By Carolyn A. Brown
A narrative of the miners who profoundly formed the method of creation, and the rhythms and tradition of labor and resistance on the Enugu colliery in Nigeria. the writer attracts comparisons among the reviews of the Enugu miners and their opposite numbers in Scotland, Wales and northern England.
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Extra resources for We Were All Slaves: African Miners, Culture, and Resistance at the Enugu Government Colliery, Nigeria
_ V bc composed of several villages, each with a legend of origin attributed to a son or daugh5. E. Atigbo’s Graundwurk in ; _` ter of the founder of Ngwo. ' [gba History (Lagos, 1992). o 23. David Smock, Conjlicz and Control in anAfrican Trade Unian:A Szudy afrhe Niger6. There is a rather extensive literature of slave ship captains’ correspondence as well Q Q'- lan Cnal Miners’ Union (Stanford, 1969), 18-19. as missionary accounts. For a recent interpretation of these sources and a new analysis of t 24.
Jones, Influence of Chiefs, 16-17. Auiakor, Igbo Arts, 118. ‘ 122. , 17. 95. Uchendu, Igbo of Southeast Nigeria, 86. e Q 123. Talbot, The Peoples of Southem Nigeria, 775, 778. 96. Jones, "Igbo Land Tenure,” 315. The men of Agbaja were known for being black- * 124. , 778. smiths. ` — 125. Ahgbo, Ropes of Sand, 126. 97_ This system of migrant labor, which pyedated o¤]¤nia]ism_ seems to support; Hop. ; L 126. The women’s crop was the cocoa yam which had its own ritual and proscriptions. kins’ contention that an African labor market predated colonialism.
55. Oral tradition alleges that Eze Nwachi was the first man to call Agbani to arms when they were invaded by Awkananu, and was the first to secure a head. He was then elected leader and the oldest man of his lineage, and became the titular head of the town. His du- ties, however, were largely religious. In the past the descendants of Eze Nwachi were executive heads of the town, and heads of both Ikoro drums and shrines associated with war and hunting. " 56. Phillip 0. Nsugbe, Ohaffia: A Matrilineallbo People (Oxford, 1974), 25-32.