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THE ORIGIN OF OKRIKA

The people of Okrika (Wakirike) have a controversial origin. This is because there are no proper records of the history of settlements outside Okrika Island, and the customs and traditions of the communities on the Island have been complicated by series of violent disputes (Alagoa 2005:145).

Two earliest settlements were first seen on the Island, namely Okrika town (Kirike) and Ogoloma. However, there is continues controversy between the two over which arrived first on the Island. The earliest settlers who made up the Okrika Kingdom have a variegated history. As a matter of fact, Okrika people “do not trace their origin to one ancestor” (Abam 2005:16). To the Ogu people, the communities that make up Okrika nation were independently founded.

Generally speaking, there are different accounts that points to migration from different places and times, this is because many migrations happened all over Africa most of it neither organized or planned. But, particularly, from central Ijo land, it is not very clear as to when such migrants started and settled at Okrika.

Therefore, one can say these movements were spontaneous and suggest that each Okrika settlement have its distinct history of migration and settlement but later became a federation for mutual defence against external aggression when might was right for its people. “Solidarity of the different settlements with the Kirike settlement was achieved and perfected for mutual defence”. The acceptance of the leadership of the Kirike settlement by all other Okrika settlements was mainly due to its population and might, and also enhanced by its cultural affinity sacredly consolidated in an everlasting manner through a covenant (Oboku), believed to have no limitation in time or space.

The Oboku bound not only settlements or communities, but also the individual members of the settlement to one Okrika nation. (Abam 2005: 17). According to one oral tradition, the earliest Okrika settlement is Okopiri (Oko’s bush), today’s Okochiri on the mainland. It was derived from the name “Oko, the name of the man generally regarded as its first settler or founder” (Talbot 1932: 830). He was said to have migrated from Amasoma on Wilberforce Island in Central Niger Delta (Alagoa 2005: 146). Oko is the undisputed leader of the groups of migrants that settled in Okopiri for both security and greener pastures. However, no exact date and time of these migrations was recorded.

According to recent archaeological works by a team of researchers led by Prof. Ebiegberi Joe Alagoa, shows the earliest Okrika migrants settled at the Okrika mainland between 860 AD and 1515AD (Alagoa and Tamuno 1980: 114). Other sources also suggest that the earliest settlers in Okrika include those who migrated directly from Central and Western Niger Delta.

Those who crossed from Okopiri and other places is still littered with some myths. For instance, it was believed that Tomoniaro crossed to Okrika Island with her husband Oko, children Sangatan-aro and others in about 1255 AD. Tomoniaro has been associated with Fenibeso, a tough looking young man, a marauder and fugitive offender who migrated to Okopiri from Ilotombi, also known as Ido-Toru, or Andoni country (Talbot 1932: 83-84). Fenibeso, Tomoniaro and her family were said to have lived together in Okopiri for about two decades before they crossed to Okrika Island.

Other settlers at the time on the Island also include a man called Kirike, Oputibeya, Opuambe, Ileya (Eleya), Ekeregbani (Fiberesima 1990: 2), Inyiaso, Kala-Owolo, Iga, Amakiri, Opuogulaya etc. But those to whom primacy of arrival on the Island has been attributed were Oputibeya and Kirike (Abam 2005: 22). There is, therefore considerable controversy on this issue.

One school of thought believed that Kirike is an eponymous city, a man named Kirike was the first settler and founder of Kirike town and that the name was derived from his name. So the custom of naming places by the name of the first settler was not new at the time. Thus, Okopiri was named after Oko, Ogoloma after Opuogulaya etc. Another school of thought believed Oputibeya was the first settler. They believed Oputibeya migrated from Balaborikiri in Ido Toru (Andoni country) (Ejitiwu 1991: 28). Another source said he came from Amasoma in the Central Niger Delta (Ajayi & Crowther 1976: 350). Yet, a third source said he crossed to Okrika Island from Okopiri (Awoala 1983: 120).

Apart from Kirike and Ogoloma towns, there are two other towns on the Okrika Island. One is Ogbogbo and the other Ibaka. The people of Ogbogbo migrated from Central Niger Delta through Okoloba toru (Bonny River) and settled for a while at Borikiri near Obu-mu-ton Chiri, now known as Port Harcourt. From Borikiri near Obumuton Chiri, the Ogbogbo people moved to a site near present day Okujagu Community and then again to their present settlement on the Okrika Island about 1670 AD, during the reign of King Dokube (Ado II), Amanyanabo of Okrika. Same manner, the people of Ibaka were said to have migrated from Bukuma, in Kalabari territory, to their present settlement on Okrika Island during the reign of King Boike (Boka), Ado III, Amanyanabo of Okrika about 1730 AD. Many other Okrika-Speaking towns and communities are located outside the Okrika Island. Some of such historic communities are Ogu, Bolo and Abuloma.

OGU – The name was derived from Opu-Ogu (Taribo, in The Times of April 24 1988: 8) one of the pioneer settlers in the present community. The naming of Ogu Kingdom resulted from a statesman-like compromise among the early settlers. It was adopted that one Egbeleyakpiki was said to be the first to arrive on the land of Ogu and cut down some branches called “Igba” for construction of his domain called “Okoloba Pike”. Yet, another oral tradition claims that his comrade, Opu-Ogu first arrived at another part of the same settlement, and also cut down some branches of trees called “Igba”, as a mark of his settlement. The pioneers out of self defence and security of new settlement, resolved with maturity and sagacity to live in peace.

BOLO – It’s another Okrika-Speaking community outside Okrika Island. Its ancestors migrated from the Central Niger Delta through secondary dispersal centres including a place called Ilotombi. They were led by a man called Luka who succeeded Abalamaya-Opuso who died in Ilotombi (Ejituwu 1991: 28 & 41), their first settlement before migrating to Olom-Bolo on the mainland. After a while, at the mainland, Luka died and was succeeded by his son Bolo, who for strategic reasons preferred a big Island where his father often went hunting for wild animals. Consequently, he led his people across the river to the present location of the community which derived its name Bolo from his name.

ABULOMA – The people of Abuloma originally lived on the section of Port Harcourt township known as Borikiri (Alagoa 2005: 148). According to oral tradition, Opu-Ogulaya made friends with Obulo, ancestor of Abuloma. Obulo supplied him with his first cultivated root crops: yam and cocoyam. Opu-Ogulaya only ate “a fruit called tololo mggusu” (raffia palm fruit), fish and bush meat. He began to exchange fish for yam and cocoyam with Obulo. This made their relationship to be stronger and protected and in like manner, other ethnic groups also protected them against external aggression from the Diobu people and other quarters. This perhaps explains why in addition to Okrika, the Abuloma people speak the familiar language of the Abua, Odual and Bukuma. The exact time, the Abuloma people migrated to the present location is still unclear.
The other ancient Okrika-Speaking towns outside Okrika Island are Isaka, Obumuton and Ele, each of which has its distinct history. Okrika towns and communities in Obumuton or what is today known as Port Harcourt city stretch from Bie-Ama in the present Borikiri area to Marine Base, Koko-Ama, Amadi-Ama, Tere-Ama, Ozuboko, Okuru-Ama, Abuloma, down to Azuabie (Okujagu) near Rivers State Zoo with common boundary with Oginigba community.

House system

The Okrikans like all other Ijo sub-groups of the Niger Delta are organised into autonomous and co-equal War-Canoe houses (Omuaru-wari). Kinsmen living together in the same area make up each War-Canoe House. Although the War-Canoe is an institution of kinship, historically, it deals principally with war and defence. War-Canoe houses may be different in terms of size and man power. however, Benefits and community assets are shared to the War-Canoe house equally and not based on there numerical strength.

Every War-Canoe House is headed by a Chief who is assisted in various capacities by sub-chiefs. The Chief is addressed as the ‘Warinyanabo’ or ‘Waridabo’ showing his status as head of the entire War-Canoe house (Omuaru-wari). Each War-Canoe house also known as Omuaru-wari or Warinyengi is constituted by sub-units known variously as ‘Warikubu’ or ‘Oko’. Each sub-unit (Warikubu or Oko) is headed by a sub-chief known locally as the ‘Oko-tibidabo’. Each sub-unit (Warikubu or Oko) is further divided into extended family units known as ‘Furo’. Characterised by strong kinship ties, the Furo is composed of grandfathers, parents, uncles, aunts, brothers, sisters, cousins, nephews and nieces.

Class System: Within each War-Canoe house, there are four classes for men and three for women. Classes are referred to as ‘Mumbu’. Male members of the War-Canoe house apart from the Chief and the King (Amayanabo) are classed into ‘Opu Mumbu’ (first class), ‘Ogbobiri Mumbu’ (second Class), ‘Kala Mumbu’ (third class) and ‘Owuapu-awo’ (teenagers below 18 years of age). Similarly, females members of a War-Canoe house are classed into the ‘Opu Mumbu’ (first class), ‘Kala Mumbu’ (second class) and ‘Iria-Soka Awo’ (Maidens).

The class system is an ordinary ranking system. However, it ensures hard work and progress within the War-Canoe House. Ranking is usually based on age and achievements. However, the main factors that determines promotion to a given class may vary between War-Canoe Houses. As opposed to a Caste system, classes are not heritable nor transferable. Therefore, no member of the War-Canoe house is born into a class. Members higher up the class have a greater share of the benefits and financial burdens of the War-Canoe House but decision making within the War-Canoe house is democratic.