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Sunday, June 16, 2019

Igbo Scare: Southern Cameroon Hate For The Igbo Led To Secession From Nigeria In 1961


Igbo Scare: Southern Cameroon Hate For The Igbo Led To Secession From Nigeria In 1961 |RN
THE so-called Igbo “scare” in the British

Cameroons between 1945 and 1961 allegedly led the southern part of the British mandate to opt to leave the federation of Nigeria on the 11th of February 1961. The fear of Igbo domination in all the sectors of social and political life in the former German and British territory was given as a major factor. Kumba, Mamfe, Bamenda, Tiko and Victoria had a large number of NdiIgbo who dominated the economy. This led to local resentments, which politicians like Dr E.M.L.Endeley, Chief Manga Williams and J.N.Foncha exploited for selfish interests.
Stereotyping the Igbo did not change the natural disposition of the latter to hard work, aggressiveness, showiness and ethnic pride—all of which may be interpreted as the Igbo hubris, which in literary parlance is a tragic flaw. Yet local resentment did not stop Igbo migration to Cameroons. The Igbo helped to build the Nigerian-Cameroonian Highway. They became petty and full time traders, engaged in farming, sometimes dispossessing original land owners of their lands through legitimate purchases, and held sway in the plantations.

Because of their education, NdiIgbo became dominant in government services and commerce, especially with the departure of the Germans in 1939. Menial jobs were the reserve of the less educated Cameroonians. There were monopolies like the United African Company and John Holt, all owned by the British. Yet the Igbo, not the British, were accused of marginalizing the Cameroonians.

The Igbo, they cried out, controlled the local administration and made it impossible for locals to occupy high government posts. They had a point but the Igbo did not ask them to be laid back and not to go to school. A British Resident administrative officer in Cameroon also accused the Igbo of injustice and, in his own words, as behaving as” if they were a law unto themselves and not wont to recognize ‘local authority”(See Resident, Cameroon Province, Buea, to Secretary, Eastern Provinces, Enugu, 29 June, 1948).
Such reports did not reduce tension; rather the emerging Cameroonian business and political elite fuelled it to advance their political agitations and encouraged many other unproven allegations against the Igbo. Unsubstantiated Igbo misdemeanor, too numerous to bother the reader with here, occupied the social and political space in the late 1940 Southern Cameroons. The Buea Native Authority demanded the expulsion of the Igbo in 1948 accusing them of dominating the plantations, especially.

Earlier, the Bakweri Native Authority had specifically issued the following orders:
1. Nobody is allowed to sell his or her house to an Ibo; neither must anybody give his or her house for rentage to an Ibo.
2. No farmland must be sold to an Ibo or rented to an Ibo
3. Nobody must allow an Ibo to enter any native farm or forest for purpose of finding sticks for building or for any other purpose.
4. House or farm already sold to any Ibo man shall be purchased by native Authority who will afterwards resell same to some suitable person.
5. Nobody shall trade with Ibos for anything of value or not.
6. All landlords must ask their Igbo tenants to quit before 15 March 1948.
7. No Cameroon woman is allowed to communicate with the Igbos in any form
8. Anybody disobeying those rules shall be liable to a fine of £5 or five months imprisonment.
9. Any Ibo native disobeying Rule (3) above will be liable to prosecuting in the Native Court.
10. All Ibo Government officials are exempted from Rule (5) above.
(Cf: Bakweri, N.A. Buea to Senior D.O, Victoria, 21 Feb.1948.).

It is believed that Chief Manga Williams and Dr Endeley, two parliamentarians in the Eastern House of Assembly, were behind these anti Igbo laws.

We have seen similar sentiments directed against the Igbo in Nigeria, in colonial and postcolonial times, since NdiIgbo began their endless adventure outside Igbo hearth and heartland. It is also to say that quit notices against Ndibanyi did not start today. Hate speech and hate literature did not start with Nigerians. As we write English speaking Southern Cameroon is directing its angst against Yaoundé and the minders of power in their capital city. The same Cameroonians are also terrorizing Bakasians. They were in hearty collaboration with Nigerians during the civil war and were rewarded with a good chunk of Biafra land and its mineral deposits.

The aggravations Ndibanyi receive from our neighbours and hosts require a different and more robust approach than what is available now. It requires a vision with a homeland ideology, to show we have a home that is prosperous and could be second to none in the world. Is history a farce? Is the Cameroonian narrative a matter of marrying two husbands and knowing which is better? After demonizing the Igbo and seceding from Nigeria to join their supposed kit and kin in French ruled Cameroons, in 1960, the battle cry has changed. South Cameroons is clamouring for another secession. A case of the other perceived as the evil? The Devil now is not the Igbo, but Biya and his fellow Fulani.
Of course there are many possible readings of this story plot.

Contextually, it is all about the quest for self-apprehension. I am however, interested as a social historian, in what our people can learn from our sublime encounters with history whose outcome need not be quixotic or Sisyphean. A laundry list of anti Igbo prescriptions such as the above should provoke deep reflection on our part, especially in the context of our recent experiences from our country men in the northern and western parts of the country which reveal a deep rooted resentment against Ndibanyi.

Certainly, there is an Igbo complex just as there is the Igbo Question in Nigeria. Both need resolution. Said the Hon Nnamdi Azikiwe in 1949 while addressing NdiIgbo in Aba:
It would appear that God has specifically created the Igbo people to suffer persecution and bear victimization because of their resolve to live. Since suffering is the label of our tribe we can afford to be sacrificed for the ultimate redemption of the children of Africa”.
Is Zik’s position anachronistic or is it messianic? Can we deny our Igboness? Does being cosmopolitan mean abandoning our homeland? There is a man in the Igbo, which must be saved for the sake of humanism.
Causal factors have been important in determining Igbo journey in the pluriverse and that journey has been dramatic. Can we, NdiIgbo, control the natural instincts and impulses, which drive our relationship with our environments and social political spaces? Should there be a change in our foundational approaches and rethink strategies in our efforts at self and group fulfillment, a rethink of our approaches to constitutive freedoms? I am calling for a consequential reasoning and re-examination or even prioritization of our freedom rights, especially when our libertarian rights seem and are violated?

I am also calling on Attorney Chris Aniedobe and Dr Okenwa Nwosu to do a distillation of all the currents of ideas through our contributions on this forum and publish it timeously—a humongous task indeed— but not an impossible one. It would be a worthy and ageless contribution to Igbo phenomenology and scholarship, subjects of our direct experiences—one from which future generations will gain a lot—a tribute to all who believe in the relevance of communal enquiry, valent episteme and solid good ideas. I am just thinking aloud.

The Republican News

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I am an Igbo, I was born an Igbo, I live the life of an Igbo, I come from Igbo, I speak Igbo, I like to be Igbo, I like to dress in Igbo, I eat Igbo food, my heritage, culture and tradition is Igbo, my parents are Igbo.

Am sorry I cannot help it if you hate my lineage. Am sorry I cannot help it if you detest Igbo, am sorry I cannot help it if you hate me because am Igbo. Igbo is who I am, my name is Igbo and I must die an Igbo.

You see Igbo as a threat, why? You call Igbo rapist, criminals, ritualist, prostitutes, kidnappers. You attribute all negative vices to represent Igbo? Why do you do that? You do because you feel threatened that Igbo might outrun the rest of the tribes. Why do you hate Igbo and despise us? You do that because we are creative, enlightened, hardworking, industrious, genius, intelligent, smart, rich, beautiful and amazing. But its difficult for you to admit it because you feel jealous of my race.

Igbo do not own politics, Igbo do not control the economy neither do we control the natural resources and the common wealth of the nation. You do, we don't and yet, despite the fact that you own everything, we still remain one indispensable race that has outshined the other race in all ramifications.

You fear us because you want to exterminate and annihilate our race, you deny us many things and yet we are stronger, richer and mightier. You fear us because we are everywhere. You fear us because no matter how rural a place might be, when Igbo steps in, they turn it into a Paradise. We have our own resources, which lies in resourcefulness, we do not bother you and your control over the polity, but yet when we cough you and the other race begin to shiver.

Am proud being an Igbo, am proud of my heritage and culture. Igbo means high class, Igbo means independence, Igbo means hard work and strength, Igbo means riches, Igbo means resourcefulness, Igbo means self belonging, Igbo means self esteem, Igbo means pride, Igbo means swag.

Udo diri unu umunnem.
# IgboAmaka
# AnyiBuNdiMmeri

Michael Ezeaka

This is beautiful poetry ...

In response to Alaba Ajibola, the Babcock Lecturer Hate Speech against Igbos.


In Igboland women live apart from their husbands and neither cook for them nor enter their husband's quarters when they are in their period. They are seen as unclean. Even up till today such practice is still applicable in some parts of Igboland especially by the traditionalists. Before a woman can enter the palace of Obi of Onitsha, she will be asked if she is in her period, if yes, she will be asked to stay out.

Leviticus 15: 19-20
When a woman has her monthly period, she remains unclean, anyone who touches her or anything she has sat on becomes unclean.

An Igbo man's ancestral heritage, called “Ana Obi” is not sellable, elders will not permit this. If this is somehow done due to the influence of the West the person is considered a fool and is ostracized by the community.

1 Kings 21:3
I inherited this vineyard from my ancestors, and the Lord forbid that I should sell it, said Naboth.

Igbos have practiced the taking of a late brother's wife into marriage after she had been widowed until the white men came. Now it is rarely done but except in very rural villages.

Deuteronomy 25:5
A widow of a dead man is not to be married outside the family; it is the duty of the dead man's brother to marry her.

In Igboland, there is a unique form of apprenticeship in which either a male family member or a community member will spend six (6) years (usually in their teens to their adulthood) working for another family. And on the seventh year, the head of the host household, who is usually the older man who brought the apprentice into his household, will establish (Igbo: idu uno) the apprentice
by either setting up a business for him or giving money or tools by which to make a living.

Exodus 21:2
If you buy a Hebrew slave, he shall serve you for six years. In the seventh year he is to be set free without having to pay you anything.

In Igboland , the yam is very important as it is their staple crop. There are celebrations such as the New yam festival (Igbo: Iri Ji) which are held for the harvesting of the yam. New Yam festival (Igbo: Iri ji) is celebrated annually to secure a good harvest of the staple crop. In the olden days it is an abomination for one to eat a new harvest before the festival. It's a tradition that you give the gods of the land first as a thanksgiving.

Deuteronomy 16:9
Count 7 weeks from the time that you begin to harvest the crops, and celebrate the harvest festival to honor the lord your God, by bringing him a freewill offering in proportion to the blessing he has given you. Celebrate in the Lord's presence together with your children, servants, foreigners. Be sure that you obey my command, said the Lord.

In Igboland it's a tradition that the male children are circumcised on the 8th day. This tradition is still practiced till date.

Leviticus 12:3
On the eighth day, the child shall be circumcised.

In Igboland, there is a practice known as "ile omugwo ". After a woman has given birth to a child, a very close and experienced relative of hers, in most cases her mother is required by tradition to come spend time with her and her husband. During which she is to do all the work of the wife, while the new mom's only assignment to the baby will be to breastfeed. This goes on for a month or more. In the Igbo old tradition, at this time, the new mom lives apart from her husband, would not cook or enter his quarters.

Leviticus 12:1-4
For seven days after a woman gives birth, she is ritually unclean as she is during her monthly period. It will be 33 days until she is ritually clean from the loss of blood; she is not to touch anything that is holy.


The Igbo tribe is in a serious problem and danger of extinction for the following reasons:

50% of Igbos are born outside Igbo land. Meaning that those children are not likely to live and work in Igbo land and cannot speak Igbo language but foreign language (Yoruba, Hausa, French, English).

40% of Igbos girls between the age of 25 & 45 are single with no hope of marriage because 35% of Igbo boys live overseas and they have all married white ladies.

75% of Igbo youths leave Igbo land every year in search of opportunities in Yoruba, Hausa land or overseas.

85 % of Igbos have family houses and own investments outside Igbo land. They strongly believe in one Nigeria but failed to know that NO Yoruba or Hausa man has a family house or investment in Igbo land.

Igbos are the only people who believe that living outside their land is an achievement.

Igbos are the only tribe that celebrate their tradition outside their land e.g. Eze Ndi Igbo, Igbo Village in America and this is because they have family homes in foreign lands.

Igbos have failed to know that the children you have outside Igbo land especially overseas will never think of living in Igbo land. So what happens to the properties you are building for them when you are gone?

Igbos are the only tribe who see their land as a place to visit or a tourist site than a place to work and live.

Igbos are the only tribe who instead of promoting and appreciating their culture through movies and documentaries they have sought to ridicule it by portraying rituals, killings, wickedness, love for money and other social vices which were not originally inherent in our culture thereby cursing more harm than actually promoting their culture.

Igbos are the only people who without hesitation believe their history and description when it is told or written by an enemy or a foreigner. E.g. that you do not love yourselves or that you love money.

Igbos are the ONLY largest tribe on earth who fought for their independence and failed to achieve their freedom after 40 years.

Igbos are the only tribe who fails to honour their brave heroes and heroines especially the innocent children starved to death during the Biafran war.

Igbos are the only tribe who embraced their enemy after a bloody civil war and subsequently become slaves.

Igbos do not find it necessary to teach their own version of history to their children.

Igbos fight for marginalisation in Nigeria but has no collective strength or teeth to bite.

Igbos how long are you going to fight for your relevance in Nigeria?

How long are you going to fight for a functional airport, rail networks and other structural establishments that underpin sustainable development?

How long are you prepared to wait for your enemy to guide you to your destiny?

Oh Igbos!
Where are your leaders?

Unfortunately, none of them live and work in Igbo land. If you wish to save the future of your children, your identity, your generation and your race then you need freedom and that freedom is Biafra.

Ukpana Okpoko gburu bu nti chiri ya!

By Chime Eze

The Igbo: We die for causes, not for personalities

Written by Emeka Maduewesi

~on fb. 28th September, 2016.

The Igbo will never die for anyone. We will not even riot for anyone. But the Igbo will die for any cause they believe in because the Igbo have a true sense of justice and a determination to obtain it.

The Igbo will not riot because one of their own lost an election. Operation Wetie was the Western response to a massively rigged 1965 election. The Yoruba doused fellow Yorubas in petrol and burnt them alife. Properties were burnt with occupants. The Igbo will never do this.

In 1983, the Yoruba went on a rampage again over the massive rigging by NPN. Lifes were lost and properties destroyed. The riots were over personalities.

Contrast that with Anambra State where Chief Emeka Ojukwu was rigged out by his own NPN, who also rigged out Chief Jim Nwobodo. The Igbo did not protest because the goat's head is still in the goat's bag.

In the North, ba muso was the battle cry when Sultan Dasuki was imposed on the Sokoto Caliphate. The riot and protest lasted for days and crippled economic activities.

The Igbo will riot over issues and causes. The Aba Women Riot was over Tax. The Enugu coal mine riot was about conditions of service. The Ekumeku Uprising was over British colonialization.

Those of "Ekumeku" ancestry - Umu Eze Chima and Umu Nri - were at the forefront of the struggles for Nigerian independence, with people like Dr. A A Nwafor Orizu and Chief Osita Agwuna serving prison terms. Any struggles the parents could not conclude is continued by the children by other means.

The Biafran war was a response to the genocide. The war in fact was brought upon us. The battlefield was Eastern Region. The war ended in 1970 but the issues and causes were not resolved. That is where we are today.

The Igbo will also jointly rise to fight evil in their midst. They did it in Onitsha in the 1980's, Owerri in the 90's, and with Bakkassi in the 2000.

The Igbo will not die for any man. But the Igbo will stand by any man who symbolizes their cause and their pursuit of justice. Even if the man dies, the struggle continues, and like the Ekumeku warriors, the children will pick up the baton from their parents.

This is the Igbo I know, the Igbo I am, and the Igbo we are. This is my story. Feel free to tell yours.


"My boy, may you live to your full potential, ascend to a dizzy height as is possible for anyone of your political description in your era to rise. May you be acknowledged world-wide as you rise as an eagle atop trees, float among the clouds, preside over the affairs of fellow men.... as leaders of all countries pour into Nigeria to breathe into her ear.

But then, Chuba, if it is not the tradition of our people that elders are roundly insulted by young men of the world, as you have unjustly done to me, may your reign come to an abrupt and shattering close. As you look ahead, Chuba, as you see the horizon, dedicating a great marble palace that is the envy of the world, toasted by the most powerful men in the land, may the great big hand snatch it away from you. Just as you look forward to hosting the world’s most powerful leader and shaking his hands, as you begin to smell the recognition and leadership of the Igbo people, may the crown fall off your head and your political head fall off your shoulders.

None of my words will come to pass, Chuba, until you have risen to the very height of your power and glory and health, but then you will be hounded and humiliated and disgraced out of office, your credibility and your name in tatters forever...”


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