SlayerForever:
To add my bit. I've never been opportune to meet an Opobo person or go to the area. However,I saw a video shared on Facebook some time last year. From the video,the dressing of the Amayanabo's is Igbo as well as the chiefs around him. The chiefs wear the traditional long red Okpú. Interestingly,when the Amayanabo speaks as in to declare something,while some of the people around affirm "Amayanaboooo!" some others affirm "Igweeeee!". It was an interesting sight.

This is a very big lie, the Amanyanbo of Opobo(Opubo) and his chiefs(Alaapu) don't dress like Igbo, but he puts on the flowing Done worn by all Ijaw monarchs, its amazing the length Igbos will go to land grab, what do you people even benefit from these lies

[b]The ancient City State of Opobo stands as a founder’s delight. Chief Jack Annie Pepple and other pioneer Chiefs eluded their home in Grand Bonny the heartland of the Ibani people, to establish a new kingdom called “Opobo” (English for Opubo-ama, or the Kingdom of Opobo). It was derived from the name of legendary King Opubo (1738 – 1830) a celebrated Ibani monarch. Thanks to the strategic vision of Chief Jack Annie Pepple, the establishment of Opobo became an economic and political master stroke.

It went far beyond its immediate cause, which was the 1869 war in Grand Bonny between Fubara Manilla group of Houses led by Chief Oko Jumbo and the Opubo Annie Pepple group led by Chief Jack Annie Pepple whose Ibani name of JuwoJuwo was rendered as Jaja by the British. The legend of Jaja was in the making, on the horn of danger and destruction that would have terrified lesser men. Not Jaja. For he turned the crisis of a civil war and defeat in Bonny into a great advantage for him and pioneer chiefs of Opobo, with the establishment of a new kingdom. Jaja and his group secured a geographical location that reinforced their tactical and diplomatic vision as founding fathers. The land stood just about a day’s paddle away from their ancestral Ibani root. With it they were set to turn their new kingdom into a unique 19th century bridge for commerce. They crowned their leader Chief Jack Annie Pepple (Juwo Juwo) as King Jaja, the first Amanyanabo of Opobo Kingdom. They chose December 25, 1870 to establish Opobo. From its location, Opobo easily reached out to set up trading posts with land-based farmer communities. There spread out under thick foliages of fresh water forests to the left of the kingdom, along the one – way direction of a resolute Imo River. The run of the river covered hinterland sections of the Ogoni, Ndoki, Ibibio, Annang, Etche, Ngwa and Igbo people. And to its right, the new kingdom followed the tidal sweep of the Atlantic Ocean. Opobo traders went through winding rivers and creeks to build business interests linking different communities with deft socio-cultural ties that were largely viable. These took them into maritime coastal communities of Andoni, Ibibio, and Ibuno among others on the south eastern tip of the old Oil Rivers protectorate. This was before colonial Britain seized the Niger Delta. The region was later shaped into part of a new political entity called Nigeria, which Britain created. King Jaja and the founding Chiefs demonstrated tenacity of purpose, statesmanship and commercial drive to bring Opobo to international prominence. The Kingdom quickly became one of the six leading City States of the Oil Rivers protectorate. Their strategic moves successfully engineered their local economy into prime relevance in the Palm Produce trade of 19th Century. Europe designed the trade to favour infant industries belonging to its urban merchant class, at the expense of rural West African communities.

Against this economic confrontation, King Jaja earned distinction as a leading entrepreneur and nationalist in the struggle against Europe’s business driven political agenda. Together with the pioneer Chiefs of Opobo Kingdom, King Jaja built a flourishing City – State that helped to shape trade, education and diplomatic relations between European countries and paramount Niger Delta Kingdoms. These endeavours helped to define and strengthen the economy of the Niger Delta. Unfortunately the same endeavours sign-posted King Jaja as a symbol of potential indigenous control of the unfolding trade with Europe, an unyielding nationalist and first apostle of “resource control” in the Niger Delta. His position threatened the agenda of imperial Britain. He was subsequently abducted by Britain through ungentlemanly guile, tried under false charges and dispatched into exile like kings of other prominent communities, to clear the coast for the British. With Jaja and his fellow symbols of indigenous control of the Niger Delta out of the way, the British made rapid progress in imposing their empire on the region. They became the colonial master! To seek a new direction for the home of King Jaja, this narrative was revisited with holistic passion by His Majesty King Dandeson Douglas Jaja (Jeki V or King Jaja the Fifth) in his coronation address as Amanyanabo of Opobo Kingdom on January 3, 2004.

The communities of the kingdom sprawl out on a geographical canvass whose coordinates are latitude O4o34’N and longitude O7o12’E. The kingdom’s location on the interphase between Imo Rivers estuary and the Atlantic Ocean, has surrounded Opobo with more brackish than saline water. This derives from the volume of run off freshwater into Imo Rivers estuary from the hinterland and the large rainfall of over 3000mm per annum. The result is a more delicate ecosystem. It is mixed with the flora and fauna of both fresh water tolerant species such as the Nypa palm vegetation as well as a saline sensitive stock of shell fishes. There are also the flourish of rare mangrove forests of white and red varieties. Modern Opobo Kingdom is renewing the vision of relevance of its economy. King Dandeson Douglas Jaja JP, Jeki V Amanyanabo of Opobo, began succession rites in 1980, when his illustrious father King Douglas Jaja (Jaja IV), joined his ancestors. The coronation ceremony on January 3, 2004 has ushered in a systematic process of structures to enhance consultations and participation by the citizenry. They are to harness and redirect the human, cultural and social resources of the kingdom to fit into a productive local economy in a dynamic world. Appropriate committees have been set up by 2005 on the first anniversary of the coronation. A plan of action with innovations to inspire the kingdom, is being concretized under the leadership of the Council of Alapu (Chiefs) and the Amanyanabo of Opobo Kingdom. Opobo Town is the headquarters of Opobo/Nkoro Local Government Area created in 1996.The Kingdom is made up of satellite towns namely: Kalaibiama, Queens Town, Minima, Illoma and Epellema, Ekereborikiri, Down-Below, Abazibie and Opukalama. There are also settlements and villages or fishing ports belonging to various Wari (War Canoe Houses) and Polo (Group of Houses or Section) of Opobo Kingdom. STRUCTURE AND SYMBOLS Opobo Kingdom has 67 Wari (War Canoe Houses or Chieftaincy Compounds) each of which is headed by an Alabo (Chief).The 67 Wari belong to the 14 Polo whose pioneer chiefs established Opobo Kingdom as the founding fathers. It was their success and those of their descendants as competitive entrepreneurs in the Palm Produce economy that led to the flourish of the number of Wari in each Polo. At the head of the kingdom is the Amanyanabo who is the Paramount Ruler and the King. The 14 Polo inaugurated by the founding Chiefs and their 67 Wari are as follows in order of size: King Jaja Polo (14 War Canoe Houses or Wari), Datoo Polo (, Dappaye Amakiri Polo (7), Diepiri Polo (6), Kalaomuso Polo (5), Ukonu Polo (5), Kieprima Polo (4), Iruanya Polo (4) Epelle Polo ( 3), Tolofari Polo ( 3), Fubarakuro Polo (2), Owujie Polo (2), Biriye Polo(2), Adibie Polo (2). MEMBERS OF COUNCIL OF ALAPU: At present there are 26 Members of the Council of Alapu in Opobo Kingdom. The number changes as War Canoe Houses in each Polo come forward to fill their vacant chieftaincy stools. The Council sits regularly with the Amanyanabo as chairman, to deliberate on issues affecting the kingdom. The council is backed by two types of committees, created by the Amanyanabo since the inauguration of January 3, 2004. The first includes a number of strategic committees to deal with innovative ideas or issues that have tactical or strategic implications. The Awards Programme Committee (with Alabo Prof DMJ Fubara as its chairman) and The Blueprint Committee (under Prof Winston BellGam) are good examples. The second group of committees are administrative, to facilitate decision making or detailed implementation. Good examples include The Cultural Matters committee under Alabo I.C. Ogolo Fubara, the Tourism And Culture committee to be reconstituted and The Publicity Committee led by Alabo G.O.N. Bupo. Both sets of committees report to the full council, thus contributing to the effective management of the kingdom by the Amanyanabo and the Council of Alapu.

The members are: i) His Majesty King Dandeson D. Jaja JP, Jeki V; ii) Alabo (Rtd Col) J.J.Brown (Vice Chairman of Council) iii) Alabo C.J. Owujie (Principal Secretary) iv) Alabo C.B.D Annie Stewart (Secretary) v) Alabo (Sir) S.A.G. Epelle (Treasurer) vi) Alabo ( Dr ) M.C.A. Peterside. vii) Alabo I.C. Ogolo Fubara viii) Alabo A. T. Strongface ix) Alabo (Prof) D.M.J Fubara JP x) Alabo G.A. Cookey-Gam JP xi) Alabo E.A.Jim Jaja xii) Alabo A.D.S.Toby JP xiii) Alabo M.Captain Uranta xiv) Alabo D.J. Manilla xv) Alabo Sir (Dr) S.O.Sunday Jaja xvi) Alabo F.S.K. Fubara xvii) Alabo G.O.N.Bupo xviii) Alabo E.D.Mac Pepple xix) Alabo N.F.Diri xx) Alabo E.G.Patesi-Oko Jaja xxi) Alabo T.T. Ikpo Diri xxii) Alabo (Engr.) R George Cookey-Gam JP xxiii) Alabo Biekpo Erasmus Jack Tolofari xxiv) Alabo Manasseh Ogbulu Accra Jaja xxv) Alabo Princewill N Wogu Dappa xxvi) Alabo (Senator) Adawari M. Pepple.

TRADITIONAL FLAGS Each War Canoe house has its own “badge”, a traditional flag on which is written in bold relief the name and symbol of the original founder of each Chieftaincy or War Canoe House. The flags are as many as the number of Houses that have come to comprise the Kingdom. These stood at 67 by the end of the 1940s when the last chieftaincy Houses were created. These traditional flags are usually hoisted with due ceremonies on the 24th December (Christmas Eve) every year, to commemorate the founding of Opobo Kingdom and to herald a month-long season of festivals.

The flags are rolled up on the last day of January of the New Year to close the festive season. Apart from traditional flags, there are other historical artifacts with which every war canoe house is identified. These include wooden gongs (“Ekere”), Wooden Xylophone-(“Ngelenge”), Boat Shed (“Aruwari”), family shrine (“Duobie”), and community shrines (“Luko”). WAR CANOES The Omu Aru (War Canoe) is the gun boat. It was perhaps the defining symbol, representing political authority and power of the War Canoe House. It was also a statement of the collective capacity for self defense in men and material by the kingdom. Even more, it was the instrument for maintaining territorial integrity and business interests: either securing access or protecting markets of the kingdom, as in settlements/trading posts belonging to the Wari or Polo. Usually equipped with four canons, the War Canoe displayed massive firepower and long range capability: with one canon each to the fore, rear and to both sides at the middle of a long dug-out canoe, it had capacity for an average of 50 persons. Drummers in each party sat on a pre-fabricated loose wooden platform at the centre, in the bowel of the boat. This gave them some security. Theirs was the arduous task to whip the blood of the warriors into battle frenzy. Their wooden gongs or Ekere arranged in a definite tonal order, provided the hard-ware to pump a steady dose of music-like adrenalin into the blood stream of the warriors. The rest of the men had a dual role. They sat two in a row on the wooden crossings (nduru) in the boat. Their paddles flowed in unison, to power the War Canoe as fast as necessary to destination. They also served as warriors, armed with weapons of war to engage the enemy on contact or as their commander directed. GIGI (REGATTA BOAT) It is a long canoe fully decorated with flags and buntings as well as drummers, to serve on relevant ceremonial occasions. One of such occasions is when the Alabo (Chief) of each Wari is required to display during his chieftaincy installation or join other Wari in a collective display during appropriate festive occasions.[/b]


https://opobiansindiaspora./2016/11/20/featured-content/

sosisi:


Igbos and Ijaws have the closest blood lineage in Nigeria.
There were migrants from Igboland that populated Opobo town and intermarried with them.
The first jaja of Opobo was an Igbo man from Orlu/Nkwerre area
There's hardly an Ijaw man alive that doesn't have an Igbo maternal or paternal lineage somewhere.
That is a fact

Thats true to some Extent

[s]

AdaFonju:

This is a very big lie, the Amanyanbo of Opobo(Opubo) and his chiefs(Alaapu) don't dress like Igbo, but he puts on the flowing Done worn by all Ijaw monarchs, its amazing the length Igbos will go to land grab, what do you people even benefit from these lies

[/s]

Oga shut up and take a seat. You must see me as the lowlife that you are if you think I can frame up stories on Nl like you. Something in your warped mind makes you think I have time for such rubbish like you. Rubbish.

SlayerForever:


Oga shut up and take a seat. You must see me as the lowlife that you are if you think I can frame up stories on Nl like you. Something in your warped mind makes you think I have time for such rubbish like you. Rubbish.

your insults are uncalled for, stop posting lies.

Sinistami:



Thats true to some Extent

the same way their is no igbo without an ibibio partenal or maternal lineage

[s]

AdaFonju:


your insults are uncalled for, stop posting lies.

[/s]


Next time before you carry those unworthy leprous hands to type nonsense about the Igbo people you think twice.

[s]

AdaFonju:

the same way their is no igbo without an ibibio partenal or maternal lineage

[/s]

AdaFonju:

the same way their is no igbo without an ibibio partenal or maternal lineage

Dunno bout dat

Sinistami:



Dunno bout dat

you should know that there are many communities speaking ibibio and annang in Abia state, and many more with entirely ibibio ancestry like the item people, take a trip sometime

AdaFonju:

you should there are many communities speaking ibibio and annang in Abia state, and many more with entirely ibibio ancestry like the item people, take a trip sometime

That's just a section in Abia state, perhaps you're expanding an isolated event to the entire Igboland.

bigfrancis21:


That's just a section in Abia state, perhaps you're expanding an isolated event to the entire Igboland.

yes I want to reason like Igbos

There was this woman who was my neighbor in portharcourt, she's from opobo but spoke and understood igbo well.

she got married to either an ogoni or ijaw man I can't really tell, his name is tuor or there about (sorry if I spelt it wrongly)

her daughters name is nengi or something.

I was actually shocked when she told me that she was from opobo, i never knew opobo ppl speak igbo

AdaFonju:

you should know that there are many communities speaking ibibio and annang in Abia state, and many more with entirely ibibio ancestry like the item people, take a trip sometime

No such community exists in Abia state.
Stop feeding off hear say.

Igboid:


No such community exists in Abia state.
Stop feeding off hear say.

Are you serious, who doesn't know about Abriba people and the Akirika people, i'm well traveled even as far as Item in Abia

https://www.ethnologue.com/language/anw

https://www.ethnologue.com/language/ibb

AdaFonju:

Are you serious, who doesn't know about Abriba people and the Akirika people, i'm well traveled even as far as Item in Abia

https://www.ethnologue.com/language/anw

https://www.ethnologue.com/language/ibb

Both Abiriba and Akirika people are Igbo speaking people, who speak Igbo as first and only indigenous language.

You need to stop digging up internet for spurious claims.
No where in Abriba is Akwa Ibom language spoken.

Igboid:


Both Abiriba and Akirika people are Igbo speaking people, who speak Igbo as first and only indigenous language.

You need to stop digging up internet for spurious claims.
No where in Abriba is Akwa Ibom language spoken.

lo Akwa ibom language, no need to even discuss with such level of ignorance

AdaFonju:

lo Akwa ibom language, no need to even discuss with such level of ignorance

Don't be ridiculous.

Akwaibom languages are all related, ie Annang /Ibibio/Oron/ Eket/Obolo

Igboid:


Don't be ridiculous.

Akwaibom languages are all related, ie Annang /Ibibio/Oron/ Eket/Obolo

Was the argument whether languages in Akwaibom STATE are related? Stop misyarning jor

As for Abriba and Akirika speaking annang everyone knows that, and its not something nairaland comments will change

AdaFonju:

Was the argument whether languages in Akwaibom STATE are related? Stop misyarning jor

As for Abriba and Akirika speaking annang everyone knows that, and its not something nairaland comments will change

Akirika speak Annang as second language, as their neighbors are Annangs. But they are proud Igbos of Ndoki extraction. Their clan in Ndoki is called Ikwuriato.
If you are Igbo speaking, you would understand the meaning of that name.
As usual, Akirika is divided into three. Akirika nta, Akirika Ukwu and Akirika Obu, and all three are brothers to Azumini.
http://newsbearerweeklymagazine.com/portal/content.asp?contentid=859

See Akirika people reiterating their Igbo Origin Above, Annang people were trying to claim Akirika Obu for long now, but the people had rejected them, stating clearly that they are Igbos of Ndoki extraction.

As for Abriba, you are just being ridiculous, Abriba has nothing to-do with Annang, the group they claim to be related to are Efiks and Ekoi people, yet there is no single trace of those cultures in Abiriba, as Abriba is entirely Igbo speaking, and don't have any second language.

Igboid:


Akirika speak Annang as second language, as their neighbors are Annangs. But they are proud Igbos of Ndoki extraction. Their clan in Ndoki is called Ikwuriato.

Akirka speaks only Annang, but the interesting thing here is that you can speak Annang language and still be proudly Igbo according to you, interesting

http://newsbearerweeklymagazine.com/portal/content.asp?contentid=859

You need to stop digging up internet for spurious claims.

AdaFonju:

Akirka speaks only Annang, but the interesting thing here is that you can speak Annang language and still be proudly Igbo according to you, interesting


You need to stop digging up internet for spurious claims.

Akirika don't speak Annang. Atleast not as a mother tongue.
I'm done educating you.

Igboid:


Akirika don't speak Annang. Atleast not as a mother tongue.
I'm done educating you.

NewsWatch, Volume 31 No 25,
June 26, 2000
Torn Apart by Decree
Decree 23 of 1985 promulgated by former President
Ibrahim Babangida to adjust the boundary between
former Cross River and Imo States said to be the cause
of incessant communal clashes in Akwa Ibom and Abia
State.
By Obong Akpaekong

Decree number 23 of 1983, which adjusted the boundary
between former Cross River and Imo States, may have
complicated border problems in Akwa Ibom and Abia
States carved out of the two states. The decree
divided many border villages into two, with one
section in Abia and the other in Akwa Ibom. This also
affected the communities' shrines, barns and totems

In Ika local government area of Akwa Ibom State,
communities affected by such arrangement include Ikot
Udo Ika, Urua Inyang, Ikot Inwang, Effen Okoro,
Immaman, Ikot Ekong, Ikot Akpan Anwa, Ikot Ikara and
Ikot Uko. Abiaka, in Ibeme community, Azumini and
Iwukem are also well known examples of such
communities in Ukwa East Local Government Area, Abia
State.

The decree compounded the problem of Ikot Udo Ika more
than it did in other villages. Ikot Udo, a once
closely knit family with about 3,000 inhabitants, was
split into two groups. One of the groups is claiming
that its people are indigenous Akwa Ibomites while the
other, a smaller number, insists that they are Igbo.
Although all the people spoke the local Annang dialect
of Akwa Ibom, those who preferred to belong to Abia
adopted "Akirika Obu" as their village name. But
there is no boundary between the two groups.

With time, some of those claiming Igbo nationality
changed their names to suit their new posture. They
were said to have preferred being Igbo in protest of
years of neglect by the then Cross River State
administration.

The decree which former president Ibrahim Babangida
promulgated in November 1985 excised the pro-Igbo
side, said to be a third of the entire village into
Imo State, while the rest was to be administrated by
Cross River State. When new local government areas
were created by General Abacha, the Annang went to Ika
local government of Akwa Ibom while the pro-Igbo group
(Akirika Obu) went to Ukwa east local government area.
The promulgation of the decree said to have been
influenced by Paul Omu and Ndubuisi Kanu, former
governors of Cross River and Imo States, predictably,
worsened the rift between the two brethren. There have
been one class after another between the people since
then.

The most destructive of the clashes between them
occurred on February 7, 2000. Over 50 houses were
torched. The houses which included storey buildings,
were infact the best in the locality and belonged to
prominent persons in the community. One of the houses
belonged to E.E. Ekpenyong, former secretary to Cross
River State government. Other include those of Marm
Ichara, a professor of petrochemical engineering and a
former Shell official, Sunday E. Akpan, general
manager in charge of audit in Nigeria Social Insurance
Trust Fund, Abuja, Young Ekpenyong, an avionics
engineer with Nigeria Airways and Samuel Adam, a
retired teacher. The houses of Godwin Nwagbose Nwulu
and Michael Thompson Nwambaha said to be leader of the
pro-Igbo were also burnt.

The incident was triggered off by pro-Igbo youths who
a caterpillar grader operator working on one of the
roads in the village. He was sent to do the job by
Francis Udoikpong, chairman of Ika local government
area. Witnesses said when some youths on the Akwa Ibom
side saw the grader operator attacked, they went to
help him out but were equally attacked.

This led to serious fighting and rioting which
climaxed in sporadic gun fire. The mobile policemen
from Azumini, Abia State, moved in to contain the
situation but they were accused of taking sides with
the pro-Igbo elements. Chrysantus Efep, vice-chairman
of Ika council area, said police in Azumini were used
to intimidating, harassing and arresting the Annang in
Ikot Udo in favour of the pro-Igbo group.

Many people including Jumbo Ukpon

BOUNDARY DISPUTE: WHY ABIA COMMUNITY PETITIONED CHIEF OF ARMY STAFF
Cover Page
AKIRIKA-OBU-NDOKI UMUIGUGBEACHARA NORTH AUT. COMM. UKWA EAST LGA, ABIA STATE
18th June, 2012
Chief of Army Staff (COAS),
Nigerian Army,
Army Headquarters,
Area 7, Garki, Abuja
Attn: Lt Gen. A. O. Ihejirika
Sir,
REQUEST FOR YOUR ASSISTANCE AND PROTEST AGAINST FASLE CLAIMS, FALSIFIACTION OF OUR RECORDS AND GROSS MISREPRENTATION OF FACTS ON AKIRIKA OBU BY CAPTAIN U. S. ABDULSALAM
We write on behalf of ourselves and the entire peaceful and law abiding people of Akirika Obu- Ndoki, Umuigube Achara North Autonomous Community in Ukwa East Local Government Area of Abia State to request your kind assistance in presenting some pressing needs of our community to the Federal Government. These include the following:
1.That you assist us get the Federal Government to order the National Boundary Commission to use the God-given opportunity of security presence and erect permanent boundary marks beacons to demarcate Abia from Akwa Ibom state within this our axis for a lasting peace to reign in the boundary area.
2.That the Forward Operational Base (FOB) located in Akirika Obu-Ndoki, Ukwa East L.G.A of Abia State be up graded to a standard Army Barracks since we have enough land for that purpose.
3.That the close down churches in our community be opened and the owners allowed to worship in their churches.
4.That our community be provided with social amenities like good roads, electricity, portable water, etc, to make life more meaningful to the people.
Sir, may we also use this opportunity to strongly protest against some spurious, false and malicious claims, falsification of records and gross misrepresentation of facts on our community- Akirika-Obu by Captain U.S. Abidulsalam of the Nigerian Army.
While seizing this opportunity to thank you immensely for your untiring and selfless efforts in combating crimes, especially armed robbery, kidnapping and other related crimes in Abia State and its environs, we request that you call Captain Abdulsalam to order and ask him to refute all the spurious, false and malicious publications about our community.

BRIEF FACTS ABOUT AKIRIKA OBU- NDOKI
Akirika Obu-Ndoki is a community in Ukwa East Local Government Area of Abia State. It is one of the communities of Abia having boundary with Akwa Ibom States.

The facts are that our forefathers, led by Ogbu, relocated to the land we currently occupy from Akirika Uku-Ndoki which is still our ancestral home. The relocation arose as a result of dispute between them and their other siblings. They settled on this land donated to us by the people of Abiaka/Oberete in Obingwa Local Government Area of same Abia State hundreds of years ago. So many other names were given to the community because of its peculiar location. The name Ikot Udo Ukwa and NOT “ Ikot Udo Ika” was a name given to our community by the Annang speaking neighbors who were relations of OGBU because he was the second son of the parents. The name “Umu Ada” was also given by the Abiaka / Oberete people, who were also relations of Ogbu’s Mother. Giving Annang names to Ibo Communities at the boundary by the Ika Annang people was not unusual in those days. For example Azumini was given the name “Edem Idim” and Umugboeze was given the name “Ikot Inyang”, etc.

Unfortunately, with the formal arrival of English type of government, the name “Ikot Udo Ukwa” found its way into government records. Our people were uncomfortable with the name “Ikot Udo Ukwa” and so in 1954, a meeting was held in the community Hall at where it was unanimously agreed that the name be reverted back to Akirika Obu-Ndoki to reflect our Orgin from Akirika-Uku Ndoki. The change was advertised in the Nigerian Outlook newspaper of 4th September, 1954. Since then the name “Ikot Udo Ukwa” or any other name became a disused name.

At all times we have been administered along with our kiths and kins in other parts of Ndoki by Ndoki Administrative Council, Ndoki Country Council under Owerri Province, Ukwa Division, Ukwa Local Government council, Aba Senatorial Zone and now Ukwa East Local Government Area in Abia South Senatorial District of Abia Sate.
To buttress the ownership of the land we occupy and from where we have administered, we refer to the following documents.

1.Provincial Court Judgment in A Case Between Akirika Obu (Then Known As Ikot Udo Ukwa) v Oberete in 1927
This Azumini Provincial Court Judgment of 23rd June, 1927, was a land dispute between our people and Oberete people. The legal dispute arose from a disagreement over the exact size of land actually given to our forefathers to live on and the traditional rites/ tributes they were expected to perform. At the ensuing legal battle, Ika-Annang people (now Ika Local Government Area, Akwa Ibom State) appeared in court as witnesses to testify that Akirika Obu were given the land in dispute (still occupied by our people today) by Oberete people. See their testimonies on pages 3 to 6. Also, Chief Mejuru from Akirika Uka appeared before the same court to testify that Akirika Obu people were his brothers and that the land they Government Area of Abia State). See his testimony on page 5.
2.Tax Court Transactions Receipts from Time Immemorial
(a)A photocopy of Ndoki Native Administration Collector’s Tax Receipt dated 5/12/49 issued to Tommy Ochonna, the tax collector and native of Akirika Obu. It is hereto annexed and marked appendix 2a.
(b)A photocopy of Ukwa Native Administration tax receipt of 1950-51 dated 1/06/50 and issued to Nneto Eto a native of Akirika Obu. It is hereto annexed and marked Appendix 2b.
(c)A photocopy of cost typewriter receipt issud by Ndoki Union in favour of Ikot Udo Ukwa branch of the Union is hereto annexed and markd Appendix 2c.
(d)A photocopy of Ukwa Native Administration Tax Demand Notice 1st September, 1954 issued to Tommy Achonna of Umunkaru Compound. It is hereto annexed and marked appendix 2d.
(e)A photocopy of Ndoki District Council Tax Receipt No. 1477 issued to Tommy Achonna on 1st August, 1995. It is hereto annexed and marked appendix 2e.
(f)A photocopy of a Collector’s Tax receipt No. 4672 25th July, 1952 issued to Tommy Achonna is hereby attached and marked appendix 2f.
(g)A photocopy of Ukwa Native Court Receipt No. 2225 dated 25th February, 1953 issued to Tommy Achonna. It’s hereto annexed and marked appendix 2g.
(h)A photocopy of Ndoki District Council Permit to operate Isusu Club issued to Jonnie Udo Okoko, dated 21st October, 1963 is hereby attached and marked appendix 2h.

Okay, let me just quietly throw this pigeon among the cats.

Mr Jones in his book about the Eastern Delta Ijos was talking about how some Ijo men who traded with the British in the old days literally translated their native Ijo names into English to give names like Big Fowl and Strong Face, and it got me thinking again about how some of these Eastern Ijo English names translate literally into names that are still very popular in the southern periphery of Igboland.

I used to wonder how on earth names like Goodcountry/Finecountry, Fineboy and Goodhead made sense to anyone, until it hit me that their Igbo equivalents, Alaoma, Nwokoma (Wokoma) and Isioma/Ishioma are still very popular names among the Southern Igbo who were in direct contact with the Eastern Ijo.

Perhaps these three English Ijo names arose because Kalabari and Ibani traders with Igbo names 'anglicised' them under British-trader influence. One of these three names, Wokoma, is still used by the Kalabari in its (original?) Igbo form.

Thoughts ChinenyeN, bigfrancis21, probz?



Okay bye.

RedboneSmith, I guess what I first would like to understand is what your primary question is. I feel that the topic can go in any direction really, and I wouldn't want to assume too much and my response ends up including a great deal of fluff before responding to the main thing you're after.

ChinenyeN:
RedboneSmith, I guess what I first would like to understand is what your primary question is. I feel that the topic can go in any direction really, and I wouldn't want to assume too much and my response ends up including a great deal of fluff before responding to the main thing you're after.

It is really not a question. Per se. Just me here wondering if it is merely a coincidence that some of these English-language Ibani/Kalabari names have very popular equivalents along the southern Igbo periphery with whom they were in contact. I was seeking your opinion/thoughts on it since I know you're from the southern Igbo periphery and know a thing or two about Ijo/Igbo intercourse.

RedboneSmith:
Okay, let me just quietly throw this pigeon among the cats.

Mr Jones in his book about the Eastern Delta Ijos was talking about how some Ijo men who traded with the British in the old days literally translated their native Ijo names into English to give names like Big Fowl and Strong Face, and it got me thinking again about how some of these Eastern Ijo English names translate literally into names that are still very popular in the southern periphery of Igboland.

I used to wonder how on earth names like Goodcountry/Finecountry, Fineboy and Goodhead made sense to anyone, until it hit me that their Igbo equivalents, Alaoma, Nwokoma (Wokoma) and Isioma/Ishioma are still very popular names among the Southern Igbo who were in direct contact with the Eastern Ijo.

Perhaps these three English Ijo names arose because Kalabari and Ibani traders with Igbo names 'anglicised' them under British-trader influence. One of these three names, Wokoma, is still used by the Kalabari in its (original?) Igbo form.

Thoughts ChinenyeN, bigfrancis21, probz?



Okay bye.

Mhm. I’m not the man to ask about Ijo-Igbo links. I’m more interested in the links between Igbo and the northern/western periphery (most especially Igala and Yoruba).

RedboneSmith:
It is really not a question. Per se. Just me here wondering if it is merely a coincidence that some of these English-language Ibani/Kalabari names have very popular equivalents along the southern Igbo periphery with whom they were in contact. I was seeking your opinion/thoughts on it since I know you're from the southern Igbo periphery and know a thing or two about Ijo/Igbo intercourse.

Ah. Alright. Well, despite all the efforts of the Ijo to state otherwise, there is extensive history between eastern Ijo and southern Igbo groups.

Prior to the 18th century, eastern Ijo related extensively with southern Igbo. I use the 18th century date as a marker, since the socio-cultural dynamics on the Ijo side began shifting dramatically, due primarily to heavy migration from western/central Ijo region into eastern Ijo for trade with the Portuguese.

When trade finally switched to palm-based products, and the Ijo side started acting as middle men between southern Igbo and the Europeans, there was a cultural exchange of names diffusing from Ijo riverside settlements to local Igbo communities. It is very likely that names were already diffusing beforehand, but maybe not as notably as they did during the palm oil trade era.

If, for the sake of this discussion, we put aside the mixed origins within the region and simply focus on the cultural exchange, I do not see how it would be far-fetched for names to have diffused from Igbo to Ijo, just as easily as they did from Ijo to Igbo during the palm oil trading period, especially considering that there was heavy cross-cultural contact between both sides, even up to the 20th century.

Popular names on the Igbo side, like Wokoma, diffusing to the Ijo, while common names on the Ijo side, like Gogo, diffusing into Igbo.

Granted, I have yet to see any records for the various Ijo names that were transcribed. So at best, I would consider this my response to be speculative. It would really be cool to see what those names were that were transcribed. I know to some extent though that eastern Ijo (notably Bonny) and southern Igbo share many similar names when translated to English from the two languages. Anyone could easily call it a coincidence, but that sounds to me like an attempt to ignore the heavy cross-cultural contact between both sides.

Was held back by spam bot for days.
Bigfrancis21 help!

.Adjustment of Boundaries and Transfer of Villages from Umuahia Province to Calabar Province in 1953.
We refer you, sir, to Public Notice No. 53 of 1953 ( the Nigeria constitution) order in council 1951 under which provincial boundaries were redefined and some villages in Umuahia Province transferred to Calabar Province. It will be seen that Akirika Obu (then Ikot Udo) was one of the three villages retained in Ikwuriator (Azumini) group where our people have always been with their kiths and kins. We have annexed a photocopy of that public notice No. 53 of 1953 and it is hereto marked appendix 3.

4.Photocopy of Eastern Region Law No. 200 of 1956 where at page B495, the last sixteen names represented Akirika Ukwu and Akirika Nta while on page B496 the first fourteen names represented Akirika Obu (the change of names is also reflected in this page B496). We annexed hereto copy of the said ERLN No. 200 of 1956. Pages B494- B496 and is hereby marked appendix 4.

5 Amendment of Instruments establishing Local Government in Aba in 1957 and Abak in 1955. List of Villages in the Two Divisions Compared.

(a)Photocopy of Eastern Region Local Government Law No.51 of 1957 Instrument Amending the Instrument Established Local Councils within the area of the Administrative Division of Aba No. 3 in 1957, Akirika Obu is listed on page B176 as one of the villagers under Umuigubeachara Local Council, Aba Division. A photocopy of the said Instruments pages B172-B176 is hereto annexed and marked appendix 5a.

(b) As a comparison, we refer you, sir, to the instrument that Established Local Councils withn the area of the Administrative Division of Abak, and Revoking the previous Instrument Establishing Local Government Councils within the Administration Division of Abak, Eastern Region Local Government Law No. 26 of 1955 pages B913- B914 in particular. Sir take note of the villages that constituted Achan Ika (now Ika Local Government Area of Akwa Ibom State) on page B915, it could be seen that neither Akirika Obu (nor Ikot Udo, the disused name) is listed among the villages in that Division. A photocopy of the said Eastern Region Local Government Law No. 26 of 1955 pages B893 and B915 are hereto annexed and marked appendix 5b.

6. Photocopy of the state creation and Transition Provisions Decree No. 14 of 1967 at page A103-A106 in the schedule where the names of the provinces indicated the area they belonged to. It is here stated that the East Central State shall be made up of Eastern Region (excluding Calabar, Uyo and Ogoja provinces and Port Harcourt Divisions).

It could be seen that neither Aba division nor Umuahia Province (to which Akirika Obu Ukwa) belonged was excluded from No. 14 of 1967 pages A103 and A106 is hereto annexed and marked appendix 6.

7. Suit instituted against the agitators who wanted our community carved into the then South Eastern (Now Akwa Ibom State).
We hereby, sir, further refer you to suit No. A/293/74 between Chief Alfred Ichara and ors v. S.A Abia and ors (i.e the agitators as defendants) decided before the Hon. Justice A. O. Mbanefo in the High Court of Aba in the Aba Judicial Division.

The court is its judgment, which was not appealed against, held among other things, that “Both the plaintiff, the defendants and the whole village of Akirika Obu are in Umuigugbeachara Community Council Area in Ukwa Division and are all withn the territorial sovereignty of the government of East Central State”. A photocopy of the said judgment is annexed hereby and marked appendix 7.

From all the above, it could be seen that at no time in the history of mankind has our Community been part of Ika or Annang in the present Akwa Ibom State