TRANSATLANTIC IGBO CIVILIZATION DIASPORA BRIDGE AND NDUBUISI WORLD ORDER DREAMS
Renascent World of the Great Igbo Spirit, Gran Ibo: Unchainer, Healer, Uplifter!
(Keynote Speech at First Homecoming Festival, Council of Igbo Staes in the Americas. Abagana, 12 December 2025)
*Ezedibia Chidi G Osuagwu
Chair, African Centre for Biomedical Engineering Research
c/o Federal University of Technology, Owerri
Imo State, Nigeria
*When Professor Anene Umeh, Ezedibia author of ‘After God is Dibia’, kept hailing me as Ezedibia I knew it was not a mistake.
Prologue
The Mind, not Arms, is the Supreme Machine of Igbo civilization; hence Igbo say: “Kama Dielo g’anwu n’ogu, Dike Nwuo. Dike nwuo, Dielo atua Elo ihe a gaeme: Instead, the Thinker will die in War, let the warrior Die. If the warrior dies, the Thinker thinks out what to do next”. The ultimate thing the Igbo, and their guiding *Dibia (Visioner-Thinker), have achieved, civilizationally, seems to be a mastery of the number 2. 2 is the Gateway to Complexity: 2 is the Gateway to Civilization: 2 is the Gateway to Life! Igbo civilization is anchored on 2. For love of Igbo civilization, the Igbo, wherever in the world he finds himself, dreams two key Dreams: Sovereignty and Homecoming. Homecoming to Truth-justice and freedom-loving, life-promoting, Igboland where Sovereignty is never surrendered.
*Dibia in, protocol, is the prime citizen of the Igbo Community; Chukwu were Oke, Dibia e were!.
1.0 INTRODUCTION
1.1 Salutations!
Abagana Ebo teghete Nnoo nu o!
Owumowu, mma-mma!
Isumisu, Unu anwunoo!
Igbobuigbo Nnoo nu oo!
1.2 Abagana and the Igbo Spirit
Abagana! Abagana!! Abagana!!! There should be a popular, spirit uplifting, Igbo song called ‘Abagana!’ with the exclamation mark. Asked to name anythings remarkable about the Igbo town of Abagana”, DeepSeek AI responded “Abagana Ambush: A Pivotal Military Engagement”: “The defining event in Abagana’s History is the Abagana Ambush of March 31, 1968, considered one of the most important Biafran victories and a critical turning point in the war”. Commanded by Major Jonathan Uchendu, the Abagana victory gave the Igbo and Biafrans the breathing space to survive the war. It might have been Asaba all over the place! A very big, undertold, story!!
AI is clever, but it recalls only what it is taught. So, it didn’t recall another Abagana Igbo Salvific tale called Frederick Chidozie (FC) Ogbalu. Ogbalu who saved Igbo language scholarship when the Fancha people, taking advantage of their collaboration with the White colonialists along the Waterfronts, wanted to dominate and decide everything.
From 1766 to 1900 it was Isuama Igbo Studies. Suddenly it became Fancha Igbo Studies (they pretended Dee Sam Mbakwe couldn’t recite Lord’s Prayer in Igbo to take his earned Teaching appointment).
Then Isu invoked the spirit of Anamekwe. Anamekwe stalled Igbo studies for nearly forevermore until FC Ogbalu intervened to insist on a technical and not clannish solution. He formed the Society for the Promotion of Igbo Language and Culture, SPILC, which I joined when I came back from America. Igbo studies moved forward!
No wonder: Abagana, like my Obowu people, has Umunachi Community, signifying reverence for Thoughtfulness, Good Leadership and Governance.
Abagana Ede-Aro n’Iwaji Mma-mma! Abagana Uchendu n’Ogbalu Kaa nu! Abagana Ebo teghete Nnoo nu o!
1.3 Feeling at Home Among My People!
If I said that I am not pleased to be invited to deliver this speech, I would be telling a disabled lie. But if I said that I have been in the USA in the last forty-five years, that would be a full-blown lie. To fly to America, on full scholarship, a year after the Biafran War catastrophe was something! The set I had joined in the 1971/72 academic year was the first set, I think, of American students to enter the University on the post-Sputnik Curriculum that emphasized broad-based Science for National Purpose.
The idea of Sputnik curriculum came from the Space race between America and the Soviet Union. When USA realized they couldn’t pack enough needed science specialists/astronauts in the small available spacecrafts, they decided to pack a lot of science in a few capable brains to fit the spacecrafts. Great science! Great Universities!!
Indiana University of Pennsylvania (Full scholarship); Youngstown State University, Ohio (Teaching Assistantship) and University of Houston, Texas (Teaching Fellowship), packing up a lot of holistic science that suited the African mind.
And, oh; it was my eldest brother that took me to America. He took my friend Nkem Ekeh, and me to an Italian restaurant the day we arrived for a dish of prawns and other delicacies. He linked me up to his network of friends. My schooling in America was classical, American dream-like. But I was a veteran of war studying among much younger people, so much partying was somehow out of phase for me. Some, not so much as to disrupt studies! Books, books and more beautifully written books! America is the home of great books!!
But then: My brother, Josiah Nwanayobi, our mother’s first son, was neck deep into the Black Civil Rights Struggle. Our Dibia ancestors, since the Slave trade, have been in that struggle. He worked for the Civil Rights Commission and was already in court with Governor Nelson Rockefeller government of New York. They said he was ‘spoiling their Blacks’. “You don’t fight City Hall” Americans advise. ‘He fought City Hall’ and they trapped his $54,000 of earnings. AI says that’s worth millions of dollars now. Because of war experience I was, perhaps, better prepared for America than he.
Indeed, my Dibia father had warned me off to America to bring back the knowledge the Whiteman has, but never to import alien worldviews. My father called me Dede; revered Elder. I did take his mandate seriously. Very seriously! When he wrote me to come back, I packed my things and came. Broken hearts on all sides, but the World had to be saved for All. How would I tell ‘Mela “I am Dede!” A month after I came, he joined his Dibia ancestors. Dibia know when the time is up!
I have not gone back to America since!! Perhaps my mind didn’t want problems with ‘City Hall’. America was kind to me, though. Indeed then, 1975, World Bank President, Robert McNamara, who I had written to criticize the ineffectualness of World Bank projects in Africa at the time, had written back with forms for me to go work at the Bank. I wrote to thank him and inform him I was going to graduate school. Many other material opportunities. But I was going to graduate school. My mandate was to go bring back Knowledge.
My agemate, President DJ Trump, would be surprised that I didn’t ever apply for Green-card. I just left, for home, with my all-American Sputnik Curriculum education and a great sense of a world that must be made better. I wish he got some scientific education, like his brother Fred. I wish he did time, soldiering in Vietnam like our agemate and my America friend Herman Hardy, who got a Purple Heart for his wounds or like me in Biafra. He’d show better respect for human Races as well as Veterans and the environment.
He is welcome, though, to help drive away the crooks-in-power and terrorist bandits the Obama-Biden regime helped plant in Nigeria. Better still, if he learns fast, that Africa needs geopolitical partners for win-wins and not ‘Superiorists’, to despise. He can learn to follow the Enlightening African Obelisk ascensionist Washington Monument and distance America from the Mamon-hugging Roman Pantheon Jefferson Memorial whose materialist values are pulling America down.
Children of Gran Ibo, I am glad I came back so as to be part of the home-based reception party to receive you today. Sorry I don’t have my children among you. I think America is, psychologically, better for Black adults than Black children, particularly girls. I could be wrong, but that needs be changed. But all the same, I feel so much at home among you. You are very much welcome back to our grand civilizational homeland every journeyed Igbo dream to return to from around the World; a pacific, though not pacifist, ancient land.
2.0 ETERNAL IGBO SOVEREIGNTY AND DREAMS OF HOMECOMING
2.1 Great Igbo Spirit, Great Igbo Nation and Civilization Bridge Diaspora
Your presence here today is consistent with very long and enduring history of Igbo behavior…the Homing behavior. Of all the African peoples that have encountered external pressures, immigration or plain imperialist challenge, of one kind or the other, the Igbo are one people who never surrender sovereignty or forget home.
The autochthonous Igbo Obalufe has, still, to crown the Oduduwa Ooni of Ife as the autochthonous Igbo Adama has to crown the Ezenri. The examples are innumerable! It is no wonder, therefore, that the “Kutukutu Oba Igbo” that the Igbo proclaimed at Igbomokun (Ile-Ife) more than a thousand years earlier became the “Ibo Granmoun Lackay Ibo” of the Haitian Revolution.
Yes, the Isuama in challenge to colonialism, warned relenting Clans to “Surrender Your Freedom and Die!” Igbo Never Surrender Sovereignty! Igbo would rather walk, free, into Oceans and drown than live on land enslaved!!
2.2 The Great Igbo Homing Dream
Liberia was founded by diverse activists of the American Colonization Society, ACS. The initial motivations of these peoples, who wanted Africans out of America, were as diverse as their origins and motives. Some were humanitarian and benign, while others were racist and malignant. Later, particularly after the African emancipation of the American Civil War was viciously negated by anti-Black Jim Crow maneuvers, a Back-to-Africa movement was reengineered.
Bishop Henry McNeal Turner, noted for his Igbo incendiary speech-ways, was the main architect of this renewed movement. He was a great preacher and mobiliser for the cause. Over in Africa, Sierra Leone, and a West Indian of Igbo birth, was Edward Wilmot Blyden supporting and campaigning for the same cause. It was Blyden, in fact, who identified Bishop Turner as Igbo, which he associated with his fiery speech habit. Blyden, whose grandson was first Orator of the University of Nigeria, Nsukka, is the acknowledged father of Pan-Africanism. Having, physically, returned to and lived in Africa, he preached that the African World; physically, psychologically, and spiritually was the best abode for the Blackman. These were not alone in manifesting the Igbo Homing Dream phenomenon.
2.3 Transatlantic Diaspora Igbo Homeland Dreamers
The first Transatlantic Igbo, on record, originated in the Evil Slave trade. Evidence abound that enslaved Igbo never relented in their wish to go home…come back to Igboland. The tragi-heroic Igbo Landing event, 1803, off the Coast of the United States illustrates the issue. Igbo arrive their proposed land of enslavement and instead of remaining on land enslaved, turn around; held hand and march into the Sea…praying that the Ocean that brought them to the alien place take them back home.
Some Igbo are reputed to clutch some Igboland soil and hold tight to it wherever it led them, until buried with it. Until buried in Igboland or equivalent! The works of Olaudah Equiano, the Haitian revolutionists and Aimee Caesaire, the Martiniquais leader of the Negritude movement, are samplers highlighting different aspects of this phenomenon.
2.31 Aime Cesaire’s Homecoming Dreams
Reading an edition of the National Geographic Magazine, 1975, I ran into a special documentary on Martinique, the French colonial Island in the Caribbean Sea. I was surprised that they were using certain Igbo words, like Ede for cocoyam, to name identical items. I was very excited about the finding. They had also interviewed, as part of the documentary, the then mayor of Port-au-France capital of Martinique.
The mayor, Aime Cesaire, was a popular writer, so I recognized him. I had taken a one-man-class recommended course in Creative Writing (alone in the class with Professor Lorie Bright; talk of great American liberal education), so I had read some of Cesaire’s works.
I, excitedly, wrote him to inform him of what I discovered in the National Geographic Magazine. He wrote back thanking me for “providing further anthropological evidence for our historical reality”. I was surprised to hear him intimate that he was of Igbo ancestry. He later sent some confirmatory documents, through Professor Abiola Irele, to Igbo scholars. Professor Chukwuma Azuonye, to whom Irele relayed it, later wrote about the Slave Ship Emile, which might have been the one that took Cesaire’s ancestor to Martinique.
Below are two verses of Aime Cesaire’s homecoming Negritude poem: Notes On A Homecoming:
Ancestors Who Invented Nothing
« My negritude is not a stone, its deafness hurled against the clamor of the day
my negritude is not a leukoma of dead liquid over the earth’s dead eye
my negritude is neither tower nor cathedral
it takes root in the red flesh of the soil
it takes root in the ardent flesh of the sky
it breaks through the opaque prostration with its upright patience.
Eia for those who have never invented anything
for those who never explored anything
for those who never conquered anything
but who, in awe, give themselves up to the essence of all things
ignorant of surfaces but captivated by the motion of all things
indifferent to conquering, but playing the game of the world
truly the eldest sons of the world
porous to all the breaths of the world
fraternal locus for all the breaths of the world
uncabled bed of all the waters of the world
spark of the sacred fire of the world
flesh of the flesh of the world palpitating with the very motion of the world! »
Standing and Free!
« And the nigger scum is on its feet
the seated nigger scum
unexpectedly standing
standing in the hold
standing in the cabins
standing on the deck
standing in the wind
standing under the sun
standing in the blood
standing
and
free »
Negritude is to the French-speaking world what Pan-Africanism is to the English-speaking world. The Igbo are key founders and promoters of Pan-Africanism. Cesaire was, at the surface as he said the Whiteman’s world is, talking of return to his physical home island of Martinique. But deeper, like he said the African World is, he was talking of return to the omni-equilibrium network world my father warned me never to abandon for the Whiteman’s flat world.
I, naturally, understand Cesaire’s Izu cosmology and Afa epistemology dream world, which he must have heard of through the Orature of his people. A Geometric, complex, African world, not the Arithmetic world of European reason and African emotion Sedar Senghor talked about in his understanding of Negritude.
Interestingly, another famous Writer I wrote at the same time, 1975, as Cesaire was Professor Wole Soyinka who was, then, in England. I came back to Nigeria to learn he had issues with Negritude. Must be with Senghor’s ‘Emotion-Reason’ dichotomy variant of Negritude, I thought. Not Cesaire’s All-Nature-integrated Network Negritude?
Then, 2024, Morocco Arabs feted Soyinka at his 90th Birthday, praising him for rejecting Negritude. I wondered! One has to be mindful of West Eurasian civilization imperialists. Always, aggressively, peddling inferior ideologies while praising one for rejecting their own ancestors’ names and civilization. Racial narcissism! Did they really understand Soyinka’s position?
Cesaire’s ancestors did invent Uwaizu…the Igbo African Holistic Cosmos (Cybercosmos; see Figure below for Archetype of African World). Having done that, they had the Invention Book to EVERYTHING inventible.
They also invented the Orji Algorithm…the way of the number 2…Gateway to complexity and Gateway to Civilizations. They invented other Subsystems below:
- f(n) = n, where 0 ≤ n ≥ +∞; 1, 2, 3, 4…etc. Dimgba Algorithm
- f(n) = 2^n, where 0 ≤ n ≥ +∞; 1, 2, 4, 8…etc. Orji Algorithm
- f(n) = 2^{2^(n-1)}, where 0 ≤ n ≥ +∞; 2, 4, 16, 256…etc. Afa Algorithm
- f(n) = 2^[(ln2)^n] and -∞ ≤ n ≤ 1;1.00, … 1.40, 1.62, 2.00, 2.72…etc. … Uzi Algorithm (derived by me from Igbo idea of Truth-is-Order and Falsehood-is-Chaos).
They did not just invent things, Aime Cesaire’s ancestors invented Systems for the invention of Things. With Afa Algorithm they had the roadmap to Everywhere and Everything in the Cosmos. Only ‘To seek!’. And they Sought! And they Found!!
2.32 Equiano’s Lived Indigo Igbo World
Aime Cesaire, like McNeal Turner, did visit Africa. But he did not, like Olaudah Equiano and Edward Blyden, live in Africa. Cesaire heard of a wondrous Africa. Olaudah Equiano was born into and grew up in the Igbo African Paradise. His return dreams were more vivid. And the return, when it came, would be sanctified with a Libation-of-virgin-palm-wine as appropriate. Below is poetized Equiano’s description of the Igbo paradise Slavery upturned:
Equiano’s Indigo Igbo World
Equiano was of ancient, *Mgbasara-clad, indigo lgbo World.
Equiano saw slavery-embattled, but gutsy, lgbo World:
A land of Truth-loving and religious people.
A land of strong, well-proportioned, people.
A land of freemen and empowered women.
A land without ennobled crooks.
A land without unemployment.
A land without the homeless.
A land without prostitution.
A land without drunkards.
A land without beggars.
A land of clean, happy Igbo!
Indigo has fled raped, unhappy, Igbo World.
Benighted, we dream Equiano’s indigo Igbo World!
(Poem in Ojukwu’s 70th Birthday Lecture, 2003; Revised 2017; @CG Osuagwu).
*Mgbasara: No longer popularly worn Noble Igbo Women’s Wrapper (worn by the Leadership of the 1929 Women’s Revolt as seen in online pictures).
Cesaire did not hear fables or fake narratives. He heard true stories of Paradise ruined by West Eurasian, slaving, Kleptoparasites. Igbo had the Algorithms for seeking knowledge, inventing things, and converting the inventions to long, happy, lives. This created the dense population the Slavers came after and plundered for Slave plantations of the Americas. There enslaved Igbo lived and died in Man-made Hell they could contrast with the paradise they came from and, therefore, uprose frequently against.
Among the Igbo Life is a Supreme Value…Ndubuisi. Cesaire would have heard, like Equiano knew and said, that their autochthonous Igbo people did not slave-catch, enslave, or sold their own kinsmen. They rather fought, furiously, against it. The Slavecatcher Clans, at the Igbo boundaries, were imported or manufactured by the West Eurasians. This explains the desperate urge by the Igbo Enslaved to be back Home, dead or alive…the Homing Dreams.
2.33 Haitian Revolutionists, Igbo Worldview and Organizational Algorithms
The Haitian Revolution is, arguably, the greatest organizational event in all of Human History. That it is not recognized, and discussed, as such is because the current World Hegemons, controllers of World Narratives, cannot operate at the cosmologic and epistemological levels it occurred. Overwhelmed, they cop-out from confronting the fact by claiming that ‘The Devil’ did it on behalf of the Haitians. They encapsulate their ignorance in the demonization of the Fon word for Spirit-family…Voudun.
The Devil is, of course, not a Universal-counter-God in Igbo or African worldview as it is in West Eurasia, but Ignorance. “Ekwensu wu amaghi ihe”. Luckily, for the Haitians and Humanity, the Revolutionists recorded, in scientific details, everything they did. Haitians, Liberators-of-the-Americas, did every little thing needed to earn their, unassailable, heroic status in World Liberation History.
One remarkable, and critical, decision taken by the Haitians was the choice, after systematic evaluation of the worldviews and action-ways of all African nations (Nanchons Ginen) present in Haiti, of the Igbo Framework Complex to guide and drive their Revolution.
The Igbo Framework Complex (Gran Ibo/Great Igbo Spirit, Ibo Granmoun/Great Igbo Nation, Ibo Lele/Igbo Action Force, Panyen kouvri Panyen Gran Ibo/ Igbo Fractal Secure Organizational motif), within which every African was inducted to become, philosophically, Igbo. Nou Se Ibo/We are All Igbo…for the purpose of revolutionary organization cohesion. Within this framework disparate African ethnic nations were made one pan-African Nation, under the guidance of the Great Igbo Spirit, Mother-of-Nations, with remarkable synergistic effects…decisive defeat of great empires (Spanish, British and French).
The Haitians celebrate this grand historical event in a sacred song dedicated to the great time. In their song to Gran Ibo/The Great Igbo Spirit and Nation, they sing:
- Haitian Creole Lyrics
Panyen kouvri panyen, Nanchon Ibo!
Panyen kouvri panyen.
Men Panyen, Gran Ibo! Men panyen.
Panyen kouvri panyen, Nanchon Ibo.
- English Translation
Baskets cover baskets Igbo Nation!
Baskets cover baskets.
Here are baskets Great Igbo Spirit!
Here are baskets.
Baskets cover baskets, Igbo Nation.
- Igbo Translation
*Ngiga kpuchiri Nnu Ngiga, Ndiigbo!
Ngigiga kpuchiri Nnu Ngiga.
Lekwa Ngiga, Nneukwu Igbo.
Lekwa Ngiga.
Ngiga kpuchiri Nnu Ngiga, Ndiigbo.
(Recorded by anthropologist Milo Rigaud in Haiti,1953)
What the Africans did in Haiti was a spiritual and philosophical homecoming. That the Igbo elements remembered such details of their homeland systems to confidently convince others that it was the sure road to freedom, which indeed came to pass, is very remarkable. That the political establishment and the complicit Church in Haiti set out to demonize this Igbo highway to freedom (claiming it was an act of the Devil) says a lot of West Eurasians and their materialistic religions.
The Haitian revolutionaries, eloquently, noted this fact in the famous Boukman Prayer that launched the revolution. Boukman contrasted the Slavers’ God that allowed Evil to the African God that demanded Good. These pretentious agents of unfreedom so suppressed Gran Ibo that except for folk songs, and Vodoun/Spirit-family circles, nobody would hear of Her. But She is the Black Mother of Universal freedom: Unchainer of the chained, Healer of the Sick, Uplifter of the downtrodden! Gran Ibo’s World is Renascent, which is why we are here!
A phenomenon of note described in this Haitian song above is a unique Igbo organizational motif (Panyen kouvri Panyen) …Baskets covering baskets, layers upon layers. Ngiga kpuchiri nnu Ngiga. Those are scaling, modular, fractal systems. Exactly how Igbo Communities are still organized. The town layouts and Age-grades, for instance, are, fractally, arrayed. The Igbo organization so secures information and other resources that enemy is blinded. Noisy self-exhibitionism, seen in some Igbo youths these days, is not part of classical Igbo tradition. Cesaire’s Igbo African ancestors did invent things, including fractal organization motif with, potentially, infinite scaling.
2.4: What’s Wrong with the World that Great Igbo Spirit Fights?
Gran Ibo: the Great Igbo Spirit is not a trouble-making Spirit. The earlier Igbo of the Americas documented what She is: Unchainer, Healer and Uplifter of Downtrodden Humanity. The Table below summarizes all the Gran Ibo Struggles, all over the World and all these years; the Isu/ Ekumeku Resistance, the Haitian Revolution, the Jaja Resistance, the Aba Women’s War, the Civil Rights Movements, the Biafra War, etc., etc. There is something wrong with the World!
The Table below summarizes what is wrong with the World.
WORLD QUNTILE INCOME SIZE DISTRIBUTION 1820-1992
Table I: Income Shares of World Quintile, SQ, Groups: 1820-1992
| Quintile | SQ1 | SQ2 | SQ3 | SQ4 | SQ5 |
| Year | |||||
| 1820 | 4.5 | 8.7 | 12.4 | 17.6 | 56.6 |
| 1850 | 4.0 | 7.7 | 11.4 | 17.1 | 59.8 |
| 1870 | 3.6 | 7.0 | 10.6 | 16.4 | 62.4 |
| 1890 | 3.3 | 6.3 | 9.8 | 15.3 | 65.3 |
| 1910 | 2.9 | 5.7 | 8.9 | 15.3 | 67.2 |
| 1929 | 2.8 | 5.2 | 8.3 | 15.7 | 68 |
| 1950 | 2.4 | 4.4 | 7.3 | 17 | 68.9 |
| 1960 | 2.3 | 4.4 | 7.4 | 18 | 67.9 |
| 1970 | 2.0 | 3.8 | 6.7 | 17.7 | 69.8 |
| 1980 | 1.9 | 3.7 | 6.9 | 17.3 | 70.2 |
| 1992 | 2.0 | 4.0 | 7.2 | 14.6 | 72.2 |
| Means, % | 2.88 »3 | 5.54 » 6 | 8.80 » 9 | 16.55 »17 | 66.21 » 66 |
| 0.98*x Mean | 2.82 » 3 | 5.43 » 5 | 8.62 » 9 | 16.22 »16 | 64.89 » 65 |
*Note that the sum of 3 + 5 + 9 + 17 + 65 = 98; that is the sum of the first six members of the sequence described by 2n + 1, minus 33, which was quantum-jumped; the factor 0.98 restores this ratio from the 100 percent frame. **Extracted from the data of French economists: Francois Bourguignon and Christian Morrisson (2002); inequality among World Citizens: 1820-1992. Aggregate rate of Wealth loss by the POOR = -0.08. Rate of Wealth gain by the RICH = +0.08. +0.08 – 0.08 = 0.00. World income distribution is a ZERO-SUM GAME. The Ozo Institution in Igboland exists to avoid the violent outcomes of the Table above in any Human Society.
What is wrong with the World that the Igbo Framework Complex fights is that about 1500 AD, the West Eurasian Kleptoparasites, successfully, overthrew God’s Natural World Order. They set up a World Order run on the Laws of Mammon: relentless transfer of Wealth from the Poorer to the Richer of the world, as Jesus had warned. That is what all these fights, still ongoing, are about. It is important we know.
3.0 THE TRANSATLANTIC IGBO DIASPORA BRIDGE IS ESTABLISHED
3.1 Igbo Civilization Shrines in the Americas
The evidence establishes that the Igbo have a distinguish presence in the Americas. Other African nations, assessing Igbo attributes compared to others on neutral, alien grounds, invested them, doubly, with the honorifics Great! Their nation is Ibo Granmoun: The Great Igbo Nation. Their Mother-spirit is Gran Ibo: The Great Igbo Spirit. So admired were they that for pan-African greatness, all African Nations (Nanchons Ginen) resolved “Nou Se Ibo”: We are All Igbo! All Igbo in spirit, though not in body!! Spirit makes people!!!
One can’t think of where that has ever happened before in the whole World. It is as unique as Igbo people rising from Slavery to Kingship as Jaja at Opobo and Henri Christophe in Haiti, on both sides of the Atlantic Ocean. Thinking Igbo Youth should, always, keep this pan-African Honor in mind before engaging in below-dignity trolling or keyboard warlording, ‘on behalf of the Igbo’, online. Facts win arguments, nobody wins a quarrel!
3.2 Monuments of Igbo Greatness All Over the Americas
The song Panyen kouvri Panyen is a monument to the Igbo Nation and Spirit in Haiti. So is the monument to Bussa who led the 1816 Bussa’s rebellion in Barbados. The numbers of such monuments are many all over the Americas, including the United States where most of you came home from.
This year, as last, the Council of Igbo States in the Americas, CISA, held her annual Igbo Festival at the Igbo Landing, Dunbar Creek on St Simons Island, Georgia. There, May 1803, Igbo struck a blow for freedom. Enslaved Igbo walked into the Sea rather than live as slaves. Before then the festival held at the Igbo Village, Staunton, Virginia. Another unique monument to the Great Igbo Spirit. A Transatlantic Igbo Civilization Diaspora Bridge is firmly built…guarded by the Great Igbo spirit. Igbo kwenu! Kwenu!! Kwezuo nu!!!
3.3 You are Latest Igbo Sojourners in the Americas
To the Igbo, life itself is Ijeuwa…a Cosmic Journey! One has to keep journeying to remain Alife. But Agarachaa must come back; the wanderer always returns! Home is where Alo, the Umblicus, is buried. “Ma, ebe onye bi k’onawachi”. One upkeeps where he lives! You must upkeep the Americas where you live. That is Igbo tradition. That is why Igbo thrives in strange lands. That is what earned the Igbo the Great honorifics in the Americas. You must, by your lifestyle, validate and amplify that, Heritage.
Those who envy Igbo success in alien places should learn this Igbo attribute to succeed better themselves. “O je mba enwe iro”. A sojourner doesn’t cultivate enmities. Nor do the Igbo tolerate enslavement! Whether it is the Haitian revolution or Aba Women’s War, the Igbo would fight against Human Kleptoparasitism, Slavery and Colonialism, any day and anywhere. We have to be mindful: “Were ire guo Eze onu! Count your teeth with your tongue”. Nzeadibemma: the noble is envied by peers.
4.0 THE FUTURE OF THE TRIATLANTIC IGBO
4.1 You Manifest the Igbo Diaspora Bridge
Through historic events, many beyond Igbo initiative or control, the Igbo Nation has become a Transatlantic Nation and Great Igbo Spirit a Transatlantic Spirit. That creates a totally new geopolitical reality and dynamic for the Great Igbo Nation. The Igbo are no longer, mainly, a Lower Niger people but a Transatlantic People. You, sitting and listening to me, are the Transatlantic Igbo Diaspora Bridge. The bridge between the Lower Niger Igbo and the Americas Igbo. The bridge between, maybe, a 100 million peoples from both sides. A lot of people! A lot of responsibility!!
My interactions with Black Americans, among who people of Igbo ancestry are a plurality according to Douglass Chambers and other scholars, and developments since I left, indicates that we have insufficient knowledge and exhibit insufficient sensitivity to this demographic reality. We cannot treat them as other when they are part of us. Same for the Haitians and those from other parts, including Brazil where a significant segment of the Blacks are Igbo.
I doff my cap to those of you married from among them. The extra-ordinary efforts made to defeat their minds, within slavery, had its toll but it is malice towards our people, not at them per se. It is our duty to help them come on back, mentally, home like Igbo sojourners are wont. West Eurasian ideologies have infected the minds of those at home, too. It is our duty to teach them that we savour, and thrive, in the synergy of Ikeoha; extended family and despise, avoid, the dysergy of Ikeotuonye, which the society they are bred in celebrates.
Yes, share our food and other cultures with our Transatlantic Igbo kinsmen that you constitute our bridge to. Alice Walker, in her book, The Color Purple, intimates that Africans at home or Diaspora are healthier with our ancestors’ food…true Yam and all. Olaudah Equiano wrote about that, too. Our salt came from Wood-ash, Potassium salt, he wrote. Our kidney has never learnt to process Hypertension inciting Sodium salt. Our Igbo children belong to the Community. O wughi otuonye nwe Nwa! Father the fatherless and mother the motherless Transatlantic Igbo child as tradition demands. That makes better Community. That is what Panyen Kouvri Panyen is about. Different fractal scales of things, including parenthood.
4.21 To Help Uplift the Embattled Igbo Homebase
I have listed what you need do to uplift the Western Atlantic side of the Transatlantic Igbo Nation. But the homeland of the Lower Niger is, literally, embattled. Nigeria is, literally, the deadliest country in the world for humans to live (see Table below). Igboland is embedded in Nigeria. 201 countries are listed in the Table I below, in descending order of life expectancies. Nigeria is smack at number 201…in the Graveyard, burying Nigerians!
Table II: World Life Expectancies 2025 (Source: Worldometers.info)
Country Life Expectancies (Mean, Females and Males)
1 Hong Kong 85.77 88.39 83.1
2 Japan 85.00 88.03 81.99
3 South Korea 84.53 87.4 81.44
4 French Polynesia 84.31 86.74 82.03
5 Switzerland 84.23 86.06 82.34
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197 Lesotho 58.22 60.87 55.44
198 Cent. African Rep 57.9 59.8 55.73
199 South Sudan 57.85 60.86 54.87
200 Chad 55.43 57.39 53.54
201 Nigeria 54.78 55.12 54.45
Between Nigeria with a mean life expectancy of 54.78 years, at the bottom, and Hong Kong of 85.77 years, at the top, there is a 31-year gap. Nigerian Governments seem to exist, encouraged by West Eurasian Hegemons, to ensure that Nigerians die one full generation earlier than the rest of the caring world. Nigeria, for a long time now, has been run by MORBID GOVERNMENTS.
Ndubuisi! Life is the Supreme Value and Measure. That is what the naturalistic Igbo Framework Complex discovered in ancient times and taught us. Models show Nigeria’s problem is not poverty, lack of life supporting resources, per se. No! It is Morbid Governance.
With exactly the same wealth from which Nigeria extracts 54.78 years now, Nigeria can extract 80 years, models predict, if the purpose were to keep Nigerians alive for as long as possible as other Nations do. There would be, from model approximately, 80 – 55 = 25 years gain if Morbid Governance is ended as State Practice in Nigeria today.
So, the first request to you is to help do whatever is necessary to encourage the End of Morbid Governance in Nigeria. Bring your American Sputnik curriculum education and pour it into the Igbo worldview powered Igbo Framework Complex and come up with ideas that can suit African upliftment…Renascence. Neither, alone, can do!
An African world-oriented voting method might help if promoted by your group. For instance, the kind of weighted-voting system they are trying out in California and Alaska would work well in an African consensual cultural setting. Our Youngstown State University African Students Association of the late 1970s, of which I was President, applied such method we called Ananse (Ghanaian word for spiderweb/network) Voting System, AVS, and it worked quite well. Yes, Africans saw it first. Dueling or Plutocracy is no true Democracy.
4.22 Help End Politics of Warrant-chieftaincy in Igboland.
For some time, now, the politics of Colonial Warrant-chieftaincy has returned to Igboland. Through Taqiyya Courts, through Electoral Commissions, through false Parties or Feudalist Palaces, etc., people acquire all kinds of authorities to govern Igbo polities, and some Harlot-of-Jericho Churches will bless them. The conditions that led to the Women’s War of 1929 are back in Igboland. You are put on notice.
I suggest your sponsorship of the establishment of an Association of All Former School Prefects in Igboland, and Leadership Training Institution for them, as one possible leadership recruiting and grooming source. Think also other paths, such as leaders of Age-grades and Town Unions. Otherwise, the alternative, as at now, is the Motorparks and their Touts, Yahooboys and other unwholesome agencies.
Above all, please, work to return Nigeria to the 1963 Republican Constitution all peoples agreed to. It is only Internal colonialists, mostly scions of the unpunished Slaving tribes and elements who benefit, materially, from the current Mortuary Governance regime in Nigeria that object to peaceful return to 1963 Constitution. Tell America that that return is what we need most and most urgently. If not something or other will happen to the unsustainable situation. You are put on notice!
4.23 Reasoned and Targeted Economic Development.
Much of the foreign exchange that comes into Igboland now comes from Diaspora remissions. But most of that that money contribute Nothing Sustainable to Igboland development. They go into ostentatious Burials and building Sterile Churches/Mansions. CISA should establish a Targeted Igboland Development Committee to redirect incoming foreign exchange to actual sustainable development Projects. This should be backed by the systematic identification and acquisition of Needed Technologies/Skills. Identify Youths in Communities, own Communities who possess Character, by CISA members and help them with Skills Training and Tools. That is Igbo tradition; “Onye azuru, ya azua ibe”. A simple Tools Box in a community is much more useful than people appreciate.
ISUSU to pool Capital is Igbo Tradition. In Cuba, during the Slave trade, the Igbo created what they called Carabali-Isuama Thrift System that helped them thrive economically as they could in spite of bondage. Nnu Mmadu-Nnu Ego (Four hundred Units of Money from Four Hundred People) allows many people to pool capital instead of relying on Loan-sharks or on Investors who might, be but African Loot-recyclers.
4.24 We are All Involved in the Transatlantic Igbo Bridge-building
Those of us on this side of the Atlantic are at one Bridgehead. You are at the other Bridgehead. Communication should be strengthened across the Bridge. Within the Igbo Framework Complex Ikeoha (Communal Strength) trumps Ikeotuonye (Individual’s Strength). That is the symbolism of the Palmtree, which withstands storms with synergistically arrayed small fibrous roots (Avutu Force), not feeble big Taproot that can’t stand storms. That is why Palmtree is Igbo and Haitian National symbol. We who are here; Guardians of the graves of the ancestor and messengers of the Holy Spirit are mindful. Very mindful!! Let’s endeavor to keep both Bridgeheads strong. The Great Igbo Spirit is in a Renascent mode. Let us all play our part to save ourselves and save the World.
Ya gazie!!!
