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{{Short description|Early modern state in Nigeria}} |
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{{Distinguish|Oron people}} |
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{{Short description|African kingdom}} |
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{{Distinguish|Oron Union}} |
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{{Infobox country |
{{Infobox country |
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|native_name = Akpakip Oro |
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|s1 = Niger Coast Protectorate |
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|image_map = File:Old Calabar River Mouth 1820.png |
|image_map = File:Old Calabar River Mouth 1820.png |
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|image_map_caption = Map of Calabar River drawn by the Portuguese, showing Akpakip Oro as Tom Shotts in the SW, [[Bakassi]] as Backassey in the SE (which is part of Akpakip Oro) and the Efik [[Akwa Akpa]] Kingdom above. |
|image_map_caption = Map of Calabar River drawn by the Portuguese, showing Akpakip Oro as Tom Shotts in the SW, [[Bakassi]] as Backassey in the SE (which is part of Akpakip Oro) and the Efik [[Akwa Akpa]] Kingdom above. |
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|capital = [[Oron, Akwa Ibom|Akana Obio Oro]]<ref> |
|capital = [[Oron, Akwa Ibom|Akana Obio Oro]]<ref name="Uya 1984">{{cite book |last1=Uya |first1=Okon Edet |title=A history of Oron people of the lower Cross River basin |date=1984 |publisher=Manson Publishers |location=Oron, Nigeria |isbn=9789782451002 |oclc=16973863 |language=en}}</ref>{{rp|315}} |
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|leader1 = [[Abang Okpo|Abang]] |
|leader1 = [[Abang Okpo|Abang]] |
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|title_deputy = [[Oron people |
|title_deputy = [[Oron people#Kingship|Ahta Oro]] |
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'''Oron Nation''' |
The '''Oron Nation''' (Akpakip Oro) was a sovereign and egalitarian society from {{Circa|1200}} until 1914 when it was forcibly incorporated into [[Nigeria]]. The [[Oron people]] share a strong ancestral lineage with the [[Efik people]] in [[Cross River State]], Nigeria. Related indigenous groups include the [[Uruan]], [[Ibeno]], and [[Obolo people|Andoni people]] (the Obolo), located in both in [[Akwa Ibom State]] and in [[Rivers State]], along with the [[Balondo Civilization|Balondo-ba-Konja]].{{efn|The [[Balondo Civilization]] originated in the area of the modern-day [[Democratic Republic of Congo]]. The {{lang|bzm|Balondo-ba-Konja}} now live in the southwest coastal region of [[Cameroon]].<ref>{{cite book |last1=Oro |first1=Aja |title=The Balondo-Ba-Konja History: The Elders' Narrative |date=2020 |publisher=Bookstand Publishing |isbn=9781634989114 |url=https://tales.dk/the-balondo-ba-konja-history-the-elders-narrative_aja-oro_9781634989114|url-access=subscription}}</ref>}} The [[Oron people]] are a major ethnic group still present in Akwa Ibom. |
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== History == |
== History == |
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{{See also|Oron people #History}} |
{{See also|Oron people #History}} |
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By 1200 |
By 1200, the Oron people, consisting of six ethnic tribal groups, had settled on the mouth of the [[Cross River (Nigeria)|Cross River]] basin, and had become a society ruled by [[tribal chief]]s. |
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The Oron Nation elevated its first king to power in the late 1200s, when a legendary hunter from the Oron Nation known as Ahta aya-Arah went out on a safari and failed to return. The following day, the people from the Nation set up a search party to find him, but were unsuccessful. |
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Ahta was declared dead but, two months after his disappearance, he reappeared with a species of sweet [[Yam (vegetable)|yams]] known in Oro as {{Lang|orx|Nyin-Eni}}. When asked where he was, he said that "because of hunger in the land, I went to God to collect this yam for mankind." This is how Oro ended up with the [[axiom]] that "Ahta aya-Arah brought sweet yams from God to Oro." This feat earned Ahta the Oro kingship in the late 1200s, such that the Royal Stool was crafted for Ahta. This stool remains the oldest surviving artifact of Oro and in the Lower Cross River Basin.<ref name="nnt HRM">{{Cite news |work=National NewsTrack |url=http://nationalnewstrack.com/oro-historical-origin-obio-ufreh-garnished-ahtahship-coronation-crownprince-chris-abasi-eyo-esu-udoembo-eyo-antai/|title = Oro Historical Origin: Obio Ufreh Garnished with Ahtahship Coronation by: the Crown Prince |author=((Chris Abasi Eyo Esu Udoembo Eyo Antai))|date = 2 May 2018 |url-status=unfit |archive-date=27 March 2022 |archive-url=https://web.archive.org/web/20220327151253/http://nationalnewstrack.com/oro-historical-origin-obio-ufreh-garnished-ahtahship-coronation-crownprince-chris-abasi-eyo-esu-udoembo-eyo-antai/}}</ref> |
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Ahta aya-Arah brought the six tribes that made up the Oron Nation together by introducing this yam to the different clans, which visited him daily, with his influence reaching [[Cameroon]]. Some of the tribes included the: |
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* Oron Ukpabang people |
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* [[Okobo people|Okobo]] people |
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* Idua (Asang) people |
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* Enwang people |
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* Ebughu Otong people |
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* Efiat/Mbo people |
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To this day, the people there still consider themselves part of the Oron Nation. |
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The kingdom prospered as an independent unit with a rotatory system of rulership among the different clans head according to oldest Offong or Ovong (Clan head or King).<ref>[[#refUya1984|Uya]], p.34</ref> |
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The Oron Nation prospered as an independent community with a rotatory system of kingship among the different tribal leaders.<ref name="Uya 1984" />{{rp|34}} |
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In the late 1800s (19th Century), Portuguese Traders named the Oron region as Tom shotts Town, The Mbo region as Town shotts Port and the Island between [[Ibaka Town]] as Town shotts Island as seen in several ancient Portuguese maps. |
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<gallery mode=packed heights=180> |
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In the late 1800s, [[Portuguese Empire|Portuguese]] traders named the Oron region the ''Tom Shotts Town'', the Mbo region as the ''Tom Shotts Port'', and the island in [[Ibaka Town|Ibaka]] as ''Tom Shotts Island'', as seen in several Portuguese maps.{{citation needed|date=March 2024}} |
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<gallery mode="packed" heights="180"> |
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File:Old Calabar River Mouth 1820.png|Map of the Cross River estuary c. 1820 |
File:Old Calabar River Mouth 1820.png|Map of the Cross River estuary c. 1820 |
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File:Map of the Old Calabar or Cross River to illustrate Mr. Goldie's paper.png|Old Cross River showing Oron as Tom Shotts Town 1885 |
File:Map of the Old Calabar or Cross River to illustrate Mr. Goldie's paper.png|Old Cross River showing Oron as Tom Shotts Town, 1885 |
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</gallery> |
</gallery> |
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In the late 1800s, |
In the late 1800s, Portuguese raiders pushed several Oron clans into the hinterland. This brought about the first shed{{what|date=April 2024}} known as {{Lang|orx|Obio Ufre}} ('an unforgettable spot'). At that unforgettable spot, it was therefore agreed that "Oro clans will rise in alliance to defend their own when attacked by non-Oro clans."<ref name="nnt HRM"/> Migration from the region subsequently led to the establishment of several villages within Oro. |
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The kingdom |
The kingdom functioned as a free sovereign and egalitarian society until from the late 1800s until 1909,<ref>{{cite book |last1=Nicklin |first1=Keith |title=Ekpu: the Oron Ancestor Figures of South Eastern Nigeria |date=1999 |publisher=Horniman Museum and Gardens |location=London |isbn=9780951814154 |language=en |series= (Contributions in Critical Museology and Material Culture) }}</ref> when the British invaded the region and forcibly absorbed it into the [[Southern Nigeria Protectorate]].<ref>{{cite book |last1=Abasiattai |first1=Monday B. |editor1=Monday B. Abasiattai |title=A History of the Cross River Region of Nigeria |date=1990 |publisher=Harris Publishers; University of Calabar Press |location=Enugu, Nigeria |chapter-url=https://dokumen.tips/documents/abasiattai-monday-b-a-history-of-the-cross-river-region-of-nigeria-harris.html?page=179|pages= 161–184|language=en |chapter=The old Calabar Province under colonial rule: Colonial subjugation and administration}}</ref> In early 1925, the Oron Nation had a political revival, with the reestablishment of the [[Oron Union]] and Ahtaship in the region. |
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Today [[Ekpu Oro]] serve as the remains of Oron civilisation and Kingdom. |
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==Secret societies== |
==Secret societies== |
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The most important secret societies of the Oron people are the |
The most important secret societies of the Oron people are the {{Lang|orx|Ekung, Ekpe, Nka,}} and {{Lang|orx|Inam}}, as well as the women's societies, {{Lang|orx|Abang, Ukpok}}, and {{Lang|orx|lban Isong}}.<ref>{{Cite book |last=Lieber |first=J. W. |url=https://books.google.com/books?id=LtiXnQEACAAJ |title=Efik and Ibibio Villages |date=1971 |publisher=Institute of Education, University of Ibadan, Nigeria |language=en}}</ref> |
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=== Ekpe === |
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'''Ekpe''' The Ancient Oron original way of ruling the villages was through Isong before the advent of Ekpe which later became popular and important. In Oron level of governing every society was involved, by far the most important of it was the Ekpe, it is important to note that despite the proximity of Oron to the [[ Ibibio people]], Ekpo was not known in Oron until the establishment of colonial rule. |
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The ancient Oron original way of ruling the villages, before the advent of Ekpe, was through Isong. In Oron, every society was involved in governing, but by far the most important was the Ekpe. It is important to note that, despite the proximity of Oron to the [[Ibibio people]], Ekpo was not known in Oron until the establishment of colonial rule. |
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There |
There is considerable controversy as of how different Oron groups acquired the Ekpe. The Ukpabang groups claimed to have acquired their Ekpe from Usakadit in Cameroon and brought it with them as they dispersed, while the Iduas claimed to be the first to be in contact with the Ekpe. The Ekpe was originally owned by the Efut and Usakadit, when one day a man named Nta Nya who was on a fishing expedition met some Efut men at Ube Osukpong in Akpa Edok playing Ekpe. They went into negotiation to acquire Ekpe.<ref>Oral interview of Chief Ita Uso of Idua Oron 1967{{nonspecific|date=April 2024}}</ref>{{nonspecific|date=April 2024}} The Okobo acknowledge they acquired their Ekpe from the Efiks of Old Calabar. |
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Ekpe became the legislative, executive and police system of Oron as every high chief and title owner |
Ekpe became the legislative, executive, and police system of Oron as every high chief and title owner had to be a member of the Ekpe society, which is made up of seven grades in Oron: {{Lang|orx|Nyamkpe, Nkanda, Usongo, Ekpeyong, Esa, Ibang}}, and {{Lang|orx|Eyamba}}. Apart from the {{Lang|orx|Nyamkpe}}, there are two other types of Ekpe in Oron: {{Lang|orx|Obon}} and {{Lang|orx|Ekpe Uko}}. The supreme head of the Ekpe was known as {{Lang|orx|Offong Ekpie}} (Chief of Ekpe), whose authority could not be challenged by any other member. |
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=== Ekung === |
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'''Ekung''' society is a male society which members was distinguish from the Ekpe members by wearing the Iyara (red woolen cap), which was a mark of great honour and distinction in Oron. The society originally celebrate the martial prowess of its members in their old age. All village chiefs and elders were formally members of the Ekung society to enforce law and order in the society through the imposition of fines ''iki'' on those who broke community law. |
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The Ekung is a male society whose members were distinguished from the Ekpe members by wearing the {{Lang|orx|Iyara}}, a red woolen cap, which was a mark of great honor and distinction in Oron. The society originally celebrated the martial prowess of its members in their old age. All village chiefs and elders were formally members of the Ekung society to enforce law and order in the society through the imposition of fines ({{Lang|orx|iki}}) on those who broke community law. |
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=== Awan-idit (Ekpri-Akata) === |
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'''Awan-idit''' (Ekpri-Akata) was a male society intimately concerned on the moral fibre of the society. They were regarded as ''spirits'', therefore ubiquitous and capable of knowing every scandal committed in the community. The main function of Akata was the detection of antisocial behavior, the popularization of crimes and the ridiculing of culprits into correction. Akata members were famed in their ability to concoct songs to spotlight such of offences like immoral association of sexes, pregnancy without husband, stealing, witchcraft and other crimes supposedly committed in the dark. The Akata was a mouth piece of informing the public about secret happenings in the Village. |
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Awan-idit, or Ekpri-Akata was a male society intimately concerned with morals. They were regarded as "spirits," ubiquitous and capable of knowing every scandal committed in the community. The main function of Akata was to detect antisocial behavior, publicize crimes, and ridicule of culprits into correction. Akata members were famed for their ability to concoct songs to spotlight offenses like immoral association between the sexes, pregnancy without a husband, stealing, witchcraft, and other crimes supposedly committed in the dark. The Akata was a mouthpiece to inform the public of secret happenings in the village. |
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=== Iban-Isong === |
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'''Iban-Isong''' is a female society which played an important role in the maintenance of law and order. Women organisation which was also known and regards as ''Abang'' led by their chief ''Offong Abang'', the society exercised unquestionably authority over the affairs of women in each village with the primary intention of protecting the tendency of womanhood at both homes and marketplaces in other to create law and order in the society. With an entertainment of Abang dances women of different age groups perform their dances style in the village occasionally to bring togetherness in the society meanwhile the men in other societies made dry gin (Ufofo) in other to appease the women.<ref>D.M Shute '' intelligence Report Okobo Clan, Eket Division, 1925'' P. 17</ref> |
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Iban-Isong is a female society that played an important role in maintaining law and order. The women's organization, also known as {{Lang|orx|Abang}} and led by their chief {{Lang|orx|Offong Abang}}, exercised unquestionable authority over the affairs of women in each village. The society had the primary goal of protecting womanhood both in the home and in public. In the Abang dances, an entertainment occasionally performed in the villages, women of different age groups displayed their dance styles, fostering togetherness. In other, male, societies, the men made dry gin ({{Lang|orx|Ufofo}}) to appease the women.<ref>{{citation|last=Shute |first=D. A. F. |date=1932 |title=Intelligence Report on Oniong and Nnung Ndem Clans (Village Groups) in the Eket Division |publisher=NAI |id=(CSO. CALPROF/209/30865) |page=17}}</ref> |
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==Religion== |
==Religion== |
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== Education == |
== Education == |
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The Oron People had an ancient educational system where individuals were grouped into age groups known as {{Lang|orx|Nka}}, in which the older children taught the younger ones using folklore, oral teaching, ancient cravings, and through the [[Nsibidi]].<ref name="Gregersen">{{cite book |title=Language in Africa: An Introductory Survey |first=Edgar A. |last=Gregersen |page=176 |publisher=CRC Press |year=1977 |isbn=0-677-04380-5 |url=https://books.google.com/books?id=w4lytWv1JKAC&pg=PA176}}</ref> |
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[[File:Nsibidi.jpg|thumb|Nsibidi writing]] |
[[File:Nsibidi.jpg|thumb|Nsibidi writing]] |
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In Oron, every person in the community both male and female, except very young children, was expected to belong to an ''Nka''. This society was set to enforce the village norms on members, carried out by community members who were the same age. This institution socialized members in the norms, laws, and order and contributed to community development. In Oron, members often referred to themselves as{{Lang|orx|Nda (Oron)}} and {{Lang|orx|Adami (Okobo)}}. The Nka punished any members that disobeyed the society's norms and traditiona. The Nka were charged in a corresponding role to maintain public the public water supply and street markets, as well as guard the village. |
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Among the Ukpabangs Nka includes, Nka Nlapp (for Youths), Nka Ikponwi ( for elders), Nka Asian, Nka Ime, Nka Afe, Nka Nkwak and Nka Uteghe. Taken together this sets maintain roads, guard villages, constructed bridges and cleaned the markets.<ref>John Beattle 'Other Cultures' (London ,1964) p.142. See also Monday Noah, Old Calabar; The city State and the Europeans (Uyo, 1980) p.66</ref> |
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* {{Lang|orx|Nka UkparaIsong}} was charged with cleaning market squares, streams, and streets. |
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* {{Lang|orx|Nka Ufere}} looked after the shrines and administered the oath for a person accused of witchcraft. |
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* {{Lang|orx|Nka Ndito}} was charged with the general administration of the village and ensured order. |
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* {{Lang|orx|Nka Eso}} acted as village guards. |
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* Among the Idua, {{Lang|orx|Nka Mkparawa}} acted as warriors responsibile for fighting off threats in the village |
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* {{Lang|orx|Nka Ndito Isong}}, whose membership was open to both men and women, enforced unity and development in the village. |
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* Among the {{Lang|orx|Ukpabangs Nka}} were: {{Lang|orx|Nka Nlapp}} (for youths), {{Lang|orx|Nka Ikponwi}} (for elders), {{Lang|orx|Nka Asian, Nka Ime, Nka Afe, Nka Nkwak}}, and {{Lang|orx|Nka Uteghe}}. Taken together this group maintained roads, guarded villages, constructed bridges, and cleaned the markets.<ref>{{cite book |last1=Beattie |first1=John |title=Other Cultures: Aims, Methods and Achievements in Social Anthropology |date=1964 |publisher=Cohen & West |location=London |page=142}} |
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*See also {{cite book |last1=Noah |first1=Monday Efiong |title=Old Calabar: The city states and the Europeans, 1800–1885 |page=66 |date=1980 |publisher=Scholars Press |location=Uyo, Nigeria |isbn=978-978-2275-14-1 |language=en |oclc=1130269279}}</ref> |
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==Arts== |
==Arts== |
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== Culture and traditions == |
== Culture and traditions == |
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{{main|Oron people#Culture and Tradition}} |
{{main|Oron people#Culture and Tradition}} |
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==Oron Bill Of Act (1999)== |
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{{main|Oron people}} |
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The Bill Of Rights Of the Oron People Unanimously Adopted and Proclaimed By the General and Representative Assembly |
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of the Oron Indigenous Ethnic Linguistic Nationality, Nigeria, |
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At the Oron Civic Centre, Oron, Friday, 25 June 1999 |
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Under the Leadership and Guidance of Oron National Forum, (ONAF) Oron Development Union, (ODU) Oron Women Action Group, (OWAG) Oron Youth Movement, (OYOM) Oron Public Relations Committee, (OPRC) |
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Organised by ORON NATIONAL FORUM (ONAF) 200 Oron Road, Oron. |
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25 June 1999 |
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ENABLING RESOLUTION |
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We the proud youths and representatives of Oron people ~ |
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Conscious of our historical role as the custodians of posterity; |
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Aware of our duties as protectors of our people, culture, civilization, heritage, destiny and rights as a free people and coherent nationality; |
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Fully informed about the status, experience and the prospects of our people in the Nigerian society; |
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Do hereby at the Representative Conference in the Oron Metropolis on the 25th day of June, 1999. |
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Declare as follows: |
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Whereas the Oron people comprising the five Local Government Areas of Mbo, Udung-Uko, Okobo, Urue Offiong/Oruko and Oron in Akwa Ibom State of Nigeria had existed as an independent, sovereign nation for hundred of years before the formation of Nigeria by the British imperial power; - Whereas the Oron Nation and people were never in any way consulted before they, including their land -were compromised by the British into the Nigeria contraption; |
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Whereas the Nigeria experience has completely manifested a threat that if not checked may culminate in the total extinction of Oron people, land and culture.<ref>Niger Delta Right Declaration</ref> |
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Be it Resolved and It Is Hereby resolved that in order to save the Oron Nation, |
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Oron People, Youths and Women all over the world unite under their patriotic organisations; ONAF, OYOM, OPRC, OWAG and others to proclaim the ORO BILL OF RIGHT as the embodiment of the grievances, principles and line of action in irreversible commitment to Oro meaningful survival; |
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that Oron youths, women and people support and /or initiate any programme anywhere they deem fit for the achievement of the above purpose. |
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The Bill of Rights of the Oron People |
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All over the whole civilized world, the flame which provides warmth and beautifies every human society is said to be embedded in the youth who are also its herald of a new dawn and civilisation and to this end, we, the youths and people of Oron drawn from 200 communities of the eleven traditional clans spread across the five Local Government Areas, Oron, Mbo, Udung Uko, Uruko Offong/Oruko and Okobo of Oron Nation met today, the 25th Day of June, 1999 at the civic centre Oron to review the processes of our participation in the Nigerian State, a fate fostered on us by accident of history and respectively preview our match into the third millennium and accordingly State as Follows:<ref>{{Cite web|url=http://www.waado.org/nigerdelta/rightsdeclaration/Oron.html|title = Oron Bill of Rights Declared by the Oron People of the Niger Delta of Nigeria, 1999}}</ref> |
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1. That Oron Nation had existed as a free sovereign and egalitarian society for hundreds of years before its coercive lumping into the amalgamated Nigeria in 1914 and is therefore older than Nigeria itself and should have been consulted before the exercise which signalled the beginning of the chastisements hitherto suffered by the Oorn Nation. |
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2. That before the forcible incorporation of the Oron Nation into the Nigerian State in 1914, the land mass, territorial waters of Oron were larger than what has been arbitrarily determined for it today by the Nigerian State against what was identified in 1690s Dutch maps of old Calabar and Oron Intelligence Report in 1935. |
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3. That over the years, it has been widely established that the Oro people attach great importance to the creeks and water fronts, but frustratingly, they have continued to have the harrowing experience of having their waters and ocean fronts-their main source of sustenance-gradually seized from them. |
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The most conspicuous are: |
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(i) The Stubs and Widenham creeks/forest, water fronts as well as Oro fishing ports dotted along the Atlantic, littoral forceful annexed by Eket division in 1974 through the instrumentality of a Military Governor of Eket extraction, late Jacob Udoakaha Esuene. |
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(ii) That the Bakassi territorial area on the Oron eastern border with the Cameroon Republic was awarded in 1996 by the Federal Military Government to Cross River State in honour of some highly placed sons and daughters of that state for their closeness to Generals Ibrahim Babangida and Sani Abacha against the position of informed representation, documented facts before and during the colonial/early post-independent era. |
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4. That the Oron people have never had their dream of belonging to a political configuration of their choice realized as evident in our memoranda to the Irikete Panel on State Creation in 1975, the Political Bureau of 1986-87 and the 1996 Arthur Mbanefo Committee on States, Local Governments Creation and Boundary Adjustment thus showing organized efforts by the Nigerian State to systematically neutralize and Annihilate Oro identity, culture and heritage from the face of the earth. |
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5. That occasioned by neglect, marginalisation, repression, discrimination and deprivations, the story of Oro participation in the contraption called Nigeria has been one of stagnation and under development. |
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The following are examples: |
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(i) No Oron man has ever been appointed or elected a governor of a state and from 1984 till date, none of our sons and daughters has been deemed fit to hold ministerial position in spite of the fact that successive regimes in the country have zoned key positions to Akwa Ibom state. |
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(ii) No known project has been undertaken by the State and Federal governments within Oro during the period. |
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6. That although the Oron Nation has played host to oil exploration and exploitation activities which started with Shell in 1958 with capped wells dotted across the Oro landscape, there is nothing to show for it. |
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7. That despite the presence of Mobil Producing Nigeria Unlimited rigs within Oro territorial waters and in "disputed" waters, the Oron Nation has been denied its due, following the abrogation of offshore - onshore dichotomy as representations for Oro Local Government Areas to be in core catchment area of Mobil Producing Nigeria Unlimited have continued to fall on deaf ears. Of specific note is the fact that even paltry compensations for the January 1998 oil spill have not been paid to most communities and individuals in the Oro speaking Local Government Areas. |
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8. That our environment has been seriously degraded and abused over the years following indiscriminate activities of oil companies. Most agonising is the continued pollution of our coastal waters, rivers creeks and streams through the dumping of poisonous substances in our deep ocean trenches. Without mincing words, such acts have nonetheless placed our ocean's abundant wealth in jeopardy causing gross impoverishment of many fisherfolk and disrupting lives of coastal habitats and fish nursery grounds. These acts have therefore become very frustrating since right from the beginning of life in this part of Nigeria depends almost wholly on the sea. We live on the sea, die on the sea and as we come to see it today the prospects are dangerously grim and our hopes and security are dimming and worsening by the day. Oro people are encircled by the Nigerian State and its collaborators. |
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Now exploration activities have driven aquatic products from nearby fishing grounds into the high seas which requires expensive fishing gears such as large boats and outboat engines to enable our fishfolk to continue with their trade. But since then these untold hardships caused us by the multinational oil companies and the Nigerian National Petroleum Company, NNPC no assistance has come from any quarter to cushion the effects of skyrocketing prices of fishing material. |
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9. That the unilateral determination and implementation of the Derivation Principle of Revenue Allocation by the Federal Government alone without inputs/representations from oil producing States and communities have been a major source of tension in the country. Such a policy has been left to the whims and caprices of the predatory military cliques who were until recently in control of power to the detriment of the oil producing areas. |
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10. That no positive impact of OMPADEC and Petroleum Trust Fund (PTF), services has been felt in Oro land since their inceptions despite contributions from resources harnessed from Oro land and waters. |
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11. That the decision of the federal government to address the developmental problems of the Niger Delta through the Niger Delta Development Commission though laudable is not all embracing as it grossly omits some oil producing communities of the Niger Delta and represents palpable acquiescence, until a marginalised community engages the government in fierce battles, it is apparently not disposed to accede to the people's demands. |
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12. We note with regret that the non-constitution of a governing council for maritime academy of Nigeria, Oro, has given the sole administrator of the institution the licence to run the place like sole proprietorship. This has generated tension in our community. Most of the senior Oro personnel in the institution have been unjustly removed from service. Oro has been denied all benefits that should accrue to the community. |
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DECLARATION |
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In view of the above we, representatives of the Oron Nation, comprised in Oron popular organisations, here gathered, to wit |
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The Oron National Forum (ONAF) The Oron Development Union (ODU) The Oron Youth Movement (OYOM) The Oron Women's Action Group (OWAG) The Oron Revolutionary Youth Committee (ORAYCOM) The Oron Public Relations Committee (OPRC) and other popular, patriotic and democratic organisations |
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Hereby declare as follows: |
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1. That the manifest Destiny of the Oron Nation is in the hands of the Oron people, particularly the youth and broad masses. |
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2. That the achievement of the manifest destiny must be seen in the total security of the Oron geopolitical space which includes the people, the land, the culture and future. |
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3. That the processes and actions relevant in the achievement of the manifest destiny in no way be compromised by any Oron citizen even at the pains of death. |
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4. That the Oron Nation is prepared to exist within the Nigerian system if, and only if, the security of the land and people is assured by appropriate affirmative action by the Nigerian Sovereign State by way of a just, equitable and democratic conduct of the affairs of the federal republic of Nigeria through its constitutional, political administration and social policies nationwide and particularly as they affect the micro-minorities. |
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5. That the Oron Nation unequivocally reject the 1999 constitution of Nigeria on the following grounds: |
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(a) That it is arbitrary and undemocratic, imposed by a military cabal committed only to sectionalist interests |
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(b) It woefully fails to address the special interest of the micro-nationalities in the country. |
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(c) It does not respect and observe genuine federal principles upon which any viable pluralistic Nigerian political community must be built. |
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(d) It has grave feudalistic elements meant to undermine the small ethnic nationalities and the management of their resources and development interests. |
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DEMANDS |
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Fully conscious of the above facts and their implications, the People of Oron demand the following: |
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(1) All portions of Oron land and adjoining coast, that is, (i) the territory between Oro and the Republic of Cameroun (now called Bakassi) which is part of Mbo local government in Oro and had since been managed under Okolo/Oron Country Council or Oron Local Government. (ii) Esuk Inwang in Okobo Local Government Area settled in favour of Okobo by a competent court of law; (iii) The Stubs and Widenham creek forests with the adjoining coastal waters be immediately returned to the Oron Nation. |
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(2) The Oron Nation must be made a state within the Niger Delta Region. |
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(3) That the Federal Republic of Nigeria be restructured in six regions among which the Niger Delta Region comprising Cross River, Akwa Ibom, Rivers, Bayelsa, Delta and Edo States. Each Region logically will be made up of a group of states along geo-cultural lines. |
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(4) The regions should form the federating units each with the power to manage its affairs particularly development according to its cultural realities. |
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(5) Every region should control its resources 100% from which it will allocate funds for running the central government. |
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(6) The Central Government should only handle a small number of policies such as Foreign Affairs, Immigration, Currency, Customs etc. |
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(7) The control and composition of all security organizations be decentralized, for instance, the military should be controlled and formed on regional commands basis and administered as recommended by the Movement for National Reformation, Izon National Congress, Afenifere, Movement for the Survival of the Ogoni People (MOSOP), the Ohaneze, Uhrobo Union, The Alliance for Democracy, JACON and other patriotic, popular organizations in the country. |
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(8) The convening of a Sovereign National Conference of Ethnic Nationalities is imperative and should be facilitated by the nationalities to draw up a true democratic, federal structure for Nigeria. |
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(9) Oron people unequivocally and vigorously reject further existence in the present Akwa Ibom State owing to continuous marginalisation of Oron people by successive administrations all controlled by the majority Ibibio-Annang hegemony. This treatment has manifested in public appointments by the military controlled federal and state appointments as well as the Government of Governor Victor Attah. |
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(10) Oron nation hereby authorizes its National Joint Committee on Plans and Strategy to take necessary steps towards working with Ibeno and Eastern Obolo (Andoni) ethnic nationalities for a concrete joint programme of self determination of the three peoples. |
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(11) Oro Nation solicits the cooperation of all peoples and civilised world to come to her aid in securing and advancing her culture and protecting her heritage as a small indegeous nationality. |
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We, the Representatives of Oron People under the leaderships of the under-listed patriotic popular organisations hereby declare our total and everlasting Commitment to the Bill of Rights of the Oron People as an article of faith. So help us God. |
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List of Organisations Represented at the Conference on Oron Bill of Rights |
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1. Oron National Forum (ONAF) |
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2. Oron Development Union, (ODU) |
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3. Oron Youth Movement (OYM) |
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4. Mbo Youth Movement (MYM) |
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5. Oron Environmental Watch |
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6. Iguita Progressive Association |
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7. Oruco Development Association |
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8. Atak Oro Solidarity Front |
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9. Nka Mbek oro |
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10. Udung Uko Improvement Union |
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11. Uboro Youth Association |
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12. Oyubia community league |
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13. Utine Youth Association |
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14. Oyubia Youth Forum |
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15. Ebugha Youth Movement |
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16. Ikpe Oro Youth Forum |
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17. Oron Women Action Group (OWAG) |
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18. Oron Development Union, Women's Wing |
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19. Unyenge Progressive Association |
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20. Oron Liberation Movement (OLM) |
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21. Oron Youth Progressives |
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22. Nka-Ukio Akpakip Oro |
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23. Udung Uwe Youth Development Association |
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24. Ukuko Progressive Youth Club |
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25. Oron Public Relation Committee |
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26. National Association of Akpakip-Oro students |
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27. Uya-Oro Youth Association |
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28. Akwa Ibom Traders Association |
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29. Eyo-Abasi Youth Association |
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30. Idua Youth Association<ref>Urhobo Historical Society</ref> |
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==See also== |
==See also== |
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* [[Andoni people]] |
* [[Obolo people|Andoni people]] |
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* [[Oron people]] |
* [[Oron people]] |
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== Notes == |
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{{notelist}} |
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== References == |
== References == |
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{{reflist}} |
{{reflist}} |
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==External links== |
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* Alumni [[Maritime Academy of Nigeria]], Oron. [http://manoronalumni.org/home] |
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* Alumni [[Maritime Academy of Nigeria]], Oron. [http://manoronalumni.org/home] {{Webarchive|url=https://web.archive.org/web/20120302203338/http://manoronalumni.org/home |date=2012-03-02 }}; [https://www.facebook.com/www.manoronalumni.org/ on Facebook] |
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* Akwa Ibom State (Isong-ooo!): The unofficial site of Akwa Ibom State, Nigeria. [http://akwaibomstate.com/] |
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* [[Akwa Ibom State Government]], Nigeria. |
* [https://akwaibomstate.gov.ng/ Homepage] – website of [[Akwa Ibom State Government]], Nigeria. |
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{{DEFAULTSORT:Oron}} |
{{DEFAULTSORT:Oron}} |
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[[Category:Countries in precolonial Africa]] |
[[Category:Countries in precolonial Africa]] |
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[[Category:Former countries in Africa]] |
[[Category:Former countries in Africa]] |
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[[Category: |
[[Category:Nigerian traditional states]] |
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[[Category:History of Nigeria]] |
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[[Category:States and territories established in the 1200s]] |
[[Category:States and territories established in the 1200s]] |
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[[Category:States and territories disestablished in 1909]] |
[[Category:States and territories disestablished in 1909]] |
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Latest revision as of 19:33, 15 September 2024
Oron Nation Akpakip Oro | |||||||||
|---|---|---|---|---|---|---|---|---|---|
| 1200 CE–1909 CE | |||||||||
| Motto: Ãfãŋ kí | |||||||||
 | |||||||||
| Capital | Akana Obio Oro[1]: 315 | ||||||||
| Common languages | Nsíŋ Oro | ||||||||
| Religion | Oron Traditional Religion | ||||||||
| Government | Selective monarchy | ||||||||
| Tribal chiefs | |||||||||
| Ahta Oro | |||||||||
| History | |||||||||
• Established | 1200 CE | ||||||||
• Surrender to Britain | 1909 CE | ||||||||
• Socio-political revival | 1925 | ||||||||
| Currency | Okuk | ||||||||
| |||||||||
The Oron Nation (Akpakip Oro) was a sovereign and egalitarian society from c. 1200 until 1914 when it was forcibly incorporated into Nigeria. The Oron people share a strong ancestral lineage with the Efik people in Cross River State, Nigeria. Related indigenous groups include the Uruan, Ibeno, and Andoni people (the Obolo), located in both in Akwa Ibom State and in Rivers State, along with the Balondo-ba-Konja.[a] The Oron people are a major ethnic group still present in Akwa Ibom.
History
[edit]By 1200, the Oron people, consisting of six ethnic tribal groups, had settled on the mouth of the Cross River basin, and had become a society ruled by tribal chiefs.
The Oron Nation elevated its first king to power in the late 1200s, when a legendary hunter from the Oron Nation known as Ahta aya-Arah went out on a safari and failed to return. The following day, the people from the Nation set up a search party to find him, but were unsuccessful.
Ahta was declared dead but, two months after his disappearance, he reappeared with a species of sweet yams known in Oro as Nyin-Eni. When asked where he was, he said that "because of hunger in the land, I went to God to collect this yam for mankind." This is how Oro ended up with the axiom that "Ahta aya-Arah brought sweet yams from God to Oro." This feat earned Ahta the Oro kingship in the late 1200s, such that the Royal Stool was crafted for Ahta. This stool remains the oldest surviving artifact of Oro and in the Lower Cross River Basin.[3]
Ahta aya-Arah brought the six tribes that made up the Oron Nation together by introducing this yam to the different clans, which visited him daily, with his influence reaching Cameroon. Some of the tribes included the:
- Oron Ukpabang people
- Okobo people
- Idua (Asang) people
- Enwang people
- Ebughu Otong people
- Efiat/Mbo people
To this day, the people there still consider themselves part of the Oron Nation.
The Oron Nation prospered as an independent community with a rotatory system of kingship among the different tribal leaders.[1]: 34
In the late 1800s, Portuguese traders named the Oron region the Tom Shotts Town, the Mbo region as the Tom Shotts Port, and the island in Ibaka as Tom Shotts Island, as seen in several Portuguese maps.[citation needed]
-
Map of the Cross River estuary c. 1820 -
Old Cross River showing Oron as Tom Shotts Town, 1885
In the late 1800s, Portuguese raiders pushed several Oron clans into the hinterland. This brought about the first shed[clarification needed] known as Obio Ufre ('an unforgettable spot'). At that unforgettable spot, it was therefore agreed that "Oro clans will rise in alliance to defend their own when attacked by non-Oro clans."[3] Migration from the region subsequently led to the establishment of several villages within Oro.
The kingdom functioned as a free sovereign and egalitarian society until from the late 1800s until 1909,[4] when the British invaded the region and forcibly absorbed it into the Southern Nigeria Protectorate.[5] In early 1925, the Oron Nation had a political revival, with the reestablishment of the Oron Union and Ahtaship in the region.
Secret societies
[edit]The most important secret societies of the Oron people are the Ekung, Ekpe, Nka, and Inam, as well as the women's societies, Abang, Ukpok, and lban Isong.[6]
Ekpe
[edit]The ancient Oron original way of ruling the villages, before the advent of Ekpe, was through Isong. In Oron, every society was involved in governing, but by far the most important was the Ekpe. It is important to note that, despite the proximity of Oron to the Ibibio people, Ekpo was not known in Oron until the establishment of colonial rule.
There is considerable controversy as of how different Oron groups acquired the Ekpe. The Ukpabang groups claimed to have acquired their Ekpe from Usakadit in Cameroon and brought it with them as they dispersed, while the Iduas claimed to be the first to be in contact with the Ekpe. The Ekpe was originally owned by the Efut and Usakadit, when one day a man named Nta Nya who was on a fishing expedition met some Efut men at Ube Osukpong in Akpa Edok playing Ekpe. They went into negotiation to acquire Ekpe.[7][not specific enough to verify] The Okobo acknowledge they acquired their Ekpe from the Efiks of Old Calabar.
Ekpe became the legislative, executive, and police system of Oron as every high chief and title owner had to be a member of the Ekpe society, which is made up of seven grades in Oron: Nyamkpe, Nkanda, Usongo, Ekpeyong, Esa, Ibang, and Eyamba. Apart from the Nyamkpe, there are two other types of Ekpe in Oron: Obon and Ekpe Uko. The supreme head of the Ekpe was known as Offong Ekpie (Chief of Ekpe), whose authority could not be challenged by any other member.
Ekung
[edit]The Ekung is a male society whose members were distinguished from the Ekpe members by wearing the Iyara, a red woolen cap, which was a mark of great honor and distinction in Oron. The society originally celebrated the martial prowess of its members in their old age. All village chiefs and elders were formally members of the Ekung society to enforce law and order in the society through the imposition of fines (iki) on those who broke community law.
Awan-idit (Ekpri-Akata)
[edit]Awan-idit, or Ekpri-Akata was a male society intimately concerned with morals. They were regarded as "spirits," ubiquitous and capable of knowing every scandal committed in the community. The main function of Akata was to detect antisocial behavior, publicize crimes, and ridicule of culprits into correction. Akata members were famed for their ability to concoct songs to spotlight offenses like immoral association between the sexes, pregnancy without a husband, stealing, witchcraft, and other crimes supposedly committed in the dark. The Akata was a mouthpiece to inform the public of secret happenings in the village.
Iban-Isong
[edit]Iban-Isong is a female society that played an important role in maintaining law and order. The women's organization, also known as Abang and led by their chief Offong Abang, exercised unquestionable authority over the affairs of women in each village. The society had the primary goal of protecting womanhood both in the home and in public. In the Abang dances, an entertainment occasionally performed in the villages, women of different age groups displayed their dance styles, fostering togetherness. In other, male, societies, the men made dry gin (Ufofo) to appease the women.[8]
Religion
[edit]Education
[edit]The Oron People had an ancient educational system where individuals were grouped into age groups known as Nka, in which the older children taught the younger ones using folklore, oral teaching, ancient cravings, and through the Nsibidi.[9]
In Oron, every person in the community both male and female, except very young children, was expected to belong to an Nka. This society was set to enforce the village norms on members, carried out by community members who were the same age. This institution socialized members in the norms, laws, and order and contributed to community development. In Oron, members often referred to themselves asNda (Oron) and Adami (Okobo). The Nka punished any members that disobeyed the society's norms and traditiona. The Nka were charged in a corresponding role to maintain public the public water supply and street markets, as well as guard the village.
- Nka UkparaIsong was charged with cleaning market squares, streams, and streets.
- Nka Ufere looked after the shrines and administered the oath for a person accused of witchcraft.
- Nka Ndito was charged with the general administration of the village and ensured order.
- Nka Eso acted as village guards.
- Among the Idua, Nka Mkparawa acted as warriors responsibile for fighting off threats in the village
- Nka Ndito Isong, whose membership was open to both men and women, enforced unity and development in the village.
- Among the Ukpabangs Nka were: Nka Nlapp (for youths), Nka Ikponwi (for elders), Nka Asian, Nka Ime, Nka Afe, Nka Nkwak, and Nka Uteghe. Taken together this group maintained roads, guarded villages, constructed bridges, and cleaned the markets.[10]
Arts
[edit]Culture and traditions
[edit]See also
[edit]Notes
[edit]- ^ The Balondo Civilization originated in the area of the modern-day Democratic Republic of Congo. The Balondo-ba-Konja now live in the southwest coastal region of Cameroon.[2]
References
[edit]- ^ a b Uya, Okon Edet (1984). A history of Oron people of the lower Cross River basin. Oron, Nigeria: Manson Publishers. ISBN 9789782451002. OCLC 16973863.
- ^ Oro, Aja (2020). The Balondo-Ba-Konja History: The Elders' Narrative. Bookstand Publishing. ISBN 9781634989114.
- ^ a b Chris Abasi Eyo Esu Udoembo Eyo Antai (2 May 2018). "Oro Historical Origin: Obio Ufreh Garnished with Ahtahship Coronation by: the Crown Prince". National NewsTrack. Archived from the original on 27 March 2022.
{{cite news}}: CS1 maint: unfit URL (link) - ^ Nicklin, Keith (1999). Ekpu: the Oron Ancestor Figures of South Eastern Nigeria. (Contributions in Critical Museology and Material Culture). London: Horniman Museum and Gardens. ISBN 9780951814154.
- ^ Abasiattai, Monday B. (1990). "The old Calabar Province under colonial rule: Colonial subjugation and administration". In Monday B. Abasiattai (ed.). A History of the Cross River Region of Nigeria. Enugu, Nigeria: Harris Publishers; University of Calabar Press. pp. 161–184.
- ^ Lieber, J. W. (1971). Efik and Ibibio Villages. Institute of Education, University of Ibadan, Nigeria.
- ^ Oral interview of Chief Ita Uso of Idua Oron 1967[not specific enough to verify]
- ^ Shute, D. A. F. (1932), Intelligence Report on Oniong and Nnung Ndem Clans (Village Groups) in the Eket Division, NAI, p. 17, (CSO. CALPROF/209/30865)
- ^ Gregersen, Edgar A. (1977). Language in Africa: An Introductory Survey. CRC Press. p. 176. ISBN 0-677-04380-5.
- ^ Beattie, John (1964). Other Cultures: Aims, Methods and Achievements in Social Anthropology. London: Cohen & West. p. 142.
- See also Noah, Monday Efiong (1980). Old Calabar: The city states and the Europeans, 1800–1885. Uyo, Nigeria: Scholars Press. p. 66. ISBN 978-978-2275-14-1. OCLC 1130269279.
External links
[edit]- Alumni Maritime Academy of Nigeria, Oron. [1] Archived 2012-03-02 at the Wayback Machine; on Facebook
- Homepage – website of Akwa Ibom State Government, Nigeria.