The purpose of this book, Local Government in Western Nigeria: Abeokuta, 1830-1952, A case study of exemplary institutional change, is to delineate the democratization process of governmental institutions in the city of Abeokuta, western Nigeria, during the 1940s and 1950s. The Egba at Abeokuta were chosen because they are an important ethnicity within the Yoruba, the then third most populous ethnic group in Nigeria. The period from 1939 to 1952 marks the time when western Nigeria was ruled via the native administration system - the local governmental structure instituted by the British. However, the historiography of the Egba is elongated to include the formation of Abeokuta in 1830. By 1952, government was nominally extended to every constituency in Abeokuta. This presaged the comprehensive democratization movement in Nigeria.

The purpose of this book, Local Government in Western Nigeria: Abeokuta, 1830-1952, A case study of exemplary institutional change, is to delineate the democratization process of governmental institutions in the city of Abeokuta, western Nigeria, during the 1940s and 1950s. The Egba at Abeokuta were chosen because they are an important ethnicity within the Yoruba, the then third most populous ethnic group in Nigeria. The period from 1939 to 1952 marks the time when western Nigeria was ruled via the native administration system - the local governmental structure instituted by the British. However, the historiography of the Egba is elongated to include the formation of Abeokuta in 1830. By 1952, government was nominally extended to every constituency in Abeokuta. This presaged the comprehensive democratization movement in Nigeria.

Historians who tried to write some history of some parts of Africa before the last quarter of the 20th century had many handicaps. Many of them were foreigners who neither understood the language nor appreciated the life values of the African people about whom they tried to write. Some were Africans or African Diaspora who were products of foreign scholars and too tied to their teachers to be different at that time.

There was another academic handicap confronting writers who attempted to write about African Civilization, culture, or history at that time. Mainly two schools of thought concerning the development or lack of it in the African race handicapped them. The first group of the theorists maintained that Africans made no development worthy of classification as historical achievement or history before the arrival of Europeans in Africa. This group agreed that every development in Africa started after the European contacts were made and because of the contacts.

The second group of theorists on African development held the view that African people made some insignificant developments before Europeans arrived in Africa. They also maintained that the European contact brought about total devastation of the minor developments made leaving the people to start all over again. They also agreed that every development made thereafter were reactions to the European impacts and therefore direct results of European presence and contacts in Africa.

In summary, both schools of thought held that every notable development of Africa, especially south of the Sahara desert, was a result of the impact of the European contact with Africa. According to the first school of thought, all developments were results of the European contacts making the Africans to start thinking and producing meaningfully thereafter. The second school of thought agreed that after the total devastation of African developments caused by the European contacts, every African significant development was a result of some type of reconstruction caused by the European activities. Both schools of thought agreed that nothing significant in the African development or civilization was indigenous.

The impact of these unfounded theories was that historians in particular and writers in general who wrote about African developments tried very hard to find traces of European actions in every major African development. Finding European or foreign impacts on African community development became a major concern of a successful African historian or writer on any cultural matter. It is not surprising therefore; that African indigenous institutions large or small were not the main concern of these writers.

However, the above-unfounded theories on African history and development have been discarded. African developments have recently been treated as usual human developments passing through historical evolution as other peoples of the world. Just as it is with other peoples of other parts of the world, contacts with foreigners produce some impacts on both the peoples and the foreigners. The effects of such contacts are never the same. Likewise, early European contacts with African people had varying effects on the developments of the African peoples.

Recently the spread of the television has impacts on the way other peoples who have never been to Africa see African peoples. The scenes of wars, disorder, diseases and misery in some parts of Africa shown on the television all over the world for one reason or the other do not completely represent life in Africa. The scenes seem to present an incomplete picture of the African peoples and their total community life. It is only through a thorough study of the African community life that a complete picture of the African development and civilization can be seen. This book, THE AFRICAN COMMUNITY LIFE Indigenous Concepts on Society, Government and Development: The Abiriba Community Case Study, presents Africans in their home, living their lives within their indigenous traditional systems, absorbing some new ideas and cultures while maintaining their indigenous system of government and development. Their worldview and value system are also presented as being the determining factors of their individual and community lives.

To achieve the above it is necessary to present in some detail a complete account of all aspects of the life of the people. This approach is necessary because it is only within their value system and worldview that their indigenous African system of government and development would make sense.

This study examines the case of a particular African community. That community is the Abiriba community of Abia State of Nigeria in West Africa. The reason for selecting the Abiriba Community is that it is a typical example of an African community that has retained essentially its indigenous African system of government and development while absorbing some new, foreign, and modern ideas and cultures. The presentation of the Abiriba indigenous system of government and development is in detail but only as a part of the total life of the people. The details enable the readers appreciate the strength of the indigenous system.

The study covers every aspect of the people’s life that contributes to or affects the system. Every chapter has numerous titles and sub-titles to make easy the selection of topics interest. Below are just a few some of the contents of the book. (I) The Abiriba thought system; a discussion on what the community believes about life and how to live it satisfactorily and also details the norms of the community. (ii) The details of the Abiriba traditional marriage system and what the community accepts as the proper procedure for initiating marriage relationships between two young adults. The system makes the activities of the procedure a family affair and gives reasons why it should be so. (iii) The Abiriba traditional family structures and responsibilities, making child upbringing the responsibility of every member of the African family and not just that of the two parents (iv) The traditional apprenticeship system for youth occupational training, (v) The Abiriba age grading of all males for compulsory community development efforts, (vi) Social mobilization and control system and (vii) Care and retirement arrangements for the elderly people. The above and more discussed in the book facilitated social stability and fast development of the people.

It is striking that whereas in many other communities of Africa, one reads of massive devastation of African people’s customs and traditions by foreigners, both religious and colonial operatives, such a situation is not the case in the Abiriba experience. Developments of the people are not reactions to impositions of foreigners or the reconstructions of the devastations caused by foreign peoples or foreign ideas, customs and practices. Every essential modern development has taken place through the indigenous traditions of the people of Abiriba.

The relevant questions are:
1. What factors made such a historical situation possible?
2. Are there lessons to learn by other African communities in their quest for order, inexpensive and culturally painless modern development?
3. Are there lessons to learn from the development by African countries in their attempts to evenly develop all their communities maintaining the essential elements of their tradition and systems of governance while at the same time incorporating the basic elements of modernity?
4. Can African people achieve the development of the sense of nationalism, which has eluded most countries, through this traditional system?
5. Can the present wave of instability and forceful seizures of political power by the armed forces and some fraudulent politicians be eliminated by the adoption of the essential elements of the system discussed in this book?

These and many more questions are considered and many mor

Historians who tried to write some history of some parts of Africa before the last quarter of the 20th century had many handicaps. Many of them were foreigners who neither understood the language nor appreciated the life values of the African people about whom they tried to write. Some were Africans or African Diaspora who were products of foreign scholars and too tied to their teachers to be different at that time.

There was another academic handicap confronting writers who attempted to write about African Civilization, culture, or history at that time. Mainly two schools of thought concerning the development or lack of it in the African race handicapped them. The first group of the theorists maintained that Africans made no development worthy of classification as historical achievement or history before the arrival of Europeans in Africa. This group agreed that every development in Africa started after the European contacts were made and because of the contacts.

The second group of theorists on African development held the view that African people made some insignificant developments before Europeans arrived in Africa. They also maintained that the European contact brought about total devastation of the minor developments made leaving the people to start all over again. They also agreed that every development made thereafter were reactions to the European impacts and therefore direct results of European presence and contacts in Africa.

In summary, both schools of thought held that every notable development of Africa, especially south of the Sahara desert, was a result of the impact of the European contact with Africa. According to the first school of thought, all developments were results of the European contacts making the Africans to start thinking and producing meaningfully thereafter. The second school of thought agreed that after the total devastation of African developments caused by the European contacts, every African significant development was a result of some type of reconstruction caused by the European activities. Both schools of thought agreed that nothing significant in the African development or civilization was indigenous.

The impact of these unfounded theories was that historians in particular and writers in general who wrote about African developments tried very hard to find traces of European actions in every major African development. Finding European or foreign impacts on African community development became a major concern of a successful African historian or writer on any cultural matter. It is not surprising therefore; that African indigenous institutions large or small were not the main concern of these writers.

However, the above-unfounded theories on African history and development have been discarded. African developments have recently been treated as usual human developments passing through historical evolution as other peoples of the world. Just as it is with other peoples of other parts of the world, contacts with foreigners produce some impacts on both the peoples and the foreigners. The effects of such contacts are never the same. Likewise, early European contacts with African people had varying effects on the developments of the African peoples.

Recently the spread of the television has impacts on the way other peoples who have never been to Africa see African peoples. The scenes of wars, disorder, diseases and misery in some parts of Africa shown on the television all over the world for one reason or the other do not completely represent life in Africa. The scenes seem to present an incomplete picture of the African peoples and their total community life. It is only through a thorough study of the African community life that a complete picture of the African development and civilization can be seen. This book, THE AFRICAN COMMUNITY LIFE Indigenous Concepts on Society, Government and Development: The Abiriba Community Case Study, presents Africans in their home, living their lives within their indigenous traditional systems, absorbing some new ideas and cultures while maintaining their indigenous system of government and development. Their worldview and value system are also presented as being the determining factors of their individual and community lives.

To achieve the above it is necessary to present in some detail a complete account of all aspects of the life of the people. This approach is necessary because it is only within their value system and worldview that their indigenous African system of government and development would make sense.

This study examines the case of a particular African community. That community is the Abiriba community of Abia State of Nigeria in West Africa. The reason for selecting the Abiriba Community is that it is a typical example of an African community that has retained essentially its indigenous African system of government and development while absorbing some new, foreign, and modern ideas and cultures. The presentation of the Abiriba indigenous system of government and development is in detail but only as a part of the total life of the people. The details enable the readers appreciate the strength of the indigenous system.

The study covers every aspect of the people’s life that contributes to or affects the system. Every chapter has numerous titles and sub-titles to make easy the selection of topics interest. Below are just a few some of the contents of the book. (I) The Abiriba thought system; a discussion on what the community believes about life and how to live it satisfactorily and also details the norms of the community. (ii) The details of the Abiriba traditional marriage system and what the community accepts as the proper procedure for initiating marriage relationships between two young adults. The system makes the activities of the procedure a family affair and gives reasons why it should be so. (iii) The Abiriba traditional family structures and responsibilities, making child upbringing the responsibility of every member of the African family and not just that of the two parents (iv) The traditional apprenticeship system for youth occupational training, (v) The Abiriba age grading of all males for compulsory community development efforts, (vi) Social mobilization and control system and (vii) Care and retirement arrangements for the elderly people. The above and more discussed in the book facilitated social stability and fast development of the people.

It is striking that whereas in many other communities of Africa, one reads of massive devastation of African people’s customs and traditions by foreigners, both religious and colonial operatives, such a situation is not the case in the Abiriba experience. Developments of the people are not reactions to impositions of foreigners or the reconstructions of the devastations caused by foreign peoples or foreign ideas, customs and practices. Every essential modern development has taken place through the indigenous traditions of the people of Abiriba.

The relevant questions are:
1. What factors made such a historical situation possible?
2. Are there lessons to learn by other African communities in their quest for order, inexpensive and culturally painless modern development?
3. Are there lessons to learn from the development by African countries in their attempts to evenly develop all their communities maintaining the essential elements of their tradition and systems of governance while at the same time incorporating the basic elements of modernity?
4. Can African people achieve the development of the sense of nationalism, which has eluded most countries, through this traditional system?
5. Can the present wave of instability and forceful seizures of political power by the armed forces and some fraudulent politicians be eliminated by the adoption of the essential elements of the system discussed in this book?

These and many more questions are considered and many mor

The Shackles.... underscores the underprivileged status. Males are preferred. Females are shunned. Only sons of the soil can buy, farm and inherit ancestral land, assets and property including children. Women are prohibited from buying ancestral land, but can become tenant or migrant farmers. In this true story, one woman goes beyond the call of her benevolent spirit, chi to organize communal farming to boost economic sustenance for her impoverished society after adopting almost twenty-five children, including orphans. Her progress and efforts are stalled because she is an "ohu." During a political crises bordering on social stratification, her barn is burned, her children are expelled from school and the Oruku village is thrown into chaos as many people are maimed, killed, displaced and made homeless. The novel covers universal parallels of economic survival, filthy politics of greed, social stratification, male chauvinism, discrimination and prejudice. It is an unforgettable story of courage.

The Shackles.... underscores the underprivileged status. Males are preferred. Females are shunned. Only sons of the soil can buy, farm and inherit ancestral land, assets and property including children. Women are prohibited from buying ancestral land, but can become tenant or migrant farmers. In this true story, one woman goes beyond the call of her benevolent spirit, chi to organize communal farming to boost economic sustenance for her impoverished society after adopting almost twenty-five children, including orphans. Her progress and efforts are stalled because she is an "ohu." During a political crises bordering on social stratification, her barn is burned, her children are expelled from school and the Oruku village is thrown into chaos as many people are maimed, killed, displaced and made homeless. The novel covers universal parallels of economic survival, filthy politics of greed, social stratification, male chauvinism, discrimination and prejudice. It is an unforgettable story of courage.

BOOK SUMMARY FOR WEBSITEAs a new century and millennium begin, there could be no more appropriate time to tell the amazing story of American Presbyterian involvement in global mission during the past two centuries. As part of this Mission History Project, the writer has focused on American Presbyterian witness and work in sub-Saharan Africa from its beginnings in 1833 until the year 2000.The very title of the book indicates a basic reality. The African continent is pulled in two directions, with Islam the major faith system of those peoples north of the Sahara as well as along the continent’s eastern edge, and Christianity rapidly becoming the predominant faith of those below the Sahara. Sub-Saharan Africa is the area of the world where the Christian movement is growing more rapidly than anywhere else in the world, so that by the year 2000 it has become the region with the largest percentage of its population claiming the name Christian. Africa has experienced profound political change in the past half century as it has moved from the era of colonialism into a period of struggle for nationhood. Africa contains a larger number of developing nations than any other continent and faces horrendous economic problems that affect every aspect of the lives of its people. Africa has endured immeasurable suffering because of wars of liberation and inter-tribal conflict. Africa is now struggling with the plague of HIV/AIDS and other diseases which devastate its people. Africa is where the struggle for a world free from the bondage of racism finds its most intense expression. The story of the Christian movement in Africa is one that both thrills and instructs us as we consider the prospects for the Christian movement in the new millennium.This book attempts to tell the story of American Presbyterian involvement in this amazing Christian movement, from its beginnings in the early nineteenth century until the end of the twentieth century. Certainly it is impossible to tell the whole story, for there is so much that deserves to be told – of committed people, of heroic deeds, of history-shaping events, of great accomplishments as well as great catastrophes. The purpose of this book is to enable the reader to “see the big picture”, in order to grasp major developments which have taken place and which have profoundly changed the direction of Christian mission.The major sections of the book are the following:Chapter I – Entering an Unknown Continent: Pioneer Evangelization (1833-1914).In the early 19th century, sub-Saharan Africa was largely an unknown continent, known to the West primarily through the institution of slavery. The earliest attempt of American Presbyterians to enter that continent was through accompanying the return of freedmen to Liberia, a venture that proved both unsuccessful and tragic. After several aborted efforts, American Presbyterian missionaries entered the West African country Cameroun and expanded their witness in that country. Following division in the American Presbyterian family brought about by the Civil War, Southern Presbyterian missionaries entered Central Africa, beginning pioneer evangelization in the Kasai Region of Belgian Congo. Still later, missionaries of the United Presbyterian Church of North America ventured south from Egypt to the Upper Nile region of the Sudan, initiating work among the animistic Nilotic peoples. These were years of courageous and sacrificial work by individual missionaries, with strong emphasis on evangelization.Chapter II – Working between World Wars: Mission Expansion (1914-1940).Following the disruption of the First World War, the “missions” increased in size and strength. In addition to evangelistic work, the organized missions expanded their educational and medical work, establishing schools providing primary and secondary education and hospitals from small clinics to larger institutions. Too often the missions kept all the work under their complete control and neglected developing autonomous indigenous churches. Also, within each country there was the struggle to stay on good terms with the colonial government, while at the same time representing the best interest of the African people. The countries in which American Presbyterians were involved increased by extending the work in southern Sudan across the border into southwest Ethiopia.Chapter III – The Closing of the Colonial Era: Strengthening the Church (1941-1957). The Second World War brought profound change in the political situation in Africa, as the colonial powers struggled to maintain their control while strong nationalistic movements emerged in virtually every country of sub-Saharan Africa. The missions realized that the national churches must be strengthened, in order to prepare for the day when missionaries might no longer be welcomed and the churches must assume responsibility for the work that had been undertaken by the missions. Progress varied in different countries, but there was strong emphasis on developing the organizational structure of the churches and on theological education for future church leaders. Strong national church leaders emerged during this period.Chapter IV – The Surge toward Independence: Ecumenical Explosion (1958-1972). As the winds of political change became ever stronger, American mission boards realized that mission policy must also change. Hence new structures came into being, strengthening the indigenous church and reducing and eventually eliminating the “mission” organization. In country after country, colonial powers yielded to the independence movements and granted national independence. The new governments were faced with overwhelming tasks, to create nations out of competing ethnic and tribal entities, while confronting numerous faith and political systems competing for their allegiance. The newly independent churches struggled to absorb the work initiated by the missions, and at the same time came to realize that they must work together, creating ecumenical councils and initiating numerous ecumenical institutions, especially in higher and theological education.Chapter V – A Continent in Crisis: Partnership in Mission (1973-2000). The new nations soon found themselves facing monumental problems, maintaining national unity with great difficulty and experiencing tremendous economic stress since the former colonial powers now continued to exploit their rich natural resources without concern for their political stability. Diseases once checked by the colonial services became more rampant, and the churches struggled to provide what medical help they could. Meanwhile, after a brief period of flirting with a “missionary moratorium”, most national churches agreed to “partnership in mission” whereby “mission co-workers” came at the request of the African churches and worked in partnership under the supervision of the churches. American Presbyterian mission boards, which became one with the merger of the Northern and Southern churches in 1983, entered into partnership with churches not only in those countries where traditionally their missionaries had served but with churches across the sub-Saharan continent. The Christian movement continued to grow at an amazing pace, as the churches often took the lead in facing monumental problems in the life of their nations.Conclusion – Anticipating a New Era. The new millennium confronts American Presbyterians, as well as other churches in the West, with unprecedented challenges to genuine partnership in mission, involving their constituencies not only in the traditional areas of evangelism, education, medical and development work, but also in affecting the policies of our governments that determine the overall welfare of the peoples of Africa.

BOOK SUMMARY FOR WEBSITEAs a new century and millennium begin, there could be no more appropriate time to tell the amazing story of American Presbyterian involvement in global mission during the past two centuries. As part of this Mission History Project, the writer has focused on American Presbyterian witness and work in sub-Saharan Africa from its beginnings in 1833 until the year 2000.The very title of the book indicates a basic reality. The African continent is pulled in two directions, with Islam the major faith system of those peoples north of the Sahara as well as along the continent’s eastern edge, and Christianity rapidly becoming the predominant faith of those below the Sahara. Sub-Saharan Africa is the area of the world where the Christian movement is growing more rapidly than anywhere else in the world, so that by the year 2000 it has become the region with the largest percentage of its population claiming the name Christian. Africa has experienced profound political change in the past half century as it has moved from the era of colonialism into a period of struggle for nationhood. Africa contains a larger number of developing nations than any other continent and faces horrendous economic problems that affect every aspect of the lives of its people. Africa has endured immeasurable suffering because of wars of liberation and inter-tribal conflict. Africa is now struggling with the plague of HIV/AIDS and other diseases which devastate its people. Africa is where the struggle for a world free from the bondage of racism finds its most intense expression. The story of the Christian movement in Africa is one that both thrills and instructs us as we consider the prospects for the Christian movement in the new millennium.This book attempts to tell the story of American Presbyterian involvement in this amazing Christian movement, from its beginnings in the early nineteenth century until the end of the twentieth century. Certainly it is impossible to tell the whole story, for there is so much that deserves to be told – of committed people, of heroic deeds, of history-shaping events, of great accomplishments as well as great catastrophes. The purpose of this book is to enable the reader to “see the big picture”, in order to grasp major developments which have taken place and which have profoundly changed the direction of Christian mission.The major sections of the book are the following:Chapter I – Entering an Unknown Continent: Pioneer Evangelization (1833-1914).In the early 19th century, sub-Saharan Africa was largely an unknown continent, known to the West primarily through the institution of slavery. The earliest attempt of American Presbyterians to enter that continent was through accompanying the return of freedmen to Liberia, a venture that proved both unsuccessful and tragic. After several aborted efforts, American Presbyterian missionaries entered the West African country Cameroun and expanded their witness in that country. Following division in the American Presbyterian family brought about by the Civil War, Southern Presbyterian missionaries entered Central Africa, beginning pioneer evangelization in the Kasai Region of Belgian Congo. Still later, missionaries of the United Presbyterian Church of North America ventured south from Egypt to the Upper Nile region of the Sudan, initiating work among the animistic Nilotic peoples. These were years of courageous and sacrificial work by individual missionaries, with strong emphasis on evangelization.Chapter II – Working between World Wars: Mission Expansion (1914-1940).Following the disruption of the First World War, the “missions” increased in size and strength. In addition to evangelistic work, the organized missions expanded their educational and medical work, establishing schools providing primary and secondary education and hospitals from small clinics to larger institutions. Too often the missions kept all the work under their complete control and neglected developing autonomous indigenous churches. Also, within each country there was the struggle to stay on good terms with the colonial government, while at the same time representing the best interest of the African people. The countries in which American Presbyterians were involved increased by extending the work in southern Sudan across the border into southwest Ethiopia.Chapter III – The Closing of the Colonial Era: Strengthening the Church (1941-1957). The Second World War brought profound change in the political situation in Africa, as the colonial powers struggled to maintain their control while strong nationalistic movements emerged in virtually every country of sub-Saharan Africa. The missions realized that the national churches must be strengthened, in order to prepare for the day when missionaries might no longer be welcomed and the churches must assume responsibility for the work that had been undertaken by the missions. Progress varied in different countries, but there was strong emphasis on developing the organizational structure of the churches and on theological education for future church leaders. Strong national church leaders emerged during this period.Chapter IV – The Surge toward Independence: Ecumenical Explosion (1958-1972). As the winds of political change became ever stronger, American mission boards realized that mission policy must also change. Hence new structures came into being, strengthening the indigenous church and reducing and eventually eliminating the “mission” organization. In country after country, colonial powers yielded to the independence movements and granted national independence. The new governments were faced with overwhelming tasks, to create nations out of competing ethnic and tribal entities, while confronting numerous faith and political systems competing for their allegiance. The newly independent churches struggled to absorb the work initiated by the missions, and at the same time came to realize that they must work together, creating ecumenical councils and initiating numerous ecumenical institutions, especially in higher and theological education.Chapter V – A Continent in Crisis: Partnership in Mission (1973-2000). The new nations soon found themselves facing monumental problems, maintaining national unity with great difficulty and experiencing tremendous economic stress since the former colonial powers now continued to exploit their rich natural resources without concern for their political stability. Diseases once checked by the colonial services became more rampant, and the churches struggled to provide what medical help they could. Meanwhile, after a brief period of flirting with a “missionary moratorium”, most national churches agreed to “partnership in mission” whereby “mission co-workers” came at the request of the African churches and worked in partnership under the supervision of the churches. American Presbyterian mission boards, which became one with the merger of the Northern and Southern churches in 1983, entered into partnership with churches not only in those countries where traditionally their missionaries had served but with churches across the sub-Saharan continent. The Christian movement continued to grow at an amazing pace, as the churches often took the lead in facing monumental problems in the life of their nations.Conclusion – Anticipating a New Era. The new millennium confronts American Presbyterians, as well as other churches in the West, with unprecedented challenges to genuine partnership in mission, involving their constituencies not only in the traditional areas of evangelism, education, medical and development work, but also in affecting the policies of our governments that determine the overall welfare of the peoples of Africa.

This book adds the missing pages of history and restores the original first family to their rightful place by weaving together discoveries from the past thirty years with common knowledge about Africans and their descendants into a complete story. Written in the twenty-first century, this book is the first of its kind that asks its reader to think outside the box. The author takes on the challenge presented to Americans by Senator Barack Obama during his speech in Philadelphia on March 2008 when he addressed the issue of race relations in America. Before We Were Black looks at “old” history from a different angle with a fresh pair of eyes. The reader will be asked to participate and take a ride with the author; suspend some of their own preconceived notions; and for the moment, look through the lens of the twenty-first century. The purpose of this book is not to accuse but to take a judicial approach where the facts complete the story. Before We Were Black does not bog its reader down with demagoguery. Instead, the reader will feel like they are on an amusement park ride—sometimes flying so high that it takes their breath away and other times falling so low that it brings them to tears; but when the reader has finished the book, they will look back and say, “I want to read it again!” A book of this kind comes along once every twenty years. It’s a book rendered in the same genre as Why We Can’t Wait by Dr. Martin Luther King Jr.; As a Man Thinketh by James Allen; The Fire Next Time by James Baldwin; and The Greatest Salesman in the World by Og Mandino. All relatively small books, yet they leave their reader with a life-long impression. This book is for everyone, young and old, and is a catalyst to the nation’s ongoing discussion about race relations. The time has come for a new model on race relations. Finally, the full story about world history is presented—are you ready?

This book adds the missing pages of history and restores the original first family to their rightful place by weaving together discoveries from the past thirty years with common knowledge about Africans and their descendants into a complete story. Written in the twenty-first century, this book is the first of its kind that asks its reader to think outside the box. The author takes on the challenge presented to Americans by Senator Barack Obama during his speech in Philadelphia on March 2008 when he addressed the issue of race relations in America. Before We Were Black looks at “old” history from a different angle with a fresh pair of eyes. The reader will be asked to participate and take a ride with the author; suspend some of their own preconceived notions; and for the moment, look through the lens of the twenty-first century. The purpose of this book is not to accuse but to take a judicial approach where the facts complete the story. Before We Were Black does not bog its reader down with demagoguery. Instead, the reader will feel like they are on an amusement park ride—sometimes flying so high that it takes their breath away and other times falling so low that it brings them to tears; but when the reader has finished the book, they will look back and say, “I want to read it again!” A book of this kind comes along once every twenty years. It’s a book rendered in the same genre as Why We Can’t Wait by Dr. Martin Luther King Jr.; As a Man Thinketh by James Allen; The Fire Next Time by James Baldwin; and The Greatest Salesman in the World by Og Mandino. All relatively small books, yet they leave their reader with a life-long impression. This book is for everyone, young and old, and is a catalyst to the nation’s ongoing discussion about race relations. The time has come for a new model on race relations. Finally, the full story about world history is presented—are you ready?

A magnificent culture from the mother landForced to new surroundings, without a plan.Brave souls faced this task, hand in hand.Taking morality beyond the image of man.Women rose as well, to pick up the torchwhere others fell. Waiting for the ring ofthe equality bell. The " I Have A Dream "speech, that inspired us all, awakenedmillions to come together and stand tall.A hero emerged, accepted the Presidency,

This is another memorable piece in our

HISTORY

A magnificent culture from the mother landForced to new surroundings, without a plan.Brave souls faced this task, hand in hand.Taking morality beyond the image of man.Women rose as well, to pick up the torchwhere others fell. Waiting for the ring ofthe equality bell. The " I Have A Dream "speech, that inspired us all, awakenedmillions to come together and stand tall.A hero emerged, accepted the Presidency,

This is another memorable piece in our

HISTORY

A Biafran Soldier’s Survival from the Jaws of Death: Nigeria-Biafran Civil War is a reflection of a personal experience in the battlefield and an insight about certain activities in some war theaters. Attempt was made to illustrate how Nigeria waged a war of genocide against Eastern Nigeria especially the Igbos (Biafrans). This book went further to show that the nonchalant attitude of many African countries toward the Nigeria-Biafra conflict later metamorphosed in various conflicts in many parts of Africa. The growth of Africa has been retarded by similar wars in Angola, Congo, Mozambique, Liberia, Sierra Leone, Ivory Coast, Chad, Sudan, Somalia, Uganda, Burundi, Ethiopia, Eritrea, and Rwanda. One of the objectives of this book is to lay the facts and was neither intended to evoke sentiments nor to cast aspersion on any group or individuals. It is better to learn from our past mistakes for the future progress and unity of Nigeria. Although the war has ended, some of the factors that contributed to the causes of the civil war are still there. In order to keep Nigeria as one indivisible entity, there should be concrete efforts to ensure that human rights of all Nigerians are fully protected.

A Biafran Soldier’s Survival from the Jaws of Death: Nigeria-Biafran Civil War is a reflection of a personal experience in the battlefield and an insight about certain activities in some war theaters. Attempt was made to illustrate how Nigeria waged a war of genocide against Eastern Nigeria especially the Igbos (Biafrans). This book went further to show that the nonchalant attitude of many African countries toward the Nigeria-Biafra conflict later metamorphosed in various conflicts in many parts of Africa. The growth of Africa has been retarded by similar wars in Angola, Congo, Mozambique, Liberia, Sierra Leone, Ivory Coast, Chad, Sudan, Somalia, Uganda, Burundi, Ethiopia, Eritrea, and Rwanda. One of the objectives of this book is to lay the facts and was neither intended to evoke sentiments nor to cast aspersion on any group or individuals. It is better to learn from our past mistakes for the future progress and unity of Nigeria. Although the war has ended, some of the factors that contributed to the causes of the civil war are still there. In order to keep Nigeria as one indivisible entity, there should be concrete efforts to ensure that human rights of all Nigerians are fully protected.

A Biafran Soldier’s Survival from the Jaws of Death: Nigeria-Biafran Civil War is a reflection of a personal experience in the battlefield and an insight about certain activities in some war theaters. Attempt was made to illustrate how Nigeria waged a war of genocide against Eastern Nigeria especially the Igbos (Biafrans). This book went further to show that the nonchalant attitude of many African countries toward the Nigeria-Biafra conflict later metamorphosed in various conflicts in many parts of Africa. The growth of Africa has been retarded by similar wars in Angola, Congo, Mozambique, Liberia, Sierra Leone, Ivory Coast, Chad, Sudan, Somalia, Uganda, Burundi, Ethiopia, Eritrea, and Rwanda. One of the objectives of this book is to lay the facts and was neither intended to evoke sentiments nor to cast aspersion on any group or individuals. It is better to learn from our past mistakes for the future progress and unity of Nigeria. Although the war has ended, some of the factors that contributed to the causes of the civil war are still there. In order to keep Nigeria as one indivisible entity, there should be concrete efforts to ensure that human rights of all Nigerians are fully protected.