeff Lieberman from continuing to spread his propaganda to uninformed audiences:

“While the link between the Igbo & Judaism are obvious to many Igbo, those practicing Judaism are small in number. Rough estimates figure that its less than 3000 that have embraced the faith. While the vast majority of Igbo remain active Christians.” – Jeff Lieberman

“As one of the three largest groups of Nigeria, the Igbo number approximately 25 million, and as the movement towards Judaism continues to grow, it has the potential to create a Jewish community of enormous size.” – Jeff Lieberman

Once again, Lieberman makes more misleading statements that are easily debunked by the facts on the ground . As pointed out in Part 1, the Oriental hypothesis of Igbo origin was discounted nearly 100 years ago. It was obvious to both the Europeans that introduced it as well as the native Igbos that the racist theory was based on little to no evidence.

The miniscule amount of people that practice Judaism in Igboland despite the “obvious links” should be a red flag to anyone who subscribes to this dead theory, as discussed by Rabbi Gorrin at one of the Re-Emerging Film talkback sessions:


Even more concerning should be the fact that there are alot more practitioners of the Igbo traditional religion than there are Igbo practitioners of Judaism. According to the CIA factbook, Nigeria’s Igbo population is roughly 30 million people. If the same percentage of them practiced their traditional religion as their primary religion, as is the national average, that would put the number of traditional practitioners at 3 million, more than 10X the amount of Igbos practicing Judaism in any capacity. Even if only 5% of Igbos practiced the traditional religion as their primary religion, that would still put the number at 1.5 million practitioners, most of whom live in rural areas. This is further buttressed by the number of traditional priests, priestesses and native doctors that still are able to obtain clients. If there was a movement of Igbos away from Christianity, it would be back to their native religion, and not to equally foreign religion of Judaism.

3. FAMILY & VILLAGE TRADITIONS

As Samuel and others begin to tell their stories, alot of holes start to pop up which cast doubt on the Igbo-Jewish idea:

“He (Samuel) studies whatever materials he can lay his hands on, and is amazed by how Jewish traditions mirror that of the Igbo. Samuel’s search has lead him home” – Jeff Lieberman

But how can this be? If Samuel actually studied whatever materials he could lay his hands on, he would have been aware that multiple Igbo historians have debunked the Oriental hypothesis, as demonstrated in part 1. And an analysis on both traditions will show that most of the claims of similarity are either overstated or downright fabricated, as demonstrated in part 2. Continuing:

“My father is an enlightened man. I still say it, that he was the first person to tell me about Judaism. But my mother was deceived by her friends, that I had joined an occultic society…my father tried to convince her that Judaism is a pure religion, but she wouldn’t listen ” – Samuel

Samuel’s father obviously isn’t a Christian. But he doesn’t practice Judaism either. Clearly, the mother also doesn’t, but if Judaism was really their ancestral tradition, why would the mother and her friends confuse it with an occult society? Especially since most of them have no problem no problem with masquerade societies:

When I went to Arochukwu to join the Ekpe traditional men’s society, I wasn’t condemned by members of my family. In fact, many people praised me for keeping the tradition alive, and my experience isn’t unique, and apparently Samuel’s isn’t either, but for a very different reason:

“Samuel’s experience is not uncommon. Those returning to Judaism face opposition from all sides” – Jeff Lieberman

Could this have anything to do with the fact that the traditional religion of the Igbos is still being practiced today? Igbo Christians recognize and respect many of the traditional practices and beliefs. But what the Igbo Jews are practicing is something completely alien to people in Nigeria, hence why there is alot of opposition to it. The experiences of Miriam add further evidence to this point:

“I’ve not really gone into my village so deeply because since I got married, when I did my wedding, when they saw people with kippahs, when they saw when we did our Ketubah marriage, when we break the glass, they were so scared, they were even crying, they said that my husband has initiated me in a cult” – Miriam

This may in fact be one of the most damning statements in the entire video. Lets look at this rationally: Its a fact that the traditional religion and practices are strongest in the village. Even to this day, people go to the village to do their traditional wedding before they do their Christian one. Even I have seen a video of my parents traditional wedding in the village.

If what Miriam had done was actually a traditional wedding, why would people in the village be scared of it? One can see the various traditional rites of Igbo marriage that are still practiced to this day right on Youtube.


Do they resemble the Jewish rites in any way?

“I’m still living in isolation in my family. I’m like an outcast among them.” – Igbo Jewish man

One open secret amongst many Nigerians is that there is usually at least one member of the family that openly practices the traditional religion As long at as that person isn’t engaging in taboo behavior, there is no reason for them to be isolated from their family. The people in my family that openly practice the traditional religion are not only respected, but are also consulted when spiritual issues arise.

4. ARTIFACTS

The lack of physical evidence that the Igbo Jews have casts more doubt on their story. However, the little physical evidence that they do present is not only misleading, its actually fraudulent.

“And even when they came down here, they constructed a monument at Aguleri called Obu-Gad.” – Igbo Jewish man

If Jeff Lieberman had done his homework, he would have found out that the name of the place was actually Obu Uga (or Obuga for short), and has only been called Obu-Gad in recent years, when the people of Aguleri realized that they could use this re-emerging scam to promote their town, even going so far as to create this hoax.

Alleged Hebrew text written by Eri. Somebody forgot to inform the scam artists that cowries are a fairly recent import to West Africa

Alleged Hebrew text written by Eri. Somebody forgot to inform the scam artists that cowries are a fairly recent import to West Africa

“In Aguleri the elders told Jeffreys in 1930 that: ‘…there are trenches (ekpe) that encircle Obuga and those trenches were told by our father were dug by the Igala in the old days as protection against the Igbo. In this trench people took refuge when an attack began. Afterwards the Igala went away …’ (Jeffreys 1930, 689)”

SOURCE: West African Journal of Archaeology, Volumes 12-13, page 56

Revisiting this quote from part 1, it makes you wonder why even the supporters of the Oriental hypothesis like Jeffreys weren’t informed of this so called Obu-Gad, especially since it would have added credence to their theory:

“By the late 1930s, the Oriental hypothesis had been argued out ad nauseam and abandoned, since no amount of research, not even (Herbert Frank) Matthew’s at Arochukwu and Jeffrey’s at Awka could uncover solid historical or anthropological evidence in its support. C.K Meek, the government anthropologist who had coordinate the research into this and related issues in Igboland, closed the debate as far as the government was concerned when he warned that: “no purpose would be served by engaging in speculations about ancient cultural contacts, such as that the prevalence of sun-worship, of forms of mummification, and of dual organization points to some distance connection with Ancient Egypt. As far back as we can see within historic times, the bulk of the Igbo peoples appear to have lived an isolated existence.”

By 1940 then, the Oriental hypothesis was to all intents and purposes dead as a serious explanation of Igbo culture history.”

SOURCE: “The Culture History of the Igbo Speaking Peoples of Nigeria” by Adiele Afigbo, West African Culture Dynamics: Archaeological and Historical Perspectives pages 307 to 309

When Rabbi Gorrin visits Nigeria, the people there have never seen a Torah in their lives:

“Then taking out a Torah scroll and unwrapping it and have them walk inside and see a Torah for the first time…” – Rabbi Howard Gorrin

But these same people had no doubt seen Ofo sticks, Mbari shrines, Ikenga figurines and other traditional artifacts:

“Excavations at Ugwuele, Nsukka and Afikpo show evidences of long habitation as early as 6000 B.C. However by 9th century A.D, it seemed most clearly that Igbo had settled firmly in Igboland”

SOURCE: “Migration and the Economy: Igbo Migrants and the Nigerian Economy 1900 to 1975” By Mathias Chinonyere Mgbeafulu, Page 10

So let’s get this straight. Igbos have artifacts in Igbo Ukwu that go back up to 8000 years. This is before anyone named Abraham, Isaac or Jacob would have existed. But the Igbo Jews want us to believe that they migrated from Israel but didn’t bring a single copy of ANY of the Jewish scriptures with them? Or even an artifact? Well Chukwu Dalu (Thank God) that Igbo ancestors left a multitude of artifacts for us to enjoy:

In summary, the Igbo Jews resort to using pseudo-linguistics in a failed attempt to link Igbo language with Hebrew, totally misrepresent the impact that Christianity has had on the Igbo traditional religion, demonstrate that Judaism is a foreign tradition as evidenced by the reactions of their family and village members, and last but not least, present fraudulent artifacts as evidence. In the fourth and final part, the following claims will be covered: Igbos & The State of Israel, “Expert” Opinions & DNA Testing.

Fraud

SOURCES CITED:

  1. “The Igbo and Their Niger Delta Neighbors” By Nnai J. O. Ijeaku (page 16-17)
  2. “Igbo English Dictionary” by Michael J.C Echeruo
  3. “Development of Igbo Language E-Learning System” by Olufemi Moses Oyelami. Turkish Online Journal of Distance Education-TOJDE October 2008 ISSN 1302-6488 Volume: 9 Number: 4 Article 2
  4. “Igo Mma Ogo: The Adoro Goddess, Her Wives, and Challengers—Influences on the Reconstruction of Alor-Uno, Northern Igboland, 1890-1994” by Nwando Achebe. Journal of Women’s History, Volume 14, Number 4, Winter 2003, pp. 83-105
  5. West African Journal of Archaeology, Volumes 12-13, page 56
  6. “The Culture History of the Igbo Speaking Peoples of Nigeria” by Adiele Afigbo, West African Culture Dynamics: Archaeological and Historical Perspectives pages 307 to 309
  7. “Migration and the Economy: Igbo Migrants and the Nigerian Economy 1900 to 1975” By Mathias Chinonyere Mgbeafulu, Page 10

“Ancient Dibia” by Nnedi Okonnachi-Obasi

By Nnedi Okonnachi-Obasi

Dibia (WIP) by Sugabelly

Dibia (WIP) by Sugabelly

A messenger of the gods
A mediator and a peacemaker
He was between the world and the other side
He consults for those that are worried
He mediates for those that are in dispute
Whenever he moves around
Know that the gods have a message
A message for peace
A message for the good to come.

Dibia

A messenger of the gods
A prophet, came to warn us
He was between the continent and the other side
He said that the gods are sad
We would turn our backs on them
The peace we ever knew will go
The unity we ever had will change
Our happiness will change
We should never lose our talent
We should remember where we come from
And be proud for who we are.