Biafra,Foolish Arewa have come again,Buhari call them Igbos,but foolish Arewa call them,South-South.and Nigger Delta,

Leader of defunct Arewa Peoples Congress, Alhaji Sagir Muhammad, (titled Waziri Ringim) has stated that IPOB and Nnamdi Kanu has a secret agenda. Nnamdi-Kanu-in-Court7

In an interview published by Vanguard, Muhammad, also known as a front line General Ibrahim Babangida loyalist, said “their hidden agenda is to declare Biafra and then go recolonize the South-South.

“They would go and within a question of less than one month they would capture all those South-South and colonise the oil fields that is the agenda of IPOB. If you look at the East, it is land-locked; they don’t have any serious minerals apart from coal.

“Even the geography and geology of the East is so poor that even to build a good house they cannot unless you build a house in a bush because it’s all bush, it’s all forested and that is why you find the majority of the elite Igbo are now half of the owners of the houses in Abuja.

“If the Indigenous People of Biafra are now saying that they want to have Biafra what are you going to do with more than three quarters of the Igbo who are outside the East?

“Those in Kano, those in Lagos what are you going to do with then? Will you take all those people back to Biafra? They have no houses to live, they have no means of livelihood. They make money outside and not in the East so you find that they are crawling into fantasy world.

From Ugwu Hausa to APGA,from APGA TO APC,From APC TO Imo is Broke,

IMO State Governor, Rochas Okorocha, yesterday disclosed that the state is insolvent, as its monthly wage bill has outstripped its monthly statutory allo­cation from the Federal Government. The governor said monthly servicing of the bailout fund has further compounded the situation.rochas-okorocha-702x336

This was just as he reiterated that there was no go­ing back on the state government’s decision to con­cession the management of parastatals.

Okorocha, who revealed this when he spoke to newsmen at the Government House in Owerri said the monthly wage of the state had always been high­er than what the state receives from federal alloca­tions and internally generated revenue.

“The monthly wage bill of the state is N4.2 bil­lion which is far higher than what we receive from federal allocation including the internally generated revenue which means that the state government has always been operating on a deficit. As at December 31, 2015 the state received N1.9 billion from the Federal Government while the monthly wage bill of the state for the same period was N4.2 billion.”

“We cannot continue to patch a cracked wall as if all is well, we need to break it down in order to rebuild it, and the current wage bill of the state is be­yond our capacity. Imo State now receives the least allocation among the South-East states because of the monthly repayment of the bailout fund which the state took from the Federal Government, a situation which has further compounded the financial situa­tion of the state.” The governor insisted that in spite of the financial dilemma of the state, no worker is being owed any salary.

Biafrans Stormed European Capital With Biafran Flag In Demand Of Nnamdi Kanu Release .

Happening now at the European Headquarter in Brussels, Belgium. The Indigenous People Of Biafra (IPOB) has make true their word to halt all activities in the capital of European Union with protest, in order to draw attention of the European government to the atrocities happening in the contraption call Nigeria. The aims of the protest is to call for immediate and unconditional release of their leader mazi Nnamdi Kanu, who has been in detention since October 2015, and also to press their demand for Biafra State. IPOB-at-the-EU-HQ-Belgium

May30.org gathered that the protest at the front of European Headquarter as been peaceful so far, and the government of Belgium did very well by providing many security personnel to make sure that the Biafran protest went successful.IPOB-at-the-EU-HQ-Belgium-protest-03

The number of Biafrans at the venue of the protest was described as intimidating, as many Biafrans answered the call placed by IPOB European Rep, Mazi Chika Edoziem who asked all BiafransIPOB-at-the-EU-HQ-Belgium-protest-02 especially those living withing European countries to come down to Brussels for the protest. Some of the Belgian citizens that were interviewed drums support for Biafra some even join IPOB family in protesting at the venue.IPOB-at-the-EU-HQ-Belgium-boarding-plan-01

Almost all countries in Europe were represented at the protest, some booked their ticket as early as the call was made while others booked late last night and early this morning.12523177_153138751730561_9181004647428545285_n

 

Nnamdi Kanu: Court Adjourned Kanu’s Case To 29th January 2016 For Ruling

The Federal High Court in Abuja has adjourned the case of the Indigenous People Of Biafra (IPOB) leader Mazi Nnamdi Nnamdi Kanu to 29th of January 2016 for ruling.Nnamdi-Kanu-in-Court6

We were made to understand that today’s court appearance is for the argument of bail, which the court has set 29th of January for ruling by Justice John Tsoho.As the Indeginous People of Biafra,IPOB keep waiting for their Leader Mr Nnamdi Kanu,Like and Share,

Biafra,Are you With Nnamdi Kanu or against Him?

Reporting live from Abuja, Biafran family writers/journalists can confirm the arrival of Nnamdi Kanu in court. The amiable leader of indigenous people of Biafra arrived under a heavy security watch. THE serenity of the federal high court Maitama Abuja is never in doubt but has been presently suffused with much apprehension. The arrival of truck load of armed mobile police men heralded the much expected court appearance of indomitable leader of Indigenous people of Biafra, Mazi Nnamdi Kanu.  Family writers reporting from Abuja,

Nnamdi-Kanu-in-Court7

Biafra: Ex-Militants Give Buhari 31-Day Ultimatum

In alliance with the Indigenous People of Biafra (IPOB), Niger Delta ex-militant leaders in support of the Biafran movement, have given the federal government a 31-day ultimatum to free the IPOB leader, or face the consequences.vllkytakl8pm6n3ei.a8a5b9ff

READ ALSO: How Buhari Is Cleaning The Mess Of Jonathan, Others

The Breaking times reports that a group of former warlords warned security agencies against tampering with the life of the IPOB leader, who is detained at Kuje Prison.

According to a spokesman of the concerned ex-militants, Nigeria will not like what will happen if after 31-days, Kanu is not set free.

The spokesperson simply identified as General Ben, warned that at the expiration of the ultimatum, the ex-militants would resume massive abduction of expatriates as a first step.

He declared that the federal government should not underrate the activities of the militants in the Niger Delta, no matter the number of soldiers deployed against them.

“The ex-militant leaders in Ebeocha IPOB are warning the Federal Government and are giving them 31 days to release Nnamdi Kanu, the leader of IPOB and Director of Radio Biafra.

“We are giving Federal Government deadline; if they fail to release him, the country would be vandalised. He is fighting a just cause. Nothing should happen to him and Federal Government should not forget what we can do,” he threatened.

The unnamed group of ex-militants, accused the FG of marginalizing a section of the country, pointing out that the approach of the presidency on issues bordering on the entire geo-political zones were treated unjustly and with bias.

In reaction to the recent invasion of the homes of their colleagues by security operatives, General Ben said the action was meant to intimidate them. “Federal Government wants to use that way to harm us. But we are warning that the (FG) should not forget our capabilities. They think we can be intimidated by that approach. No way!

“Federal Government should know that the detention of Nnamdi Kanu and raid of the residences of our colleagues are enough reasons to collapse the society,” he fumed.

“It is sad. We are not happy because things are not working the right way in the country. We are mmarginalizedand hunted.

We are saying ‘enough is enough’. We are no longer interested in this country again,” he concluded.

Meanwhile in a bid to reduce the tension in the southeast and within the Niger-Delta, Senator Chris Ngige has assured Nigerians that in a very short while, the federal government will handle the situation within the regions.

The minister of labour and employment, noted with a lot of Nigerians that the government will ensure that the its citizens are protected and their peace remains unthreatened.

Naij.com

Are Igbos Nigeria’s ‘Lost Jewish Tribe’?

Over a decade ago, the lawyer Remy C. Ilona traveled deep into rural Nigeria, on bus rides that lasted seven hours and through villages without electricity, just to hear stories. The folklore of origins and customs of his people, the Igbo, could be forgotten within a generation. So he came to document them. “These things are not recorded in books,” Ilona said. “I studied the tradition directly.”

On treks to distant corners of his country, Ilona packed notepads, pens and a camera. But just as important to this work was a reference book: a Hebrew Bible. “I could understand the Tanach better because I understood the Igbos,” Ilona reflected. “And vice versa.”

There is an old belief among the Igbo population — at some 30 million people, one of Nigeria’s largest ethnic groups — that they are descended from the ancient Israelites. After a bloody civil war in the 1960s left more than 1 million Igbos dead, their identification with the Jews, who faced their own genocide, took on a new depth.006-copy.jpg

In recent decades, several thousand Igbos have taken their affinity for Israel, ancient and modern, further. Not only do these Nigerians identify with Jews, they have begun practicing Judaism. And Ilona has emerged as their spokesman.

Based on the oral folklore he collected, Ilona published his first book in 2004 — and over the next decade wrote half a dozen more. Together they make something of an “Igbo Mishna,” as Ilona has called these collected tales, the most comprehensive insider ethnography of his people. Ilona has helmed community organizations and online forums, been featured in a documentary, and guided Western rabbis on their forays into Nigeria. Jonathan D. Sarna, a Brandeis professor of American Jewish studies, called Ilona “industrious and impressive.”

Though Ilona toiled for a decade in Nigeria, this past fall he enrolled in a distinguished Jewish studies program in Florida. “I am not the first person to talk about our Israelite origins,” Ilona said, speaking from Miami. “But I am the Igbo that has shown that our customs are actually Jewish customs.”

Ilona is an articulate and gregarious man who sometimes dons a fez, the national headwear of the Igbo people. He was born in the southeastern town of Ozubulu as the Nigerian civil war was drawing to a close, and was baptized, along with his six siblings, as a Catholic. He went to university nearby, and in 1991 he studied law in the capital, Lagos. For years, Ilona had a small law practice and also taught. By outward appearances, all was well.

But something was off. He felt adrift.

“I was not happy,” he said. “I looked at the state of Igbos, and I was not satisfied. They had lost direction. What could have led them to lose their way?” He saw Igbo businesses collapsing and a lack of ethnic unity: “When Igbos were not Christians they had a more cohesive community,” he said. “They lived longer; they were happier.”

Ilona, like everyone else, had heard about the Igbos’ Israelite roots. As a child, he learned about the horrors of the Biafran War a decade earlier — “our Holocaust,” Ilona calls it — in which more than 1 million Igbos, including two of Ilona’s uncles, perished in a failed bid for national independence.

There were also stereotypical “Jewish characteristics” attributed to the Igbos. Leading up to the war, the Igbos were seen as socially privileged and politically powerful (the war was, in part, sparked by an Igbo-led coup). During the fighting, international media even referred to Igbos as the “Jews of West Africa.” In the United States, the American Jewish Congress published a report on the war, comparing the Igbo’s plight to earlier Jewish persecution. In Israel, Magen David Adom—the Israeli Red Cross—flew food and supplies to the Igbos, and the government may even have provided arms.

During the Yom Kippur War a few years later, as Israel fought against a coalition of Arab armies, Ilona’s father reprimanded his young son for not following events in the Middle East more closely. “It’s Israel that’s at war,” Ilona’s father, who had been a solider, said. Then he reminded his young son that he should “know all about it.” The histories of the Igbo and Israel seemed intertwined: persecuted, embattled on all sides by enemies.

All this was on Ilona’s mind, but it wasn’t until 2001 that he began grappling with this Jewish identity.

“I wanted to confirm that the Igbo came from Israel,” Ilona said. “I asked questions on the ground. I also went online.”

The Internet is full of websites that offer resources to people looking to bolster their knowledge of Judaism, and also a few that offer help to emergent, or re-emergent, Jews. Ilona sent out a flurry of emails introducing himself. “I am a Nigerian lawyer, and my people have heard we came from Israel,” he wrote. “I want to find out if this is true.”

Kulanu, a not-for-profit organization that provides support for isolated Jewish communities abroad, responded immediately. “We were taken with his research,” said Harriet Bograd, Kulanu’s president, who now runs the group out of her Upper West Side apartment in Manhattan. “He wrote beautifully and responded quickly. He was passionate about this story. And he felt the Igbo traditions were in danger.”

You may not find Igboland on a map; its borders were not set by colonial rulers or by government officials. It is a swath of land in the southeast of Nigeria, the size of Delaware, Connecticut and New Jersey combined, that is bound together by a language and ethnicity. An Igbo may move anywhere (Ilona has lived in both Abuja and Lagos), but Igboland, with its rainforests along the Niger River, is the beating heart of this people.

“I would go to an area in Igboland and stop someone, speaking only Igbo,” Ilona said about the early stages of his research. “I told the first person I saw, I wanted to talk to the elders, I wanted to talk about the origins of the Igbo. They would assemble the oldest persons in the community. Tell me where the Igbo people came from, I would say. And they responded without hesitation: from Israel.”

Colonial missionaries and anthropologists offer some of the earliest accounts of possible Israelite presence here. George T. Basden, an early 20th-century Anglican missionary, lived in Nigeria for decades and wrote the most detailed account, “Among the Ibos of Nigeria.” (“Ibo” is an alternative spelling for “Igbo.”) And as Igbo nationalism took shape, the Israelite identity played an important role. Independent Nigeria’s first president, Nnamdi Azikiwe, an Igbo, was also personally influenced by Basden.

But unlike Basden and other European observers, for whom the African continent was full of exotic mystery, Ilona writes as an insider chronicling his own people’s story — at once both building on these colonial accounts and offering corrections.

Comparisons between the ancient Israelites and Igbos are detailed in Ilona’s books. He examines the entire Igbo life cycle, drawing out particular similarities: seclusion of women after childbirth, circumcision on the eighth day, marriage under a canopy, a seven-day mourning period after death. “I spoke to thousands of Igbo,” Ilona said. “It became so engrossing, I had to scale back my legal practice.”

Ilona also sought to retrace the steps of his ancestors, re-creating ancient migratory patterns through Africa and making notes along the way. “I traveled to the north of Nigeria, crossed into Chad, moved up into the desert,” Ilona recalled. “From Chad I veered west to the Niger Republic, journeyed into Mali, and stopped at the border between Mali and Morocco.”

Kulanu offered not only encouragement to Ilona but also, by 2003, had anointed him their “Nigerian Liaison.” Over the years the group provided Ilona with substantial material support: a monthly stipend of up to $500, a laptop, a kind of electrical generator and crates of Jewish books (titles by Chaim Potok and Joseph Telushkin, a Shulchan Aruch, a hefty Jewish encyclopedia and hundreds of other books).

“In the course of my research I found that the Igbo religion is still alive,” said Ilona, who studied his new library closely. “There is a modern version of it called Judaism.”

Moreover, Ilona found that he was not alone in this search for Jewish identity. Many other Igbos had taken this same path over the past decades. While Nigeria’s popular Sabbatarian churches practice a kind of Messianic Judaism, Ilona found a much smaller network of communities, which had shed all Christian elements. They were learning Hebrew, reading Torah and identifying not just as Israelites, but also as Jews. Today those communities, based largely in Abuja and Igboland, number up to 4,000 with about 70 synagogues, Ilona estimates.

“The Igbos that discovered that the Igbo religion is Judaism; they became Jewish and they dropped Christianity,” Ilona said. “When we found rabbinical Judaism we saw that it was the same as the Igbo traditions.”

Ilona’s profile grew. And so did international interest in the Igbo. He appeared regularly in Kulanu’s quarterly newsletter, chronicling his work and soliciting support. Rabbi Brant Rosen, a well-known Reconstructionist rabbi from Chicago, visited and wrote that he was impressed by Ilona’s “intense passion and commitment to his heritage.” And when Jeff Lieberman, a filmmaker, came to Nigeria to direct a documentary, Ilona was one of his first interviewees.

“I visited him in Nigeria,” said Daniel Lis, a Swiss-Israeli academic, when he was working on his book, “Jewish Identity Among the Igbo of Nigeria.” “Everyone he introduced me to was part of this Igbo Jewish movement. We traveled the whole time together, shared the same room. I wouldn’t have survived Nigeria without him.”

Howard S. Gorin, a Conservative rabbi now on Long Island, was intrigued when he learned that Judaism was growing in Africa. He traveled three times to visit the Igbo. Though he never oversaw any conversions in Nigeria, he did send crates of Judaica and helped Ilona build his library.

Gorin, whom some Igbo dubbed their “chief rabbi,” played a huge role in spreading rabbinic Jewish education; Kulanu’s steady support of Ilona also contributed. America’s own Hebrew Israelites, who are African American, have long taken interest in the story of Israelites in Africa and have also paid visits to Nigeria. And local customs are incorporated into ceremonies, like the chewing of the bitter and caffeinated kola nut and the ritual washing of hands before entering places of worship.

“I was taken by the way they pray and sing songs,” said Rabbi Barry Dolinger, whohosted a group of Igbo elders at his Orthodox Rhode Island synagogue and also went on a trip, partially funded by Kulanu, to visit Nigeria. “They compose their own songs and have an oral tradition where teachers go from village to village. It reminds me of early Hasidic culture.”

For journalists, rabbis and academics, Ilona acted as an eager source. Kulanu called him their “grand initiator.” He was a conduit: Rabbinic Judaism flowed in to the Igbos, and Jews abroad also learned about Ilona’s growing community. “Most of the houses we went to had few possessions,” Dolinger recalled of his trip. “Remy’s house was stuffed with books. He seemed to love ideas.”

“There must have been Judaism in Nigeria before, but who heard about it? Almost nobody,” one Nigerian man marveled at the time, quoted in a Kulanu newsletter. “Yet in a very short period, Ilona has made it a subject of discussion among the Igbos. This is proof that a man with a will of iron can build or rebuild a nation.”

Sarna, the Brandeis historian, fields queries about Jewish history every day. His book “American Judaism” won the National Jewish Book Award. Around 2008 he received what may have been the most unusual query, from a man in Nigeria who said his people were Jews. “He wrote to me and encouraged me to look at his work,” Sarna said. Initially, Sarna had some reservations about Ilona’s focus on the lost tribe lineage, which he thought echoed earlier colonial writing. But “he was very earnest; and I thought: We in the Jewish community ought to make it possible for him to pursue his passion.”

The two began speaking about the possibility of Ilona studying at Brandeis. But funding proved difficult; Ilona had serious health issues and needed an operation. The opportunity slipped by.

“He almost died a few years ago,” Lis said. “He didn’t have the medical treatment he needed. He lost weight. But he didn’t give up, he sacrificed everything to this topic.”

In 2014, Ilona tried another academic, Tudor Parfitt, who he knew was a leading scholar of emergent Judaism. Parfitt, now director of Florida International University’s Global Jewish Studies program, had spent years studying the Beta Israel of Ethiopia and the Lemba of Zimbabwe and South Africa, who also claim Israelite origins. Parfitt was not as surprised as Sarna was to hear from the enterprising author from Abuja.

“I had known about Ilona for years,” said Parfitt, who called Ilona’s early books “very interesting primary documents.” Ilona applied to study with Parfitt in Florida, and the finances came together this time. Ilona is a Jonathan Symons fellow, meaning he basically has a full ride. He started classes last fall.

Years ago, when what Kulanu hailed as the “first Hebrew Centre in Nigeria” opened with support from the U.S. group, it was cause for celebration. The crowd was made up of Igbos (Christian, Messianic and Judaizing) and a visiting Canadian. Together they sang “Hatikvah,” Israel’s national anthem, and played folksongs from Morocco and Yemen. It was a scene both local and global, like the Igbos’ own story.

For the still relatively small number of Igbos who have chosen it, the path into rabbinic Judaism has been complex: Sephardim, Ashkenazim and Hebrew Israelites have been involved; Orthodox, Conservative and Reconstructionist rabbis have all met these would-be members of the tribe.

From his new home in Miami, Ilona cooks breakfast for himself and often walks to class. He misses his children (two girls and a boy), who are still in Igboland with their mother. She calls him every day.

“Anytime she calls, I pick up, even if I’m sleeping,” he said.

When he’s not in class, Ilona meanders through the nearby Jewish Museum, taking in exhibits, pausing to read placards next to glass cases and faded photos of Jewish history in Florida. “What happens to any Jew, anywhere, I take it as what happens to me,” Ilona said. “My father died before I began this work, but he told me so much about Israel. My mother said, ‘See this work to the end, many people will benefit.’ If you lost your tradition, when you return you appreciate it so much. You don’t want to lose it again.”

Inevitably, he assumes the role of emissary for the Igbo, like when a new friend, a Jewish woman named Ruth, recently introduced Ilona to another colleague. “Meet Remy,” Ruth said. “His people claim they’re Jewish.”

Ilona politely interrupted: “Not claim, we state.” He laughed it off, though, and even turned the interaction into a running joke with Ruth, who has an Ashkenazi background. He had the chance to introduce her later that week. “Meet Ruth,” Ilona said, smiling. “Her people claim they’re Jewish.”