Man’s Curse: Biafra And A Voice Borne Out Of Necessity -By J. Ezike

My compulsive vocation is the realization of the ancient land of Biafra – any other pursuit is secondary.  When a Black man begins to write or speak about the redemption of Africa, by Africans in Africa, and if such radical message sinks down into global consciousness or disturbs by any degree whatsoever, the established conventions that serves as the ritual to existing conditions, the World is almost always seduced into an “offensively-reactive” response either by silence, by conspiracy or by stealth.

Man’s curse, as we know, predates existence and induces a universal wonder of how so insufferable his villainy of influence over plants and beasts, life and death is heartened to severe and to eclipse the pinpricks of humanity that seems faintly alive but above all, it’s language of morality muffled and rendered alien. And thus, the art of goodness is plunged on a distant position – a long gap from humanity’s conscience.

Little wonder, when a “voice” borne out of necessity rises from the crowd of sheepish bloods, and echoes the madness of Man’s inhumanity with an indicting overtone, the voice becomes the “target of strangulation”. And when that voice is framed against the powers that be, the voice becomes that “alien fear” that must be conquered. For Man’s curse is far-flung from a fleeting wave of imprecation, it is by fact of reality – a die-hard misfortune.

In a nutshell, if they fear you, they will kill you or simply oppose your mission. I know this, because I am a voice, and I am a witness!

What marks this present generation of Biafrans is the sheer number of youths actively and consciously involved in the struggle for Black Dignity, Black Hope, Black Respect and Black Freedom. This historical revolution and mass movements against the British-inspired apartheid constitution of 1999 and the centralization of power to the notorious Sokoto Caliphate of the Northern division of Nigeria along with its array of Hausa-Fulani bourgeoisie is a reflection of the interconnected, chain-resistance against the institutionalized racial relegation, victimization, persecution and segregation in South Africa by millions of youth activists under the pilotage authorities of Nelson Mandela, Oliver Thambo, Steve Biko, Winnie Mandela, Walter Sisulu, Desmond Tutu, Miriam Makeba, Molly Blackburn and host of many others.

But from a melancholic outlook, many of our comrades who by the virtue of their “blackness” were descendants of the “voices” who sacrificed wholeheartedly their invaluable gifts of time and knowledge, their irreplaceable offerings of sweats and bloods for the emancipation of the indigenous people of South Africa (blacks) from the clutches of Boer Imperialism and Western Control, without any sensible alibi, are today by “racial selection” condemned to the brunt of the sword.

In the advent of Post-Mandela regime, Black South Africa – the then casualty of White Brutality and victims of prolonged racialized injustices, through depraved indifference licensed by xenophobia are now the hunters of their own kind – the killers of their liberators!

The word “black” brings us to the real meaning of the word “curse” as we use it. And I have reiterated times without number, by words and by paper, that the redemption of the Black Man is tied solely to the destiny of Biafra.

Some may try to bleach the truth by peddling established canons of pseudo-history in a conscious, deliberate attempt to ridicule the divine significance of the Black Man as children of the myth we call Ham, when in fact, this curse came into existence in the wake of the Black Man’s “political slumber” and by consequence suffered the grim covetousness, the foreign predation and vassal experiments of the ambitious exploiters from oceans away. And thus, he, the Black Man, is emblematic of a “mind” in prison.

Fortunately, a transformation has occurred in the “minds” of the average Biafrans who now takes his side in the assemblage of Biafra versus British-Fulani alliance. And their revolutionary exploits has juddered the World in a way it never imagined.

Nations against Biafra and its freedom are waiting with unholy patience, for the transitioning of the peaceful revolution into an explosive rebellion not dissimilar to the Mau Mau uprising. And so they employ the weapon of silence, of conspiracy and of stealth to seduce the oppressed Biafrans into guerilla warfare which by consequence affords the British-Fulani coalition the justification to label the oppressed Biafrans, with a condescending phrase, as rebels threatening to destabilize the “non-negotiable union” of Man and Animal, of Oil and Water, of the Innovative and the Primitive, of the Progressive and the Retrogressive, of the Civilized and the Barbaric.

Finally, it is true that those of us in the struggle for Biafra independence referendum are young revolutionaries. But it is also true that we are not novice in the politics of war, of diplomacy and of freedom. We understand the very ancient colonial tradition that seeks to eternalize British Suzerainty in Nigeria and impose a restriction on “Black Awakening” erupting in seismic overflow from the volcanic ash throat of West Africa through the realization of the ancient land of Biafra, which will inevitably install the Black Man back to his true-self…