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Biafra Movement - A Report (2):

A Report to the People's General,
Maazi Philip Effiong (Obong)


Maazi Nnaemeka Mene Onumonu
BNW Magazine)


You hated our forefathers, for not to you homage pay.
You could not understand how a people so simple could
yet be so advanced.

They saw your wealth and power, and intimidated were not.
For you had met a people with a government,
more advanced than any you had seen.

You had met a people that practiced democracy,
before you knew what it was.

You had met a people that spiced their sentences with parables.
To them nothing was impossible.

"Let the worst happen, so we can see it", they would say.
You had met a people that believed in themselves and their
personal CHI(GOD).

"It is not where a man starts, but where he ends, that's important",
they would say.

Yes, you hated our forefathers for,
"claiming a quality that belongs only to the gods".
These are ingrates, you shouted.
We should not have educated them.
We should have left them the primitives they were.
We should have expelled them from our empire.
We will use the might of the WESTERN WORLD, and in their place
put them.

We will make it an impossibility, for them, their dreams realize.

We have taken your worst, and yet survive we do.
We have learnt and lived your way, and is emptiness we now see.
You believe in scarcity, we in abundance.
You believe in subduing Nature, we in oneness with Nature.
Your elders you lockup in the house of rejects,
our elders are an integral part of us - for a link to the past
and future are they.

You separate the physical from the spiritual,
we believe both are one and the same.

We have learnt your way, and now, back home we go.
"Nno (welcome)", our forefathers will say, "you have done well".
We will take the best from you.
And once more Africa will be the shinning beacon it once was.

Nnaemeka M Onumonu (The Sculptor)
-posted to igbo-net, 08/27/97


Maazi Effiong,
Tributes to General Philip Effiong

A Report to the People’s General (2)

As we dive into “ideology” it is important that we step back and seek answers to some very complex questions.


If you will allow me, before we continue with the report, it is important that we Praise and acknowledge the Supremacy of Yah by performing a ceremony that Ndi Igbo for thousands of years have engaged in whenever they come together.


Igbo Kweeeenu - YAH!

        Kweeeenu - YAH!

Kweeeezuonu    - YAH!


As you already know Igbo does not differentiate between the physical and the spiritual, both are one and the same, and more importantly, Igbo is a way of life based on the philosophy of our fore-parents, one of the foremost being, “Eziokwu bụ Ndụ – Truth is the foundation of life”!



Who or what is Igbo?




On April 4 & 5, in Cornel University at Ithaca, New York, an International Conference on Igbo Studies was held. Something very special happened, Igbo from Ala Igbo in America finally met a special breed of Igbo - Ndi Igbo from Ala Igbo got a little taste of Igbo who had come to the conference to meet their brethren after more than three hundred years, Igbo who still understand what being Igbo is all about, Igbo who are uncompromisingly Igbo.


Do you remember the part that our Igbo American brethren have played since the inception of this struggle?

I have already informed you about the part Maazi EzeNdubuisi played in the formation of the organization. I forgot to inform you about the part played by some very special Igbo American Elder-statesmen, Maazi Ausbra Ford (Prof.), Maazi Anderson Thompson (Dr.) and Maazi Jacob Carruthers (Dr.), all of the Kemetic Institute, or our special brother Maazi Nicolas Thompson, an Igbo Ghanaian of the Ga nation, who was with us from day one when we started on this journey. These giants stood by Ekwe Nche Organization even when our brethren turned their backs on us. They took time to not only read both the Omenala (constitution) of Ekwe Nche and the “Bible of the New Biafra Revolution – Leadership Series”, which they pronounced great, telling us we were on the right path, but also invited us to series of meetings and conferences and were not economical with their time when we called for help. When Ekwe Nche celebrated two consecutive Igbo Weeks, they were present to address empty halls and continued to remind us that every struggle took time and they were ready with advice when it was dearly needed.


Or shall I write about the part that a very special sister, again an Igbo American continues to play in this wonderful journey of Ndi Igbo towards self-discovery and actualization? During the first “Ebo Landing” celebration in 2002, if not for this very special Igbo American sister, Ada-Eze George (Dr.) it might not have happened.


What about the many contributions of our Hebrew Israelite brethren, these soldiers of Yah continue to grace our every event, demanding nothing in return but to share the joy and pain of their long lost brethren.


The Elder-statesman Maazi Hal Seiber, whose more than 20 years research finally proved that “Ebo Landing” in St. Simon Island, Georgia, was not a myth, also played an important part. He proved that only our Igbo ancestors were involved in this cry for freedom and revolt against injustice. These our ancestor laid the groundwork for the “Awakening and In-gathering”.


To these our great Igbo American brethren and the many not mentioned, who, Yah has selected to help bring about “the Ingathering and the actualization of New Biafra”, Igbo say NDEEWO!


Back to the conference. At this conference in Cornel University, our Igbo American brethren were represented by two very special brethren – Maazi Ishaq Dawood (Nwanne di Namba Ndi Igbo) and the elder-statesman, Maazi Alufiel Grier (Onwa), among others not mentioned, and the topic of their presentation was “The Historical Origins of the Ibo and their Dispersal During the Slave Trade”.


General, their great presentation raised a lot of eyebrow and some very heated discussions. Not only was their presentation well researched, it was well documented.


Allow me again to express the thanks of the Igbo nation to our long lost brethren and also to welcome them home – NNO NUOOOO!

Yah has finally started to heal the tear in our Collective Chi.


Igbo Kweeeenu – YAH!

         Kweeeenu – YAH!

   Kweeeezuonu – YAH!


The Awakening & In-Gathering as promised by YAH has begun!


Maazi Effiong, it is important that we continue to stress to our brethren who still have not gotten the message, that the shortest way to New Biafra is to join our Igbo American brethren and help them in every way possible carry, “the message of their roots as Ndi Igbo” to our other Igbo American brethren who as of yet do not know that they are Igbo.


My write-up on the origin of Igbo will come from a different perspective.


I am reminded of a saying of our fore-parents, “Igbo bu mmuo – Igbo are spirits”, and one of their folklore state that Igbo are spirits who came to market on one of the four market days and a catastrophe prevented them from returning home, they had no choice but remain, settle amongst and marry the natives.


The folklore creates two important periods in Igbo history, before and after the “spirits” settled among and became part of the Igbo nation. This might explain both the contention by some that Ndi Igbo have always lived in that area called Ala Igbo, and the contention by others that Ndi Igbo came from somewhere else and settled in that area.


The journey into trying to uncover the Igbo question is more like trying to solve a puzzle with many missing parts. Fortunately, there are answers if one is willing to take the time, reject all we have been fed and go back to the philosophy and sayings left behind by our fore-parents and when possible try to decipher written books, documents and handed down stories. As a member of an Igbo Research Spiritual Organization, Ekwe Nche, I have been blessed to work with some of the best minds and more importantly learnt to open myself up to Yah, the Creator of all things and the Giver of all knowledge.


I had the opportunity to attend that same conference in Ithaca, New York (A Tribute to Simon Ottenberg – April 4 & 5, 2003) as part of a delegation from Ekwe Nche organization. The Key Note Speaker, Maazi Adiele Afigbo (Dr.) in a passing comment made a profound statement, “Ndi Igbo were called Ndi Gboo (the ancient people)”, he said.

This comment caught our attention. Suddenly things started to fall in place. Ndi Igbo call themselves, “Ndi Owuwa Anyanwu – People of the East.”


In Genesis 29 : 1, “Then Jacob went on his journey, and came into the land of the People of the East”; this is the first mention of the ‘People of the East’. Is this a coincidence? If it is not, will this not explain why Ndi Igbo have been referred to as Ndi Gboo (the ancient people)?



Now lets consider the two periods mentioned in the folklore;


The oral tradition says merely that Eri came down the Anambra to unify the surrounding settlements …


By 994, Eri had probably fully established his authority over settlements in the middle Anambra valley. Eri came down from the sky. God sent him. He canoed down the river Anambra and established a place now called Eri-aka. … Eri’s authority to rule and his power over men were derived from Chukwu, the Great Creator as expressed in myth.


By Maazi M. A. Onwuejeogwu (Prof.)


We are now faced with a myth in this same form as the folklore; Eri is sent by Yah to already existing settlements.


An interesting question that might arise would be, why these particular settlements? Why go to total strangers or was he going back to his people? We know that Ndi Igbo rarely if ever marry outside their nation, until recently. Does this then mean that there are blood ties between the new-comers and those that were already in the settlements? Will this not explain why absorption was complete even without war?

To make it even more interesting, consider the term “Chi”, why is it that half way across the globe in both China and Japan, they have this same word that has very nearly the same meaning with the meaning of Chi in Ala Igbo?  Was there a very old civilization that encompassed the whole world? Did remnants of that civilization survive?





The traditional philosophy and religious beliefs of the Nri like that of other Igbo peoples, are interwoven and centered on five interdependent major concepts which are as follows: Chukwu, Alusi, Uwa, and Ike Mmadu.”


He continues,


Chukwu is the Great Creator of all things. The Great Creator has four major aspects which are manifestations of his existence. First, Chukwu is Anyanwu, in the symbolic meaning of “the sun”. Nri believe that as the sun’s light is everywhere so is the presence of Chukwu manifested everywhere; as the sun is all powerful so is Chukwu all powerful and as the sun is the light that reveals things so is Chukwu the source of knowledge. Secondly, Chukwu is Agbala, manifested in the fertility of the earth and the beings that inhabit it. Thirdly, Chukwu is Chi, manifested in the power and ability of living things to procreate themselves from generation to generation. Fourthly, Chukwu is Okike, manifested in the creation of everything visible and the invisible. Chukwu as Okike creates the laws that govern the visible and the invisible. These laws are neither good or bad. They are simple laws that enable things to work. Both good and evil are the products of the invisible “beings” and “forces”, the Alusi.



By Maazi M. A. Onwuejeogwu (Prof.)



Maazi Effiong, this is one of the most simple and yet most complete definition of Yah that I have come across, and remember this definition was handed down thousands of years ago to our fore-parents. In fact this definition also include and explain what some now call the laws of science.


I am reminded of the presentation made by Maazi Justin Akujieze (Dr.), also of Ekwe Nche organization, in the same conference in Ithaca, New York. His topic was: An Alternate Model to the Big Bang Theory otherwise known as “UWA WARA AWA”. Using both Igbo philosophy and writing (Nsibidi or Nsibido -in the beginning), he was able to show that there were two Big Bangs not one.


Why should it be, does all knowledge not belong to Yah?

Were the secrets of the universe not revealed to our fore-parents by Yah?

Did they thousands of years ago not understand the importance of the Sun, is that not why they gave it the name, “Anyanwu – the eye that never dies”?

If the eye dies will the world nor cease to exist?

Did they not call humans , “Mma Ndu – The beauty of life or the masterpiece of life?

One can then understand why life was very precious to them, for if you could not give life, why should you take it? Is the modern world not finally acknowledging what our fore-parents had always know, “that we are all connected”!


Below is a copy of a letter to Ekwe Nche Organization from the Palace of Eze Nri, Maazi Obidiegwu Onyesoh, Nrinweelana II (personal data have been removed). The highlighted portion should make you shake your head in amazement:







(The Custodian of Igbo Custom and Tradition & Keeper of the Ancestral Homeland of Ndi – Igbo)


Date:   11th July 2002



I am directed by H. M. Eze Obidiegwu Onyesoh, Nrinweelana II, the custodian of Igbo culture and civilization to acknowledge the receipt of your all important historical letter of 17th June 2002. The letter got to him on the 6th of July instant. The revelation in your letter is very interesting as it justified and confirmed to its logical satisfaction what OLAUDAH EQUIANO, the famous Igbo slave who gave graphic details of his ordeal in some of his books “THE INTERESTING NARRATIVE OF THE AFRICAN” 1789. AND EQUINO’S TRAVELS”. Abridged Edition by Paul Edwards, 1967, Heineman London…


There is another book by (A SLAVE BOY ANAESO ARCHIBALD JOHN MONTEITH) a native helper and Assistant in the Jamaican Mission at New Carmel – 1854 publication. A research fellow from the University of West Indies Jamaica through the University Ibadan African Studies Dept. came to the palace of Eze – Nri on the 23th Tune 1994 led by the Prof. Maureen Warner Lewis Ph.D. Abridged copy of the book is enclosed , you can cross check with the Prof. For further collaborations. It is further reported that Anaeso Archibold John Monteith’s descendants contributed over 30% of the population of the West Indies.


H. M. Nrieweelana II is delighted to note that the contribution and resilience of Ndigbo kidnapped from /within the territory of Nri Kingdom who believed in the sacrilege of the human being, who believed in the equality of the human race that all human being are equal before God (Chukwu). With the Supreme Being – Chi – Ukwu the creator.


The early Nris were divinely endowed with the quality of human value, that no human mortal has the divine authority to enslave the other – hence their courage. They would rather kill themselves than be subjected to slavery. This dogma is one of the tents of NRIOLOGY. NRIOLOGY is the concept of Nri-ness, i.e. Equality of human being, that all people are equal before God. Thus the following principles :- Nris do not discriminate against Osu cast. If an Osu cast reaches the kingdom of Nri, He/She ceases to be Osu, Nri did not capture/kidnap people as slave. Hence every one in the kingdom is a free born – (Amadi), Nri were the recipient of children who cut the upper teeth first, they were regarded as (Nwa Alu) and dumped away. The community where such happened would find Nri agents, who will bring these unfortunate human beings to Eze Nri who will declare them clean, they lived freely in the kingdom and integrated.


The popular Aka-Nri were never born in Nri but were picked up from different communities by agents of Eze-Nri. These people were born dwarf. The Non-Nris associate them with ALU (Nso) and called them UMU ALU or NWA ALU. They were brought to Eze-Nri who declared them clean and gave them full human right and citizen of Nri Kingdom. The EZE-Nri empowers them by conferring the Ozo title on the male and Ada Eze on the female. These are the concept of Nriology.

A Book on this by H. M. Eze O. Onyesoh is on the making. H. M. salutes your courage. You may route all information through his son …..

 Hope to hear from you on your planned programme

 Thanks Sincerely,



Maazi Effiong, allow me to append below part of the highlighted part:


The early Nris were divinely endowed with the quality of human value, that no human mortal has the divine authority to enslave the other – hence their courage. They would rather kill themselves than be subjected to slavery. This dogma is one of the tents of NRIOLOGY. NRIOLOGY is the concept of Nri-ness, i.e. Equality of human being, that all people are equal before God. Thus the following principles :- Nris do not discriminate against Osu cast. If an Osu cast reaches the kingdom of Nri, He/She ceases to be Osu, Nri did not capture/kidnap people as slave. Hence every one in the kingdom is a free born – (Amadi)


You can see that our fore-parents thousands of years ago talked of equality of all and were strongly opposed to slavery or the cast system.


The spirituality or should I say the way of life of the ancient Igbo can be found in both Leviticus and Deuteronomy, both books of the Bible.  We already know that lots of Igbo words are either same as or very similar to Hebrew words.



Again I ask who or what is Igbo?


People’s General, below is some information about Igbo as written by James Africanus Horton in 1868, in his book, WEST AFRICAN COUNTRIES AND PEOPLES:


Among the Egboes, women hold a superior rank in the social scale; they are not regarded, as among other tribes, as inferior creation and doomed to perpetual degradation, but occupy their 'rightful status in society'.


The Egboes are considered the most imitative and emulative people in the whole of Western Africa; place them where you will, or introduce to them any manners and customs, you will find that they very easily adapt themselves to them. Stout-hearted, or, to use the more common phraseology, big-hearted, they always posses a desire of superiority, and make attempts to attain it, or excel in what is praiseworthy, without a desire of depressing others. To them we may apply the language of Dryden - A noble emulation beats their breasts.


Place an Egboe man in a comfortable position, and he will never rest satisfied until he sees others occupying the same or a similar position.


It is a peculiar law among the Ibos, that when the inhabitants of one town are at war with another, and one part or division of the town will not join in the war, they can, without molestation, visit their relatives in the town which is at war with a division of their own, whether men or women, no person touching them. Strangers living in the country might visit the belligerent towns freely, without apprehension, because they are said not to have a hand in their quarrels. Should there be an intermediate town between the two contending towns, neither the one nor the other can step over the intermediate one to attack his enemies without a due notice and permission from the intermediate one, unless they beat their way in a roundabout direction to affect their purpose.


The religion of the Egboes is Judaism intermixed with numerous pagan rites and ceremonies.

The Egboes cannot be driven to an act; they become most stubborn and bull-headed; but with kindness they could be made to do anything, even to deny themselves of their comforts. They would not, as a rule, allow anyone to act superior over, nor sway their conscience, by coercion, to the performance of any act, whether good or bad, when they have not the inclination to do so; hence there is not that unity among them that is found among other tribes; in fact everyone likes to be his own master. As a rule, they like to see every African prosper.


Among their own tribe, be they ever so rich, they feel no ill-will toward them. A poor man or woman of that tribe, if they meet with a rising young person of the same nationality, are ready to render him the utmost service in their power. They give him gratuitous advice, and 'embrace him as their child', but if he is arrogant and overbearing, they regard him with scorn and disdain wherever he is met.


Hopefully we have started painting a picture of the Igbo, although still fuzzy, at least we do have a picture. A nation of kings and queens, who once they make up their minds, can be extremely unbending whether right or wrong.


“Unto a Land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiff-necked people: lest I consume thee in the way.”


Exodus 33 : 3


Even Yah, who has a special love for Igbo had to keep his distance from Ndi Igbo, now we begin to understand what the Western world got themselves into by stirring a hornet’s nest when they shipped Ndi Igbo to the New World! Yes, the Hausa-Fulani and Yoruba leaders are about to find out the prize of trying to exterminate the children of Yah.


Maazi Effiong, as you can see, I have not even scratched the surface on this topic. All I have done is muddy up the waters. But that is precisely my aim. Hopefully, the experts will go back and re-examine the Igbo question.


I am remindeded of the poem, “The Blind Men and the Elephant”. Allow me to conclude this part of our update with that poem. I have reproduced the poem below in the hope that we will not make the mistake of the blind men and dismiss the views of others off-hand, for no one can put his hands around the topic “Igbo”.


The Blind Men and the Elephant


by John Godfrey Saxe



It was six men of Indostan

To learning much inclined,

Who went to see the Elephant

(Though all of them were blind),

That each by observation

Might satisfy his mind.

The First approached the Elephant,

And happening to fall

Against his broad and sturdy side,

At once began to bawl:

“God bless me! but the Elephant

Is very like a wall!”

The Second, feeling of the tusk,

Cried, “Ho! what have we here

So very round and smooth and sharp?

To me ’tis mighty clear

This wonder of an Elephant

Is very like a spear!”

The Third approached the animal,

And happening to take

The squirming trunk within his hands,

Thus boldly up and spake:

“I see,” quoth he, “the Elephant

Is very like a snake!”

The Fourth reached out an eager hand,

And felt about the knee.

“What most this wondrous beast is like

Is mighty plain,” quoth he;

“ ’Tis clear enough the Elephant

Is very like a tree!”

The Fifth, who chanced to touch the ear,

Said:“E’en the blindest man

Can tell what this resembles most;

Deny the fact who can

This marvel of an Elephant

Is very like a fan!”

The Sixth no sooner had begun

About the beast to grope,

Than, seizing on the swinging tail

That fell within his scope,

“I see,” quoth he, “the Elephant

Is very like a rope!”

And so these men of Indostan

Disputed loud and long,

Each in his own opinion

Exceeding stiff and strong,

Though each was partly in the right,

And all were in the wrong!


So oft in theologic wars,

The disputants, I ween,

Rail on in utter ignorance

Of what each other mean,

And prate about an Elephant

Not one of them has seen!



Which way forward?





Maazi Nnaemeka Mene Onumonu

Chicago, Illinois
Biafra Movement - A Report (2): Ideology


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