 | This article may require
copy editing for grammar, style, cohesion, tone, or spelling. (April 2023) |
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 to its forced incorporation into Nigeria in 1914. The Oron people share a strong ancestral lineage with the Efik people in the Cross River State. Some other related indigenous groups include the Uruan, Ibeno and Andoni people (the Obolo), both in the Akwa Ibom State and in the Rivers State, along with the Balondo-ba-Konja. [a] The Oron people are a major ethnic group still present in Akwa Ibom.
History
By 1200, the Oron people, made up of six ethnic tribal groups, had settled on the mouth of the Cross River basin, and had become a society ruled by tribal chiefs.
In the late 1200s, a legendary hunter from the Nation, known as Ahta aya-Arah, went out on a safari, which was usual for him, but 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 to be 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]
This legendary hunter brought the six tribes that made up the Oron Nation together by introducing this yam to the different clans who 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. It 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 of the Oron region pushed several Oron clans into the hinterland. This brought about the first shed[ clarification needed] known as Obio Ufre ('an unforgettable spot'). At that same spot, it was therefore agreed that: "Oro clans will rise in alliance to defend their own when attacked by non-Oro clans". [3] Subsequently, migration from the region led to the establishment of several villages within Oro.
The kingdom later existed from the late 1800s as a free sovereign and egalitarian society 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
The most important secret societies of the Oron people are the 'Ekung', 'Ekpe', 'Nka', 'Inam', 'Abang', 'Ukpok', and 'lban Isong'. The last three named are women's society. [6]
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.
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 the Cameroons 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 most be a member of the Ekpe society, which is made up of seven grades in Oron namely 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 society is a male society whose members was distinguished 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 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) 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 mouthpiece to inform the public of secret happenings in the village.
Iban-Isong is a female society which played an important role in the maintenance of law and order. The women's organisation, 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 the tendency[ clarification needed] of womanhood at both homes and marketplaces. In the Abang dances, an entertainment occasionally performed in the villages, women of different age groups displayed their dance styles, bringing togetherness. In other, male, societies, the men made dry gin (Ufofo) to appease the women. [8]
Religion
Education
Oron People had an ancient educational system where individuals were grouped into age groups known as (Nka), whereby the young generation grouped in ages were being taught by the older ones through folklore, oral teaching, ancient cravens and through the Nsibidi. [9]
Nka In Oron, every person in the community both male and female, except very young children, were expected to belong to an Nka. This society was set to enforce the norms of the village on its members who were at the grade of a same age. It was a socializing institution which taught members of the society the norms, law and orders in the society and also contribution in the development of the community. In Oron, members often refer to themselves as Nda (Oron) and Adami (Okobo), punishment was given by the Nka on any members that disobey the norms and tradition of the society. The Nka are charged in correspondence role in maintaining public sources of water supply, street, market as well as guarding the village. In Okobo the Nka UkparaIsong was charged in cleaning market square, stream and streets. Nka Ufere look after the shrines abd administered oath for accused person of witchcraft, Nka Ndito was charged in the general administration of the village and ensure orders, Nka Eso acted as village guards. Among the Idua, Nka Mkparawa acted as warriors grade charged with responsibility of fighting of treats in the village, Nka Ndito Isong which membership was both for male and female was to enforce unity and development in the village. 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. [10]
Arts
Culture and traditions
See also
Notes
- ^ 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
- ^ 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
- 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.
| This article may require
copy editing for grammar, style, cohesion, tone, or spelling. (April 2023) |
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 to its forced incorporation into Nigeria in 1914. The Oron people share a strong ancestral lineage with the Efik people in the Cross River State. Some other related indigenous groups include the Uruan, Ibeno and Andoni people (the Obolo), both in the Akwa Ibom State and in the Rivers State, along with the Balondo-ba-Konja. [a] The Oron people are a major ethnic group still present in Akwa Ibom.
History
By 1200, the Oron people, made up of six ethnic tribal groups, had settled on the mouth of the Cross River basin, and had become a society ruled by tribal chiefs.
In the late 1200s, a legendary hunter from the Nation, known as Ahta aya-Arah, went out on a safari, which was usual for him, but 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 to be 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]
This legendary hunter brought the six tribes that made up the Oron Nation together by introducing this yam to the different clans who 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. It 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 of the Oron region pushed several Oron clans into the hinterland. This brought about the first shed[ clarification needed] known as Obio Ufre ('an unforgettable spot'). At that same spot, it was therefore agreed that: "Oro clans will rise in alliance to defend their own when attacked by non-Oro clans". [3] Subsequently, migration from the region led to the establishment of several villages within Oro.
The kingdom later existed from the late 1800s as a free sovereign and egalitarian society 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
The most important secret societies of the Oron people are the 'Ekung', 'Ekpe', 'Nka', 'Inam', 'Abang', 'Ukpok', and 'lban Isong'. The last three named are women's society. [6]
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.
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 the Cameroons 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 most be a member of the Ekpe society, which is made up of seven grades in Oron namely 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 society is a male society whose members was distinguished 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 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) 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 mouthpiece to inform the public of secret happenings in the village.
Iban-Isong is a female society which played an important role in the maintenance of law and order. The women's organisation, 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 the tendency[ clarification needed] of womanhood at both homes and marketplaces. In the Abang dances, an entertainment occasionally performed in the villages, women of different age groups displayed their dance styles, bringing togetherness. In other, male, societies, the men made dry gin (Ufofo) to appease the women. [8]
Religion
Education
Oron People had an ancient educational system where individuals were grouped into age groups known as (Nka), whereby the young generation grouped in ages were being taught by the older ones through folklore, oral teaching, ancient cravens and through the Nsibidi. [9]
Nka In Oron, every person in the community both male and female, except very young children, were expected to belong to an Nka. This society was set to enforce the norms of the village on its members who were at the grade of a same age. It was a socializing institution which taught members of the society the norms, law and orders in the society and also contribution in the development of the community. In Oron, members often refer to themselves as Nda (Oron) and Adami (Okobo), punishment was given by the Nka on any members that disobey the norms and tradition of the society. The Nka are charged in correspondence role in maintaining public sources of water supply, street, market as well as guarding the village. In Okobo the Nka UkparaIsong was charged in cleaning market square, stream and streets. Nka Ufere look after the shrines abd administered oath for accused person of witchcraft, Nka Ndito was charged in the general administration of the village and ensure orders, Nka Eso acted as village guards. Among the Idua, Nka Mkparawa acted as warriors grade charged with responsibility of fighting of treats in the village, Nka Ndito Isong which membership was both for male and female was to enforce unity and development in the village. 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. [10]
Arts
Culture and traditions
See also
Notes
- ^ 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
- ^ 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
- 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.