GOING BACK ON THE NIGERIAN HISTORY (EPISODE1)

Do you know there is something very unique about the African history
Let's all be educated  For black is a blessing.

The process of cupping out clotted blood from the body
From headache to heart disease, the ancient practice of hijama, or cupping therapy, has its roots in the region, where practitioners claim it has been healing people for centuries.

OKPOHO (meaning BRASS in EFIK, a tribe from SE Nigeria) Manillas were commonly used in the COASTAL REGIONS of Nigeria and along the NIGER river. They were used for market purchases, bride money, payment to diviners, burial money, etc.

This study deals with the objects, now in the British Museum, that were looted from Benin City, present-day Nigeria, in 1897. It looks at how the museum represents the Benin objects, the Edo/African, the British/Westerner, and the British Museum. According to the museum, the Benin objects provide the “key argument” against the return of objects in its collections. The study pays particular attention to how the museum’s representations relate to its retentionist argument. The museum maintains that it was founded to foster tolerance, dissent, and respect for difference, and that it today shows many different cultures without privileging any of them. The museum’s benevolent impact is exemplified by the Benin objects whose arrival in the West has led to the shattering of European derogatory stereotypes of Africans, thanks to British Museum scholars. The study examines these claims and finds that they rest on flimsy or no evidence. The museum misrepresents and glorifies its own past and exaggerates its own contribution to Benin scholarship and the European view of Africans. The museum has shown cultures, not as equal, but as placed in a hierarchy, and in the early 20th century its scholars gave scientific legitimization to the stock stereotypes of Africans, such as the likening of Blacks to apes. The analysis of the museum’s contemporary exhibition and accompanying publications show that the museum – still – represents self and other as different: the Edo/African is portrayed as traditional while the Westerner is portrayed as progressive. The study concludes that, despite the museum’s claim to universality, its representations are deeply enmeshed in, and shaped by, British (museum) traditions and cultural assumptions. Paradoxically, while the statement of objectivity and impartiality is central to the museum’s defense against claims, it seems that the ownership issue strongly contributes to the biases in its representations. Keywords: Benin, Benin bronzes, Benin objects, Britain, British Museum, colonialism, cultural property, Edo, heritage, loot, museums, museum studies, Nigeria, racism, repatriation, representation, restitution, war booty, Westernness.

CHINWUBA, Onumba – Native of
Aguleri 1st Celebrated and licensed
Trado-medical doctor and diviner in
West Africa.

Born in circa 1857, he was the son of Ọba Adọlọ, he took the name Ovọnramwẹn Nọgbaisi at his enthronement in 1888, every Ọba took a new name at his coronation, the name translates as Ovọnramwẹn meaning "The Rising Sun" and Nọgbaisi meaning "which spreads over all

At the end of the 19th century, the Kingdom of Benin had managed to retain its independence and the Ọba exercised a monopoly over trade which the British found irksome. The territory was coveted by an influential group of investors for its rich natural resources such as palm-oil, rubber and ivory.^[3] The kingdom was largely independent of British control, and pressure continued from figures such as Vice-Consul James Robert Phillips and Captain Gallwey (the British vice-Consul of Oil Rivers Protectorate) who were pushing for British annexation of the Benin Empire and the removal of the Ọba.

A British invasion force headed by Phillips set out to overthrow the Ọba in 1896. The force's weapons were hidden in baggage, with troops disguised as bearers. Phillips plan was to gain access to Ovonramwen's palace by announcing that he intended to negotiate. Ovonramwen's messengers issued several warnings not to violate Benin territorial sovereignty, claiming he was unable to see Phillips due to ceremonial duties. Having been warned on several further occasions on the way, Phillips sent his stick to the Ọba, a deliberate insult designed to provoke the conflict that would provide an excuse for British annexation.^[4] Phillip's expedition was ambushed and all but two were killed. Subsequently a military operation against Benin in 1897 led by Harry Rawson resulted in the burning of Benin City, the destruction and looting of the royal palaces, and the deaths of untold numbers of its inhabitants. Although the British had orders to hang the Ọba, Ovonramwen escaped, but returned to the city to formally surrender on 5 August 1897. When Ovọnramwẹn returned to the city, after six months spent in evading capture in the forest, he was richly dressed and laden with coral beads and accompanied by an entourage of seven hundred to eight hundred people. ^[5] He attempted to escape exile by offering Consul General Ralph Moor 200 puncheons (barrels) of oil worth £1500 [£183000.00 today] and to disclose where his 500 ivory tusks were buried [today's value: Up to £275,625,500.00] however this offer was dismissed as Mr. Moor had already discovered them.^[6]

Ovonramwen was exiled to Calabar with two of his wives, Queen Egbe and Queen Aighobahi, and died there around the turn of the new year in 1914.^[5] Ovọnramwẹn was eventually buried in the grounds of the royal palace in Benin City. ^[7] He was succeeded by his first son and legitimate heir, Prince Aguobasimwin, who ruled as Eweka II (wiki)