ORIGIN OF IBIBIO PEOPLE
Marcus Garvey once said that “ a people with no knowledge of their past history and culture are like a tree without roots”
It's based on this note that I resolved to go on a quest to self-discovery, No, not necessarily of my people but our people.
Thus, in the course of my self-search, my conclusion wasn't questionably far-fetched as I learned that Africans are one big family of people. A community particularly of Sub-Saharan Africans who migrated and dominated the continent thanks to one charismatic leader or some spiritual heads.
They were definitely migrating with a small group of committed kinsmen as they undertook a great journey southward thus changing the face of the African continent.
An adventure that did traversed great lakes, rivers, desert, plains, valleys, forests, caves and plateaux. A journey that outspread across the Congos, the easterly borders of our great continent; thenceforth consummating at the Cape of Good Hope in southern Africa.
That great nation in question are the Bantu people, yes if we must discern our history and roots, It's pertinent we explore how this great nation of people, namely the Ibibio, Efik, Oron, Eket, Igbo, Annang & Ejagham people et al. originated.
The Bantu people
Who are the Bantu people, you may want to know, well -
According to Wikipedia, briefly put, the Bantu people are the speakers of Bantu languages comprising several hundred indigenous ethnic groups in Sub-Saharan Africa, spreading over a vast area of the continent.
The total number of languages or dialects is estimated in some 440 and 680.The total number of speakers accounts to some 350 million which makes up roughly 30% of the population of the continent or some 5% of the total world population.
Bantu migration
Mass movements of people are an important influence on world history. The Bantu people are no exception as most legends and verbal history passed from one generation to another points to a northerly movement or of a Middle eastern front. To be presumptuously precise what constitutes today's Palestine, Israel, Lebanon, Syria, Jordan. The migration guided the Bantu people into Kemet (Egypt) where they contributed in building one of the greatest civilisations the world has ever seen.
Due to perhaps civil unrest, wars, natural disaster or the need for more pasture for their domesticated animals, the Bantu migrated into Libya, Sudan, Chad, Niger and subsequently to Western and Central Africa. Other well known bantuic groups migrated towards the West African Coastal regions such as Ghana, Gambia, Senegal, Ivory coast, Togo et al. Those who moved further south reassembled some 2000 to 3000 years ago east of the Niger River after migrating probably around the Lake Chad terrain towards the Mambilla plateau of Nigeria and the Grasslands belts of the Cameroons.
This culminated into a further migration and expansion probably in two groups namely towards the great lake regions of East Africa which constitutes Uganda, Rwanda, Burundi et al. all the way to Tanzania. while the others followed Gabon, Angola Towards the Southern tip of Africa.
These migrants brought with them new cultures as they adapted their skills to the lands they occupied and intermingled with other ancient races of people such as the Pygmies of the great Equatorial forest and Khoisan people of Southern Africa.
This is how the migrations of the original Proto-Bantu speaking group was initiated.
Nonetheless, not all migrated as some stay behind as archaeological evidence from the separate works of Jean Hurault (1979, 1986 & 1988) and Rigobert Tueche (2000) in the region reveals - that this region has been inhabited by the same people for 5 millennia, from 3000 B.C to date.
This is how the story of the origin of Ibibio people and how related to Efik, Oron, Eket, Annang, Ejagham people amongst others was occasioned. It's now purported the Ibibios amongst other ancient groups form what is known as the “Proto-Bantu” based on the universality and similarity of the language in relation to that of most Sub-Saharan tribes. It is also purported that they constitute a remnant of groups that “stayed back home” in the process.
Photo demonstrating the root of Efik/Ibibio cultural heritage and migratory route
In order to proceed on the quest of our origin, namely the Ibibio people, how it correlates with Oron, Eket, Efik Annang, Ibeno et al. Let's consider some schools of thoughts.
Origin of the Ibibio - What most sources stipulate
The Ibibio people are a coastal people in southern Nigeria. They are mostly found in Akwa Ibom, Cross River, and in the Eastern Part of Abia. The Ibibios are the 4th largest ethnic group in Nigeria, and barely outnumbered by the Igbo. The migratory route of the Ibibio from central Benue valley is acclaimed as the original home of the Proto-Bantu which constitutes the Ibibio. It's A privilege acknowledging that Ibibio language is probably amongst some of the ancient languages of the Bantu people.
According to the Council of Akwa Ibom Traditional Rulers and religious leaders in Abuja, it's speculated that the Ibibio people are Jews from the Northern kingdom of Israel who later migrated to Egypt during the travail proceeding the Babylonian captivity. While some on the other hand, suggest and affiliate themselves with Nubia and the Falashas of Ethiopia.
Correspondingly, The official Efik Eburutu Nigeria.Org page of the Obong of Calabar of the Efik and Efut people also did assert the same notion. It affirms that The Efik people, as hinted on by the early Scottish missionaries, Efik balladists and scholars such as Elder Aye Eyo Nsa in his book, “The Efik people” points to the “Orient” which is in the Middle East as being the source of their origin.
In order to discern the intricacy of the puzzle, I thought it prudent to weigh in foremostly on the origin of the Ibibio people as they constitute the largest of the rest of the sub-group.
According to some available traditional sources suggest that the earliest stock of the Ibibio ancestral home is Usak Edet fondly called “Edet Afaha” (Isangele, Isanguele) in South-western Cameroon in the English and Meme division and suggest a strong cultural affinity with the Oroko people etc.
Before long, upon emigrating to Cameroon, the Ibibios arrived at their current location following two major directions. One major group reached Nigeria by an overland route and settled at Ibom in Arochukwu. Here they erected a shrine dedicated to the worship of the famous Ibritam (long juju) or Ibin okpabi.
Efik sources point to a religious and social rift between the Aro people which widened whenever the latter celebrated (Ndok) festival.
The second group however, arrived on the mainland via sea which constitutes Uruan, Oron, Eket, and Ibeno people. Talbot, who for many years conducted anthropological research among the Ibibio, suggested that the Efik started to claim a separate identity by about 1600 AD after a split from their kinfolk the (Uruan). What happened at Arochukwu and why did the Ibibio emigrate you may want to ask? Well the is elaborated below.
Map of Nigeria
The Aro-Ibibio war - Igbo account An Ibibio kingdom once existed between present day Abia and Akwa Ibom states in Southeastern Nigeria which later became Arochukwu.This enclave which comprises many villages - acclaimed amongst them were Ibom, Obinkita and Obong Okon Ita with its seat of government at Obot Okon Ita.
It occurred that in 1630, the Eze Agwu clan under the leadership of their leader, Awgu Inobia of Abiriba began migrating to the enclave around the mid-17th century. The Ibibio clan welcomed all and sundry.
By virtue of territorial ambition, people of the Eze Awgu clan under the leadership of Agwu Inobia led a rebellion against the ruling family; well after the passing away of Obong Okon Ita. There was a coup which was heavily resisted by Akpan Okon, the son of the obong for many years.
This led to Igbos seeking the support of Prince AKakpokpo Okon. He was a son to Obong Okon Ita by virtue of marriage to an Igbo lady who was given out with the intent to settle the conflict. Prince AKakpokpo Okon in a skirmish with his elder brother Akpan Okon, over who would succeed the Obong-ship further attracted the support of The Edda people under the rulership of a Juju Priest from Afikpo known as Nnachi Ipia and two princes of Akpa clan.
The Akpa people were trading allies with the Eze Agwu and Nnachi clans when Mazi Nnachi Ipia contracted the engagement of Akpa Warriors/mercenary forces of present day Biase in Cross River State.
The Akpas were led by the royal Nnubi merchant princes, Osim and his brother Akuma Nnubi. At the end of the war, Osim and Akakpokpo did not live to celebrate the victory as they died in the war.
This double loss of leadership by the two non-Igbo parties in the war effort led to a feudal strife amongst the parties. In order to resolve the tension and honor Osim's legacy, his brother Akuma Nnubi was crowned the first Eze Aro (king) while Akakpokpo Okon family was incorporated into the maternal home of the Eze Agwu dynasty. Subsequently, Nnachi's descendants however were offered primacy of the throne starting with his first son Oke Nnachi thus the Arochukwu kingdom was established.
Efik people account At Arochukwu
According to the official Efik Eburutu Nigeria.Org page of the Obong of Calabar, the Efik people are purported to have originated from Ibom in Arochukwu in today's Abia state in Nigeria.
There existed a renowned man called Iboko who lived amongst them. Iboko is today celebrated as the father of the Efik nation despite the limited narrative of his person. Moreover, It's uncertain Iboku, being a leader led Efik people to present day Nigeria from the Middle East. It`s however, apparent he held a prominent position worthy of followership and reverence. He was acknowledged as a father of people by a majority of his ardent followers and descendants. At least the first six Ndidem of the Eburutu tribe were named after him and his name adopted for the group.
According to history he had two children and it's not certain he lived in the Igbo country of the Arochukwu except for his children. There was a son named Eno who settled at Ibom and was referred to as Eno Ibom, Ibom Eno or Ibom Iboku. The alternative name, Ibom Iboku, was not his personal name as erroneously believed in most circles but referred to the Iboku group who lived at Ibom. Edidem Ibom Eno or Iboku is regarded as the first Edidem of the Eburutu tribe. He had two children namely Abatim Ibom Eno and Atai Ibom Eno (known simply as Atai Iboku). The Efik talking drum reminisces their relationship as ‘Idibi aman Abatim enye aman Efik, Efik Ete Ete nditọ Atai Ibom Enọ’ (The man that begat Abatim begat Efik, Efik are descendants of Atai Ibom Enọ). There was also Ọtọñ, the leader of the group that settled in Ututu village. His children were Ikpoto, Ama and Ebughu. Ama was the father of Ọtọñ Ama of the famous Amaku story for school children. Ikpoto and Ebuhu became the ancestors of Efiat and Ebughu respectively, now domiciled in the Oron region of Akwa Ibom State. Ọtọñ Ututu, popularly called Ọtọñ Iboku was the second Edidem of the Iboku people
Disagreements over objects of worship triggered conflicts between the Iboku people of the Eburutu tribe and their Igbo host and Iboku people left Igbolands in families. Foremost on the migration road were the Ọtọñ Iboku descendants, followed by descendants of Abatim Ibom Eno who founded the various Eniọñ sub-clans including Asañ, Obio-usiere and Atan.
Thirdly, some older children of Atai Ibom Eno or Atai Iboku who migrated away from their father at today`s Arochukwu to establish places like Itu and the surrounding towns of Obot-Etim, Akunakuna, Umọn, Ito, Idere, Eki, Ukwa and Ikot Ana.Their first settlement however was at an Igbo village called Mbauzo, hence the name Itu Mbauzo. Finally, their father Edidem Atai Iboku, the third Edidem of the Iboku people, left the Igbo country for Uruan with two sons and a daughter namely Ema Atai, Ekpe Atai and Ekei Atai Iboku in the last quarter of the 13th century AD.
Map Arochukwu - its proximity to Itu, Uruan, Isangele and Calabar
Efik and the event at Uruan
At Uruan, a notable character by the person of Efiom Ekpo surfaced in the Efik history chronicle of the Iboku people. It was a love story and adventure laden with immense romance. Ekei Atai Iboku got married to an Uruan Chieftain by name Ibaña Ñkanta and a son Ekpo Ibaña was born out of the union. His Efik contemporaries or cousins at the time were Odo Ema Atai, Atai Ema Atai and Inyañ Ekpe Atai Iboku. Ekpo Ibaña Ñkanta married Ema Atai’s daughter, Odo and fathered Efiom Ekpo. Efiom Ekpo became the 7th Edidem of the Iboku people. His genealogical chart traces him to Iboku by maternal connections.
While Edidem Atai Ema Atai had four sons namely Ukpong Atai Ema, Ema Atai Ema, Atai Atai Ema and Adim Atai Ema. Edidem Inyañ Ekpe Atai had Ekpe Inyañ Ekpe, Ndem Inyañ Ekpe and Osukpọñ Inyañ Ekpe. In summary, the two males of Edidem Atai Iboku, namely Ema and Ekpe produced eight grandchildren in Uruan; Ema Atai having five and Ekpe Atai having three. These became the ancestors of the proverbial ‘Esien Efik Itiaba’ (seven Efik clans) in Uruan namely Iboku, Obutọñ, Adiabo, Mbiabo, Eñwañ, Abayen and Usukakpa
How the Oroko account corroborate with Efik people, migration and the establishment Ekpe fraternity
In the course of the adventure , rose an interesting character by the name Asibọñ-Ekondo, by virtue of the key role he played in shaping Efik history. This man was born Asibọñ Anatiñ Ekpe Inyañ Ekpe Atai Iboku from the Enwañ clan. His mother was Uyi Ntekim Osukpọñ Inyañ Ekpe Atai Iboku of Usukakpa (Idua) clan. He preferred to join forces with his mother’s depleted clan Idua and so his children know themselves today as Idua sons and daughters.
As a fisherman, Asibọñ sailed in his canoe to the large waters of Usak Edet where he met and married a certain Mutaka of Efut Usakedet. His father in-law, Ekondo, gave him a form of Usakedet mystery to protect his family. It was his long stay in the home of Ekondo that made people come to refer to him as Asibọñ Ekondo, a name that is held with pride amongst people of Efik descent, yet unsettled as some think of Asibọñ as an Efut man. This is not plausible as the name Asibọñ is wholly Efik while Mutaka is Efut.
Besides, about 60% of Idua kingship revolves around his descendants. Upon the death of his father-in-law Ekondo, Asibọñ returned to present day Tete Street where Idua people were. Here he learnt that the descendants of Ema Atai had reached Creek Town and Asibọñ decided to go to them in the 1st quarter of the 15th century AD, with his wife Mutaka, three sons namely Mba, Ndem and Ebito, and some Efut Usakedet in-laws . These Efut inlaws constituted the very first set of Efut who lived in Creek Town.
In Creek Town, Asibọñ lived among the Obutọñ people where ‘Idim Mbarakọm (Mbarakom spring of today)’ is, with his bosom friend Ñkọk Ofuta; a name derived from the nickname ‘Ñkọk, afo ata’. The Efik people of those days knew Asibọñ as an Eñwañ man, so he and his house represented the Eñwañ clan in Creek Town even though he preferred to associate with his mothers in Idua.
Asibọñ revealed the secrets of Mbọkọ Ekpe to Ema Atai people of the time, prominent among whom was Eyọ Ema (the Priest-King at the time) and the secrets were entrenched in the sanctum of Ekpe Efik Iboku. His wife Mutaka unarguably knew about Mbọkọ since it was a very common thing among Usakedet women. And so when the Ema Atai people found her invoking Mbọkọ one day, they decided in the narrow-mindedness of the time that she should die so the secrets would remain. Asibọñ permitted them to kill his wife, only to have himself killed by the same people afterwards, so that his wife’s death would be kept secret and Mbọkọ secrets would not be revealed to other people. His children knew what went on and so fled Creek Town with their Efut maternal cousins back to Tete Street in Calabar.
Map of Cameroon - Location of Isangele( Oroko people)
The Oroko people Account
The Oroko (also Bareka/Batekka) are an ethnic group in Cameroon. They belong to the coastal Bantu group, widely known as Sawa, and primarily occupy the Ndian and Meme divisions of the Southwest Region of Cameroon. The Oroko are related to several ethnic groups (or tribes) in Cameroon's coastal areas, with whom they share a common traditional origin, and similar histories and cultures. These include the Bakweri (Kwe), Bakole, Duala, Ewodi, the Bodiman, the Pongo, the Bamboko, the Isubu (Isuwu or Bimbians), the Limba (or Malimba), the Mungo, and the Wovea.
The Oroko may share ancestral and cultural relations with the Barombi and the Isangele (who live among them), as well as the Balong, Bafaw, and Bakossi. The Oroko is made up of some ten ethnicities namely the Balondo ba Diko,Balondo ba Nanga, Balue,Bakoko, Bakundu, Batanga amongst others.
Language
The Oroko speak the Oroko language, which is a Narrow Bantu language. The Oroko language is a dialect cluster comprising nine dialects, namely: Londo, Lolue, Lokoko, Lotanga, Lokundu, Lokombe (Ekombe), Longolo, Loma (Bima), and Lombongi (Mbonge). Some linguists have treated these dialects as separate languages.
Early history
There are several versions of the oroko story however, one that seems more plausible, is that the Oroko are primarily descended from an earlier Batekka people who later became known as the Batanga. These Batanga were settled in areas close to present-day Isangele in the Bakassi peninsula. Probably in the 15th century, tensions between the Batanga and their Efik neighbours began to heighten over trade, leading to what has come to be known as the Batanga Wars. The aftermath of this war saw seven families of the Batanga, from the Balondo clan, migrating into Efik territory in what is today Calabar, Nigeria. That faction is now known as the Efut people of Calabar. Successive waves of migration took place in small family groups, beginning probably with the Bima, then the Bakundu, Batanga, Ngolo, Balue and Balondo.
It is believed that the Balue are directly descended from the Batanga and that the Ekombe and Mbonge are directly descended from the Balue. At least seven out of fifteen Balondo ba Nanga communities were founded by the Balue and the Ngolo, making the Balondo a plausible offshoot of their more populous Ngolo and Balue relatives altogether about 250 Oroko villages and towns.
The Oroko occupy a region historically known as the Kingdom of Biafra. If one turns to Knut Knutson's 1888 memoir, which recounts his experiences with the people around the Cameroon Mountain,the possibility of a historical connection between the ancestors of the Oroko and the founders of the Kingdom of Biafra becomes clear. It is also probable that the ancestors of the Oroko were the same as either the Kalbongo or Ambozees, described by early European explorers like Samuel Blommaert, O. Dapper, and John Barbot.
Whatever the version, all Oroko sub-clans agree that their most ancient migrations began from places around Mount Fako from where they migrated into the creeks of the Rio del Rey, following the routes of the Moko, Massaka and Meme rivers. After establishing several Batekka settlements, the people again migrated from the creeks back into the interior, following the Ndian, Moko, Massaka, and Meme rivers.
, in most cases, the Nganga Molimi (or Priest of Molimi). He was therefore,
Oroko Culture
The Oroko claim to have founded the Ekpe secret society, a type of masonic organization which traditionally kept the peace in the Bight of Biafra, and its secret writing system, Nsibidi. The word, nsibidi, is possibly derived from the Oroko word, njibidi, which means "violence" or "chaos". At the judiciary level was the Ekpe and the head of the Ekpe was ultimately the head of the community, and, in most cases, the oldest man in the society. He was alsothe natural Sango' a Mboka[12] (or patriarch of the community). In consultation with the Etana, the Sango' a Mboka directed the administrative, judicial and legislative affairs of the land.
Leading together with the Sango' a Mboka was the Nyango' a Mboka (or matriarch of the community), her most important honorific being Nyangerômô. She was the head of the Besambe (or Mosembe), a council of women who held the same status as Ekpe men. Among the Balue, this remains the only title inherited by people of the same lineage, usually, of the Bareka clan.
Today, Ekpe has been popularized by the Ejagham and Efik-speaking peoples of Cameroon and Nigeria, as well as their diasporic communities in the Caribbean and Africa, in the form of Abakua in Cuba, Abakuya dance in Equatorial Guinea,Bonkó cult in Fernando po (Bioko) by Deported Ñáñigos to Fernando Po in the 19th century.
. Apart from Ekpe, the Oroko also share several cultural traits with, especially, the Bakweri and Bamboko. The Malle (or Elephant cult) and the Nganya are some of their most visibly shared cultural heirlooms.
Ibini Ukpabi Shrine
Ibini Ukpabi Shrine
In order to understand the power and influence Ibini Ukpabi esserted on the lives of a vast community of people, It is imperative to understand who this deity was.
Ibritam's location was at a limestone cave beneath the watershed mound surrounded by what was later known as ovia Chukwu (God`s groove). Ibini Ukpabi was known by the Igbo as Chukwu okike Abiama (God the creator of wonders).
The oracle was known in Eastern Delta as “Tsuku ab yama” while among the Igbo it was referred to as chukwu (God) or Chukwu-abiama (God almighty) by christian as christianity was introduced.The Europeans called it long Juju because of the distance and days most of its supplicants, some as far as Benin kingdom, underwent to arrive at the shrine.
Professor Monday Abasiattai identifies it as developed by the Idiong Secret Society about 300 AD which is some 1,230 before the Ibibio War.
Ibn - Ukpabi is a corruption of an oracle referred to as Ibritam well after the Ibibio War of 1934. The oracle was located in Ibom on which Arochukwu city was to be later established after the Ibibio War of 1534. Under the kingdom, the oracle was known as Ibritam. (Ibit itam - giant drum). Ibn - Ukpabi is a name change of Ibit Itam, pronounced and written Ibritam. Therefore, Ibit Ukpabi mispronounced Ibn - ukpabi ia not a “slave god” as wrongly designated.It forms the basis for the attachment of the suffix “Chukwu” to the name of aro hence Arochukwu. (God's own Aro). Some communities knew Aro as “Umuchukwu (The children of God)The Efik and Ibibio knew Aro as “Mbot Abasi” (the people of the Great Spirit.)
Idiong is loosely interpreted as sorcery which is defined as the act of foreseeing the future or telling the unknown through signs and omens. It's also known as the ability to consult the spirits and invisible forces whereby man obtains favour and knowledge of the future and everyday affairs of life.
The area around the shrine of Ibini Ukpabi and the cult monument of Kamalu includes a sacred altar, a six foot gully that takes people to the temple and a waterfall; this has been called the Long Juju Slave Route of Arochukwu. There is also the throne of judgement - the dark presence ("the Holy of Holies'') those found guilty walked into dark tunnels and those found innocent went back to their relatives. Other features include a hill of rags.It was referred to by the British as the 'Long Ju-ju'. Ibini Ukpabi was used to settle cases, particularly those of murder, witchcraft, poisoning and family disputes. The oracle was paramount throughout the Niger Delta; the losing party of a case was traditionally destroyed by the oracle, but then, well after the introduction of slave trade, the priests of Ibini Ukpabi developed a preference in selling the losing party into slavery instead. That is the place where the condemned were instructed to undress and Leave their clothes before they disappeared into the tunnels around the hill of rags. There is also the tunnel of disappearance, which is the dark tunnels into which the victims disappeared. At the site can be found the red river where it is said that as the victims disappear, the aro divinity messengers would colour the river red to give people the impression that the condemned has died. And the red water flowing down the stream would be a sign to the relatives that the victims were dead. Yet another feature is the Iyi-Eke - an outlet from where the victims blind folded walk to "Onu Asu Bekee'' (the European beach, which later became the government beach) and from there, waiting boats took the enslaved to Calabar for onward transmission to Ala Bekee.
A demand for coastal trade with Europeans over slaves instigated a change in the function of the institution.The result was the exploitation of the erstwhile glories of Ibritam as an enabling factor in the establishment of Aro hegemony.
The contraction was adopted as a result of conquest thus disrupting a long established spiritual conformation conjured by a priest at the cave.The already fragile ecosystem was further exacerbated during the British and Aro conquest thus prompting the deprivation of the systemic rites being passed from one generation to the next. Factors such a coalition with the colonialist, trade and religious interest destroyed the essence it inherited from Ibritam. There was no available opening to occasion the esoteric sciences,secret and arts of Ibritam to the newly constituted priests of ibn-Ukpabi as the reigning arch-priest or Ete Idiong were murdered in the war.
Ibritam shares some unique characteristics with other centers of the ancient world, dedicated to specific functions such as archeoastronomy. This study explains astronomical achievements of ancient people which involves the application of the sciences of archeology, astronomy and ethnography.
By the mid-18th century, Ibini Ukpabi (Long Juju) exerted great influence in the South South region of Nigeria. Several communities, stretching from Benin to Ikom went on a pilgrimage to pay homage and receive blessings and protect from the oracle. As they returned to their abode, they carried along new cultural and spiritual belief systems, knowledge and skills. Many more migrated away from the Arochukwu enclave to settle in distant townships as they spread and established the Aro Confederacy tenet.
Ibn-ukpabi must be depicted for what it was, namely an ancient astronomical observatory built about 200 Ad by the Idiong Society and operated as Ibritam.
EVIDENCE TO SUPPORT IBIBIO LANGUAGE IN RELATION TO EASTERN AND SOUTHERN AFRICA BANTU SPEAKERS
The assessment and result below tends to support the “oneness theory” of the majority of Sub-Saharan Africans people. Another intriguing aspect here that suggests that some Bantu groups did stay behind e.g Ibibio, Efiks, Eket, Annang amongst others is demonstrated below;-
This question was thrown at africans from different parts of the continent. “How do you say “food” in your language.
Extract from a Facebook group page
hoko Mtubu - Ukutya in IsiXhosa ( South Africa)
Mondela Phiri - Chakudya in chewa
Kudakwashe Madzima - Chikafu/Shona -Zimbabwe
Stha Janice Tazibona - Ukudla. Northern Ndebele
Mackenzo Nkosi - ukudla in Zulu as well,Kudla in SiSwati
Chakudya in Chichewa- Malawi
Saviour Zilole Moyo - Zakudya in Nyanja zambia
Wi Isabwa - Shililwa/Shikhulia in Isukha dialect of Luhya language western Kenya - johnstone Musungu Khulya - to eat
Shakhulya/Shokhulya - food (singular) Fiakhulya/biakhulya - food (plural)
Kelvin Kumwenda Mwanza - Chakulya/vakulya.(tumbuka,Zambia)
James Dusabe - Ibiryo (kinyarwanda) Rwanda
Musenge Chibende- Ifyakulya (Chibemba, Zambia)
Raoul Kayebo - Bilibwa (kilibwa) from the verb "kulya/kulia"- to eat in Kivila (DRC)
Cletus Mutale - "ifyakulya" Bemba language Zambia.
Kutsirai Fungai - Kudya in Shona Zimbabwe
Kutsirai Fungai - kudya is to eat.
Timoro Tumoro - Chakulya in Malawi
Thembalethu Stofile - Ukutya in Xhosa language
Vusi Mseleku- Ukudla in isiZulu
Sanelisiwe MaButhela Mnyandu - In isizulu we say "ukudla"
Julia Haipinge Julia- Oikulya, ovawambo tribe
Amidu Halanga Phiri - Chakuly a south zambia
Francis Simoh Njino - Irio in kikuyu kenya, but to eat we say kuria
Hanrex Royal Marindi- Swakudya in xitsonga
Another reference is in Ibibio,The phrases, “good morning” is “Amesiere” whereas to the reply is “amesierende”
SUMMARY AND EVALUATION
What was the indigenous language spoken by the Ibibio people at their preceding location in Arochukwu?
How does the Efik account interplay in the Arochukwu story?
Where was Ekpe invented and who are the original custodians of the fraternity?
If the Efik people actually hailed from Usak Edet, how does that correlate with the Arochukwu and Oroko accounts?
A cross section of Ibibio people claim to originate from usak Edet . How does that correlate with the Arochukwu and Oroko accounts?
Where did the Efik, Oro, Ekid, Okobo,Annang, Ibeno et al. during the Aro-Ibibio war?
During Efik emigration from Ibom, They encountered other clans during their sojourn. such as at Uruan. Why did they leave after a stretch of years?
Are Efiks descendants of Prince AKakpokpo Okon, the second son of Obong Okon Ita begotten from the Igbo woman; who later allied with the Igbo insurgents? and if so, Why did they eventually depart Arochukwu? Was it a fracas over the rightful heiress of the Ibritam (Ibn Opkabi) oracle and grove?
Can Oro, Ekid, Ibeno, Efik, Annang people and other groups around the region be culturally/ethnically classified as Ibibio or Ibibio proper?
We shall attempt to answer these questions in my subsequent menoir.
Per contra, the actual origin of the Ibibio, Efik, Annang, Oron , Ekid warrants further research thus, it remains inconclusive.
Most Colonialist home and based academics have diligently tried to unlock the mystery surrounding the origin of our people. Some trace it back to Arochukwu while others dwell on the Usak edet (Isangele) hypothesi.
The reality however is that our origin is still undoubtedly open to further debate and research thus tagged inconclusive.
I have managed to provide maps and abstracts to enable us to discern for ourselves how the migratory puzzle must have occured.
Nonetheless, it's noteworthy to assume that the Ibibio migrated from the Middle East amongst other groups via the desert; across the Mambilla plateau, the Arochukwu enclave to their current location.
Well after the Aro-ibibio war, they migrated across Itu, Uruan to territories such as Oron, Creektown, Annang, Eket etc.
The Efiks on their parts might have emigrated well after the Ibibio people. Probably descendants of the union between the Okpa people of today biase who migrated from Cross River State , the Ibibio king, Obong Okon Ita and the Igbo people.
Their Union with the Efiks was further consolidated at Uruan as Ekei Atai Iboku got married to an Uruan Chieftain by name Ibaña Ñkanta.
As the Efiks migrated towards Old Calabar, they integrated with the Qua and Ejagham people to further create a mosaic, vibrant and idle cultural entity.
At this juncture, we can ascertain that Ibibio are closely related to the Annang,igbo, Oron, Efik, Biase, Akamkpa, Uruan, Eket and Oroko people of Cameroon.
This Bantuic ancestry amalgamation extends to the Douala, bayangui, Beti, Bamileke, bamum people amongst others of Cameroon.
In addition, a number of African collections of folklore and oral accounts of the Yoruba, Efiks, Ibibio,Igbo, Fulani, Akan, Fulbe, Malinke, Songhay ctc. all points North (the Middle East) as the obort of their ancestors.
Colonialist and their engender envers African history
Colonialists vehemently hid the truth of Bantu people's contribution to world history in the building and establishment of the Eyptian civilisation well before the arrival, conquest and domination by Arabs, Hellenic, Roman and the byzantine forces.
They also conditioned and hindered their western historians and academics from exposing truths behind datas, materials and artifacts gathered during their raid and scrambled for Africa for lest it celebrates and accredit Africans as begetters of great edification of today's modern technology.
They support erroneous theories such as “Lucy” the hominin species Australopithecus afarensis found in the Afar Triangle in Ethiopia as the source of humankind to acclaim that Africans lingered in the Continent for time immemorial.
These schools of thoughts undermind great empires and civilisations such as Sumerian in southern Mesopotamia, ancient China and India which predates modern civilisation thus holding the key to an ancient past.
For the West to prevail, they developed a tactic that serves to deprive Africans of their history, religion and spirituality. They effortlessly fabricate borders and subdivide our people according tribes and tongues. All in an effort to foment tension and division amongst Africans while assuming to stand for one clan; only to eventually conquer and apply submission of both parties.
In conclusion, It is our place as Africans to rewrite and present our narratives as inspired and passed on to us by our forebears. A narrative devoid of foreingn influence and education. Lest we forget Marcus Garvey that, “ a people with knowledge of their past history and culture is like a tree without roots''
https://www.longbranch.k12.nj.us/cms/lib/NJ01001766/Centricity/Domain/635/Bantu.pdf
https://www.longbranch.k12.nj.us/cms/lib/NJ01001766/Centricity/Domain/635/Bantu.pdf
http://www.aro-okigbo.com/history_of_the_aros.htm
https://en.wikipedia.org/wiki/Oroko_people
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