GENERAL CHUKWUEMEKA OJUKWU SPEECH ABOUT NEW AFRIKANS THE SO CALLED BLACK-AMERICANS. #BIAFRA.
Historians of the Colonial Era actually referred to Virginia as “Igboland”. By the 1700’s Virginia plantation owners gathered to discuss the “Igbo problem” as the hardworking but resistant Egbo are acknowledged to have dominated the Virginia trade. This further lends credence to the alleged Willie Lynch speech of 1712 which advocated the implementation of harsh measures of containment designed to eradicate Egbo culture and in turn slave resistance on all levels. The speech of proposals was delivered by Willie Lynch on the Bank of the James River in Virginia, in 1712. 120 years later Nat Turner led a revolt in Virginia that killed approximately 60 whites. In accordance with his Igbo(Egbo) origins, Turner bestowed upon himself the honors of Odogo,a ceremonial ritual in which an Igbo warrior places feathers in his cap to signify the killing of a person of rank in war. After killing Hark Travis,the head of the Travis farm,Turner placed feathers in his cap and a red sash around his waist.
The Egbo Society communicates by using a secret Igbo writing system known as that of Nsibidi. Nsibidi symbols were recently discovered to be engraved on a number of African-American tombstones in Virginia.
This most accurately attests to the Egbo ancestry of the deceased as these writings were sacredly maintained by the Egbo Society and were associated as Igbo through the undestanding that the Egbo tribes were
of Igbo origins.
The word “Mbakara” which African captives used to describe the”white man” in the United States is of Egbo origins as it can be traced directly back to the Efik and Ibibio.
Egbo captives were so numerous and dominant in Virginia Igbo historian Elizabeth Isichei reveals how Igboland was continually targeted by Slave Traders throughout the entire course of the Trans Atlantic Slave Trade.
This fact in itself is a clear indication of the dominant Igbo ancestry of African-Americans: “Igboland was one of the areas most affected by the slave trade. Igbos were exported as slaves throughout the whole period of the trade.” (Isichei 1973:45) With an understanding of the dominant Igbo ancestry of African-Americans, the leader of the Biafran Independence and Secession movement Odimegwu Ojukwu sought to awaken the Western Biafrans (African-Americans) as to the importance of establishing an
independent Biafran entity on the African Continent.
The following are taken from Ojukwu’s interviews in which he addresses
African-Americans: Biafra: Selected speeches of C. Odumegwu Ojukwu, with diaries of events Harper and Row Publishers 1969:pp 198-204:
“, It worries me very much that our BLACK BROTHERS AND SISTERS IN AMERICA do not in fact see this struggle for what it really is. What we are trying to do here is for this small area called Biafra to stay on its own;and the whole concept has significance for Africa and the Black Race.
Black men have always struggled to establish themselves as men,to be accepted as equal to all men.We have a unique opportunity here.
Our history is such that it has been possible for us to develop in a unique way. Biafra is a viable organization that is truly Black.
We derive great pride from this fact. We feel very sure that, had things we have done by people whose skins were White, our heroism would be universally heralded, We have fought this battle without funds. Despite the International Conspiracy against our people,we have shown that what has been done by Whites can be done by our people.It is for this reason that I feel sad that our struggle is not fully understood by those for whom it is essential, “The Significance of Biafra.
1. I see Biafra as the crystallization of the Black man’s search for identity and recognition
2. I see Biafra as the starting point of the Black man’s march to his rightful place under the sun-his march to his destiny.His march to a tomorrow of promise,progress and equal opportunity.
3. I see Biafra as a symbol of Black resistance in a world dominated by narrow national self interests and inhumanity.
4.I see Biafra as a bastion of the free in an age in which freedom and self determination are conditioned by the color of the skin.
5.I see Biafra as a challenge to the color myths of the centuries which relegate the black man to the role of serfs without brains,without pride,without dignity.
6.I would even go further to say that for the acceptance of the Black race,there MUST BE A BIAFRA. Without Biafra the Black man cannot establish as fully equal with other men.The Black man must be able to point to a social organization which stands equally as erect as others.POSSIBLY IF IT MIGHT NOT BE THIS BIAFRA. IF THIS BIAFRA IS STIFLED THEN PERHAPS IN TWENTY YEARS ANOTHER(BIAFRA) WILL EMERGE.
Interview with Charles Kenyatta American leader Umuahia November 11th 1968
On Nov11th 1968 Ojukwu stated that if the Eastern Biafran(Nigeria) Nation would not achieve independence then ANOTHER BIAFRA WILL EMERGE,
NOV 11TH IS THE COMMEMORATION DATE OF NAT TURNER’S EXECUTION(NOV 11TH 1831).THE OTHER BIAFRA WHICH WAS SUGGESTED BY OJUKWU IS THE INDEPENDENT AFRICAN-AMERICAN
WESTERN BIAFRAN NATION.BIAFRA ROSE IN THE EAST BUT WILL SET IN THE WEST!
African-Americans are destined to establish the Independent Western Biafran Nation. The Biafran conflict can be traced back to JANUARY 15 1966 and the supposed Coup of General Ironsi. The entire affair ended with the surrender of BIAFRA on JANUARY 15 1970
JANUARY 15TH 1966
JANUARY 15TH 1970
JANUARY 15TH is MARTIN LUTHER KING’S BIRTHDAY. THIS IS A SYMBOL THAT BIAFRA AND THE PROMISED LAND WOULD BE FULFILLED THROUGH THE AFRICAN-AMERICAN PROPHETIC JOURNEY FROM SLAVERY TO INDEPENDENCE
” I HAVE BEEN TO THE MOUNTAIN TOP AND SEEN THE PROMISED LAND I MIGHT NOT GET THERE WITH YOU, ” – Chukwuemeka Odumegwu OJukwu.
Haki Kweli Shakur 11-20-51ADM ATC NAPLA NAIM Virginia Igbo New Afrikan Land