Ozioma Odinala The True Holy Communion The Sacred Kola Nut of Ndi Igbo

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THE TRUE HOLY COMMUNION

Where we raise the kolanut made by God.
They raise the bread made by man.

Then we declare "He who brings kola brings life"
They too declare "This is the bread of life".

We offer thanks,
They offer thanks.

We offer wine
They offer wine

Then we bless the congregation
They too bless their congregation

We call on our Ndichie and #worthyAncestors; Okeke,Okafọ, Okonkwo, Okorie, Igbokwe, Odenigbo and Igbokenyi, in "the communion of the living and the dead" to partake in our kola,

They too call their #Ndichie and ancestors; St. Peter,St.Cyprian, St. Caro, St. Mark and Kizito to partake in their rite, in "the communion of the living and the dead"

Then we break and eat the concecrated kolanut,

They too break and eat their consecrated bread.

A properly consecrated kolanut is the true #HolyCommunion

Yet many of you fail to see that
WE HAVE BEEN HERE BEFORE TIME BEGAN! and they can only walk in our shadows!

They took what is ours and made it look like theirs, yet in their envy they call us EVIL, we who welcomed them into our homes. They #enslaved the #minds of our children and set them against their fathers.

Now our children no longer know who they are; the firstborn creation of Chukwu Okike, a Noble race, Freemen, priests, priestesses, all have lost their place in the light.

We descendants of #Ndigboo-the ancients, we are the light of the world.


About ọjị igbo (native kola nut)

Ọji bụ ọjikọ ji kọrọ ndi mmadụ na mmụọ.
Ọjikọ in igbo language means bound between some things/person and the other.

Kola (ọjị) is used in so many things in igbo traditional spirituality,
presenting kola to visitor shows lovely welcome in igbo tradition,
There is popular statement which states that,
The yorụbas cultivate kola, then the Hausas eats kola, but the igbos respect kola.
There for, the igbos doest eat kola nuts just for food, but kola nuts(native kola) have spiritual significant in igbo tradition.

Native kola nuts has from two cotyledons to six or more cotyledons , any cotyledons has different spiritual significants since native kola is popularly use for libation/prayer(ị gọ ọfọ) etc in igbo tradition.

Native kola cotyledons are explain in followings:

Two cotyledons :
Represent up & down (Elu na ala) this cotyledons are not suppose to be eaten bcos it is believed to given out 6 the spirits. Why in some igbo culture is called ọjị ogbu bcos the believed that it did not say anything.

Three cotyledons:
is called ( ọjị ike nga ,na ọjị lota nna ,ma ọbụ ọjị ndi ichie) which means it presents the presents of great Ancestors.

Four cotyledons :represent the four market days in igbo tradition( eke, orie,afọ,Nkwọ) this is the most popular cotyledons in native kola.

Five cotyledons: shows unity, just like the five fingers they are not equal but they are working in unity to archive a common goal.

Six/seven or more cotyledons : shows
progress, procreation/multiplications , great joy ahead. Kola that breaks up to seven cotyledons require celebrations.

Uses of native kola:
1: used for prayers/libations (ị gọ ọfọ)
2: used for spiritual sacrifices.
3: used for taking of oaths.(i iwụ iyi)
4: used for spiritual inquiries/consultation of information ( igba afa).
5: used as gift. Etc

(NOTE: every occasion with out presentation of kola nut in igbo tradition is incomplete and total unacceptable.)

From: EZIOKWU CHINEKE GADỊ TRADITIONAL OUTREACH.

in restoration and promotion of ọdinala/omenala Ndịgboo.

Igbo Okpensi Ndi Ichie Ala

About okpensi And Ndi ichie ala ,

Okpensi is a symbolic entity that represents one spirits or the other, okpensi is used to give spirits recognise position ,
though spirits are invisible but okpensi serve as a symbolic covenant between human and spirits, okpensi as a symbolic entity which makes spirits to have respect and base.

Ndị ichie is what the Christians called "SAINTS"
Ndị ichie are made up of great spirits of men & female whose responsible in making laws and assigning duties to human beings.
Ndị ichie are also elders who leaved very good and exemplary life during there time on earth ( Saints) , they never involve their self in evils rather they maintain peace, harmony, tranquility, love, farness, justices, equity etc in the community during their time on earth.
These set of people are always hold nze, ọzọ , aka ji ọfọ, lọlọ, Ezenwanyị, dibias, zere mmụọ titles and they are on oath never to do evil in their life.

Ndi ichie ala are council of elders of the land in spiritual realm. Every family, kindred, community/ villages have their own sperate Ndị ichie ala that control the affairs of were they are based in spiritual realm.
E.g every government have lawmakers, and no body is above the law , just as we have ụmụnna as law makers in igbo tradition so no group is above ụmụ nna in igbo tradition so Ndi ichie ala is the most highest ranks group in the spiritual realm,
when one is not at peace with Ndị chie ur chiụwa will be inactive and things will begin to fall apart for such person.
what ever Ndị ichie decides in spiritual realm in any community or in ones life must surely happen physically.
Ndi ichie for e.g decides whose dies and who come to leave.
one always needs to appeals ndị ichie ala with sacrifices in time to time so to keep the ball rolling in his/her life.
Ndi chie are the main Ancestors of the land.

This okpensi in this post is a good example of okpensị that represents Ndị ichie which is normally called( "Ezumezu Ndị ichie nile") which also known as the gathering of all saints.

Important of " ind ichie ala and okpensi" plus
similarities between " Ndị ichie and ụmụnna" coming soon,
to be continue ..........................................................

From EZIOKWU CHINEKE GADỊ TRADITIONAL OUTREACH.

In restoration and promotion of Igbo/African tradition, culture, custom and spirituality.

Ofo Stick Spiritual Tradition Igbo

About Ọfọ, ( Osisi ọfọ)

Ọfọ is divine a tree which has some natural/spiritual powers bestow in it that serve as medium that perfect ones prayers,degree and request in igbo tradition( Ọdịnala/Omenala Ndigboo).

Ọfọ requires some certain items used to arrange it in so as to make it affective and active.
ọfọ functions in different aspect depend on the particular spirit in evocation.
ọfọ is usually rises up and heated on the ground by the handler which shows bringing the powers that are below and above in agreement to perfect an instant degree.

our people usually say( oji ọfọ ga ala )which means ọfọ always protect and battle the holders since any holder/ user of ọfọ must be pure since it demands that he that will come to equity must come with clean hands.

Ọfọ require some implements used for powering it for continues activeness
FUTURES OF ỌFỌ
1: it a tree that grows on its own.
2: its falls by branches on its own
3: it forbid cutting with knife or any sharp object.
4: It is not common since it chooses were to grow
5:It is a holy tree, & has spiritual significants etc
USES OF ỌFỌ.
1: used in justifying issues, cases etc
2: used for prayers, declaration and degree.
3: used for sacrifices.
4: serve as symbol of authority and power.
5: used for making laws in the family, community etc, in igbo Ancient tradition every families has ọfọ holders ( Ndị aka jị ọfọ) , these people comes together to make laws in the community
6: used in prevailing justices in the families and communities.
7: serve as link between human beings and spirits.
8: serve as a medium through which spirits feeds
9: it also play a vital role during taking of oath.
10: Used in perfecting spiritual works. Etc

From EZIOKWU CHINEKE GADỊ TRATIONAL OUTREACH,
In restoration of our Tradition( ọdịnala/ omenala Ndigboo).

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Igbo Sacred Astronomy/Astrology

❌
➕ By Ugo Nwanne / Ugo Sirius



How To Apply IGBO Sacred Astronomy To Your Cosmic Self, In What The Westerners Refers To As Astrology. The Term "Astrology" Is Actually Astronomy. Astrology And Astronomy Are The Same, But Astronomy Is More Realistic. Our World Didn't Begin With Aries. We Came Before ARIES. We Are The Serpent People That Existed Before The Age Of RAM. For Example, The Story Of NOAH, Which Was A Plagiarism Of NU-ANKH, The Siren Mysteries Of Kush/Khemet - Nu Mythology Came Before The ABRAM, Which Is A Plagiarism Of AMEN-RA Mysteries Of The Age Of RAM. Becauae AB Means Father In Hebrew, And RAM Is Exactly The Animal Known As RAM Today. So, In IGBO Astronomy There'll Have To Be 13 Months. The 13th Zodiac Sign That Was Not Included Is Called Ophiuchus. Ophiuchus Is A Greek Word Meaning "Serpent Bearer". Astrology Is Pre-Greek, Meaning That The Science Came From Sumerian. Sumerians Are Part Of The KWA-Civilization, Likewise KUSH.

01. We Are Going To Begin With November: Those That Were Born From November 30 To December 17 Are UMU EKE-NNECHUKWU (KOMOSU) - The Species Of The Creative Force Of The Mother Of The Universe. EKE Means Serpent, Creativity, And First Light. You Know The Stars Are Actually Light Forces Of Oxygen. The Stars Are The Primordial Light, Before The Sun. It Was EKE-NNECHUKWU Whom Is KOMOSU That Gave Birth To The Universe, Which Is UWA. She Is Also Represented As VENUS In IGBO. UWA Is The Child Of KOMOSU (EKE-NNECHUKWU). UWA Is Like A Woman's Water That Broke, Before Child Birth, And She Laid Down To Nourish Her Children, With The Name ALA / ANA - Meaning "Eternal Earth". The Serpent Represents Creativity And First Knowlegde. So Those That Were Born On These Dates Are Carrying The Enlightenment Of The Primordial Feminine Serpent (EKE). The Elements Are Serpent (Python), Sirius-B, And Venus.

02. Those That Were Born From The 18th Of December To The 20th Of January Are UMU CHUKWU-EKE - Species Of The Supreme Energy Of The First Light. CHUKWUEKE Is Actually An IGBO Last Name, Just Incase Our People Presume That I Made Up That Word. This Is Also A Masculine And Feminine Energy. Those That Were Born On These Dates Are Relatively To Those That Were Born On The First Dates. The Elements Are Serpent And The Orion- Star.

03. Those That Were Born From 20th Of January To The 16th Of February Are UMU CHUKWU-ORIE Or UMU OBINAGU. These Are The Species Of The Earthly Water Waves And Forest Life. They Are Also Carrying The Moon And Venus Energy As Well. And Just For The Records, These Datings Are Not Following Gregorian Solar Time System, But Rather The Lunar + Solar Time System (UWA IZU). The Elements Are Earth, Water, Venus And Moon.

04. Those That Were Born From 17th Of February To The 11th Of March Are UMU AKWUORA Or UMU CHUKWU-NKWO. These Are The Species That Carries The Energy Of The Sun's Nest. NKWO Means Air, Falcon, Hawk In IGBO, (Think Of HERU Or RA). AKWU-ORA Means "The Sun's Nest" In AFA-IGBO. The Sun Descending Down Into The Womb Of The Mother, Which Is The Nest. In IGBO Astronomy, There Are 2 Door Ways Of The Sun: UZO-EKE NA UZO-NKWO... That Is Eastern Door And Western Door. The Sun Rises From The East (EKE-NNECHUKWU), That Was The First Door. The 0, Before The 1. The Elements Are Air, Water, Sun, Hawk Or Falcon.

05. Those That Were Born From The 12th Of March To The 18th Of April Are UMU AKA-ETE-IYI - Species Of The First Cosmic Vibration Of The Celestial Water. These Are The Sirens Of The Sea. SIRIUS - ISI-MMIRI - Those Of The Source Of The Water. The Water Is Of The Earth. There Are Two Major IGBO Creational Event That Shares All The Other Various IGBO Creational Events. These Creational Events Are The Axis Mundi. The Creational Events That Took Place In The Sky, And The Ones That Took Place On Earth. Thus, AKA-ETE Is Equally The Sirius-Star System (Well Detailed In The Leopard Of The Magical Dawn). The Element Are Water And Sirius-Stars

06. Those That Were Born From The 19th Of April To The 13th Of May Are UMU IKENGA-ORA - Species Of The Will Power Of The Sun. These Species Are The Custodians Of The Sun's Energy, And The Power Of The Right Brain.The Elements Are The Ram, Sun And Planet Mars.

07. Those That Were Born From The 14th Of May To The 21st Of June Are UMU ATU-NNE-NWANYI-CHUKWU NA ATU-CHUKWU Or UMU NNE-ATU. These Are Species Of Earthly Thoughts And Creativities. Those That Were Born On These Dates Are Destined To Fully Commit Themselves To ODINANA And OMENANA, Just Like Every Other IGBO. They Are The Custodians Of The Ideas Of The Great Earth Mother. In IGBO Cosmology, The Age Of The Bull/Cow Is Called NNE-ATU Or ATU NNENWANYI CHUKWU NA ATU-CHUKWU, In AFA. (That Would Be Taurus). The Elements Are Earth, Water, Moon, Cow And Bull.

08. Those That Were Born On The 22nd Of June To The 20th Of July Are UMU AKONUCHE - Species Of The Intellectual Cosmic Mind. NWAKONUCHE Is An IGBO Last Name. Those That Were Born On These Dates Are Very Intelligent Species. They Have Cosmic Thoughts, Because They Are Offsprings Of NNE-ATU. These Species Can Be Able To Work With Their Left And Right Brain As Twins, And They Are Also Highly Creative. They Are The Masters Of The Science Of The Mind And Soul. The Element Is Air.

09. Those That Were Born On The 21st Of July To The 10th Of August Are UMU EKE-IDEMILI. These Are The Species Of The Creative Force Of The Pillars Of Water. These Species Are Also The Species That Initiates Earthly Balance, And Relates Very Well To The Moon And Venus Energy. The Elements Are Venus, Water, And Python Snakes.

10. Those That Were Born From The 11th Of August To The 16th Of September Are UMU IDEMILI-AGWA-AGU Or UMU NNE OBI. Species Of The Mother Of The Leopard Culture Or The Mother Of Our Heart. The IGBO Goddess IDEMILI (Pillars Of Water) Is Known As The Creator Of The Leopard Culture Of Africa, And Also The IGBO Writing System. Nsibidi Is Also Known As AKA-AGU (Ancient Leopard Handwriting), As It Was Also A Writing System Of EKPE Cult (Leopard Culture). She Is Also Known As NNE-EDO (The Mother Of Gold). Those That Were Born On The Dates Of IDEMILI Are Those Who Are Not Picky, But Enjoys Balance And Love The Combination Of Working With The Sun And Water. They Also Love To Heal Others. They Are Just Like SEKHMET Or SESHAT. The Elements Are Water, Leopard, And Moon.

11. Those That Were Born From 17th Of September To The 30th Of October Are UMU AGHOGHO MMUO. These Are The Species Of The Maiden Spirits, Which Is Known As Virgo In The 12 Month Gregorian Astrology. And Unfortunately, She Is The Only Female In Their Order. AGBOGHO MMUO Means "Maiden Spirit" In IGBO Language. The Elements Are Earth, And Maiden Symbol Of CHI, Which Is Located On The ForeHead Of AGHOGHO MMUO.

12. Those That Were Born From The 31st Of October To The 23rd Of November Are UMU IGBO-NKWO. These Are The Species Of Great Intellect, And They Are Always Working Towards Their Higherself And The Elevation Of Others. The Original Name Of IGBOUKWU Is IGBONKWO. There Elements Are Air And Venus.

13. And Lastly, Those That Were Born On The 24th Of November To The 29th Of November Are UMU OSHIMIRI. These Are Yet Another Species Of The Ocean. At The End Of The Day, Everything Goes Back To Water, And Then Transcends Into The Universe Of Light, Because UWA BU OGODO EZE ENU. These Species Follows The Myteries Of The First Cosmic Age Of KOMOSU. And Their Elements Are Water And Venus.

I Would Like To Know What You Guys Think. If You Like This, I'll Make It More Sophisticated.

#UCHENIGBO

The Igbo Lunar New Year is February

Yagazie Happy Igbo Lunar 🌙 New Year! Kween Isha Mpambo of the Lozi People of Namibia 🇳🇦 told me my name “ Kweli “ means Moon 🌙 in her native language #silozi and their mother tongue #oshiwambo who are also related to Igbo people.

ezi afọ ọhụrụ Igbo Nation Iseee! The proclamation of the Igbo Lunar Calendar is done in February which is the first month on the Igbo Calendar. Lunar Months approximate the mean length of the synod month of approximately 29.53059 days (29 days, 12 hours, 44 minutes and 3 seconds). A lunar calendar is a calendar that is based on cycles of the moon phase. For some lunar calendars, the first day of the month is the day when eclipse moon appears in a particular time zone. Many other lunar calendars are based on the first sighting of a lunar crescent. Igbo Lunar calendar is based on the 13 lunar months of 28 days each plus one extra day known as “a year and a day”. Each of these months is made up of seven Igbo weeks “izu asaa”, each “izu” is made up of four market days-Eke, Orie, Afo and Nkwo. All these market days are deities-(alusi) and have their originating shrines in Nri. Eze Nri introduced these four deities in Igboland, hence, Nri priests (agents) traveled all over Igboland consecrating the Shrines of these deities. The proclamation of the Igbo Lunar Calendar from year to year is the prerogative of Eze Nri. It is interesting that the Igbo New Year starts in February, same as does the Chinese, Koreans, Indian and other cultures in Asia. These cultures use the moon appearing in the sky to calculate their months and determine their seasons and time.

https://newafrikan77.wordpress.com/2018/02/18/igbo-new-year-february-13th-month-calendar-spiritual-culture-traditions/

#igbonewyear #igbo #redcap #redozo #ichieokpu #chieftancy #igboland #kendricklamar #sza #allthestars #culture #odinani #Alusi #blackhistory #instapost #biafra #igboculture #nigeriazoo #indigenousspiritualscience #igbocalendar #igboland #newafrikan77wordpress #blackpanthermovie #hakikwelishakur #seedofgabrielprosser #blackpanther #newyear


The Igbo calendar (Ògụ́àfọ̀ Ị̀gbò) is the traditional calendar system of the Igbo people of Nigeria which has 13 months in a year, 7 weeks in a month, and 4 days in a week plus an extra day at the end of the year. The calendar has its roots steeped in ritualism and symbolism; many parts of the Igbo calendar are named or dedicated to certain spirits (|Mmuo) and deities (Alusi) in the Igbo mythology. Some of the spirits and deities were believed to have given the Igbo people knowledge of time. The days, also known as market day, also correspond to the four cardinal points, north, south, east, west.

The Ogam/Igbo Ukwu /Kwa Ancestors (Catherine Acholonu Rip) -Haki Kweli Shakur


The proclamation of the Igbo Lunar Calendar is done in February which is the first month on the Igbo Calendar. Lunar Months approximate the mean length of the synod month of approximately 29.53059 days (29 days, 12 hours, 44 minutes and 3 seconds). A lunar calendar is a calendar that is based on cycles of the moon phase. For some lunar calendars, the first day of the month is the day when eclipse moon appears in a particular time zone. Many other lunar calendars are based on the first sighting of a lunar crescent.

Igbo Lunar calendar is based on the 13 lunar months of 28 days each plus one extra day known as “a year and a day”. Each of these months is made up of seven Igbo weeks “izu asaa”, each “izu” is made up of four market days-Eke, Orie, Afo and Nkwo. All these market days are deities-(alusi) and have their originating shrines in Nri. Eze Nri introduced these four deities in Igboland, hence, Nri priests (agents) traveled all over Igboland consecrating the Shrines of these deities. The proclamation of the Igbo Lunar Calendar from year to year is the prerogative of Eze Nri. It is interesting that the Igbo New Year starts in February, same as does the Chinese, Koreans, Indian and other cultures in Asia , Far East. These cultures use the moon appearing in the sky to calculate their months and determine their seasons and time.

Igbo akpkpala & Ifa divinations are the origin of the Computer & Technology -Haki Kweli Shakur


The Lunar system of calculating the year with a system of adjustment was known to the Nri priests of Alụsị Arọ and the knowledge of the movement of the heavenly bodies were employed in calculation the lunar year. Nri elders had clear knowledge of these stars and others which helped them in calculating the intervals between each Lunar period and finding their directions during their sojourn from one Igbo Village to another in both the semi – forest and the forest zones.

Although worship and spirit honoring was a very big part in the creation and development of the Igbo calendar system, commerce also played a major role in creating the Igbo calendar. This was emphasized in Igbo mythology itself. An example of this is the Igbo market days of which each community has a day assigned to open its markets, this way the Igbo calendar is still in use. The Nri-Igbo yearly counting festival known as Igu Aro marked March 10, 2012 as the beginning of the 1013th year of the Nri calendar.

In the traditional Igbo calendar a week (Izu) has 4 days (Ubochi) named Eke, Orie, Afọ, Nkwọ. Seven weeks make one month (Ọnwa). A month has 28 days, and there are 13 months a year. In the last month an extra day is added. The traditional time keepers in Igboland are the priests or Dibia

No. Months (Ọnwa) Gregorian equivalent
1 Ọnwa Mbụ (3rd week of February)
2 Ọnwa Abụo (March)
3 Ọnwa Ife Eke (April)
4 Ọnwa Anọ (May)
5 Ọnwa Agwụ (June)
6 Ọnwa Ifejiọkụ (July)
7 Ọnwa Alọm Chi (August to early September)
8 Ọnwa Ilo Mmụọ (Late September)
9 Ọnwa Ana (October)
10 Ọnwa Okike (Early November)
11 Ọnwa Ajana (Late November)
12 Ọnwa Ede Ajana (Late November to December)
13 Ọnwa Ụzọ Alụsị (January to Early February)
The names of the days have their roots in the mythology of the Kingdom of Nri. Eri, the mythological sky-descended founder of the Nri kingdom, was said to have gone on to break the mystery of time and on his journey he had saluted and counted the four days by the names of the spirits that governed them, hence the names of the spirits eke, orie, afọ and nkwọ became those of the days of the week. The days also correspond to the four cardinal points, Afọ corresponds to north, Nkwọ to south, eke to east, and orie to west.

An example of a month: Ọnwa Mbụ

Eke Orie Afọ Nkwọ
1 2
3 4 5 6
7 8 9 10
11 12 13 14
15 16 17 18
19 20 21 22
23 24 25 26
27 28
Naming after dates

Newborn babies are sometimes named after the day they were born on, though this is no longer commonly used. Names such as Mgbeke (maiden [born] on the day of Eke), Mgborie (maiden [born] on the Orie day) and so on were common among the Igbo people. For males Mgbo is replaced by Oko (male child [of]) or Nwa (child [of]). An example of this is Nwankwo Kanu, a popular footballer.

The following months are in reference to the Nri-Igbo calendar of the Nri kingdom which may differ from other Igbo calendars in terms of naming, rituals, and ceremonies surrounding the months.

Ọnwa Mbụ
The first month starts from the third week of February making it the Igbo new year. The Nri-Igbo calendar year corresponding to the Gregorian year of 2012 was initially slated to begin with the annual year-counting festival known as Igu Aro on February 18 (an Nkwọ day on the third week of February), but was postponed to March 10 due to local government elections in Anambra State where the Nri kingdom is located. The Igu Aro festival which was held in March marked the lunar year as the 1013th recorded year of the Nri calendar.
Ọnwa Abụo
This month is dedicated to cleaning and farming.
Ọnwa Ife Eke
Is described as the hunger period.
Ọnwa Anọ
Ọnwa Anọ is when the planting of seed yams start.
Ọnwa Agwụ
Ịgọchi na mmanwụ come out in this month which are adult masquerades. Ọnwa Agwu is the traditional start of the year. The Alusi Agwu, of which the month is named after, is venerated by the Dibia (priests), of which Agwu is specifically worshiped by, in this month.
Ọnwa Ifejiọkụ
This month is dedicated to the yam deity ifejioku and Njoku Ji and yam rituals are performed in this month for the New Yam Festival.
Ọnwa Alọm Chi
This month sees the harvesting of the yam.
Ọnwa Ilo Mmụọ
A festival called Önwa Asatọ (Eighth Month) is held in this month.
Ọnwa Ana
Ana (or Ala) is the Igbo earth goddess and rituals for this deity commence in this month, hence it is named after her.
Ọnwa Okike
Okike ritual takes place in this month.
Ọnwa Ajana
Okike ritual also takes place in Ọnwa Ajana.
Ọnwa Ede Ajana
Ritual Ends
Ọnwa Ụzọ Alụsị
The last month sees the offering to the Alusi.

The Great Kingdom of NRI Igboland Biafra, West Africa

The Kingdom of Nri (Igbo: 'Ọ̀ràézè Ǹrì') (948–1911) was the West African medieval state of the Nri-Igbo, a subgroup of the Igbo people.

he Kingdom of Nri was unusual in the history of world government in that its leader exercised no military power over his subjects. The kingdom existed as a sphere of religious and political influence over a third of Igboland, and was administered by a priest-king called as an eze Nri. The eze Nri managed trade and diplomacy on behalf of the Igbo people, and possessed divine authority in religious matters.

The kingdom was a safe haven for all those who had been rejected in their communities and also a place where slaves were set free from their bondage. Nri expanded through converts gaining neighboring communities' allegiance, not by force.

Nri's royal founder, Eri, is said to be a 'sky being' that came down to earth and then established civilization. One of the better-known remnants of the Nri civilization is its art, as manifested in the Igbo Ukwu bronze items.

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

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

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

Nri's hegemony over much of Igboland lasted from the reigns of the fourth eze Nri to that of the ninth. After that, patterns of conflict emerged that existed from the tenth to the fourteenth reigns, which probably reflected the monetary importance of the slave trade. Outside-world influence was not going to be halted by native religious doctrine in the face of the slave trade's economic opportunities. Nri hegemony declined after the start of the 18th century. Still, it survived in a much-reduced, and weakened form until 1911. In 1911, British troops forced the reigning eze Nri to renounce the ritual power of the religion known as the ìkénga, ending the kingdom of Nri as a political power.

Eze Nri
The eze Nri was the title of the ruler of Nri with ritual and mystic (but not military) power. He was a ritual figure rather than a king in the traditional sense. The eze Nri was chosen after an interregnum period while the electors waited for supernatural powers to manifest in the new eze Nri. He was installed after a symbolic journey to Aguleri on the Anambra River. There, he would supposedly use magical powers to collect stones from under the water, undergo a symbolic burial and exhumation, then finally be anointed with white clay, a symbol of purity. Upon his death, he was buried seated in a wood-lined chamber. The eze Nri was in all aspects a divine ruler.

List of rulers of Nri

(1) Nri – Ifikuanịm 1043 – 1158

(2) Nri – Namoke (from Diodo) 1090 – 1158

(3) Nri – Buife (From Obeagụ Unified Ọfọ N’alọ Agukwu and Diodo) 1159 – 1259

(4) Nri – Ọmalọ (Uruọji) 1260 – 1299

(5) Nri – Jiọfọ 1 (Agbadana) 1300 – 1390

(6) Nri – Ọmalonyeso (Obeagu) 1391 –1464

(7) Nri – Anyamata (Uruọji) 1465 – 1511

(8) Nri – Fenenu (Agbadana) 1512 – 1582

(9) Nri – Agụ (Obeagu) 1583 – 1676

(10) Nri – Apia and Nri – Alike (both from Uruọji died the same day) 1677 – 1700

(11) Nri – Ezimilo (Agbadana) 1701 – 1723

(12) Nri – Enwenetem (Agbadana) 1724 – 1794

(13) Nri – Enwelana 1 (Obeagu) 1795 – 1886

(14) Nri – Ọbalike (Uruọji) 1889 – 1936

(15) Nri – Jiofọ II Taabansi Udene (Agbadana) 1937 – 1987

(16) Nri – Enwelana II Obidiegwu Onyeso (MFR) (Obeagu) 1988 - Present


https://youtu.be/kK4fwPgma6A



Ìkénga
While the eze Nri lived relatively secluded from his followers, he employed a group of Jesuit-like officials called ndi Nri. These were ritual specialists, easily identifiable by facial scarifications or ichi, who traveled with ritual staffs of peace in order to purify the earth from human crimes. The ndi Nri exercised authority over wide areas of Igboland and had the power to install the next eze Nri.

Areas under Nri influence, called Odinani Nri, were open to Ndi Nri traveling within them to perform rituals and ensure bountiful harvest or restore harmony in local affairs. Local men within the odinani Nri could represent the eze Nri and share his moral authority by purchasing a series of ranked titles called Ozo and Nze. Men with these titles were known as mbùríchi and became an extension of the Nri's religio-political system. They controlled the means for agriculture and determined guilt or innocence in disputes.

Both the Ndi Nri priests and mbùríchi nobility belonged to the Ikénga, the right hand. The Ìkénga god was one dedicated to achievement and power, both of which were associated with the right hand.

Tradition
Nri tradition was based on the concept of peace, truth and harmony. It spread this ideology through the ritualistic Ozo traders who maintained Nri influence by traveling and spreading Nri practices such as the "Ikenga" to other communities. These men were identified through the ritual facial scarifications they had undergone. Nri believed in cleansing and purifying the earth (a supernatural force to Nri called Ana and Ajana) of human abominations and crimes.

Year counting ceremony - Igu Aro
The Igu Aro festival (counting of the year) was a royal festival the eze Nri used to maintain his influence over the communities under his authority. Each of these communities sent representatives to pay tribute during the ceremony to show their loyalty. At the end the Eze Nri would give the representatives a yam medicine and a blessing of fertility for their communities.

The festival was seen as a day of peace and certain activities were prohibited such as the planting of crops before the day of the ceremony, the splitting of wood and unnecessary noise. Igu Aro was a regular event that gave an opportunity for the eze to speak directly to all the communities under him.

The Nri calendar is made up of thirteen (13) Lunar months namely:

(1) Ọnwa Mbụ (1st moon) starts from 3rd week in February each year.

(2) Ọnwa Abụa (2nd moon) March to April, (clearing and farming).

(3) Ọnwa Ife Eke (3rd moon) April to May (Ụganị or hunger period)

(4) Ọnwa Ana (4th moon) May to June (planting seed yams).

(5) Ọnwa Agwụ (5th moon) Ịgọchi and mmanwụ (Adult Masquerades) June-July.

(6) Ọnwa Ifejiọkụ (6th moon) Yam Ritual (Ifejiọkụ) July –August.

(7) Ọnwa Alọm Chi (7th moon) Yam Harvest (For Alụsị only) comes up August to early September.

(8 Ọnwa Ilo Mmụọ (8th moon) Ọnwa Asatọ festival (September ending).

(9) Ọnwa Ana (9th moon) Ana Ritual comes up in October.

(10) Ọnwa Okike (10th moon) Okike ritual takes place in early November.

(11) Ọnwa Ajana (11th moon) Okike ritual takes place in November ending.

(12) Ọnwa Ede Ajana (12th moon) comes up in ending of November to early December.

(13) Ọnwa Ụzọ Alụsị (13th moon) offering to Alụsị (early January to early February).




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Igboland Virginia

Greater Igbo Nation: A Search For The Lost Igbo Tribes In America

Kinship And family tie is sacrosanct to the igbo society it remains a taboo for us if we fail to forge a reunion with our brothers and sisters taken away during the Atlantic slave trade. Until the Igbos reunite under a GREATER IGBO NATION that shall extend as an empire from the omambala rivers in Aguleri including our Iduu brothers in Igala land to the shores of the Atlantic oceans in the shore of Ikwerre land across the ocean to the America's- Ifeduba ThankGod Tochukwu( July 1st 2015).

The Igbo in the Atlantic slave trade became one of the main ethnic groups enslaved in the era lasting between the 16th and late 19th century. Located near indigenous Igbo territory, the Bight of Biafra (also known as the Bight of Bonny) became the principal area in obtaining Igbo slaves. The Bights major slave trading ports were located in Bonny and Calabar; a large number of these slaves Igbo. Slaves, kidnapped or bought from fellow Africans, were taken to Europe and the Americas by European slave traders. An estimated 14.6% of slaves were taken from the Bight of Biafra between 1650 and 1900, the third greatest percentage in the era of the transatlantic slave trade.
Ethnic groups were fairly saturated in certain parts of the Americas because of planters preferences in certain African peoples.The Igbo where dispersed to colonies such as Jamaica, Cuba, Hispaniola, Barbados United States, Belize,Trinidad and Tobago among others. Elements of Igbo culture can still be found in these places. In the United States the Igbo were found common in the state of Maryland and Virginia.
Igbo people in Jamaica were shipped by Europeans onto the island between the 18th and 19th as forced labour on plantations. Igbo people constituted a large portion of the African population in slave-importing Jamaica. Some slave censuses detailed the large number of Igbo slaves on various plantations throughout the island on different dates throughout the 18th century.Their presence was a large part in forming Jamaican culture as their cultural influence remains in language, dance, music, folklore, cuisine, religion and mannerisms. Many words in Jamaican Patois have been traced to the Igbo language. In Jamaica the Igbo were referred to as either Eboe, or Ibo.
Among Igbo cultural items in Jamaica were the Eboe, or Ibo drums popular throughout all of Jamaican music. Food was also influenced, for example the Igbo word "mba ji" meaning "yam root" was used to describe a type of yam in Jamaica called "himba". Igbo and Akan slaves affected drinking culture among the black population in Jamaica, using alcohol in ritual and libation. In Igboland as well as on the Gold Coast, palm wine was used on these occasions and had to be substituted by rum in Jamaica because of the absence of palm wine.Jonkonnu, a parade that is held in many West Indian nations, has been attributed to the Njoku Ji "yam-spirit cult", Okonko and Ekpe of the Igbo, and several masquerades of the Kalabari and Igbo have similar appearance to those of Jonkonnu maskers.
Much of Jamaican mannerisms and gestures themselves have a wider African origin and an Igbo origin. Some examples of such behaviours are evident in the influences of the Igbo language in patois with actions such as "sucking-teeth" coming from the Igbo "ima osu" or "imu oso" and "cutting-eye" from Igbo "iro anya". There was also a suggestion of the Igbo introducing communication through eye movements.
Where Cuba's slaves were taken from in Africa varied over time. There were four major ethnic groups that accounted for most of the Africans brought to Cuba: Bantu, Yoruba, Ibo/Ibibio/Ijaw, and Ewe/Fon. The numbers of these peoples introduced to Cuba were:

Group Number of Africans landed in Cuba during slave trade
Bantu 400,000
Yoruba 275,000
Ibo/Ibibio/Ijaw 240,000
Ewe/Fon 200,000
Others 185,000

Ibo, Ibibio, and Ijaw: These three related groups were from southeastern Nigeria. The began arriving in Cuba around 1762. A subgroup of the Ibibio called the Efik carried over to Cuba the only African secret society to survive the passage - the Abakua secret society (which is not a religion per se.

Most black Dominicans descend from West Africans and Central Africans (almost the half of them were Kongo, with other important ethnicities being the Mandingo, the Igbo people from the regions of Calabar and Biafra, and people captured near the São Jorge da Mina castle), who arrived from the sixteenth to the early nineteenth century as a result of slavery, while many others descend from immigrants who came from the United States during the 19th century or from the Lesser Antilles during the 20th century.
The most common ethnic groups of the enslaved Africans in Trinidad and Tobago were Igbo, Kongo and Malinke people. All of these groups, among others, were heavily affected by the Atlantic slave trade. The population census of 1813 shows that among African-born slaves the Igbo were the most numerous.
According to local research, the Belizean Creoles descended from polyglot buccaneers and European settlers who developed the logwood trade in the 17th century, along with African slaves they imported to help cut and ship the logwood. The National Kriol Council of Belize says that black slaves had been established on the Central American coast from the 16th century and earlier and were working for the Spanish further down the coast. By 1724, the British too were acquiring slaves from Jamaica and elsewhere to cut logwood and later mahogany
Most slaves, even if they were brought through West Indian markets, were born in Africa, probably from Ghana (Ga, Ewe, Ashanti - Fante around the Bight of Benin and Bight of Biafra, Nigeria (Yoruba, Igbo,Efik[, the Congo, and Angola—the principal sources of British slaves in the late 18th century-. Also arrived Wolof, Fulas, Hausas and Kongos. The Igbo (known as Eboe or Ibo) seem to have been particularly numerous; one section of Belize Town was known as Eboe Town in the first half of the 19th century.

Identified Igbo slaves were often described by the ethnonyms Ibo and Ebo(e), a colonial American rendering of the word 'Igbo'. Some Igbo slaves were also referred to as 'bites', denoting their Bight of Biafra origin, and other names were used in reference to their home lands in Africa. Their presence in the United States was met with mixed feelings by American plantation owners because of their 'rebellious' attitudes to enslavement. Much of the enslaved Igbo people in the United States were concentrated in Virginia's lower Tidewater region and at some points in the 18th century they constituted over 30% of the enslaved black population. Igbo culture contributed to the creolised African American culture and is perhaps evident in such cultural vestiges as the Jonkonnu parades of North Carolina. Igbo Americans introduced the Igbo word okra into the English language.

Since the turn of the 21st century genealogy tracing by means of DNA testing is in part revealing the Igbo ancestry of African Americans, some notable celebrities including Blair Underwood and Quincy Jones.

The Igbo were affected heavily by the Atlantic slave trade in the 18th century. Igbo slaves were known for being rebellious and having a high count of suicide in defiance of slavery.In the United States the Igbo were most numerous in the states of Maryland (coincidentally where there is a predominant population of recent Igbo immigrants) and Virginia, so much so that some historians have denominated colonial Virginia as “Igbo land.
With a total of 37,000 Africans that arrived in Virginia from Calabar in the 18th century, 30,000 were Igbo according to Douglas B. Chambers. The Frontier Culture Museum of Virginia estimates around 38% of captives taken to Virginia were from the Bight of Biafra. Igbo peoples constituted the majority of enslaved Africans in Maryland. Chambers has been quoted saying "My research suggests that perhaps 60 percent of black Americans have at least one Igbo ancestor.
Virginia was the colony that took in the largest percentage of Igbo slaves. Researchers such as David Eltis estimate between 30—45% of the 'imported' slaves were from the Bight of Biafra, of these slaves 80% were likely Igbo. A so-called conservative estimate of the amount of Igbo taken into Virginia between 1698 and 1778 is placed at 25,000. The Igbo concentration was especially high in the Tidewater and Piedmont regions of the Virginia interior.
Some possible Igbo names were also found among slave records in Virginia. Names found in records such as Anica, or Anakey, Breechy and Juba may originate respectively from the Igbo names Nneka, meaning the mother is superior, andmburichi, male members of the Kingdom of Nri and Jiugba, meaning yam barn. Some had their ethnicity added to their names such as Eboe Sarah and plainEbo.

IFEDUBA THANKGOD TOCHUKWU ( A POLITICAL HISTORIAN WRITES IN FROM ANAMBRA STATE , NIGERIA)

http://ifedubatochukwu.blogspot.com/2015/07/greater-igbo-nation-search-for-lost.html