Joseph J Williams 1930 outlines Hebrews movement from Jerusalem into Africa. Others also went further south through Yemen and even as to India. The Israelites always ran to Egypt for safety and famine. Genesis 12:10 Matthew 2:13-15 (Hosea 11:1) 🧾 ✔️
SHORTLISTED FOR THE 2023 BOOKER PRIZE 'Masterful . . . [This Other Eden] has much to say to our times.' Guardian 'A testament of love . . . so real it could make you weep.' Danez Smith, New York Times 'A luminous, thought-provoking novel.' Esi Edugyan, author of Washington Black Set at the beginning of the twentieth century and inspired by historical events, This Other Eden tells the story of Apple Island: an enclave off the coast of the United States where waves of castaways - in flight from society and its judgment - have landed and built a home. Benjamin Honey- American, Bantu, Igbo- born enslaved- freed or fled at fifteen- aspiring orchardist, arrived on the island with his Irish wife, Patience, and discovered they could make a life together there. More than a century later, the Honeys' descendants remain, with an eccentric, diverse band of neighbours. Then comes the intrusion of 'civilization': officials determine to 'cleanse' the island, and a missionary schoolteacher selects one light-skinned boy to save. The rest will succumb to the authorities' institutions or cast themselves on the waters in a new Noah's Ark. Full of lyricism and power, Paul Harding's This Other Eden explores the hopes and dreams and resilience of those seen not to fit a world brutally intolerant of difference. 'Harding invites comparisons with authors such as William Faulkner, Robinson and even Elizabeth Strout . . . This Other Eden . . . begs to be widely read.' Spectator
The Kingdom of Nri (Igbo: ‘Ọ̀ràézè Ǹrì’) (948–1911) was the West African medieval region in southeastern, Nri is an ancient Igbo city-state in Anambra State, Nigeria, a subgroup of the …
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 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).
The Bantu expansion The Bantu are thought to have originated from the the area of Nigeria/Cameroon, and started their expansion East and South about 5,000 years ago (3,000 BC). They reached the equ…
56.1/9-CM My Private Collection Obtained This Statue In 1998 After It Was Collected During A Span Of 24 Years Statue From 1930 To 1954. The Fang Group, Known As Fãn Or Pahouin , Is A Bantu Ethnic Community Typically Present In Southern Cameroon
This post is full of information and documentaries. You may want to bookmark or save the page and read it over a period of time. When I started this post and this journey I had no idea what I would…
THE KIKUYI OF KENYA The Kikuyu of Kenya is another larger sect of the families, far East Africa. The history of the ...
The African Masking Process offers one possible corrective to the gaps in our understanding of masks and mas' by employing an African (Yoruba, Igbo, and Bantu) derived framework for explicating the trope of the mask. The four-part process outlined in this book allows us to examine the psycho-spiritual functions of the mask and in some cases how this psycho-spiritual ritual possession induced by the mask directly influences the sociopolitical function of the mask. The wider implication of this project is the efficacy of the African world view beyond masks and masquerade in literary studies, demonstrating that the African world view is inclusive, allowing for multiple perspectives to coexist within a single frame, it may be possible to approach texts in a more holistic way. At the very least, The African Masking Process will arm the literary investigator with new lenses and approaches to the trope of masking-not just as it functions in African and African Diasporic texts, but also as it functions in texts that do not (on the surface) seem to be influenced by African or African Diasporic culture. In other words, this book expands the meaning of masking in the literary lexicon.
This post is full of information and documentaries. You may want to bookmark or save the page and read it over a period of time. When I started this post and this journey I had no idea what I would…
Have a cultural & historical look at ancient legends, myths and stories to explore facts bout gods & goddesses of African region are associated with creation, nature, beauty, love, death, war, and destruction. Traditional African belief is overwh…
1. An Abandoned Chateau Known as "Little Versailles" Photo found on Facebook. In a village in the Vosges department of France is a chateau built in the nineteenth century by Charles Perron for the widow of a wealthy French industrialist, Elisabeth Géhin. Called the "Versailles vosgien", the ch
In this post I would like to establish the fact that the ‘Bantu’ branch of Africans, generally concentrated in Sub-Saharan part of the continent, and their related family branches are actually desc…
I’m pretty happy with the wide range of languages I’ve managed to cover in my posts so far—from Spanish and Portuguese through Arabic and Hindi to Chinese and Indonesian— but there are still a few…
More than a century ago, British troops looted thousands of works of art from the Benin Empire - one man decided to return his grandfather's loot.
In this post I would like to establish the fact that the ‘Bantu’ branch of Africans, generally concentrated in Sub-Saharan part of the continent, and their related family branches are actually desc…
In this post I would like to establish the fact that the ‘Bantu’ branch of Africans, generally concentrated in Sub-Saharan part of the continent, and their related family branches are actually desc…
Word sort activity using loan words "borrowed" from African languages. This product provides students studying African cultures or history with an opportunity to build on their background knowledge about English words they may or may not know which derive from African languages such as Wolof, Swahili, Xhosa, Bantu, Igbo, Fula, or Zulu. This product might be especially useful during February to raise awareness about Black History Month and highlight some of the cultures of the ancestors of many of today’s African Americans. This activity could also be used at any time during the year in an English/Language Arts classroom to develop English vocabulary (because all the words are also used in English) or a Social Studies/History unit or in an African studies course. This activity could easily be used as substitute plans. An ESL class might also enjoy this activity, especially if it has students from African countries. Pages include one page of headers, one page of words to sort (36 words total), two pages of a student self-assessment to also record definitions or guesses, an answer key, a skeleton lesson plan outline for a substitute, and a how-to page. Cover page and credits/thank-you not included in page count. Keywords: African loan words, English words borrowed from African languages, English words of African origin, English words with African roots, Substitute plan, Sub plans, Maternity Leave plans, Emergency Sub Plans, Wolof, Swahili, Xhosa, Bantu, Igbo, Fula, or Zulu, Black History Month, African American Studies
Odumegwu Ojukwu, who attracted international attention when he led the Republic of Biafra’s secession from Nigeria in 1967 and subsequently waged a civil war that left more than 1 million dead — many...
The most important parenting you’ll ever do happens before your child turns one — and may affect her for the rest of her life. One mother’s journey through the science of attachment.
In this post I would like to establish the fact that the ‘Bantu’ branch of Africans, generally concentrated in Sub-Saharan part of the continent, and their related family branches are actually desc…
