BOOK REVIEW: Hebrew Igbo Republic- Culture, Religion, and DNA.

Nze Remy Ilona’s book, Igbo Hebrew Republic, extensively discusses the religion and culture of the Igbo people of Nigeria, known as OmeNa-Ana, and draws comparisons with the religion and culture of ancient Israel, as found in what is generally regarded as the Old Testament. In his attempt to demonstrate the similarities between the religion and culture of the Hebrew Igbos and ancient Israel, Nze Remy Ilona passionately showcased through academic research some omenana traditions that ancient Israel followed. This book, which is research-based, is, in my opinion, certainly the only one that has gone so deep in highlighting, comparing, and asserting what I refer to as “veritable evidence of connection” between Igbo culture and religion and ancient Israel’s religion and culture.
The book establishes a connection between the word “Ruth” used when she proposed to Boaz and the term commonly used by Igbos to express marriage, explores traditional festivals celebrated by the Igbo people, and presents his DNA results, which, although not perfectly interpreted by the testing company, indicate that the Hebrew Igbo ancestors who migrated to West Africa were a subgroup of Israel. Ruth cried, “Cover me with cloth.” Many Hebrew Igbos use the word Ima Ogodo, which translates to covering with cloth, to mean marrying a woman.
The term Igbo Hebrew Republic, as used in the book title, is a description of the geographical location of the Igbo people, an ethnic group primarily located in the southeastern region of Nigeria. The Igbo people’s geographical location encompasses several states, the tributaries of the River Niger, and the Costal Gulf of Guinea. States like Abia, Anambra, Ebonyi, Enugu, and Imo State, as well as parts of Delta State, Rivers State (including Ikwere, Etche, and others), Benue State (specifically, the Igbospeaking communities in the Ado, Okpokwu, and Oju local government areas), Kogi State, and Edo State, respectively, have been their homes.
Before proceeding, I would like you to read the article by W. F. Daniel about Semitic tribes in West Africa, which is presented in the final paragraph of this book. The author states that the London Medical Gazette published this article. The article states, “A comparison between the uncivilized and savage tribes of West Africa and the Semitic races, along with their affiliated offshoots, cannot fail in pointing out the prominent similarity that prevails in the manners and customs of both.” In none of the Negroe nations are there traces of participation in their usage of oriental sources more obviously marked than in the migratory tribes of Jallofis and Mandingoes, the predatory Fellatahs (Fulanis), and predial Eboes (Igbos) of Delta.” The author emphasized that three of these tribes identify as Muslims, in contrast to the Eboes (Igbo), who were then seen as Pagans. This, I can say, proves the belief that Igbo people migrated to their current location from the Middle East (Israel) for them to be identified and grouped with other Semitic tribes because of their culture and tradition, which is Oriental.
The Hebrew Igbo people hold circumcision in such high regard that it is impossible to envision a scenario in which a male Igbo child does not undergo this ritual. Not only is a male Igbo child circumcised, but it also occurs on the eighth day. Despite the fact that no Igbo have been able to tell the origin and reason of the practice outside what Torah presented. The author opined that circumcision did not start with Abraham; he established that among circumcision-practicing tribes in Africa, the Igbo people are the only ethnic group that traditionally circumcise their male children on the 8th day. He listed numerous tribes in Africa that circumcise their male children and one tribe that sees circumcision as abomination. The author also elucidated the reasons for circumcision and the gods to whom these African tribes perform it. While the Ashanti tribe of Ghana views circumcision as an abomination, the Venda and Lemba tribes of South Africa, as well as the Kikuyu tribe of Kenya, perform it during puberty as a rite of passage into adulthood. He presented the work of a British ethnographer, who believes that the Ewe tribe of Ghana, Togo, and the Yoruba tribe of Nigeria perform circumcision between 7 and 12 years in honor of their gods, Legba and Elegba. Also, the author mentioned John K. Thornton, who quoted a missionary, Oldendorp, to have observed that what distinguished his Igbo interpreter with other tribes of the Niger Delta tribe of Kalabari, Ibibio, Ijaw, and Urhobo was the presence of circumcision or absence of it. Unlike people from other tribes, every Igbo male child undergoes circumcision.

Through the presentation of various works by writers, missionaries, anthropologists, and ethnographers, the author demonstrated that, despite circumcision’s presence in Africa, no other tribe, except the Hebrew Igbos, considers it a mandatory practice. They insist on performing it on the 8th day, except in cases of a child’s illness, a practice that Ancient Israelites and modern Jews still follow today. This book showed that while other African tribes can circumcise at any time, the Hebrew Igbos must do so on the eighth day. This book undoubtedly clarified the situation and criticized those who equate the Hebrew Igbo people with other African tribes regarding circumcision.
One of the things that are essential to note when it comes to culture and religion is the fact that every nation has a name for its culture and religion. I boldly assert that nations such as Romans, Greeks, Indians, Arabs, and others have names that accurately reflect their accepted culture and religion. In what is today referred to as Africa by colonizers, we have nations name their religion and culture before the coming of the colonial agents who recreated and reoriented various tribes they met in Africa, some by mere imploration and some like Igbo people by brute force, that made those who remained after the carnage they unleashed to accept whatever was presented to them culture and religious wise.
In his attempt to demonstrate that the Igbo people of West Africa adhere to the same culture and religion as ancient Israel, he brought to light a fact that many proponents and opponents of this position have consistently overlooked. He took the path of using name to identify religion and culture and gave name to the religion and culture that Moses received from God and provided to Israel by pointing out the picture Deuteronomy 6:1 painted about Torah. In this portion of the Torah, the religion and culture of Israel were referred to as things to be done in the land. The author provided a scholarly explanation of the term OME-NA-ANA, which refers to the religion and culture of the Igbo people. Omenana, which means “something to be done in the land,” when translated into English, is the same phrase used in Deuteronomy 6:1, when the law was given to Israel.
He further asserted that among all Hebrew Israelite families, including Ashkenazi, Sephardic, Mitzrach, Yemenite, and Falasha Jews, it is the Hebrew Igbo people who have preserved the most ancient form of Israel’s religion and culture, as practiced in ancient Israel. The author posited that the name Ome-Na-Ana conveys the true meaning of Israel’s religion and culture more than any other name that people widely refer to Israel’s religion and culture to be today.
Explaining further, he stated that just as Torah is tied to the land of Israel, the term Ome-Na-Ana not only conveyed the intent of the religion and culture but also tied the practice to the land. The Igbo ancestors understood, just as ancient Israelites did, that continuous observance of Omenana guarantees the prosperity, peace, and life of the community, as well as the general welfare of the people. He pointed out that in Ozubulu, his home town in the Igbo Hebrew Republic, just like in ancient Israel, deaths, incurable sickness, poverty, suffering, and other painful tribulations will take place as consequences for going against Omenana. Comparing what marriage is among their neighbors—Yorubas, Fulanis, and Urhobos—he was able to show a clear difference between Hebrew Igbos and their neighbors in Nigeria.

Looking at what marriage is among the Jews; he was able to establish that Hebrew Igbos and Jews draw water from the same source when it comes to marriage. In Yoruba culture, marriage takes place when a man and woman agree to live together. During this period, they fulfill all conjugal obligations, and if a child is born out of their union, the man becomes the child’s owner. This practice will be frowned at by every Hebrew Igbo and Jew because, against their world view, which emerged from the same source, if a woman gets pregnant and gives birth while unmarried, the father owns the child, as against what the Yoruba tribe practices. He presented the marriage customs of the Urhobo and Fulanis, highlighting the distinct differences between them and those of the Hebrew Igbos. In the end, he was able to demonstrate that Hebrew Igbos and Jews have a common understanding and practice when it comes to marriage. This he attributed to the fact that Hebrew Igbos and Jews evolved from ancient Israeli culture and religion.
The author delved into the name of God of Israel and compared it with the name Hebrew Igbo people call the God they worship through Omenana, which is Chi Ukwu and Chineke. He broke down the name wordfor-word to bring out the meaning embedded in it. Citing the work of a Jewish Rabbi, he went further to uncover a connection between the names Chi Ukwu and Chineke and the true name of God of Israel, as revealed in the 4th line of the Shema. Every Igbo man recognizes Chi Ukwu and Chineke as the names of the God his ancestors worshipped: Chi Ukwu, which translates to “Great God,” and Chineke, which signifies “God who creates.” The author posited that these names are linked to the name that God gave to Moses as His name.
He cited a book by Rabbi Wyne Dosyick titled “The Real Name of God,” which he, the author, was introduced to by an Igbo Hebrew American ex-serviceman, Chinedu Emelifeonwu. In the book “The Real Name of God,” Rabbi Wyne Dosick asserts that the true name of God is ANOCHI. He pointed out that the Hebrew Igbo people retained the second part of the name of God, which is CHI, in their name for God and only added prefixes like Ukwu— great and eke—create to get Chi Ukwu and Chineke. He then drew attention to the 4th line of the Shema prayer, where God’s name appears as Anochi, providing clear evidence that the Hebrew Igbos maintained the original name of God that Moses had given them. This, he stated, is strong evidence that not only did Hebrew Igbo people evolve from ancient Israel, but Hebrew Igbos retained the oldest form of Israel’s religion and culture. He went on to highlight a remarkable phenomenon: the Hebrew Igbo Republic managed to preserve the original name of God without the need for extensive research, a fact that other Israel families had only discovered through extensive research.
The author also introduced, examined, and established that the Ilo Muo practice among Hebrew Igbos and the peace offering commanded in Leviticus 10:14–15 are one and the same. He pointed out that just as it is in old Israel, the feast is a family feast and also that the priest takes some portion of the sacrifice presented during the peace offering. In variation to what is obtainable in old Israel, the eldest male in the family serves as priest of the family among Hebrew Igbos, as opposed to what is obtainable in Israel, where only Levites and, in extension, the Aronites serve as priests. In defending this variation, the author pointed out that not all the laws are observed as they are given because of peculiarities.
Ilo Muo, a feast that unites family members to offer sacrifices to appease God and pray for peace, holds significant importance for Igbo families. It also brings together all the children, both male and female, born into the family. The author observed that in Omenana, all family members partake in the peace offering, just as they do during Ilo Muo.
He introduced another tradition practiced by the Hebrew Igbo people, which bears resemblance to the Yom Kippur rituals of ancient Israel. Among Hebrew Igbos, there exists a practice known as Igbu Aja. Igbu Aja is an annual festival that coincides with the biblically commanded Yom Kippur. He cited G. T. Basden’s report on this specific tradition, highlighting a practice that aligns with the Torah’s commandments for Israel. He faulted those who are ignorantly or deliberately playing down credible evidence that proves the religion and cultural connection between Israel, Hebrew Igbos, and Jews—a connection that preceded the missionaries and every western incursion into the African continent.
The author presented the testimony of a near-ninety-year-old pathfinder of Judaism in Nigeria, establishing that various Hebrew Igbo communities celebrate Yom Kippur. In this book, Obadiah Agbai, who is the leader of the Gihon Hebrew Synagogue in Nigeria, gave an account of a festival his community, Item in the current day Abia State, was celebrating in the past, which is similar to Passover. “Mme Mme Oriri Achicha Kpor Nku,” which translates as “feast of eating unleavened bread,” is the name of the festival. Agbai explained the celebration of the feast, stating that they use cocoyam and season it with bitter leaves (utazi and onugbu). He also said that on the last day of the feast, everyone gathers in the community center, after which they start walking at a brisk pace into the forest. This walk lasts for about an hour, during which the chief priest and elder who are leading the community stop and the chief priest utters some words that he can’t remember, after which the whole community starts walking back to the community. The author posited that the rapid walk into the bush is akin to Israel’s hasty departure from Egypt.
The author drew comparisons between the Biblical first fruit and the New Yam festival, which the Hebrew Igbos celebrate, highlighting similarities between the two celebrations. The author emphasized the celebration of the New Yam festival, demonstrating its resemblance to the Feast of First Fruit. The ritual involves harvesting the yam, taking it to the central sanctuary, where the chief priest offers prayers to Chi Ukwu, and cooking the food for the feast, which is then celebrated in the sanctuary for merriment. One could compare this to the celebration of the First Fruits feast in ancient Israel, where the sanctuary hosts the presentation of the year’s first harvest to God.
He went further to present another feast that is celebrated by Umuoji people, which is called the Ima Ntu festival. The Igbo word “Ima” means making or building, while the word “Ntu” means booths. This translates to “making or building of booths” in English. People celebrate this feast by constructing booths, living in them for a few days, consuming food and drinks served by women, and then demolishing the booths during the festival’s final day. If I am to say so, I will say without doubt that every unbiased mind could easily identify which feast is being celebrated here from the list of Israel’s feasts.
Finally, the author delved into science, using the scientific advancement of DNA mapping to demonstrate that Hebrew Igbos and Israel families share a common root. He presented the migration footprint of the first humans on earth. Showing man’s movement from current-day East Africa to the Middle East, from where Igbo ancestors migrated back into current-day West Africa. He pointed out that what DNA mapping confirmed is what scholars have accepted as where man originated from and also confirmed that what Hebrew Igbo religion and culture, historians, and many Igbo people believe, which is that Hebrew Igbo people of West Africa are descendants of Biblical Israelites.
Despite his reservations about using only DNA mapping to determine ancestral origins, he said he decided to conduct his own DNA testing. He elaborated that, when superficially interpreted, DNA often does not accurately indicate ancestry; instead, it accurately reveals the movement of individuals from one place to another. He also faulted the DNAconducting companies for not doing enough work to add minority groups to their database, as they always lump minority groups together in interpreting DNA tests. He pointed out that these practices present misleading information, allowing for misinterpretation and incorrect placement of individuals in ancestral charts. He drew attention to the fact that DNA mapping companies include “Nigeria DNA” in their databases, despite Nigeria being home to over 250 ethnic groups. He pointed out that Nigeria, being a British creation, saw the amalgamation of many ethnic groups to form what is called Nigeria today, and therefore nothing can be considered Nigerian DNA.
In presenting the result of his DNA, he mentioned names of other Hebrew Igbos whose DNA test result is the same as his—Charleston Okafor, Emeka Maduewesi, and Chinedu Ibegbunam Emelife. All live in the United State. The book detailed how the DNA results of the author and those of other Hebrew Igbos who have conducted their DNA show both East African and Middle Eastern connections.
Agreeing with a well-known American anthropologist, Clifford Geertz, on DNA being a double edge as it creates and also solves problems, he highlights the limitations in using DNA to determine ancestry, especially when used by amateur scientists. He went on to explain that DNA only gives information on covered groups and subgroups, leaving out minority groups or lumping them up in groups they shouldn’t belong to. He emphasized that DNA primarily validates the migration patterns of individuals rather than their ancestry. He argued that if one looked at his DNA result, which is only about 1.2 percent Middle Eastern, 5.9 percent East African, and 92.9 percent Nigerian, one would be misled when determining his true ancestry. He pointed out that there is nothing like Nigerian DNA owing to the fact that Nigeria is an amalgamation of many nations, of which Hebrew Igbo is one. Therefore, there is no DNA sample that can be identified as Nigerian.

The author presented the outcome of his discussion with the DNA testing company “MyHeritage,” which ended by clearing up the confusion created by the presence of 92.9 percent Nigerian DNA in his result. The company representative believes that his 92.9 percent Nigerian DNA is more Middle Eastern, despite first assuming that the 1.2 percent Middle Eastern was because of penetration of Arabs in West Africa. He concluded by citing W. F. Daniel’s article in the London Medical Gazette, which compares the Semitic races and other tribes in Africa. Daniel asserts that the three Semitic races—the Jolofi and Mandingoes, the Fellatahs (Fulanis), and the Eboes (Hebrew Igbos) of Delta—have what he considers to be oriental or Middle Eastern culture.
The scholarly and research-based presentation of the book provides valuable insights into Hebrew Igbo culture and religion, allowing readers to draw comparisons with the religious practices of Abraham, Moses, and other Israelites.
PUBLISHER: STREET TO STREET
ADDRESS: EPIC CENTER WASHINGTON DC, USA.
YEAR OF PUBLICATION: 2019
NUMBER OF PAGES: 231