Eastern Chronicles

13/11/2021

IPOB Is Not A Terrorist Organization

The Indigenous People of Biafra (IPOB), constitutes a nation with the South-East region of Nigeria, being an integral part. They are the indigenous people with their kit and kin in the Souh-South region and parts of the Middlebelt of Nigeria that are seeking for freedom. History has it that in the year, 1914, the British colonialist, Lord Fredrick Lugard, supervised the amalgamation of the old Eastern region (Biafra), Northern region (Arewa) and the Western region (Oduduwa) as one entity. Having successfully carried out this task, he proceeded further through the suggestion of his girlfriend, Flora Shaw, to name it Nigeria. Any of the component parts that desired pulling out of the union at the expiration of one hundred years, was given a legitimate right to do so.

The Biafran indigenous people it should be clearly stated here, have been in existence for hundreds of years before Nigeria was crafted. Biafra then was relatively peaceful, lovely and progressive. Indigenes, no matter the part of the Biafran nation he/she came from, loved and cherished their culture and tradition, as brethren. There was care, unity, peace, trust and security. Biafrans were seen then as the best species of humans amongst Africans due to the rich human and natural endowments. They were incomparably ingenius, enterprising, determined and have so, remained till date.

Prior to pockets of gruesome killings brought against Biafran residents, doing businesses in the Northern region occasioned by envy and hatred, the Nigerian government under British supervision, unleashed genocidal war yet between 1967 and 1970, indiscriminately killing over three million Biafrans, including men, women, children and the elderly. This war of attrition was driven by Nigeria and her foreign allies. Biafrans were massacred not just only by usage of weaponry but by well orchestrated application of air, land and sea blockades and starvation. Some of the surviving Biafran female victims, were abducted and forced into early marriages to the invading Nigerian soldiers. Others were randomly and disgustingly r***d.

The cause of the war stemmed from the revolt of Biafrans against state-sponspred marginalization, maltreatment, oppression and enslavement. Everything that binds Nigeria as a country, in the fictitious unity right from then till the present time, has remained the gains accruing from the abundant natural resources from Biafraland. Billions of dollars are daily being made from the proceeds of oil and gas exploration/exploitation, yet dilapidated road network, lack of portable drinking water, electricity, hospitals and security, dot the land. Politically, they are denied the right to access premium federal offices. Everything is virtually being siphoned to better the lives of Fulanis at the detriment of Biafrans.

The year 2014, recorded the emergence of Mazi Nnamdi Kanu, who also is the leader of the Indigenous People of Biafra (IPOB). He spearhead the correction of these dehumanizing anormalies. Biafraland has to be defended and the people, given safety and security. He undertook the spirited global broadcast via Radio Biafra, stationed in London. The global community was well informed about the relentless genocides committed amongst other dehumanizing policies of the Nigerian government, against Biafrans. Christian majority and other innocent unarmed civilians were being arrested, abducted, females r***d and dismembered at will by the agents of the Nigerian state. These agents operate under the sponsorship of the powers that be.

They are Fulani jihadists who disguise as Fulani cattle herders, Boko Haram terrorists, soldiers and recently, bandits and unknown gunmen. It was this unabated spate of killings perpetrated against Biafrans, that triggered off the formation of the Eastern Security Network (ESN,) by Mazi Nnamdi Kanu, to defend our people and safeguard our land from being overran. The ESN is an IPOB's civil defence or protection security outfit. The operatives of this newly birthed security arm, camp in the bushes and forests for the sole task of safeguiding Biafra farmlands, farm produce, other valuable properties and lives, against the encroaching or marauding Fulani Islamic killers/land grabbers.

The Nigerian government, in its desperation to drive its evil agenda of Islamization and Fulanization, quickly proscribed the activities of IPOB, and tagging the organization, a terrorist group. The government's reputation and false narratives to the global community appeared gravely threatened as every of its action/evil policy, became exposed. Biafrans treasure truth, justice, equity and peace but since the Fulani run Nigerian government detests all these, Biafrans had no other choice than to begin peaceful agitations for independence. Nigeria unity has grossly been compromised and the only way for freedom and preservation of the lives of Biafrans, is to seek the total restoration of the Biafran nation.

Biafrans are exceptionally good, accommodating, talented, peaceful and loving. They are a people who value the sanctity of life and also easily adopt to non-indigenous enviroments through robust relationships. Discrimination against other races, tribes, colors and creed, are entirely strange to their existence. All that is being craved for through their struggles, tears and sufferings, is their unfettered freedom and independence. The secured and progressive future of their children and other upcoming generation of Biafrans are pivotal. These are totally uncompromisable.

Biafrans are exceptionally good, accommodating, talented, peaceful and loving. They are a people who value the sanctity of life and also easily adopt to non-indigenous enviroments through robust relationships. Discrimination against other races, tribes, colors and creed, are entirely strange to their existence. All that is being craved for through their struggles, tears and sufferings, is their unfettered freedom and independence. The secured and progressive future of their children and other upcoming generation of Biafrans are pivotal. These are totally uncompromisable.

Written by Lydia Mikachi
Edited and published by Family Writers Press International

03/11/2021

21/10/2021

AN UNDEFINED PROTEST ROCKS A COMMUNITY (NAME WITHHELD) IN ABIA STATE | The Nation Biafra

Speculations have it, as it may, that the protesting youths of the said community are so doing to register their dissatisfied expectations of what transpired between the Chief Judge of the Federal High Court in Abuja and the legal team of our great leader, Onyendu Mazi Nnamdi Kanu. She, Chief Judge Binta Nyako, declined the prayers (to transfer his client, Mazi Nnamdi Kanu, to Kuje Prison in the same Abuja other than returning him to the facilities of the Department Of State Security, DSS) which were made by the lead counsel to the legal team of our leader, hence adjourning the next Court hearing to November 10th, 2021.

Meanwhile, some members of the global family of the Indigenous People Of Biafra - IPOB, were excited to see the handsome face of our indefatigable leader; after his extraordinary rendition from Kenya to Nigeria some four (4) months ago.

Please note that the next possible appearance of our great leader, in Binta Nyako's court in Abuja is just twenty (20) days from today. Let's keep the hope of his unconditional freedom alive, even as we should continue to intercede on his behalf; putting all our unmovable trust and confidence in God Almighty.

Stay tuned for more details in regards to this current development and more...

27/07/2021

Numbers: Igbo Language Vocabulary

Overall, there are two different counting systems in the Igbo language, a 20 based one (older version) and a 10 (decimal) based one (newer version). The lessons on this page mostly focus on the newer 10 based counting system, meaning the numbers are described based on the multiples of 10 instead of multiples 20. However, I did give examples of how to say both 20 and 400 using both systems.

Numbers | Ordinal

Numbers – ọnụọgụgụ
count – gụọ

0 zero – ncha/ adigi / okpokoro / efu (Note: Many disagree about the meaning of zero in Igbo.)

1 one – otu / ofu

2 two – abụọ

3 three – atọ

4 four – anọ

5 five – ise

6 six – isii /isi

7 seven – asaa / asa

8 eight – asatọ

9 nine – itoolu

10 ten – iri

11 eleven – iri na otu

12 twelve – iri na abụọ

13 thirteen – iri na atọ

14 fourteen – iri na anọ

15 fifteen – iri na ise

16 sixteen – iri na isii

17 seventeen – iri na asaa

18 eighteen – iri na asatọ

19 nineteen – iri na itoolu

20 twenty – iri abụọ (10 based) / ọgụ (20 based)

21 twenty one – iri abụọ na otu

22 twenty two – iri abụọ na abụọ

23 twenty three – iri abụọ na atọ

24 twenty four – iri abụọ na anọ

25 twenty five – iri abụọ na ise

26 twenty six – iri abụọ na isii

27 twenty seven – iri abụọ na asaa

28 twenty eight – iri abụọ na asatọ

29 twenty nine – iri abụọ na itoolu

30 thirty – iri atọ

35 thirty five – iri atọ na ise

40 forty – iri anọ

50 fifty – iri ise

60 sixty – iri isii

70 seventy – iri asaa

80 eighty – iri asatọ

90 ninety – iri itoolu

100 one hundred – otu nnarị / otu narị (Note: Many argue about whether 100 is spelled narị or nnarị.)

101 one hundred one – otu narị na otu

200 two hundred – narị abụọ

223 two hundred twenty three – narị abụọ na iri abụọ na atọ

300 three hundred – narị atọ

400 four hundred – narị anọ (10 based) / nnụ (20 based)

500 five hundred – narị ise

Source: http://www.ezinaulo.com

600 six hundred – nari isii

700 seven hundred – narị asaa

800 eight hundred – narị asatọ

900 nine hundred – narị itoolu

1000 one thousand – otu puku

1001 one thousand one – otu puku na otu

2000 two thousand – puku abụọ

2017 two thousand seventeen – puku abụọ na iri na asaa

2018 two thousand eighteen – puku abụọ na iri na asato

3000 three thousand – puku atọ

3452 three thousand four hundred fifty two – puku atọ na narị anọ na iri ise na abụọ

10, 000 one ten thousand – puku iri

40, 000 forty thousand – puku iri anọ

100, 000 one hundred thousand – puku narị

1,000, 000 one million – otu nde

1,000,000,000 one billion – otu ijeri

Numberd | Ordinal

1st first – nke mbụ

2nd second – nke abụọ

3rd third – nke atọ

4th fourth – nke anọ

5th fifth – nke ise

6th sixth – nke isii

7th seventh – nke asaa

8th eighth – nke asatọ

9th ninth – nke itoolu

10th tenth – nke iri

13th thirteenth – nke iri na atọ

30th thirtieth – nke iri atọ

300th three hundredth – nke nari atọ

3000th three thousandth – nke puku atọ

once – otu ugboro / otu mgbe (Note: Some argue about the meaning of once in Igbo.)
twice – ugboro abụọ
three times – ugboro atọ

21/07/2021

In Nigeria, since independence, Southerners keep pledging 'to serve Nigeria with ALL their strength' while the Northerners keep declaring 'we are BORN to RULE'.

Today, be the judge, WHO HAS IT BEEN WORKING FOR, AND WHO IS IT BENEFITTING??

13/07/2021

Igba Nkwu Nwanyi:

There are several stages in ‘traditional’ Igbo marriage; depending on the clan, the initial stages may vary but the final stage which is called Igba Nkwu Nwanyi, Ibu Nkwu Nwanyi or Ihe Nrisa is the climax of marriage in all Igbo clans.

With regards to attire, Igbos are unlikely to stop, until they start wearing veil to their traditional wedding ceremony. Some sanity has been restored thus far because the men were initially insisting on wearing only Yoruba and Hausa attires, that is before eventually wearing a bow tie on their igba nkwu day. Here is Igba Nkwu Nwanyi in my town Uturu. It might be the same process in your town or it might vary.

All you need to know about the Igbo Uturu traditional marriage

Unfortunately, tradition doesn’t recognize the modern kind of proposal where the man gets down on one knee and proposes to his girlfriend

Marriage is very important in Igbo culture and the traditional rites attached to the union aren't taken lightly by families involved.

Traditional marriages of Igbos are deemed very festive, colorful and are divided into four main parts.

1. Marriage inquiry known as 'Iku aka' or 'Iju ese'

2. Seeking consent from the bride-to-be’s extended family known traditionally as 'Umunna'

3. Bride price negotiation and payment known as 'Ime ego'

4. Wine-carrying ceremony by the bride known as 'Igba Nkwu Nwanyi' and 'Idu ụlọ'

All these must be completed and the bride’s people must be satisfied before the groom can take away his new wife home.

1. Marriage inquiry known as ‘Iku aka’ or ‘Iju ese’.

Unfortunately, tradition doesn’t recognize the modern kind of proposal where the man gets down on one knee and proposes to his girlfriend. The first step of the Igbo traditional wedding rites is the groom visiting the bride’s immediate family accompanied by his father or the eldest member of his family if his dad is deceased. Usually, they are meant to show up empty handed because ‘Iku aka’ or ‘Iju ese’ simply means ‘coming to knock or inquire’ but groom and his family are free to take some hot drinks and kola nut as goodwill.

The groom’s father does the talking; he introduces himself to the bride’s parents or guardian and explains the purpose of his visit the officially announces his son’s interest in marrying their daughter. The bride-to-be is then called out by her parents and asked if she knows her suitor and would want to marry. Her response then determines if they would proceed to telling the extended family and the bride price negotiation.

2. Seeking consent from the bride-to-be’s extended family known traditionally as Umunna.

After the first visit, the bride’s family begin investigation on the groom’s family, they check their background and history (hereditary illnesses, bad behaviors, divorce, fertility etc. are all checked). This investigation also determines the progress of the next meeting between both families as the bride’s people will then decide if the groom-to-be is good enough to take care of their daughter and their future children. It is also assumed that groom’s family must have carried out similar investigation prior to the first visit.

The next meeting will be between the groom’s family (they can be as much as 20 people) and the bride’s extended family popularly known as Umunna. This meeting is important because the groom’s people have to restate their interest in marrying from their family, they first have to give the groom their consent and the bride gives the final consent, dates for the traditional wedding will be set and bride price list will be sent out. In Igboland, tradition states that the groom take a few gifts along (such as kola nuts, palm wine, beer, soft drinks, to***co, s***f and a goat). This will be shared between the groom and bride’s family.

3. Bride price negotiation and payment known as 'Ime ego'.

After the second visit and consent has been given by the bride’s extended family, the groom’s family can now proceed with the bride price negotiation and payment known traditionally as ‘Ime ego, the groom’s family ask for the engagement gifts list, this differs slightly from place to place in Igboland.

The money paid for the bride price is significantly small and can go for as low as N30, it isn’t an indication of the bride’s worth. The extra gifts to be brought make up the larger part of the bride price. The groom’s family then presents all they’ve bought to the bride’s family on an agreed date or on the day of the wine-carrying ceremony.

Ime ego can be a hectic process between both families with a lot of begging from the groom’s side and a lot of bragging from the bride’s side. The bride’s family starts to list their daughter’s accomplishments and what the groom-to-be will gain by marrying her. There are going to be lots of back and forth between both families till a set amount is reached.

4. Wine-carrying ceremony by the bride known as Igba Nkwu Nwanyi and Idu Ụlọ.

This is the last and final rite done by the groom’s family. After the date for the official wine carrying has been set, the ceremony is done at the bride’s home and her family prepares a large feast (depending on their pockets) for the groom’s family coming and invited guests, they also hire a live band and maybe traditional dancers to make the ceremony interesting. Usually, the bride-to-be is dressed in the traditional Igbo wedding attire which include a blouse, a double wrapper, a red coral bead necklace and a big head tie known as ‘Ichafu’ or a bead round her head.

The groom is expected to be accompanied by a larger party this time (friends included) and bring along with him the bride price list. He must present the list along with the required gifts to the Umunna before the ceremony begins.

The highlight of Igba Nkwu Nwanyi is when the bride in public points out the man she wants to marry. The bride’s father or eldest uncle (if her dad is deceased) prays traditionally for the bride, blessing her marriage in future, then he gives her a cup of palm wine (it is usually placed in a gourd) to find the man she intends to spend the rest of her life with. The bride along with her maidens then goes to find her groom who is hidden in the crowd, as she searches for him with the wine in her hand; she is beckoned by other men and the groom’s friends seated in the crowd to give them her wine. After searching him out, she then offers him the drink in her hand kneeling down. If he takes a sip, it signifies to the crowd that he is her husband, acceptance means they are officially man and wife. The groom and bride then dance to meet her parents who then pronounce blessings on them. The merriment begins and the couple is given gifts by friends and family.

Idu ụlọ comes immediately after Igba Nkwu, at this stage; the bride visits the groom’s home for the first time and she goes along with a maiden or her sister who isn’t married to keep her company. Before she begins her journey, the bride’s family gifts her with items she’ll need to start her new home, these include cooking utensils, bed-sheets, suitcases, boxes, sewing machine, bed, pillowcases, plates, clothes and other essential things she’ll need to begin their new life together. The bride’s sister or family can go back home after a few days to give feedback to her people.

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08/07/2021

🛡 Biafran Armed Forces

The Biafran Armed Forces (BAF) were the military of Republic state of Biafra which existed from 1967 until 1970.

At the beginning of the Nigerian Civil War, Biafra had 3,000 soldiers. This number grew as the war progressed, ultimately reaching 30,000. No official support for the Biafran Army came from any other nation, although arms were clandestinely acquired. Because of this, the Biafrans manufactured many of their weapons locally.

Some Europeans served the Biafran cause: German-born Rolf Steiner was a lieutenant colonel assigned to the 4th Commando Brigade, and Welshman Taffy Williams served as a major throughout the conflict. A special guerrilla unit, the Biafran Organization of Freedom Fighters, was established: designed to emulate the Viet Cong, they targeted Nigerian supply lines, forcing them to shift resources to internal security efforts.

Branches:

🗞 Army
At the peak of Biafran military power, the Biafran Army was made of 5 divisions; numbered 11th, 12th, 13th (later renumbered 15th), 14th and 101st. It also had 2 separate brigades, the S Brigade, a Pretorian guard for General Ojukwu, and the 4th Commando Brigade (trained and commanded by mercenaries). It was commanded by Brigadier Hillary Njoku and later Major General Alexander Madiebo.

🗞 Air wing
The Biafrans set up a small, yet effective air force. Biafran Air Force commanders were Chude Sokey and later Godwin Ezeilo, who had trained with the Royal Canadian Air Force. Its early inventory included two B-25 Mitchells, two B-26 Invaders, (one piloted by Polish World War II ace Jan Zumbach, known also as John Brown), a converted DC-3 and one Dove. In 1968, Swedish pilot Carl Gustaf von Rosen suggested the MiniCOIN project to General Ojukwu.

By early 1969, Biafra had assembled five MFI-9Bs in Gabon, calling them "Biafra Babies". They were coloured green, were able to carry six 68 mm anti-armour rockets under each wing using simple sights. The five planes were flown by three Swedish pilots and three Biafran pilots. In September 1969, Biafra acquired four ex-Armee de l'Air North American T-6Gs, which were flown to Biafra the following month, with another T-6 lost on the ferry flight. These aircraft flew missions until January 1970 manned by Portuguese ex-military pilots.

During the war, Biafra tried to acquire jets. Two Fouga Magisters and several Gloster Meteors were bought but never arrived in Biafra, being abandoned on foreign African airbases.

(1) MFI-9B "Biafra Babies. Origin - Sweden, total number 5.

(2) Douglas B-26 Invader. Origin - USA, total number 2. Provided by Pierre Laureys.

(3) North American B-25 Mitchell Origin - USA, total number 2.

(4) De Havilland Dove Origin UK, total number 2.

(5) Fokker F-27 Friendship. Origin - Netherlands total number 1. Belong to NIgeria, as Ex Nigerian Airways and used as an Improvised Bomber.

(6) Douglas DC-3 . Origin - USA, total number 1. Improvised Bomber.

(7) North American T-6 Texan. Origin - USA, total number 4-6 [12.ex-Armee de l'Air].

🗞 Navy
Biafra had a small improvised navy, but it never gained the success of the air force. It was headquartered in Kidney Island, Port Harcourt, and was commanded by Winifred Anuku. The Biafran Navy was made up of captured craft, converted tugs, and armored civilian vessels armed with machine guns, or captured 6-pounder guns. It mainly operated in the Niger Delta and along the Niger River.

📄 Ships in service:

📜 Ship Origin/Commissioned Fate Notes
(1) BNS Vigilance, ex-NNS Ibadan, commissioned on 30 May 1967, sunk on 10 September 1967, belong to Ford-class seaward defence boat.

(2) NSS Bonny, ex-HMS Gifford, commissioned on 1968, preserved at the National Nigerian War Museum Umuahia, belong to Ford-class seaward defence boat.

(3) Ikwerre, ex-Nigerian port authority tugboat, commissioned on 1967, it was Armed with a 105mm howitzer.

(4) PC101 ,ex-Nigerian port authority cutter commissioned on 1968, Lost in July 1968, Armed with 6-pounder and Bofors gun.

(5) PC202 Nigerian tugboat, commissioned 1968, Lost in July 1968. Armed with a 105mm howitzer.

(6) PC203 Nigerian tugboat, commissioned on 1968, Sunk in September 1968.

(7) PC204 Nigerian civilian craft, commissioned on 1969.

📜 Weapons and equipment used by Biafran Army and militias:

🏷Rifles
(1) Dane gun. [It was Biafra's home-made gun, in service with militias].

(2) Lee-Enfield No.4, Collected from Nigerian Army. 120 to 150 pieces in January 1967.

(3) Beretta BM 59, Collected from Nigerian Army.

(4) Vz. 24 rifle , 1,860 bought at the beginning of 1967.

(5) Vz. 52 rifle, 820 pieces, bought at the beginning of 1967.

(6)Vz. 58 rifle, 732 pieces, bought at the beginning of 1967.

(8) MAS 36, gotten from Gabon, Ivory Coast, Haiti, 300 pieces from Haiti as a gift in 1968.

(9) FN FAL/SLR Parker-Hale Supplied to Nigeria by United Kingdom, captured by Biafra from Nigerian Army. 930 pieces delivered to Nigeria Army in 1967. Some FN FALs were also captured from the Nigerian Army by Biafran Army in 1967.

(10) CETME rifle, captured from Nigerian Army by Biafran Army.

(11) Spanish and German 98-type Mausers, captured from Nigerian Army by Biafran Army.

(12) AK-47, unofficially bought from China (Black Market), in service with militias.

🏷Submachine guns
(1) CZ-247, CZ-23 and CZ-25 from Czechoslovakia but officially denied, purchase under black market. 300 pieces bought at the beginning of 1967.

(2) Lanchester Mk-1, brought in by mercenaries.

🏷Machine guns
(1) Vz. 26 machine gun, officially denied from Czechoslovakia and bought Under black market. 55 bought at the beginning of 1967.

(2) Vz. 30 machine gun.

(3) Vz. 52 machine gun.

(4) Vz.59 machine gun.

(5) Vz. 37 heavy machine gun, 20 bought at the beginning of 1967.

(6) MG-34.

(7) Bren, captured from Nigerian Army by Biafran Army, 12 pieces in January 1967.

🏷Rocket launchers
(1) Pancerovka P-27, Czech-made.
(2) Type 56 RPG Chinese-made.
(3) SARPAC French-made, Some from 1968.
(5) Ogbunigwe Launcher, made by Biafran Research and Production

🏷Mortars
(1) 2-inch mortar captured from Nigerian Army by Biafran Army.

(2) Ordnance ML 3 inch mortar.

(3) L-N 81mm mortar Spanish-made At least 6.

(4) MO-120 AM-50 French-made.

🏷Guns
(1) Canon de 75 modèle 1897, Never used in combat (unable to fire).

(2) Oerlikon 20mm cannon Hispano-Suiza (Spain).

(3) M18/49 105mm howitzer (upgraded 10.5 cm leFH 18/40 by Biafra scientists) Czech-made.

(4) Ordnance QF 6-pounder captured from Nigerian Army by Biafran Army.

(5) Bofors 40mm gun.

(6) OTO Melara Mod 56.

🏷Armoured vehicles
(1) AML-60, captured from Nigerian Army by Biafran Army (at least 1).

(2) AML-90 (at least 1).

(3) Ferret armoured car (at least 1).

(4) Alvis Saladin (at least 2).

(5) Alvis Saracen (at least 1).

(6) Universal Carrier French trader, A small number.

(7) Homemade armored vehicles Biafra. A lot of designs.

©Igbo History

07/07/2021

The Igbo language is not actually a single language, but a collection of over 65 closely-related dialects (sub-languages) that vary in intelligibility.
A modern standard written and spoken Igbo language known as "Igbo Izugbe" was developed by Igbo scholars in the 1970s and is used in schools and academic institutions to date. Without Igbo Izugbe it would be difficult for Igbo people to communicate amongst themselves because of the variety of the lexica.
Igbo Izugbe and Igbo Olu are the two types of Igbo language.

07/07/2021

07/07/2021

BREAKING!! The Sefer Torah brought to Biafraland as planned by MNK

The Sefer Torah Has Just Touched Down In Igboland (BiafraLand) From Jerusalem .
as part of the restoration plans by IPOB Leader Mazi Nnamdi Kanu

He has said in one of his broadcast anyday you see the Sefer Torah in Biafraland just know Biafra has come, this signifies a lot and puts the Nigeria Government on it's feet.

Literally it means Israel now have every right to openly defend Biafra as a common Jewish brother nation, expect a statement from Israel soon regarding Kanu's illegal abduction.

Israel Stand with in Good and in Bad!!
Stand With Israel in Good and In Bad!!
______

רודי רושמן

05/07/2021

Nnamdi Kanu's demands are democratic and valid and they remain valid in or out of detention.
🗣 Chimamanda Adichie

03/07/2021

The Presbyterian Church Of Biafra In 1858

In April 1846, at the invitation of the two kings of Calabar, a team of missionaries from the Church of Scotland Mission, led by Rev. Hope Masterton Waddell, arrived Calabar where they set up the first congregation of what is now known as The Presbyterian Church of Nigeria.. From Calabar, the Church began to grow. In 1858, it was constituted as the Presbytery of Biafra. This Presbytery of Biafra metamorphosed into the The Presbyterian Synod of Biafra in 1921. The Church continued to witness remarkable growth until 1945, when the Presbyterian Church of Biafra was constituted, with the Synod as its highest court. In the same year, the white missionaries handed over the Church administration to Nigerians. The Presbyterian Church of Biafra became the Presbyterian Church of Eastern Nigeria in 1952. By 16th June, 1960, the Mission Church integration was completed and the Church changed its name to the Presbyterian Church of Nigeria. In 1985, the Syond met in Afikpo and agreed to create Regional Synods with the General Assembly as the highest decision making body. This decision materialized on the 22nd August, 1987, when the General Assembly was inaugurated at the Duke Town Presbyterian Church, Calabar. After the creation of the General Assembly, two regional Synods were created in 1988. These were the East and the South-East Synods. As at today, the Presbyterian Church of Nigeria has nine Regional Synods.

The Presbyterian Church of Nigeria is a part of the Holy Catholic or Universal Church. It is one of the results of the Protestant Reformation that was begun in 1517 AD. It worships one God Almighty in the Trinity of the Father, the Son and the Holy Spirit. It rejoices in the sovereign grace of God towards humanity and creation and confesses our Lord Jesus Christ as the eternal Son of God who was crucified for the salvation of humankind and who is the Head of the Universal Church. It believes in the Word of God as contained in the scriptures of the Old and New Testaments as its supreme rule of faith and life. The Church proclaims the gospel of the kingdom of God and invites all to receive the forgiveness of sins and the acceptance by God through faith in Jesus Christ and the gift of eternal life.

From its humble beginning in Calabar in 1846, the Church has been firmly established in Nigeria with congregations spread across the country. The Church has nine Regional Synods, over fifty Presbyteries and more than two thousand parishes, congregations, outreaches and mission fields spread across the entire country. It also has a Mission Presbytery covering the Republics of Benin and Togo. The Regional Synods are those of Akwa (covering Akwa Ibom State, with office in Uyo); Calabar (parts of Cross River State, with office in Calabar); East (parts of Abia State, with office in Ohafia); East Central (Enugu and Anambra States as well as parts of Ebonyi State, with office in Abakaliki); Mid East (parts of Ebonyi State with office in Afikpo); North (covering the Northern States of Nigeria, with office in Abuja); South Central (Rivers, Bayelsa and Imo States as well as parts of Abia State, with office in Aba); Upper Cross River (covering parts of Cross River State, with office in Ugep) and West (covering Lagos, Ogun, Ondo, Ekiti, Osun, Edo and Delta States as well as the Mission Presbytery of Cotonou/Lome, with office in Yaba, Lagos).

STRUCTURE: The Presbyterian Church of Nigeria, like other Presbyterian Churches in the world, is ruled by Elders. These are classified into two - the Teaching Elders (ordained clergy) and the Ruling Elders. Both the Teaching and Ruling Elders come together to constitute the ‘courts’ of the Church through which they govern the Church. The Presbyterian Church of Nigerian has four courts - the Kirk Session, the Presbytery, the Synod and the General Assembly. b) Polity: The government of the Church is Presbyterian – a system of governance in which the Elders rule, based on democratic principles. The government is exercised through a court system, as stated above. The courts are the following: i) Session: The Session consists of a Minister (or Ministers) and Ruling Elders who exercise rule under Jesus Christ in all matters affecting the spiritual well-being and order of the Congregation/s. ii) Presbytery: The Presbytery is made up of the Ministers and the representative Elders of the Sessions that constitute the Court as determined by the Synod. It exercises oversight and rule over the Ministers (including those on probation) and Students for the ministry as well as the Sessions and Congregations within its bound. iii) Synod: This Court consists of all the members of Presbyteries together with such representatives of local interests of the Church as may be authorized by the General Assembly. The Synod acts as an Appeal Court over the Presbyteries within its bounds and also considers matters of local concern to the Church. iv) General Assembly: The General Assembly is the Supreme Court of the Church. In all matters that concern the Church, its decisions are final. It exercises oversight and rule over the Sessions, Presbyteries, and Synods as well as the Church as a whole.

Since its advent in Nigeria, the Presbyterian Church has been vigorously involved in evangelism and social action in fulfillment of its divine obligations. a. Evangelism: From its humble beginning in Calabar in 1846, the Church has been firmly established in Nigeria with parishes spread across the country. Congregations and parishes have been established in all parts of the country and a Mission Presbytery set up even as far as Cotonou and Lome covering the Republics of Benin and Togo respectively. b. Education: Over the years, the Church has been involved in the education sub-sector through the numerous primary and post-primary schools established and run by Parishes, Presbyteries and Synods. It is interesting to note that in 1895, the Church founded one of the foremost educational institutions in Nigeria - the Hope Waddell Training Institution, Calabar. The institution has since been in the fore-front of producing the educated elites of this country, the number of which includes such names as the first President of Nigeria, Dr. Nnamdi Azikiwe and the first Governor of Eastern Nigeria, Dr. Akanu Ibiam. In furtherance of its commitment to the education sub-sector, the Church has established a degree-awarding institution - the Presbyterian Health Institute, Uburu, Ebonyi State. The Institute, which is affiliated to the Ebonyi State University, Abakaliki, in the award of degrees in Nursing and related disciplines, is an arm of the Pres byterian Joint Hospital (PJH), Uburu. In addition to the Institute, the Church runs two degree-awarding Theological Institutions - Hugh Goldie Lay Theological Training Institution, Arochukwu, Abia State (founded in 1918) and the Essien Ukpabio Presbyterian Theological College, Itu, Akwa Ibom State (1994). c. Health/Agriculture: Health programmes are veritable tools inthe hand of the Church for salvation. The Church, under a deliberate policy to care for the body as well as the soul, has over the years established and run hospitals and health centres in parts of the country. These include: -Mary Slessor Joint Hospital (MSJH), Itu, Akwa Ibom State. -Eja Memorial Joint Hospital (EMJH), Itigidi, Cross River State. -Presbyterian Tuberculosis and Leprosy Hospital (PTBLHM), Mbembe, Obubra, Cross River State. -Urban Health Services (UHS), Aba, Abia State. -Presbyterian Mission Hospital (PMH), Ivenger, Benue State. -Rural Improvement Mission (RIM), Ikwo, Ebonyi State. -The Presbyterian Joint Hospital (PJH), Uburu, Ebonyi State. -Ekoli Presbyterian Joint Hospital (EPJH), Ekoli-Edda, Ebonyi State. The involvement of the Church in the agricultural sub-sector is also worthy of note. Of particular mention in this area are the Itu and Yakurr Farms. d. Social Action (PCS & D): The Church believes that the vehicle through which it reaches the people with the gospel of Jesus Christ includes social action – a programme of assisting the needy in the larger society anchored on the philosophy that physical and material well -being prepares the ground for spiritual development. It has therefore set up the Presbyterian Community Services and Development Department (PCS & D), for the purpose of assisting the needy in the larger society. The PCS & D was established to articulate the social-action policy and programmes of the Church in the areas of HIV-AIDS prevention and care, emergency relief, women empowerment, justice and peace, destitute rehabilitation, agriculture and adult literacy. It is a fully established Faith-Based Organisation, funded by the PCN, overseas Partner-Churches and international donor agencies such as the United States Agency for International Development (USAID). The work of the department is carried out under seven distinct sub-departments namely: i) PRESBY AIDS: As the name implies, PRESBY AIDS was set up to educate Church members as well as the public on HIV-AIDS prevention and care and other related services. ii) Emergency Relief: To cater to the immediate needs of those who have been displaced by any form of disaster by assisting them with food, clothing, shelter and cash as the case may be. iii) Women Empowerment: To empower women to participate fully in politics, economic and other human activities at all levels through education and mass mobilisation. iv) Justice & Peace: To engage in Conflict Resolution and facilitative mediation among warring communities or individuals in conflict, and, to fight human rights abuses. eg obnoxious customs and practices against widows. v) Destitute Rehabilitation: To rehabilitate destitutes through training in various skills and providing micro-credit to establish cottage industries of their own, and, to facilitate scholarship for children of destitutes who are able to go to school. vi) Hunger And Food: To train people in modern agricultural techniques and provide farming input such as crops, fertiliser and improved seed and animal varieties. vii) Adult Literacy: Adults who have no formal education are provided with access to acquiring knowledge and formal education.

The Presbyterian Church is a first generation Church with a wide circle of ecumenical relations. It is a member of the World Council of Churches, Reformed Ecumenical Council, World Alliance of Reformed Churches, Christian Council of Nigeria, Reformed Ecumenical Council of Nigeria and the Christian Association of Nigeria, among others.

The Church encourages its members and indeed Christians to be engaged in partisan politics but it does preach the practice of “politics of righteousness.” It is only when Christians practise politics according to the teachings of Jesus Christ that we can establish a godly society.

Courtesy of the Directorate of Information & Public Affairs, G. A. Office, The Presbyterian Church of Nigeria, Aba