Recently, the news of Rachel Dozeal has made headlines all around the world. The once distinguished president of the Spokane branch of the NAACP stepped down when it was revealed that she was really of European American descent, and had fabricated her past to make it seem as though she was African American. I personally found the entire episode to be extremely bizarre and surreal, somewhat like something out of a Dave Chappelle show skit or a Boondocks episode. But it motivated me to finally write this long overdue piece about another person that I know who has fabricated their past in order to gain followers: a man who goes by the name Papa CE.
Papa CE
Who is Papa CE?
This individual started a show about African American Hoodoo on Blogtalk Radio a few years ago, and claimed to not only be a descendant of an Igbo trader who migrated to the the Americas in the 1800s to trade, but also an initiated dibia and a king of a village in Igboland (seriously), where he used to live. He also claims to have been born in Louisiana, and at the age of 3, was declared “two headed” seer, which meant he was clairvoyant, and was trained in the art of hoodoo, which is African American folk magic. Furthermore, he claimed that he was in contact with the “7 spirits of Obasi.” But is any of this true?
What is his real name?
Papa CE is short for Chukwunyere EzeNdubisi. That’s the name that he goes by, but his real name is John Willis. The EzeNdubisi name was taken from the alleged last name of his Igbo ancestor who settled here in the 1800s (which he has not shown any proof of by the way), and he came up with the Chukwunyere name by simply finding an Igbo name with the same meaning as his real one (which means “God is gracious”): In a private conversation with John Willis, I asked him exactly what his ancestor was over here to trade (with full knowledge that palm oil was the main export out of Igboland at the time). His response was that they were trading “eze ego & other artifacts”, despite the fact that those things would have been practically worthless at the time in the United States. When I pried for more information, he kept on stating that it was secret. The reality is that this ancestor never existed. John Willis learned about Igbo culture via a group called Ekwe Nche, in Chicago, where he lives. It was from this group that he learned the history, politics, culture, and even a bit of the language of Ndi Igbo. When he first met this group, he was a Christian minister, eventually referring to himself as Reverand Ezendubisi. One of the the emails actually reveals his real history: He even admits that he was once looking for his identity and decided to identify as Igbo in another email: In the very first episode of his Blogtalk Radio, he claimed that his father’s family came to the US to trade, and in another episode, he made the claim that didn’t come from a slave family and doesn’t have the “slave consciousness.” But if the above emails are to be believed, all of that is shown to be a blatant lie. Besides that, his knowledge of Igbo history and culture also seems pretty suspect:
Willis deliberately mispronounces the name Igbo. After pronouncing it correctly earlier in the show, he pronounces it as “E-boo”, in order to try to make it sound like Hebrew. This is a clear sign of a deceit and a person with a nefarious agenda
Willis spreads debunked misinformation about Igbo people being descendants of Jews/Hebrews including claims that Igbos say that they are descendants of 3 brothers (Eri, Arodi and Areli) which are 110% fabricated
Willis claims that the so called Jewish genes (J1) have been found in Igboland, despite the fact that all the DNA studies done on Igbo people have shown them to be 100% African (Haplogroup E1b1A specifically)
Willis claims that his family knew this information this entire time, but the reality is that he picked it all up from Ekwe Nche, which also promoted the debunked Israel hypothesis
Where was he really born?
Due to its reputation as Hoodoo Central, it makes sense for John Willis to claim to be born in New Orleans in order to add to his credibility. However, besides providing no proof of this, he also never seems to mention places like Congo Square, or the influence of the Congo at all on New Orleans or Hoodoo, which are central to its history. This is most likely another fabrication on his part. Did he ever live in Nigeria? For a person who claims to have lived in Nigeria, he seems to not have an even basic understanding of Nigerian geography or history. In his second episode, he makes several errors:
Willis has NO CLUE that the Oba of Benin (who is regarded as one of the top 3 traditional rulers in all of Nigeria) never owned any part of modern day Benin Republic, and still doesn’t to this day, especially not the entire country
Willis makes the claim that Vodun is Yoruba tradition, when its really practiced by the Fon & Ewe of Benin & Togo
Willis confuses Haitian Vodun with Dahomian Vodun by using the term Loa, which is a Haitian term, not a Dahomian one
In his third episode, it gets worse. Willis repeats alot of the same misinformation as he did in the second episode in regards to Nigerian history and makes even more basic errors:
Willis makes a huge mistake in stating that Benin was the largest kingdom amongst the Yoruba when its common knowledge that it was ruled by the Edo. The two largest Yoruba kingdoms were Oyo and Ife (which is also common knowledge)
Blatantly lies and says that the Yoruba word for sacrifice Ebo (pronounced Eh-bow) was named after the Igbo people
Says that Africans didn’t expand their territory” or build empires until European colonization, despite the presence of the Aro Confederacy, Benin Empire, Sokoto Caliphate, Oyo and Ife Empires in Nigeria alone
Its pretty clear that John Willis has never lived in Nigeria, most likely has never stepped foot there. Even if he had, there’s no way in hell that Igbos would allow a non-Igbo person to be king over a village of theirs. And even if such an abomination was to happen, John Willis never provided even an image of his alleged coronation.
Why would he fabricate his past?
John Willis’s target audience was black and white Americans. With all the competition out there now in the psychic/spiritualist arena, he needed a way to distinguish himself. Since most Americans weren’t familiar with Igbo culture or spirituality, Willis pretending to be one would make himself seem more exotic, and protect him from being called out on his lies and misinformation. However, when people like me would raised too many questions in regards to his credibility, we were cut off, while Willis searched for new people to scam. John Willis thinks that Americans (black ones in particular) are idiots, who won’t do their research and will accept anything that he stated.
John Willis was pretty much aspiring to replicate the success of “Miss Cleo”, an African American lady who pretended to be Jamaican “shaman” in order to boost her profile on the Pyschic Readers Network.She achieved fame as their spokesperson in the late 1990s and early 2000s until they were sued by the FCC for fraud and deceptive advertising. The parallels between them are so similar that one could almost call John Willis “Mr. Cleo.” Its almost a gurantee that John Willis aka Mr Cleo aka Papa CE will not come clean and tell his viewers the truth. From talking with him, he’s been lying for so long that he’s actually begun to believe his own lies. Nonetheless, the veil has been lifted and his fabrications are coming crashing down.
In the follow up to this post, I will debunk John Willis’s claims of being an initated Dibia, as well as the so called “7 Spirits of Obasi”
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)
“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 cannotunderstandHebrew 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
“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
“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.
SOURCES CITED:
“The Igbo and Their Niger Delta Neighbors” By Nnai J. O. Ijeaku (page 16-17)
“Igbo English Dictionary” by Michael J.C Echeruo
“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
“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
West African Journal of Archaeology, Volumes 12-13, page 56
“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
“Migration and the Economy: Igbo Migrants and the Nigerian Economy 1900 to 1975” By Mathias Chinonyere Mgbeafulu, Page 10
In the last part of this article, I gave an overview on the history of the failed “Oriental Hypothesis” that has re-emerged in this modern day immigration scam. The filmmaker, Jeff Lieberman deceived people into thinking that Igbo people have been in the dark for all these years about where they come from. In fact, he goes so far as to state early in the film that:
“It is only recently with the arrival of the internet that things began to change. Young Igbo like Samuel began researching their roots and comparing Igbo traditions with Hebrew traditions.” – Jeff Lieberman
This of course ignores the various debates that took place in the early 1900s, and the fact that “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, page 309
But what I intend on doing in this part is to take a look at each of the claims that are made in the film and test the veracity. The results of my research have been posted below, as well as the title of each source used. Furthermore, many of the books and articles have been uploaded to this site for everyone to be able to see them for themselves. It has taken me a few years to build up my collection of Igbo related documents and books, and it took me a few months in order to be able to put this all together. I would urge those who are truly interested in learning Igbo history and culture to take the time to read the sources and come to their own conclusions. The topics that will be evaluated will be the following: Traditions of Origin, Eri, Migration Routes, Circumcision, Kosher Diet Customs, Sabbath & Other Holy Days and Concept & Names of God.
1. TRADITIONS OF ORIGIN
According to the “Igbo Jews” most Igbos are aware of their “Jewish origin”. Samuel even goes so far as to say that he’s “always known that Igbos are Jews.” However, just a few second later he says the following:
“I can’t imagine myself practicing Judaism without going to the Internet cause I go there to study.” – Samuel
How in fact could this be the case? If he was truly interested the traditional religion of the Igbo people, then why didn’t he consider going to the Igbo traditional priests who have a wealth of knowledge of those traditions? They aren’t hard to find. In fact, you can even find them given interviews and press releases for local Nigerian newspapers.
Traditional Priest of Umueri
What about the local universities, which have published an abundance of academically sound research papers? What about his own parents? Certainly that’s the primary source of the vast majority of people to learn about their ancestral traditions right? Why does he have to resort to going to random internet links to find out about his own origins?
“Samuel is looking towards Israel as the birthplace of his ancestors. Its a notion he and so many other young Igbo first heard growing up in Nigeria, an oral history passed down through generations of the Igbo people” – Jeff Lieberman
Exactly what oral history is Lieberman speaking of? Of which communities and how many generations? Lets compare this statement to some pronounced scholarship on this issue:
“In the Igbo area, three different types of traditions of origins can be distinguished. The first claims that the community concerned migrated from an important kingdom outside the Igbo area, such as Benin or Igala. The second claims that the community migrated from a place within the Igbo area, while the last type typically claims that the community migrated from nowhere. Scholars have used these traditions of origin in two different ways: either to come to conclusions as to where the Igbo as a group came from, or to decide on the relative importance of the different groups within the Igbo area”
Abiriba – Migrants from other parts of Igboland & Enna (Efikland) SOURCE: Nigerian History, Politics, And Affairs: The Collected Essays Of Adiele Afigbo By Adiele Eberechukwu Afigbo & Toyin Falola, page 132
Arochukwu clan (responsible for over 100 settlements in Nigeria) – Migrants from the Igbo heartland, Cross Rivers area, Ekoiland and natives from Ibibioland SOURCE: The Slave Trade and Culture in the Bight of Biafra: An African Society in the Atlantic World by G. Ugo Nwokeji, pages 26-27
Anioma clan- Migrants from Nri, Ogboli, & Nteje groups of Igbo, and Benin Kingdom SOURCE: “Anioma” by Emeka Esogbue
Adazi-Nnukwu – Did not come from anywhere, and sprang from the earth SOURCE: Traditional Igbo Beliefs & Practices by Professor IK N Ogbukagu
Egbuoma – Migrants from Umuehi & Umu-uzu villages in Igboland SOURCE: The Paragon of Civilization by Sylvanus A Enworom, page 33
Ekpeye (Akpaohia) clan – Migrants from Benin Empire & other parts of Igboland SOURCE: “Ekpeye History”– Usama Ekpeye USA, Inc
Ika clan – Migrants from Benin Empire, Ishan & other parts of Igboland SOURCE: “The Ika People” by Onyeche Ifeanyi Joseph, PhD
Mbaise clan – Created by God in their current land (Orie-Ukwu Oboama na Umunama to be exact) SOURCE: African Christianity Rises Volume One: A Critical Study of the Catholicism by David Asonye Ihenacho, page 8
Neni – Settlers from Umudioka in Igboland SOURCE: “The Politics of Igbo Origin & Culture” by Dr. Nwankwo T. Nwaezeigwe
Ngwa – The Igbo village of Umunoha (near Owerri) in Igboland SOURCE: Palm Oil and Protest: An Economic History of the Ngwa Region, South-Eastern by Susan M. Martin, page 18
Owerri – Migrants from Umuori Village, Uratta in Igboland SOURCE: “History of Owerri” from the Palace ( Ibari) of Eze Owere His Majesty Pharm. (Dr) Emmanuel Emenvonu Niemanze Ozuruigbo of Owerri
Ukwuani – Oguta village in Igboland SOURCE: Studies in Ibo Political Systems: Chieftaincy and Politics in Four Niger States by Ikenna Nzimiro, page 237
Umueri (Aguleri, Nri, Enugwu-Ukwu, Enugwu-Umeh, Nawfia, Nnokwa, Oraerim, etc) clan – Igalaland SOURCE: The History of Aguleri by M.C.M, Idigo, page 5
Its clear from this sample of some of the major areas in Igboland that all of these communities claim descent from:
A. Other parts of Igboland
B. Neighboring ethnic groups & kingdoms
C. The earth itself
So exactly what are the communities that have “oral traditions” of Israelite ancestry? And if so, how old are these “oral traditions”?
Jeff Lieberman then goes on to make a very revealing statement. He states the following:
“What simplified the ease of transitioning into this Judaism was that it was somewhat familiar to Samuel. Prayers were made in the name of Jesus. And many of the evangelical elements of Christianity were blended into Judaism, making it palatable to once-Christians. But yet this mixture of Judaism and Christianity made it theoretically completely contradictory. Despite that, the Messianic or Sabbatarian movement remains quite popular in Nigeria, seemingly attracting large fund and large amounts of people. It was a wrong turn for Samuel, and many once Christians, but one quite common on the Nigerian road to Judaism.” – Jeff Lieberman
Later in the film, one of the Igbo Jews also reveals the path that they took:
“Six years ago we started from Messianic, before we grow up to practicing Judaism.” Elder Habbakuk
If people in Nigeria decide to convert to Judaism, the only thing they would be returning to would be the roots of CHRISTIANITY, not of their native religions, which are still being practiced to this day. This is further demonstrated by the statement of one of the neighbors of Habbakuk who says:
“I used to be very scared of him, because of the religion. I don’t know the kind of religion, my first time of seeing such religion” – Johnleo Raymond
Every Nigerian knows exactly how their native religion looks like (even enough to put them in Nollywood films), so why would this woman claim that this was the first time of her seeing “such a religion” like this unless of course it was foreign?
2. ERI
One of the most “convincing” pieces of “evidence” that the Igbo Jews have to offer for their Israelite origin is that they are descended from a man named Eri, who happens to share the same name as one of the sons of the Biblical Gad. They give all types of details about this man named Eri:
“According to the history, Eri is the forefather, the ancestor that we had. He came with his brothers down to the East and established his first home.” – Igbo Jewish man
“In exploring a Jewish connection, many Igbo also point out that a figure named Eri is frequently mentioned in the Old Testament. To determine if the Igbo ancestor could be the same Eri of Biblical times, we can gain a few facts from the Old Testament. Jacob had 12 sons, the 7th son was named Gad. Gad himself had 7 sons, the fifth by the name of Eri . Eri is only mentioned in one other place in the Bible, in Numbers, reveleaving that Eri had himself multiplied, and Gad and his descendants now numbered over 40,000. Jacob and his 12 sons, and his vast number of descendants became the 12 tribes of Israel. 10 of these tribes, including that of Gad, made home in Samaria, today the northern part of present day Israel. In the year 722 B.C, the tribes were attacked by Assyria, and quickly conquered. Sent into exile, they scattered throughout the land. And it is here that we lose track of the 10 lost tribes Including Gad, Eri and their families. Could Eri and his descendants have ended up in Western Africa? In Nigeria, the belief is yes. And there are many theories on just how they got there.” – Jeff Lieberman
“When you visit Aguleri, Nri, there’s many evidence to show that is where they first, our ancestors migrated to” – Igbo Jewish man
“The palace of Eri, has stayed over a thousand plus.” – Yermiyahu
“Its a small house they built for a man. That’s what they mean – Aguleri.”
“There’s burial ground of Eri, in Aguleri.” – Yermiyahu
“Maybe the person that came is the descendant of Eri. It could be Eri, it could be the descendant of Eri. But all I know is that the lineage of Eri came down to Nigeria” – Igbo Jewish man
Does the Biblical Eri have any relationship whatsoever to the one spoken of here? Lets see:
a. They are separated by thousands of years
The Biblical Eri would have lived nearly 3000 years ago, while the Nigerian one lived a few hundred years ago (which is even admitted by one of the Igbo Jews)
“The Aguleri people originated from Igara (sic) and migrated to their present abode about three or four centuries ago. The leader Eri, a warrior, took his people on a war expedition, and after long travel and many fights, established his camp at Eri-aka, near odanduli stream, a place which lies between Ifite and Igbezunu Aguleri. Eri, with his soldiers, went out regularly from his settlement to Urada, Nnadi and other surrounding towns on war raids and captured many of the inhabitants. These were the Ibo-speaking people and by mixing with them and inter-marriage, the immigrants adopted the language.”
SOURCE: The History of Aguleri by M.C.M, Idigo, page 5 (Published in 1955)
“According to the tradition of the Nri themselves, a man of Igala stock from Idah called Eri, son of Achado, a native doctor and hunter, came down the Omambala River in search of the River at a place later called Aguleri (Aguleri Igbo), and begat a number of children, to whom he passed on the secrets of his arts. His eldest son, who succeeded to the paraphernalia of his trade, was called Nriifikwuanim.”
Its pretty safe to say that these two people have NO RELATIONSHIP WHATSOEVER, and linking is another fraudulent attempt to fabricate an Israelite lineage.
3. MIGRATION ROUTES
One of the most entertaining segments of the film was where some of the Igbo Jews attempted to explain how their ancestors ended up in Nigeria:
“I know from birth I’m a Jew, only I know that my forefathers missed the way. They missed the way by coming down to Nigeria and decided to behave like Nigerians. We are not Nigerians, I am sure of that” – Igbo Jewish woman from Nnewi
“The 10 lost tribes of Israel are scattered all over the world. And they believe some of them will be in Africa, Western Africa.” – Samuel
“Well Israel is not far away from Nigeria…very close to Nigeria. They enter Ethiopia, enter Cameroon, and Cameroon with our place.”
“Through Asia, and now they migrated to….through Sudan to Africa.”
“I don’t want to sound racist. If I saw Abraham is Black, then I’ll be saying his white descendants are not his descendants. And if I say he’s White, then I may be saying he cannot have Black descendants. So I think it has to do with environmental factors.” – Samuel
“When the Jerusalem was destroyed, and we were dispersed, we set-up…stayed in Egypt. then Ethiopia, and the travel continued until we find ourselves scattered all over the place.”
“It was a mixed bag of Israelites, that migrated down here. They moved..majority..moved from North Africa, Morocco, passed through Mali, Northern Nigeria, entire length of Nigeria, then Igboland. In not very very ancient times, the traffic between Africa south of the Sahara, and north of the Sahara was quite immense. The Sahara desert was not a barrier. There was serious traffic. We are seeing evidence that Jewish people participated in the foundations of some of the empires that existed in Sub-saharan Africa. We have Judar Pasha. I don’t think anyone but a Jew could have answered the name Judar Pasha. He lead Morocco’s armies against the Songhai Empire. So its more likely for Jews to be participating in the traffic, in the trade” – Remy Ilona
Not only can they not get a coherent story together (coming through different routes as well as time periods hundreds of years apart), but its pretty clear that they are making up the stories as they go along. And not good stories either. To explain the dramatic difference in phenotype between Middle Easterners & Sub-saharan Africans, Samuel insinuates that their skin must have gotten darker as they moved closer to the equator (which sounds pretty racist by the way). The woman from Nnewi claims that she’s not from Nigeria and that her forefathers got lost and miraculously ended up in Nigeria. For some odd reason, her Nnewi ancestors forgot to mention that in their oral history when they stated they came from Orlu in Igboland. She goes on to claim that “Israel is not very far away away from Nigeria”, despite it being over 4000 kilometers (2500 miles) apart, and separated by the largest desert, most inhabitable in the world. The same desert that was able to keep the Roman, Ottoman, & Macedonian empires from penetrating further than North Africa was not really much of a barrier at all, according to Remy Ilona. He also makes the claim that Judar Pasha must have been Jewish because of his name, despite the fact that he was a Spaniard who was born a Catholic but then converted to Islam.
But the most damning question is that if Igbo people are descendants of Jews who migrated from Israel, why don’t they have any type of relationship with any of the other groups in Africa that claim the same thing such as the Lemba of Zimbabwe, Beta Israel of Ethiopia, or Yibir of Somalia? Why is that that until now, they had never heard of such groups although its pretty clear that if their narratives were true, that they would have either been part of them at some time or at least encountered them? And if they did come from the Sephardic populations in Northern Africa, why is there record of such a migration on either end? Furthermore, why don’t any of their surrounding neighbors have any stories of wandering Hebrews or Jews passing through their land? The only people in Nigeria that share some of the migration routes that the Igbo Jews are claiming would be the Fulani people, who have populations in West, Central, North and East Africa.
4. CIRCUMCISION
Probably the argument that is used the most as “proof” of a Jewish origin of Igbo people is the fact that they circumcise their infant males:
“People who generally mention that Igbo people came from Israel talk about circumcision on the 8th day, which is universal among the Igbos” – Igbo Jewish man
Unfortunately, what they forgot to mention is the fact that circumcision on the 8th day is NOT universal in Igboland. There are places like Afikpo where it could be done as late as the teenage years. But when it was done in Igboland, the delay was typically 1-8 days after birth. The delay of both the circumcision and naming of the child in Igbo culture was done mainly because of the high infant mortality rate in the days before colonialism, and that practice was shared amongst many African groups. There is no covenant whatsoever mentioned when the rite is done, and the foreskin is not even preserved, as it often is in the Jewish rite. Furthermore, the burial of the umbilical cord (Ili Alo) actually has far more significance than circumcision and actually does represent a covenant, between the child and Ala (the Earth deity), as well as the ancestors. Furthermore, they also intentionally leave out that both MALE & FEMALE circumcision was a part of the traditional society until recently, which is certainly not apart of the Levitical code.
Unfortunately, female circumcision is one aspect of the tradition that’s still being practiced to this day, with figures estimating that nearly half of women reportedly still undergoing it.
Last but not least, the two methods of circumcision are extremely different. Especially since in the Orthodox Jewish circumcision tradition, the mohel (the Jewish priest doing the circumcision rite) performs what is known as metzitzah b’peh, or oral suction, where they takes a mouthful of wine and then his mouth around the base of the boy’s penis and uses suction to clean the wound. This is ritual is not done anywhere in Igboland. A rabbi explains this practice in this video:
This practice has recently been the center of some controversy in New York Ciy.
5. KOSHER DIET CUSTOMS
Another claim that is made amongst the Igbo Jews is that they share the same dietary customs as those prescribed in the Levitical code:
“As a child, my father taught us, we do not eat these fishes without scales, how did he know that? We don’t eat pigs, how did he know that?” – Igbo Jewish woman
The following is a list of the foods that Igbos traditionally have eaten that are specifically banned in the book of Leviticus:
The following is a list he foods that Igbos traditionally have eaten that are NOT specifically banned in the book of Leviticus, but would have been, because of their characteristics:
Unnamed “unpure” animals that Igbos eat:
Squirrel (Osa/Osia, Uze, Ukpepe), Dog (Nkita), Hyena (Edi), Snake (Agwo), Porcupine (Ebinitu)
As one can see, the traditional Igbo clearly diet violates the Kashrut, which is the Jewish dietary law. Ironically, Samuel actually confirms this when he states the following:
“Grasscutters. They are a kind of rodent. They are like rats, but they are larger, and they live in the wild. So its a very popular meat in Africa, especially in the Igboland. We call it Nchi. And it is believed that when you have a guest, and you give him grasscutter, you’ve really honored your guest. But its not Kosher, so I stopped eating it. We still eat our African food but we make it Kosher” – Samuel
Greater Cane Rat, a traditional Igbo delicacy
The fact that Samuel admits that they have to make their traditional food “kosher” means that the whole concept is one that is not native to their culture. The same woman who lied about the kosherness of Igbo foods tried to make an argument for ritual slaughter being the same way as done in Judaism:
“Even the way we kill our animals, which is killed in a kosher way” – Igbo Jewish woman
“Ritual cleansing – using of birds, animal sacrifice, they slaughter” – Igbo Jewish woman
However, this is negated by the fact that (a) the animals that are killed aren’t “kosher” and (b) ritual cleansing is a worldwide phenomenon.
6. SABBATH & OTHER HOLY DAYS
A common trait amongst all Jewish communities worldwide is the observation of a day of rest on the 7th day of the week. One of the Igbo jews makes an extremely misleading statement in the film:
“In Igboland we have resting days” – Igbo Jewish woman
What she is saying is in fact true. Igboland still does have resting days. The only problem is that there was no such thing as a Shabat (Sabbath) in Omenala. In fact, Igbos didn’t even have a 7 day week, they had a 4 day week (comprised of Eke, Orie, Afor, and Nkwo respectively). The “sacred day” not only differed by town, but also was particular to the deity in which a person was dedicated to. For example, devotees of Amadioha or Anyanwu would perform certain rituals on Afor day. Devotees of Owumiri spirits like Ogbuide or Urashi would perform their rituals on Orie day. Titled men and women also had their respective days of rest and meditation.
Another interesting statement is made by Jeff Lieberman:
“Whether its Shabat or Jewish holidays like Sukkot and Passover, each is greeted by Igbo gathering together from all corners” – Jeff Lieberman
What’s ironic about Lieberman’s statement is the fact that when goes and analyzes festivals and holidays in Igboland, you will not find any that trace their origin to Israel or relate to any historical events of the Jewish people. Celebration of Jewish holidays such as Hanukkah, Purim, Sukkrot, Shavuot, or Pesach are completely foreign to Igbo culture. Stories about the Exodus from Egypt, Destruction of the Temple, exiles to Persia, Babylon, etc are completely absent from Igbo mythology and folklore.
The vast majority of traditional Igbo festivals are related to agricultural cycles, culminating in the largest of all, the New Yam Festival. As stated in Indigenous Knowledge Systems in Igbo Traditional Agriculture:
“Traditional festivals in Igboland are mostly linked to stages in the farming operations and activities. They therefore serve as the farmer’s calendar of events both within the farm and off the farm. They mark the period of procurement of planting materials and farm implements, the time to tend the crops, the time to harvest and store farm produce, and the time to relax and celebrate any success achieved during the farming year. The sequence of events that take place in the farming system is aligned with the different festivals that take place during the year. The traditional Igbo society does not have any names of months, rather it is the festivals and the times they are held that guide them in their farming operations.”
SOURCE: Indigenous Knowledge Systems in Igbo Traditional Agriculture by Francis O C Nwonwu page 301
Examples of some of these festivals include the Festival of the New Year (Ikpuko), the Festival of the Grasshopper(Agugu ukpana), the New Yam Festival (Ufioioku, Iri ji, Ikeji), the Asala Festival, the Palm wine tappers Festival (Agbu Nkwu), etc. Agricultural deities are thanked during all of the aforementioned festivals. Other festivals that are dedicated to traditional Igbo deities include the Olisa, Agwu, Ekwensu, Ani & Ikenga festivals. Festivals dedicated to women include the Ogbe Festival. Other festivals include the Ufala festival, the Alo festival for Ozo titleholders, & the AluloMmuo festival.
SOURCE: Indigenous Knowledge Systems in Igbo Traditional Agriculture by Francis O C Nwonwu Chapter 12
An integral part of nearly all of these festivals is the presence of masquerades. Mmanwu, as they are called in Igboland are performed by secret societies and represent ancestral spirits as well as deities. During the festivals, they provide entertainment as well as protection to those in attendance. This central part of Igbo culture is not found anywhere in Judaism or Jewish society.
7. CONCEPT & NAMES OF GOD
Several attempts in the film are made to equate the concepts of the Supreme Being in Judaism with the one in the Igbo tradition.
In the beginning of the film, Samuel states: “My parents are not Christians, neither are they Muslims. Like my father, I know he only believes that there is God, and when he wakes up, he prays to God and that is all. I’ve never seen my parents go to church.” But what is really telling is what he does not say. Samuel never once goes and states the name that his father used for God. Was it Hashem? Was it Jehovah? Or was it Chukwu, Chineke or Obasi, which are some of the traditional names of God in Igbo listed below:
42 Igbo names & epithets for the Supreme Being:
Chukwu – The Great Chi (Edeh, pg 133)
Aka – The Origin, the Antiquity and the First One (Umeh, pg 129)
Okasi-Akasi – The Highest Highest (Edeh, pg 121)
Okike Chi – Sharer that shares Chi (Umeh, pg 129)
Obasi – (Onunwa, pg 27)
Ife-Anyi – For whom nothing is impossible (Edeh, pg 122)
Okike Uwa – Creator of the World (Umeh, pg 129)
Onwa n’etiri oha – The moon that shines for all (Udoye, pg 39)
Awuwa walu ife – Cutter that cuts things (Umeh, pg 130)
Eze-Igwe – King of Heaven (Edeh, pg 121)
Na Okike kelu ife – Creator that creates things (Umeh, pg 130)
Okaike – Most Powerful (Edeh, pg 122)
Anyanwu na Agbala – The Sun & the Mighty Spirit that holds the world in place (Agu, pg 23)
Ofu – The First of all that exists (Umeh, pg 130)
Chineke – (Edeh, pg 33)
Onye no n’elu, ogodo ya n-akp n’ala – One who dwells above and his wrapper stretches to every part of the world (Onunwa, pg 27)
Odenigbo – Whose fame resounds everywhere (Edeh, pg 122)
Ezechitaoke – King of the spirits & creation (Onunwa, pg 45)
Omacha – (Edeh, pg 33)
Anya Ukwu Na-Ele Uwa – The big eye that sees the entire world (Onunwa, pg 27)
Chidiokike – (Edeh, pg 33)
Eze-ogholigho-anya – King of knowledge who knows all (Edeh, pg 122)
Anyanwu – Eye of Light (Edeh, pg 125)
Obibie Okwachi – Great destroyer & repairer (Onunwa, pg 27)
Eke-ji-mma – Creator who holds goodness (Edeh, pg 122)
Ikpo Nkpume – The impregnable rock (Onunwa, pg 27)
Ike-ife – Bringing into being, originating or causing without pre-existent material (Edeh, pg 122)
Onye-Okike – Being who creates (Edeh, pg 121)
Ife – The Light (Umeh, pg 135)
Omelu-k’okwulu – Who keeps to his words (Edeh, pg 122)
Nna Ife Nta – The Father of the Small Light (Umeh, pg 135)
Otu Aka Oru Mba – One who points from one spot and it stretches to any part of the universe (Onunwa, pg 26)
Obasi Di’Elu – God that Lives in the Sky (Umeh, 133)
Igwe ka Ala – Heaven above the earth (Udoye, pg 39)
Chukwu Abiama – God the Revealer of Wisdom (Umeh, pg 135)
Olisa (Edeh, pg 33)
Olisa Ebili Uwa – God the mystic tide of the Universe (Umeh, pg 133)
Osebuluwa – Lord who carries the world (Edeh, pg 122)
Agbala ji igwe – The pillar holding up the sky (Udoye, pg 39)
Eke ekelu Igwe na Ana – The Creator who created heaven and earth (Udoye, 37)
Amassi Amassi – Known but never fully known (Edeh, pg 122)
Onozu-ebe-nine – Present everywhere (Edeh, pg 122)
A Handbook of African Religion & Culture by Professor Udobata Onunwa
The Book of Dawn & Invocations by Ogonna Agu
Besides comparing the names and titles, we must also consider the nature of God in both traditions.
“The Igbo people, by nature and tradition, they believe in the worship of one God” – Pinchas
Is this the whole truth? Lets hear from a famous practitioner of the Igbo traditional spirituality:
“Broadly speaking, there are two related concepts of God: Chineke, and Chi.
The first idea is the Supreme Being, God, the Creator, the universal God. He is the same for all persons and races and nations. He has no angels or holy messengers because he needs none. He can do everything. He created the whole cosmos alone and without fatigue. He is not human and does not possess an animal nature that would need food and drink; our sacrifices are symbolic. No one has ever seen him physically and no artist dare portray Him in wood, bronze, or painting. He is a spirit and communicates to man not in body but in spirit.
We believe that man is different from lower animals only in one primary sense: God left in every man a portion of his breath. When this element leaves the edifice called man, the residue is a mere matter. From this belief we derive our idea of personal gods, called Chi in Ibo (Igbo) language. There are as many Chi as there are personalities. No one Chi is like another, because no two persons are identical. A rich man’s Chi is rich and a poor man’s Chi is poor. A man’s Chi is masculine while a woman’s Chi is feminine. A man’s Chi is equal to that man. This personal god does not leave its master until death. It is a personal guard to which God entrusted every human being.
It is a common saying that a man is as great as his Chi. Thus in art, the personal god of a baby is represented as a baby. This god is visible through the individual persons. Hence it is not an invisible being, although it cannot be separated from the person without causing death to the individual. This is the concept of Igbo spirituality which has been most seriously misunderstood and misrepresented both by foreigners and some Igbo who are trying to interpret its relation to the social order.”
SOURCE: My Africa By Maazi Mbonu Ojike (1946) pages 182-183
From the account of a man who was a practitioner of the Igbo traditional spiritual system, the Igbo concept of God does not have angels, prophets or the need to receive offerings or sacrifices. Furthermore, Chukwu never needed to have holy books, never had a chosen people and never declared any particular land to be a holy land. The Igbo concept of God as being simultaneously an internal, personal force, as well as a collective one is virtually identical to the concepts of Atman and Brahman in Hinduism.
“The Igbo man has one Supreme God called Chukwu, who deserves worship alone” – Remy Ilona
Did the traditional Igbo people actually practice monotheism? Perhaps, we should confer with one of its respected traditional priests for some insights:
“Is the Igbo a polytheist? Yes, and he is closer the truth about God than the sneering, ignorant monotheist. We saw above that God is both one and many, just like the Army. The Army is a Unit with functional subdivisions. The same holds true for God. It is one Spirit, one Unit whose functional parts are Gods or Spirits. The functional parts of the Army are hierarchized. The same is true of the Gods. It is meaningless to assert that I applied to the Army for help to put out a fire in my house. The correct statement is that I applied to the Fire Brigade of the Army for help to put out a fire in my house. It is the Fire Brigade of the Army, not the whole Army, which handles fire-fighting. Similarly, we apply for help to a God in charge of a particular function, say, procreation (Akwalï Ömümü). To pray to a God makes sense, but it is foolishness and ignorance to pray to God. To worship or venerate God is inefficacious, but to worship or venerate a God yields immediate results. Our ancestors knew this and that is why they were ö-göö o-lee. Their prayers to a given God always yielded the desired result.
We repeat: Before the advent of Christianity in our midst, the Igbo mindset was that God is both one and many, just like the Army. The Christian mind-warping strategy was to assert that there is only One God, the Christian God, which is the God of all Gods. Man’s salvation lay in venerating and worshipping this Christian super-God. But the sober truth is that the Christian God is just one among the many Gods. The attempt to reject the Gods and cling to some super-God unsettles the mind because that mindset goes against all our observations. Can the world in front of our eyes be the creation of one super-God? No! Nature confirms the reality of Gods or fashioning powers, but not the reality of one super-God.”
SOURCE: Odinani: The Igbo Religion by Ezeana (Priest of the Earth Deity) Emmanuel Kaanaenechukwu Anizoba, page 35-36
We can see clearly from this statement that the traditional Igbo worldview would not be classified as Monotheism in any sense of the word. It would be far closer to Polytheism, and more specifically, Pantheism, which is defined as the view that everything is part of an all-encompassing immanent abstract God; or that the universe, or nature, and God are equivalent. The Igbo concept of God doesn’t have much in common with the Jewish one.
In summary, Jeff Lieberman & the Igbo Jews have yet to name any villages or clans that have oral traditions of origin from Israel, have yet to show any relationship between the Eri of the Bible and the person who was the founder of the Umueri clan, and cannot demonstrate a coherent or realistic migration route from Israel to their current location. Furthermore, it becomes clear with proper analysis that there is no link whatsoever between Igbos and Jews when it comes to circumcision rites, dietary customs, holy days, and concept and names of God. Its becoming more and more clear that Jeff Lieberman & the Igbo Jews are attempting to scam people, especially the Jewish communities in America & Israel by fabricating history and facts that don’t exist. In part three, I will cover the following claims: Linguistics, Christianity & Igbo Tradition, Family & Village Traditions, Artifacts, Igbos & The State of Israel, “Expert” Opinions & DNA Testing.
This year, a documentary came out, entitled: “Re-Emerging: The Jews of Nigeria”, which claims that Igbo people are one of the “Lost Tribes of Israel.” Its a very interesting and entertaining documentary. However, its one that is very much misnamed. What the documentary should be called is “Re-Emerging: The Failed Oriental Hypothesis.” What the filmmaker, Jeff L. Lieberman forgot to inform the audience of was that the propaganda he is trying to push has been debunked for nearly 100 years. Before we even get to review the film, let’s first go through history so we can figure out how this documentary came to be:
The first person to posit any relationship between Igbos and Jews was Oladuah Equianio. In his autobiography he states:
“Such is the imperfect sketch my memory has furnished me with of the manners and customs of a people among whom I first drew my breath. And here I cannot forbear suggesting what has long struck me very forcibly, namely, the strong analogy which even by this sketch, imperfect as it is, appears to prevail in the manners and customs of my countrymen and those of the Jews, before they reached the Land of Promise, and particularly the patriarchs while they were yet in that pastoral state which is described in Genesis–an analogy, which alone would induce me to think that the one people had sprung from the other.”
The Interesting Narrative of the Life of Olaudah Equiano Or Gustavus Vassa, The African (Chapter 1)
This statement compares the two groups, but doesn’t actually say which one he believe came from the other. In recent years, evidence has emerged that Equianio (whose legal name was Gustavus Vassa) was actually born and raised in South Carolina, and only wrote about Igboland from the stories he heard others who were born there tell. Furthermore, one can argue that even if he were born in Igboland as he claimed, Vassa admits that not only is his memory very imperfect (having been removed from his people at such a young age), but that he is now looking at it from a Christian point of view, which would biased him to arguing for a Biblical connection to his people.
Professor Adele Afigbo, one of the prominent Igbo historians writes about other people who speculated on Igbo origins in the Middle Eastern area:
“(George) Basden (1912) pointing to certain constructions found in the Igbo language and what he considered the deep religious feeling of the people, propagated the view that Igbo culture probably evolved under the impact of the Levitical Code.
Impressed by what he considered the superior intelligence of the Aro Igbo and by their religious systems and rituals, (Sir Herbert Richmond ) Palmer contended that they carried Hamitic blood in their veins and that it was under their leadership that the “higher” aspects of Igbo culture had evolved.
Similarly, impressed by Igbo sun-worship and by the feature of dual organization in their social structure, (M.D.W) Jeffreys held that that the Igbo at some stage in the past had come under Egyptian influence, the carriers of this influence probably being the Nri of Akwa in northern Igboland.
The pseudo-scientific racial theories prominent in the colonial period made their impact on the Igbo in two ways. In the first place, colonialism was a severe humiliation for the Igbo. It also gave them Western education, which made them capable of accepting the myths about the cultural similarities between them and the peoples of the Near East. To show that they had not always been as “despicable” as the colonialists found them, they started laying claim to an Eastern origin on the basis of such cultural similarities.
In the same manner, the application of the Oriental hypothesis to Igbo cultural history by colonial officials had a propagandistic side to it. These men refused to concede that the Igbo cultural traits which they traced to the East could indicate that the Igbo came from there. To do so would, in the intellectual climate of the time, have been to assign this despised colonial people a higher place on the world tree of culture than the colonial masters would have found convenient. Instead, the colonial theorists claimed that these traits showed that he Igbo had once been under Egyptian or Jewish cultural dominance. Implicit in this claim was the idea, not hitherto emphasize by anyone, that British colonialism was not a radical departure from the past, but in some sense a continuation of the cultural education of the Igbo which had been started long ago by the Egyptians. In this regard it is revealing that the Oriental hypothesis was imported as an explanation of Igbo history in the 1920s, when the colonial government was experiencing great difficulty in the administration of the Igbo. It was in this situation that it came to be argued first that Igboland had once been under Egyptian influence, second that the spread of Egyptian culture in Igboland was the work of a small elite, who after interbreeding with the people, became the Nri and Aro of today, and third that if the British really wanted to rule the Igbo “indirectly”, then they had to do so through the Nri and the Aro (Afigbo 1965)
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, theOriental hypothesis was to all intents and purposes dead as a serious explanation of Igbo culture history.”
“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
This dead in the water theory was resurrected for a brief period of time during the Nigerian-Biafran War, when the Biafran Republic received support in the form of arms from Israel, among other nations. Apartheid South Africa and Rhodesia also supported Biafra, but nobody uses that as proof as any ancestral connection that Igbos have to any of those white settler regimes.
Over the years, other Igbo historical heavy weights through the years have also weighed in:
“It may well be that the proponents of this oriental hypothesis base their argument on circumstantial evidence. Non-Igbos who believe in this theory drew their conclusion on the strength of some similarities between Igbo sharp practices in trade and moneymaking ventures with that of the Jews. Still other people who buy this theory do so because the Igboman’s resentments in Nigeria resemble those of the Jews. The wide dispersion of the Igbo just like the Jews is also one of the reasons advanced to support this thesis. Today, however, the concept of the oriental or eastern origins is in danger. The idea has been impugned vehemently and is fast losing its credulity. The tradition is considered to be more of a fable than reality. No wonder the theory has been opposed and even rejected by some indigenous writers. Afigbo has written of its proponents as victims of the ‘oriental mirage’ and warned that the oriental extraction should not be taken seriously. Similarly (Professor. Elizabeth) Isichei has dismissed the theory as a ‘mistaken stereotype.’ To (M.A) Onwuejeogwu, the argument is ‘unscientific and only fulfills man’s quests for its origin without coming close to the answer.’ Because of the caliber of these critics, the first Hermetic hypothesis of the Igbo origins as obsolete and untenable. This is because it has neither established convincingly the circumstances surrounding the original home of the Igbo nor trace chronologically how the Igbo came to live whre they are today. But put more succinctly, contemporary studies on Igbo origin are contending that earliest Igbo first emerged in Nigeria and not from the near or far East.”
Migration and the Economy: Igbo Migrants and the Nigerian Economy 1900 to 1975 By Mathias Chinonyere Mgbeafulu, page 8
More:
“Some elders still claim that the Igbo are the original inhabitants of their present place of abode. Some late theories of Hebrew link are yet to be confirmed with authentic ethnographic data.” A Handbook of African Religion and Culture by Professor Udobata R Onunwa, Page xxi
More:
“Some Igbo writers have since then followed him (Dr. George Basden) and written in the same vein saying that the Igbos are of Jewish origin. Some of the undisputed similarities in some Jewish practice and those of the Igbos are stated in support of their claims. One has to observe however that some of the examples given appear too far-fetched…This account of the origin of the Igbo is immediately knocked out out by archaeological evidence that Igbos have been in their present settlement from well over 3000 B.C.”
Igbo People: Their Origin and Culture Area by Dibia John Umeh (Traditional Priest), Pages 32-33
So by 2012, when this documentary was made, the Oriental hypothesis, that Igbo culture and/or people is derived from Israel or Egypt had been abandoned by the very people that promoted it in the first place (Basden, Jeffreys, Palmer, Matthews, Meek etc) had been dismissed by serious indigenous and non-indigenous academics (Afigbo, Isichei, Onwuejeogwu, Mgbeafulu, Onunwa) and had never been taken seriously by traditional priests (Umeh) in the first place. You will not find arguments for the Oriental hypothesis in any recent academic journal, any recent dissertation or thesis, or any books written by traditional Igbo priests or practitioners. So how in the world did this movie actually get made?
There are two sources for the re-emergence of this failed hypothesis. As the film rightly pointed out, the Pentacostal Christian movement began to spread like wildfire in Nigeria in the 1970s and 80s. Unlike its predecessors, the Pentecostal churches did not put an emphasis on education for either its clergy or its congregation. Compared to the highly educated Anglican and Catholic Priests, Pentecostal ministers could literally be anyone off the street who received a “calling.” Furthermore, the Pentecostal churches did not open up schools at the same rate or at the same caliber as the Anglican and Catholics did, and also appealed to many of the unemployed, hopeless masses.
The mid-1980s also saw Nigeria’s once strong economy start to decline due to a poor decisions from the military leadership, as well as Structural Adjustment Programs by the World Bank. By the 1990s, Nigeria’s economic situation was extremely bleak. Many people looked for ways to escape. In 1993, an Igbo migrant worker in Israel named Chima Onyeulo went to the Interior Ministry to claim Israeli citizenship as a “returning” Jew. Onyeulo claimed that although most Igbos were now Christians, they were once Israelites, and on that basis, he should be allowed the “right of return” afforded to Jewish people. Furthermore, he insisted that Igbo was simply a corruption of the word “Hebrew.” His application was rejected.
African Refugees from the Sudan in Israel
His failure did not deter others from also trying to trying to be recognized as a Jew and escape out of Nigeria. In 1999, after one Igbo man traveled to Israel, he came back and told the rest of his Pentecostal church that they were from Israel , and convinced them embrace Judaism. Members of that church became practicing Messianic Judaism, which is nothing but Christianity that also keeps some of the Old Testament law. Messianic Judaism constitutes the overwhelming majority of self purported Igbo Jews today. That same year, the Association of Jewish Faith in Nigeria was founded.
Is it a coincidence that the Oriental Hypothesis began to re-emerge when Nigeria’s economic and political situation worsened? Does anyone else find it interesting that there is almost no record of any of these Igbo Jewish groups before the 1990s? Why did it take for them to get internet access before learning that they were Jews? Why were no practitioners of Odinani, Igbo traditional priests or Dibias interviewed in the film? Why were the academics in Igboland not interviewed either? How it is that in 2012, Jeff Lieberman has been able to find evidence for this supposed Hebrew lineage that Basden, Jeffreys, Palmer, Meek and Matthews could not find nearly 100 years ago before people had embraced Christianity as much as they do now? Isn’t it pretty clear what is going on here?
The Igbo Jews are trying to escape Nigeria by any means. They want Israel to airlift them out of Nigeria as they did to the Ethiopian Jews (Beta Israel) in the 1991 during Operation Solomon. They have even gone so far as to fabricate physical evidence and create traditions out of thin air that never existed in Igboland. While other Nigerians have used “green card marriages” or fake visas as a way to illegally immigrate out of the nation, these people have decided to pursue the religious route, and imitate foreign Ashkenazi traditions like donning the yarmulke caps, which is a tradition from Poland. They have even gone so far as to wave the flag as Israel as much as possible, despite the fact that the state of Israel as a secular nation and Judaism are not synonymous, and there are many Jews that do not identify with that state. Other commentators on various websites have pointed out the scam as well:
“Fraudsters! If I was an African living in squalor I would also claim to be Jewish to get a free ticket to Israel. The more we indulge these so called ‘Jews’ the more they will continue appearing”
“If Nigeria was a British colony, why couldn’t they find out about Judaism prior to the internet? The same Christian missionaries who converted many Nigerians to Christianity could have given them access to knowledge of Judaism. Were there no Jews in Nigeria during the British era? Wouldn’t the Christians have used the Old Testament which talks about the Jews?”
“The men are all circumcised as babies 8 days old??? I’m sure NOT. This is just a scam to get into Israel.”
“The Igbo people are not from Isreal. They do not have anything in common that one would even guess that they are from Isreal. Igbo people do not have any culture that relates to that of the Isrealis. The Ibos are Roman Catholics. The Igbo people should plan how to better their lives and that of their communities, and stop thinking negatives.”
This comment hit the nail right on the head:
“Well, looking at the situation i Nigeria where there is no social security, no light, no water, no good roads, no affordable health care system coupled with bad governance, one cannot but seek affiliation with another good country that may be willing to accept him. If Nigeria were to be a good country where the welfare of its citizen is well attended to, the Igbos would have denied that they are Jews even if Israel request for them.”
This documentary reminds me of another one that came out this year. Anyone remember Kony 2012??
Once the Ugandans got wind of it, they were able to help end Invisible Children’s party and expose them for the fraud they were perpetuating on people. Perhaps Jeff L. Lieberman knows this, and is choosing to avoid showing this film to Nigerian audiences as shown from the screening schedule on the website.
In conclusion, the only thing that has been re-emerging, is a racist scam that perpetuates the notion that African people are only intelligent enough to create their own traditions. This failed hypothesis, which says that Igbos in particular, could not have derived their culture by themselves, and must have been influenced by Jews or some other foreign group is being used as a means of escape from a failing state by some very desperate people. In the second part of the review, we will point out every single false or half-true statement in this documentary, and start the process of finally killing the debunked Oriental hypothesis once and for all. Please spread the word and don’t allow others get caught up in this latest Nigerian scam.
“To understand the nature of God, look for God in nature” – Omenka Egwuatu Nwa-Ikenga
Every week, billions of people all around the world attend religious ceremonies in their respective buildings. Muslims go to their mosques, Christians go to their churches, Jews to their synagogues, Hindus to their Mandirs, and so on and so on.
National Mosque of Nigeria
Believers of these different faiths gather for prayer and worship, fellowship with fellow believers, and to get a chance to hear text that they consider to be the “Word of God”. These sites are considered to be sacred places. They often are seen as the literal house of the God or gods which they are dedicated to.
Hindu Temple in New Delhi
Within these structures, elaborate murals, shrines, scultpures are put up to represent different gods, angels, and saints. Followers of these faiths will often go to these places to speak to these representations in hopes of getting them to intercede in their lives.
Statue of St. Peter
Within these “Houses of God”, people will hear stories about the divine revelations and experiences of their prophets, saints, and holy men and women. But the most ironic thing about these stories is that most of the people described in them did not have their spiritual awakenings, revelations or experiences in a temple or building of any kind. In fact, most of them had their spiritual experiences in nature. Don’t believe me? Consider the following examples:
Moses
Moses experiences God through a burning bush
Considered to be the most important prophet in Judaism, Moses had his first experience when he heard a voice speaking to him through a bush that was on fire, yet was not burning. His second divine revelation from God came to him on a mountaintop.
Moses receives the Ten Commandments on Mount Sinai
Gautama Buddha
Buddha under Bodhi tree
After trying different paths to find an end to human suffering, Siddhārtha Gautama decided to meditate under a Bodhi tree. After 49 days of non stop meditation, he reached Enlightenment, and became a Buddha, which means an “Awakened One.” Those that follow his teachings today call themselves Buddhists.
Jesus Christ
The man known as Jesus Christ is said to have begun his ministry when the spirit of God descended upon him during a baptism ritual performed by John the Baptist at the river Jordan. He then spent the next forty days and forty nights fasting and praying, not in a temple, not in a synagogue, but in the wilderness.
Jesus in the wilderness
According to the scriptures, he remained in the wilderness throughout his ministry, and did the vast majority of his preaching in nature, including the famous sermon on the mount.
Sermon on the Mount
Prophet Muhammad
“When Prophet Muhammad [pbuh] was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. This meditative temperament helped to widen the mental gap between him and his compatriots. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort — a cave named Hira’, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would always go there and invite wayfarers to share him his modest provision. He used to devote most of his time, and Ramadan in particular, to worship and meditation on the universe around him.” [Rahmat Al-lil’alameen 1/47; Ibn Hisham 1/235,236; Fi Zilal Al-Qur’an 29/166]
Cave in Hira where the Prophet Muhammad received the Koran
“When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired His mercy to flow on earth and Muhammad [pbuh] was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur’ân.” [Fath Al-Bari 1/27]
So here you have the founders of four of the major religions in the world receiving divine revelation in nature, and yet today, their followers are literally stick themselves inside in large boxes of sticks, stones, glass and metal. Does anyone else see something wrong with this picture?
Its not only religious people that have become delusional, its also people who proclaim to be scientists as well. Ancient scientists used to learn about nature by actually being a part of it. Sitting around watching the heavenly bodies in the sky, and seeing how different things interacted in nature. Nowadays, they are stuck behind computer screens or locked away in laboratories. The interesting thing is that most of their “theories” and “laws” stem from people like Sir Issac Newton, who “discovered” gravity after an apple fell on his head while he was sitting under a tree. I guess you can call him the Buddha of Physics.
Ndi Igbo (Igbo people), much like other African peoples, did not limit God to a physical structure or even one piece of land. They recognized the Divine in all of nature. I recall hearing a story about how when some of the European missionaries came to Alaigbo (Igboland), they had requested some land to build “God’s house”, to the amusement of the Igbo elders that they had spoken to. These same Europeans who claimed that their God was omnipresent truly did not believe it, for if they had, they would not have condemned the Igbo traditions which truly placed God in everything.
Contrary to popular belief, Igbos DID NOT worship or pray to “idols” or wooden sculptures. The idea of Africans worshiping or praying to an object that they created is downright insulting. The ironic thing is that the people who perpetuate this myth spend a good amount of time doing the same thing that they have historically condemned others for:
Offerings to a Statue of Mother Mary
Instead of worship, Igbos entered into communion with Spirit. Divine experiences were not limited to special prophets or holy men or saints, but could be had by everyone. The vast majority of places for public communion in traditional Igbo Omenala (custom and tradition) were either at trees or groves of trees. These trees were representations of divine forces, but were not the divine forces themselves. The following are some examples:
Agwu deity represented by Ogilishi tree
Ngwu deity represented by Ngwu tree
Both examples taken from Ngü Arö Öka The Öka Lunar Calendar, 2010 -2021 by Nevbechi Emma Anizoba.
The pouring of libation at the shrine of Onye ama-ama in Amaeke
Sacred Grove of Ihu Nne Chukwu at Obiene
The use of trees as connections to the spirit world is illustrated beautifully in the “Tree of Souls” in the film, Avatar, where the Na’vi would go there in order to commune with the spirit of their planet, Eywa.
Tree of Souls in Avatar
This use of trees as places of communion with Spirit carried onto the Diaspora. Ayiti (Haiti) was one place where alot of Igbos ended up during the Maafa (African Hellacaust). Here we see a picture of Haitian Vodouisants (Practioners of Voodoo) having a ceremony at a sacred Mapou tree:
Voodoo Ritual at Mapou Tree
Two hundred years ago, their ancestors gathered together in a sacred grove in the Bwa Kayiman woods and declared that they would no longer be enslaved by the white people or their god.
Voodoo Ritual at Bwa Kayiman Woods
Even in North America, the significance of trees as sacred communal places has not dissappeared from the lives of Africans in America. Below are some pictures of the special trees of some of the black fraternities and sororities:
Iota Phi Theta Fraternity Inc. Tree
Sigma Gamma Rho Sorority Inc. Tree
Zeta Phi Beta Sorority Inc. Tree
Delta Sigma Theta Sorority Inc. Tree
Alpha Kappa Alpha Sorority Inc. Tree
What’s significant about the black fraternities and sororities in America is that they also trace part of their lineage to the Ekpe society of southeastern Nigeria, but that is a conversation for another day.
Besides trees, caves also were used as sacred places. Two of the great oracles of Alaigbo (Igboland) were found in caves, including the Ibini Ukpabi oracle of Arochukwu (also known as the Long Juju) as well as the Agbala oracle of Awka. Below is a picture of a shrine in the Ibini Ukpabi cave:
Ibini Ukpabi Oracle
Of all, the most famous public places of African communion with Spirit have always been bodies of water. Rivers, lakes and streams have always been viewed as extremely sacred all over the continent, as evident by the number and popularity of water divinities (Yemaya, Oshun, Auset, Het-Heru, Nommo, Mami Wata, etc).
Those who visited these sacred waters would go for spiritual cleansing, purification, and healing, to become one with Spirit, for initiations and for a variety of other reasons. Water is perhaps the easiest medium to go into a state of trance , in order to connect with Spirit as well as ancestors. If you want to learn how to connect with Ezenwanyi, the Divine Igbo mother water goddess, click here. Below is a picture of a Voodoo bathing ritual in Haiti:
Voodoo Bathing Ritual
I hope you have enjoyed all this information that has been presented to you. If you want to get a deeper understanding of the concepts mentioned above, the most effective way for you to do that would be to simply go outside. Whether you go a park, or a stream or even your backyard, you will gain a far deeper insight into what God is from simply getting back to Nature and being still then you would from reading any book or blog. Yagazie (May we prosper).
He even admits that he was once looking for his identity and decided to identify as Igbo in another email: 
In the very first episode of his Blogtalk Radio, he claimed that his father’s family came to the US to trade, and in another episode, he made the claim that didn’t come from a slave family and doesn’t have the “slave consciousness.” But if the above emails are to be believed, all of that is shown to be a blatant lie. Besides that, his knowledge of Igbo history and culture also seems pretty suspect: 
.jpg "Tree of Souls in Avatar")
Odinani: The Sacred Arts & Sciences of the Igbo People 