
ALI-OGBA
:LEGEND OF ORIGIN, INDIGENOUS POLITICAL STRUCTURE, AND ECONOMY *
Introduction:
Ali-Ogba,
located in the central Orashi-Sombreiro plains of Rivers State,
Nigeria, is one of the major
producers of the oil that fuels Nigeria’s economic development
in recent decades. In his book, Ali-Ogba,
Ellah posits that “according to current oil company records, no
local government in Nigeria produces
as much crude oil and gas as the Ogba/Egbema/Ndoni (ONELGA)
local government (Ellah 1995)
As a
result of the oil industry, Ali-Ogba has undergone significant
political, social, economic and environmental
changes during the past several decades. However, despite its
image as one of the main contributors
to the wealth of Nigeria, there is a lot of poverty in many
communities resulting from unemployment,
under-employment, low wage jobs and deterioration of the natural
resource base.
At the
same time that Ali-Ogba makes very significant contributions to
the country’s economy, this oil producing
area has remained economically marginalized and left in the
backwaters of the country’s
socio-economic and political development. This poses dilemmas
for Ali-Ogba people. For example, while the oil
industry in Ali-Ogba creates jobs and wealth, these benefits are
not equally accessible to many Ogba
people and many other Rivers state communities, compared to
other Nigerians. This state of affairs in the oil
producing communities of Rivers state prompted the Governor, Dr.
Odili to speak out this past February
urging oil firms to stop giving employment to non-natives at the
expense of the indigenes of the areas of
their operation. In the Governor’s own words:
“It is
difficult to explain to a petroleum engineer from Rivers State
who has been out of the university for five years and out of
work, that sees his contemporaries during the youth service
years, fly in from other parts of the country where there is no
oil, coming to man the PHRC for him. It is equally difficult to
explain to him that the industry that is behind his house, is
being dominated by people who are less qualified than him (the
Rivers man)”(Daniel, 2004)
In addition to
environmental degradation and a rapidly depleting natural
resource base that contribute to
poverty, the area is witnessing social disorganization caused by
competing value _________________________
1 Ellah, F.J. (1995) Ali-Ogba: A History of Ogba People
Enugu, Fourth Dimension Publishers, p4
2. Daniel, Soni (2004) The Punch, Port Harcourt, Nigeria,
Feb. 19, 2004 (Reporting on Dr. Odili’s comments during the
visit Dr. Sola Ayan-gbile, Managing Director of PH Refining
Company to his office.
* Professor C.V.Izeogu, Ph.D.
Abridged and partly up-dated version of paper prepared for
presentation at the First Annual Convention of UmuogbaUSA at
Wellesley Airport Hotel, Atlanta,
GA. USA May 24-26, 2003,
systems. A related dilemma is that although some oil
producing communities have benefited from oil company jobs and
contracts, many of these economic benefits have not been widely
spread. As a result, these communities are lacking in many
indicators of local economic development.
The purpose of
this paper is to highlight the challenges that Ali Ogba faces
that must be addressed if it is to benefit from the economic
resources produced from its land and achieve sustainable
development. The objectives are to draw attention to:
- the common heritage and destiny as well as resource
potentials of Ali-Ogba,
- the role of Ali-Ogba in fuelling the Nigerian economy,
- the forces robbing the communities of their capacity to
strive for meaningful development, and to
- challenge Ali-Ogba communities to demonstrate awareness
of its assets and threats, a high level of political
consciousness and a sense of community unity, forge the
necessary alliances and engage all stake-holders in the area so
as to benefit from the oil resources produced from its land and
achieve sustainable development.
11. Historic and Geographic Context
Ali-Ogba people have some socio-cultural and political legacies
that reinforce their common origin and bind them together as a
people with common heritage and destiny. These include:
geographic location, migration routes, language and political
structure.
Geographic Location and Natural Environment:
Geographically, Ali-Ogba stretches from about 4 50 N to 5 30’N
and extends from about 6 25 E to about 6 40’ E. Spatially, it
covers an area of 920 sq. km in the northern part of the Niger
Delta region located within the River Niger flood plains.. It is
bordered on the west by the Orashi river and on the east by the
Sombreiro river. In addition to the main drainage systems, there
are the Omoku river and many back swamps, cut offs and
interconnecting streams which form a maze of drainage channels
superimposed on the area. At the peak of the rainy season, these
interconnected waterways are a prominent feature of the
landscape.
Its
location in the Sombreiro-Warri deltaic plains, which consists
of coastal plains sands and other tertiary deposits – marine,
mixed, and continental deposits typical of deltaic environments
situates it in the rain forest zone of southern Nigeria. .
The area can be
divided into four ecological zones:
·
The
Sombreiro river plains (eastwards)
· The
Orashi river flood plains (westwards)
· The
central well drained lowlands and farm mosaic (between the
Orashi and Sombreiro rivers
· The
non-tidal freshwater swamps basin.
The highest part
of Ali-Ogba is the well drained lowland and farm mosaic with
altitude ranging from 15m to22 m. In general, the land is
characterized by a gentle sloping topography of less than 10
degrees in many areas. This relatively low altitude gives the
area its characteristics flat and monotonous low relief
interspersed by many wetland (swamp /creek basins), which
crisscross the central low lands and empty into the two main
river systems (Sombreiro and Orashi)
As a result of its geographic location, Ali-Ogba
enjoys all year round high temperatures averaging 80 degrees
Farenheit in the day with over night lows ranging from 65 to 70
degrees. Also, the area has at least ten months of rainfall
totaling over 80 inches per year with very high humidity in the
summer months. The climatic conditions and topography support a
wide variety of plant and animal life. The flora consists of
economic trees especially oil palm trees and a variety of
plants species of great pharmacological value as human elixir.
Legends of Origin
Ali-Ogba communities constitute one of the minority ethnic
groups of Nigeria and share common ancestry, socio-cultural
elements and heritage. Oral history and folklore have it that
Ali-Ogba people migrated to what is now called Ali-Ogba from the
area of the then Benin Empire across the Niger about the 16th
century. In his book on the history of Ogba published in
the1950s, Ewo stated that two Ali-Ogba and Ekpeye communities
__________
1
According to Professor Alagoa, the
Ogbakiri Ikwerre also relate their founding ancestor, Ekenta, to
the Benin tradition. See
Alagoa, E. J. (1990) ed. Land and People of Nigeria: Rivers
State share a common
ancestor, Akalaka, who migrated from the old Benin kingdom
1(Alagoa, 1990).
However, archaeological evidence suggests that the
present Ali-Ogba was occupied by people long before he time of
the legendary migration of the ancestral
father, Akalaka,
from Benin. For example, the area around Obrikom (Egbekwu and
Obie) perhaps was inhabited first about 3015 B.C.; Ikiri about
2015 B.C.; and Omoku about 2815 B.C.(Ellah, 1995) According to Ellah, “by 15 B.C.
and 235 A.D. these settlements had become stable .. the
inhabitants were killing large animals and fish .. .yam was a
staple food”5.
Also, iron works was known in the area (most probably at Obrikom)
about 235 A.D.(Ellah, 1995)
It is instructive to know that the ancestors of present day Ali-Ogba
communities and the constituent extended family systems (obodos)
migrated to Ali-Ogba at different times through four main
migratory routes: South-northerly; North-southerly;
East-westerly and West-easterly during the period 3015 B.C. to
circa 1600 A.D.(Ellah, 1995)
Figure 1. Migratory routes of people of Rivers State

Source: Alagoa and Kiebel (1989) “Traditions of Origin” in Land
and People of Rivers State
Available accounts of the origins of Ali-Ogba communities and
their unique cultural characteristics and affinity lend credence
to their common ancestry or ‘brotherhood’. Based on common
historical experiences and culture, especially language, Ali-Ogba
people also exhibit some relationships to other communities in
Rivers state and other parts of Nigeria. For example, on the
basis of culture and language, some linguists such as Professor
Kay Williamson of University of Port Harcourt posit that Ali-Ogba
people belong to the Lower Niger (Igbo related group) among the
six language units making up Rivers state.
2. Ali-Ogba communities have a close linguistic
relationship to Igbo spoken by people of present Abia, Imo,
Anambra and Enugu and Eboi states who constitute the eastern and
northern neighbors of Ali-Ogba people. Also, there is some
evidence of language similarity between Ali-Ogba communities’
dialects and those spoken by Agbor and Kwale communities in
present day Delta state.
The conclusion
that can be drawn here is that people of Ali-Ogba communities in
Rivers state are closely related and face common destiny. Some
people have postulated that Umudioga ancestors came from Ali-Ogba.
So were ancestors of Rumuogba (sons of Ogba) communities and
Rumuoprikom (sons of Obrikom the ancient capital of Usomini group of
villages). Also, linguistically and culturally Ali-Ogba
communities are related to other Nigerian people. Their present
area of settlement within plains of the Orashi and Sombreiro
rivers is rooted in their ancestral history and geography. The
Ali-Ogba communities’ settlement in their present location, and
their cultural relationships with other adjacent communities in
Rivers and Imo states with whom they trace their roots to the
old Benin empire more or less define their identity. _____________
2
Of course, not only Ogba people link their ancestors to Benin.
Alagoa and Kieble (1986) indicate, “the most common place of
origin cited by communities of the Ijo group outside the Niger
delta is Benin. These communities include Nembe, Beni, Tarakiri,
Kabowei, Kumbowei and Mein, Kolokuma, Opokuma, Ogboin, Ekpetiama,
Okordia and Oporoma. The same is said of the Delta Edo groups of
Epie, Engenni and Udekama (Degema).
The communities in the Igboid group are: Ekpeye, Ikwerre,
Etche, Egbema, Ndoni and Ndoki. The other language units
include: the Ijo, the Ogoni, the central delta group, the Delta
Edoi group and the Lower cross River group.
III Ali-Ogba
Socio-Political Organization and Population Change:
Socio-Political Organization
Table 1: Ali-Ogba: Some Kindred groups, titles and greeting
address
|
ONU OBODO
(kindred’s Lineage |
Political
title |
Greeting
Address |
Community
Group |
Town/Village |
|
Umuezeali or
Agburu
Umuokpraeme |
Okparaeze
(prince)
Ezeali
Ajie
Ikeoha
(Commander) |
Nwaezeali or Nwaogbowu |
Omoku |
Obieti
Obakata |
|
Ihiukwu
Uriem
Imeagi |
Iyasara
(Prime
minister) |
Nwaogbowu |
Omoku
Egi |
Obieti
Obagi |
|
Umuorodu
AgwoloUmueke
Isikloko
Umuimegi
Umueke |
Owerri
(Guard,
Commander. Aide-de camp) |
Nwa-Ngwoh
or
Nwa-Osikpa |
Omoku
Omoku ;Egi
Egi
Omoku
Omoku |
Obieti
Usomini
Akabuka
Ogbuta
Obakata |
|
Umu-nkaru
Umu-Oyoro
Umu-Obah
Umu-Akpa
Umu-Chi
Uchi |
Akogu
(loyal
leader) |
Nwa-Onuotu |
Omoku
Omoku
Omoku
Egi
Egi
Egi |
Obieti
Usomini
Obosi-I
Oboburu
Oboburu
Erema |
|
UmuEbe
Akpa
Edi-Ihuru
Imeagi
Umu=Iyasara |
Nwadei,
Nwaogbuehi
(king) |
Nwa=Ogbuehi
Nwabida
Iyasara |
Omoku
Egi
Egi
Egi
Omoku |
Obieti
Oboburu
Akabuka
Ede
Usomii |
|
Umuohali
Umu-Alinwah |
Ewo
(peace
maker) |
Nwa-Ewoh |
Egi[
Omoku
Omoku |
Ede;
Obite
Usomini;
Obakata |
|
Umu-Agbidah |
|
Nwa-Agbida |
Omoku |
Uju |
|
Umuosia |
Omodi |
|
|
|
|
Obosi
(Umuoba) |
Ojoka
(hawk) |
Onuotu |
|
|
Sources: Ellah
(1975) ; Ogbowu (1972)
Every Ali-Ogba person belongs to a politico-cultural
organization (Onuobdo) and every Onuobdo occupies a
traditional position in the political organization of Ali-Ogba
which has been preserved to this day. Every Onuobdo has its own
distinct titles which have political, social and economic
implications. The membership of Onuobdo and its associated
title or “praise name” is expressed in one of the most important
aspect of Ali-Ogba cultural and political legacies: the
traditional greeting (Idu Isiali). When a member
of an Onuobdo bows in the traditional greeting (Idu Isiali), he
or she is praised with the appropriate title of his or her
Onuobdo.
The ‘Idu-Isiali’ or traditional greeting is an important
cultural obligation of a full- fledged indigene of Ali-Ogba. To
perform the greeting properly, you must know the Onuobdo of the
person you are about to greet as well as the appropriate praise
name or title of distinction for his or her Onuobdo. In
addition, you must know the age-grade of the person to be
greeted because a younger age-grade should initiate the greeting
with the following exceptions:
·
Whatever may be a person’s age, he or she
will initiate the greeting or “bow” to every member of his or
her mother’s Onuobdo, except the very young persons
·
A man and his agnatic relatives will initiate
the greeting or “bow” to the agnatic relatives of his wife or
wives
·
A man will “bow’ to the wife or wives of an
elder member of his own Onuobdo
·
All female members of an Onuobdo should
“bow” to all members of the same Onuobdo irrespective of age,
except those from their own immediate extended family
·
Members of the same age-grade bow
indiscriminately among themselves
In Egi
section of Ali-Ogba, the traditional greeting (Idu-Isiali) by
persons versed in the traditional greeting ceremony in a
gathering is embellished with a rap depicting the philosophies
of the person who initiated the greeting. A traditional ruler or
“king” in Ali-Ogba does not respond to “Isiali”. Instead, the
greeter praises the traditional ruler with his royal title
bowing or genuflecting slowly while the ruler responds by
praising the greeter with his “Onuobdo” traditional title.
Population and Settlement Patterns
Ali-Ogba people fall into three main village or
community groups: Egi (meaning dry land), Igburu (meaning swamp
or wetland) and Usomini’ (meaning water side) consisting of
about 14 extended family systems. The lack of consistent census
records in Nigeria over the years makes it impossible for any
one to be authentic about the population of Ali-Ogba
communities. However, available census data shows that in 1927,
Ali-Ogba had a total population of 20, 292 consisting of 5479
male adults, 6203 female adults, 4114 boys and 4191 girls.(Ellah,
1995) The population increased to 20,930 in 1935. The
distribution of Ali-Ogba population in 1935 by villages/towns is
illustrated in table below.
Table 2:Ali-Ogba: Population
Distribution by Village/Town Communities (1935)
|
SECTION |
Village/Town |
Population |
Number of Extended Families |
Composition of Village/Town
Council |
|
EGI |
Akabuka |
1000 |
6 |
6family heads & 1
elder
from each family |
|
|
Akabuta |
180 |
1 |
Family
Head / 1 elder |
|
|
Ede |
370 |
5 |
5 family
heads + 2 elected elders |
|
|
Egita |
240 |
2 |
2 family
heads |
|
|
Erema |
1240 |
9
|
9 family
heads |
|
|
Ibewa |
130 |
6 |
6 family
heads |
|
|
Obagi |
400 |
3 |
3 family
heads & 3 elders |
|
|
Obigbo |
200 |
2 |
2 family
heads |
|
|
Obiebe |
220 |
4 |
4 family
heads |
|
|
Obiosimini |
100 |
2 |
2 family
heads & 4 elected members |
|
|
Obite |
420 |
5 |
5 family
heads |
|
|
Oboburu |
1300 |
8 |
8 family
heads & 8 elected members |
|
|
Obukaegi |
300 |
4 |
4 family
heads |
|
|
Ogbogu |
1000 |
10 |
10 family
heads & 1 elected member from each family |
|
|
Ohalielu |
200 |
2 |
2 family
heads |
|
|
Itu |
70 |
1 |
1 family
head |
|
IGBURU |
Agbada |
420 |
6 |
6 family
heads |
|
|
Ama |
300 |
3 |
3 family
heads & 1 junior man from each family |
|
|
Abogoro |
70 |
2 |
2 family
heads |
|
|
Elehia |
170 |
2 |
Ditto |
|
|
Elieta |
200 |
4 |
4 family
heads |
|
|
Ikiri |
330 |
3 |
3 elected
elders |
|
|
Obigwe |
130 |
4 |
4 family
heads |
|
|
Ogbidi |
210 |
3 |
3 family
heads & 1 junior elected man |
|
|
Ohiauga |
160 |
4 |
4 family
heads |
|
|
Obor |
370 |
4 |
4 family
heads |
|
|
Okansu |
280 |
3 |
? |
|
|
Okpurukpuali |
180 |
5 |
5 family
heads |
|
|
Oshiakpu |
250 |
1 |
Family
head & 3 elders |
|
|
Uju |
150 |
4 |
4 family
heads & 1 elder |
|
USOMINI |
Aliozo |
170 |
1 |
Family
head & several elders |
|
|
Idu
Obisobele |
520 |
6 |
6 family
heads |
|
|
Idu
Obisuku |
400 |
ditto |
Ditto |
|
|
Kreigani |
320 |
3 |
3 family
heads |
|
|
Obie |
250 |
3 |
3 family
heads & the Ezeali |
|
|
Obrikom |
1600 |
7 |
7 family
heads & 2 elders from each family |
|
|
Ohalimini |
140 |
1 |
? |
|