By Prof. Etok Ekanem
Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 i REFLECTIONS AND PERSPECTIVES ON THE CONTROVERSY OVER THE 2022 AKWA IBOM STATE TRADITIONAL RULERS LAW AS RECENTLY AMENDED EXPANDED SUMMARY 1.
The Amendment Process Like every other State in Nigeria, Akwa Ibom State has a Traditional Rulers Institution, established by a State law. In September 2023, the State House of Assembly passed a bill amending the Traditional Rulers Law, Cap. 155, Laws of Akwa Ibom State, 2022, hereinafter referred to as the principal law. In line with his constitutional responsibility, the Governor of the State, His Excellency, Pastor Umo Bassey Eno subsequently signed the bill into law, cited as the Akwa Ibom State Traditional Rulers (Amendment) Law, 2023. The amended law took effect from September 22, 2023. Available information indicates that the State House of Assembly conducted due public hearing on the matter, and that the amendment bill was passed by virtually, a unanimous agreement and vote (of 25 of the 26 Members) of the House, in a duly constituted House sitting presided over by the Speaker, Rt Hon. Udeme Otong. Following the enactment of the amended law, the State Governor, in accordance with the statutory provisions of the statute, swore in the Oku Ibom Ibibio, His Eminence, Ntenyin (Dr) Solomon Daniel Etuk, JP, CFR, as the life President- General and Supreme Head of the State Traditional Rulers Council on September 23, 2023. Essentially, Akwa Ibom State is made up of ONE PEOPLE of ONE STOCK, who live in closely knit sub-groups – the Ibibio, the Annang, the Oro and others (the Ibeno and Obolo sub-groups) – in the (very diverse) descending order of their geographical spread and population numbers. Akwa Ibom State
Traditional Rulers Law
2. The Controversy The controversy and protest over the amended law and subsequent inauguration of the Oku Ibom Ibibio as the President-General and Supreme Head of the State Traditional Rulers Council emanated from our kith and kin of Annang, Oro and the other smaller dialectical sub-groups. From available indications since the crisis began, many Akwa Ibom people of these minority sub-groups perceive and Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 ii take the placement of the Oku Ibom Ibibio as the President-General and Supreme Head of the State Supreme Council of Traditional Rulers as discriminatory. There are also remarks that in its entirety, the amended State Traditional Rulers law translates to a classification of the Annang people as second class citizens, and the Oro as third class. Accordingly, the integral minority sub-groups in the Akwa Ibom project want the position of President-General and Supreme Head as well as those of VicePresident I and Vice-President II of the Council, all duly assigned by the law (as in section 4 below), to either be generally rotational amongst all the dialectical sub-groups, or the entire enactment cancelled and repealed. 3. The Information and Knowledge Gap Most evidently, from common comments on both sides (as well as the sidelines) of the controversy, the vast majority of Akwa Ibom people are not conversant with the facts of exactly what the House of Assembly did in the Traditional Rulers Council law amendment exercise. Most of our people are also not acquainted and familiar with the crux of the matter and the critical intervening and inextricably intertwined issues appertaining thereto. It is the yawning information gap that has prompted this contribution, coming by way of a comprehensive overview of the issues and considerations touching the controversy over the law. 4. The Content of the Amendment in Relation to Practice Across Nigeria Curiously, the information gap in the controversy begins right from the place and content of the amended law itself. From widespread indications, it is obvious that most commentators have not even seen the new statute in question, let alone reading same.
A brief review of the amendment made by the House of Assembly to the principal law (as in section 1.3 of the main body of the overview) is therefore, essential. We have, in sections 2.2.2 and 2.3 of the main write-up, raised a couple of posers on the wide public claims in some quarters, that the State House of Assembly lacks constitutional authority and power to have effected the amendment it made to the law, and that the new law violates the rights of the minority sub-groups, whereas as a matter of fact (as shown in sections 4.1 and 4.2 just below), the law eloquently and roundly recognizes, protects and promotes the rights of all citizens and sections of the State to their ethnic, cultural and linguistic identity, as stipulated by relevant international and universal Declarations, Charters and Conventions. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 iii 4.1 Principal amendment Basically, the amended provision of the Traditional Rulers law presents by way of the creation (in section 43) of a new body, called the “Akwa Ibom State Supreme Council of Traditional Rulers”, the establishment (in section 47) of the Office of the President-General (and Supreme Head) of the Council, who the law provides, “shall be the Oku Ibom Ibibio, representing the largest ethnic group in the State”, the establishment (in section 48) of the Offices of Vice-President I and VicePresident II of the Council, who the law respectively, provides, “shall be the Akwa Akuku Annang, representing the second largest ethnic group in the State”, and “the Ahta Oro, representing the third largest ethnic group in the State”. According to section 44 of the law, the Supreme Council itself shall comprise the President-General and Supreme Head, the two Vice-Presidents, a Chairman (as in the old law), all the 31 Local Government Area (LGA) Paramount Rulers and 31 other Traditional Rulers, one each from the 31 LGAs of the State. 4.2 Intact provisions As indicated above, the amendment does not touch the position of Chairman of Council, which section 49(1) of the new law stipulates, “shall be the presiding officer in charge of the day to day administration of the Council”. Section 49(2-4) of the amended law provides that “the Chairman of Council shall be selected from among the Paramount Rulers”, taking “cognizance of the Federal Constituencies and the Local Government Areas”; that “the Office of Chairman shall be rotational among the three Senatorial Districts of the State”, and that “the Chairman shall hold office for a period of two years only”. As a matter of fact, His Excellency, the Governor of the State, on the same date he swore in His Eminence, Ntenyin (Dr) Solomon Daniel Etuk, JP, CFR, as the President-General and Supreme Head, also inaugurated His Royal Majesty, Odidem Bassey Etim Edet, JP, the Paramount Ruler of Udung Uko LGA in the Oro ethnic sub-group, as the Chairman of the State Traditional Rulers Council. 4.3 In the wisdom of the House and national practice direction In the consideration and wisdom of the State House of Assembly, the amended law does not provide for a within-life tenure (or rotation) of the Office of President-General (as Supreme Traditional Head) and those of Vice-President I and Vice-President II of the Council. This of course, is as it is customary with all such traditional stools, like those of Village Head, Clan Head and Paramount Ruler in our laws in Akwa Ibom State, and Nigeria at large, where the occupants of such positions hold office for life. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 iv As shown in section 2 of the main body of this write-up, in the Federal Capital Territory (FCT) and most (24 of the 36) States of the Nigerian Federation, the position/office of Head of the Traditional Rulers Council is held for life, and resides permanently in fixed domains. In addition to the FCT, this system and practice for instance, runs in the following States, in accordance with the respective relevant State laws: Adamawa and Borno in North-East Nigeria, Sokoto and Kano in NorthWest Nigeria, Benue and Kwara in North-Central Nigeria, Lagos and Osun in South-West Nigeria, Anambra in South-East Nigeria and Edo and Akwa Ibom in South-South Nigeria. As a norm, in each of these 24 States (and the FCT), the Headship of the Traditional Rulers Council is domain-based in the majority tribe or ethnic group. Clear details of this are given in section 2.2 of the main body of my reflections and perspectives. 5. Essence of the Amendment Evaluating everything objectively, the description of the new Akwa Ibom State Traditional Rulers law as discriminatory against the minority dialectical sub-groups in the State is fundamentally incorrect. Much more unhelpful is the position that the law translates to a classification of the Ibibio (the majority sub-group) as “first class citizens”, the Annang as “second class citizens” and the Oro as “third class”. Given my personal very strong disposition to the dignity of all human persons, these self-attributions of inferiority by our Annang and Oro kith and kin, are psychologically very disturbing, because no citizen of Akwa Ibom State is superior or inferior to the other, on account of the circumstances of birth, which no human chooses and assigns to self. My two Ibibio sons have their maternal Annang blood running in them, and that does not, in any way or manner, make them second class or inferior to anybody. The sense of superiority or inferiority about the new law is certainly not the intendment of that legislation. Let us look at this: As is generally known, the sitting of the State House of Assembly at which the amendment bill was passed was presided over by the Speaker of the House, Rt Hon. Udeme Otong, a very prominent, astute and well-informed Akwa Ibom son of Annang extraction. As indicated in section 3 of the main overview, it is absolutely unthinkable and practically impossible that this very knowledgeable and leading Annang son could have, under any imagination, set out – with the other House Members of Annang (including the Chairman of the House Committee on Local Government and Chieftaincy Affairs) as well as Oro and Obolo extractions – and passed a discriminatory law against themselves and their people in general.
This is totally unimaginable. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 v My sense of judgment firmly holds that the actual essence of the amendment the State House of Assembly conscientiously effected was what the legislators (in good faith), earnestly considered most appropriate for the overall interest of the State in the national scheme of things in the traditional arena. It could not have been anything else. Interestingly, the provisions of the amended law evidently run in tune with the national direction and norm in the matter. More fundamentally, in its letter and spirit, the law is in total harmony with the universal tenets and principles of democracy regarding rights, as highlighted in section 2.3 of the full document. 6. On the Common Origin and Oneness of Akwa Ibom People 6.1 Background views As variously, previously alluded to in this document, historically, Akwa Ibom people are from one ancestral and aboriginal stock. A few purely academic differences of opinion notwithstanding, historians, sociologists, anthropologists and archeologists largely agree that these people – be they of the Ibibio, Annang, Oro, Ibeno or Obolo sub-groups – are one people, broadly called and known as IBIBIO. Records indicate that the Ibibio were mentioned, and so broadly described, in a 1777 Report of a Sierra Leonean Missionary, C.G.A. Olderdrops. As indicated in section 4 of the reflections and perspectives, in terms of actual origin (a subject matter on which quite some investigative historical and sociological studies have been reported), most scholars agree that the general Ibibio stock currently occupying Akwa Ibom State is a semi-Bantu tribe who migrated from the Congo in Central Africa.
The people are reported to have migrated from the Congo to Usak Edet in Southern Cameroon, and from there, to Arochukwu in the present-day Abia State, South-East Nigeria, where they settled as a community in a place called IBOM, named after their forefathers. 6.2 Further migrations and dispersal to everywhere in Akwa Ibom State today Eventual multi-dimensional conflicts and wars the Aro-Igbos (and the Ekoi mercenaries they recruited from Akamkpa in Cross River State) waged against the Ibibio between 1300 – 1400 AD resulted in significant disruptions of their farming activities. These disturbances reportedly triggered another phase of migration, leading to the expansion, dispersal and final journey of the Ibibio people to their final homeland, Akwa Ibom. Broad reports indicate that most of these migrants first settled in Ikot Oku Ikono in the present Uyo LGA, before dispersal to form the existing Iman, Itam, Ibiono Ibom, Ibesikpo, Offot, Asutan Ekpe, Western and Eastern Nsit, Oron, Eket, Ubium and the clans in Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 vi Ikot Ekpene, Ika, Abak, Ikono, Ikpe, Ukpum, Ikot Abasi, as well as the Western Ibibio (Annang) clans in Ukanafun and Oruk Anam areas. A group moved from the Cameroon Valley by water and settled at Akwa Akpa in the Cross River estuary, from where they migrated inland to form parts of the present Uruan and Nsit, while others (generally referred to as Water Ibibio), comprising the Eket, Oro, Ibeno and the Obolo people in Andoni area moved further by water to their present homeland. Yet, some others moved through the Cross River channel to reach Oku Iboku in Itu, Uruan and the upper Ibibio clans in Efikland, including Creek Town, Duke Town, Okoyong, etc.
There is an opinion that some of the Ibibio migrants from Arochukwu who occupy the present Ikono LGA and parts of the neighboring areas did not originally get to Ikot Oku Ikono in Uyo, but broke off and settled where they are in Ikono land, the immediate attraction and enticement most likely, being the fertile agricultural soils of the zone. 6.3 Variations in opinion As earlier hinted though, some variations in opinion exist regarding the origin and migratory routes of the Ibibio to their present location in Nigeria. Some writers for instance, argue that rather than the Congo, the Ibibio (or segments of them) originated from Israel, Palestine, Egypt or even elsewhere, and migrated in trickles, through different routes. These variations are understandable, as they are regular features in their source-point, an academic realm within the concept of what historians call historiography, which of course, is basically different from history itself. This is treated in a little more detail in section 4.2.3 of the full write-up. In all of this, however, the key issue for us, is that Akwa Ibom people are one common people, from wherever and howsoever, they came to their present land.
In their wars and travails along their migratory routes, a particular subset of Ibibio people – the Afaha warriors – are reported to have rendered some special combat and defense services to the entire race. Records show that in addition to one in Calabar, there were about 275 Afaha villages in the eight Colonial Divisions that made up the present Akwa Ibom State, distributed as follows: Abak, 76; Eket, 48; Etinan, 79; Ikot Ekpene, 10; Itu, 21; Oron, 22 and Uyo, 18. The narative and the current spread of the Afaha subset of Ibibio people across the State, historians agree, add weighty credence to the fact that Akwa Ibom people are of one ancestral stock. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 vii 6.4 Common language Linguistically, all Akwa Ibom people understand and speak Ibibio, a Niger-Congo language, as the lingua franca – the common language. Historians and social scientists broadly agree that the dialectical differences among the sub-groups in the State are ascribable and trackable to the extended periods of isolation between the Ibibio migrant groups, and the linguistic imbibitions, assimilations and adaptations to other ethnic groups with which such Ibibio sub-groups were in geographical closeness and association during their migrations. 6.5 Historical exploits and gains of Ibibio in the 20th century under Ibibio Union 6.5.1 Formation of the Union
As a people, the present generation of Akwa Ibom people cannot lose sight of the historical exploits and gains of our forebears (working as a bundle of one people) through the Ibibio Union, established in 1928, as a pioneer socio-cultural and political organization in Nigeria. Records show that the first meeting of Ibibio Union was held in the Mission School of Qua Iboe Church, No. 2 Abak Road, Uyo, on April 28, 1928. According to reports, the following frontline Ibibio (nay Akwa Ibom) sons were some of the founding members of the Union: Chief Nyong Essien (Uruan), Chief Sampson Udo Etuk (Etinan), Sir Egbert Udo Udoma (Ikot Abasi), Chief J. U. Eka, Chief Inyang Ekpot, Chief Robert Umo Inyang (Ikot Ekpene), Chief Ibanga Udo Akpabio (Ikot Ekpene), Chief John Esin (Oron), Chief Sampson Udo Idiong (Abak), Chief Ntuen Ibok (Ikot Ekpene), Chief J. S. B. Ikpe, Obong Ephraim Akpan Aurthur (Ukanafun), Obong Ekukinam Bassey (Ikot Ekpene) and Obong Japhet Akpan Udo. The following Iman sons were reportedly, also involved: Obong Jack Essien Ibok Essien, Chief Henry Nelson Udoh and Chief Akpan Udo Nquak. 6.5.2 Early efforts and gains as one bundle of people Given the great cause and purposes for which these visionary Ibibio sons formed the Association, Ibibio Union carefully developed an unprecedented programme of action in Nigeria for all-round development and emancipation of the component Ibibio people. As one of its cardinal concerns,
the Union set up an overseas scholarship scheme in 1936 and sponsored six sons of the land (one/then Colonial District) for University education in the fields of Agriculture (one slot), Medicine (two slots), Education (two slots) and Law (one slot) in the United States of America and Europe. These pioneers left the shores of Nigeria for their studies in 1938, ten years before the first ever University Institution Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 viii in Nigeria (the University College, Ibadan, now University of Ibadan) was established by the British Colonial Government in 1948. Subsequently in 1949, the Ibibio Union (which, being the pioneer of the agitation for State creation in Nigeria, had by then, metamorphosed into Ibibio State Union) selected and sponsored six Ibibio daughters (one/Colonial District) to study in Universities overseas. It had earlier in 1946, established the famous Ibibio State College (now called State College) in Ikot Ekpene, a bold early effort at creating and expanding opportunities for secondary education in Ibibioland. Earlier on in 1941, publication of THE IBIBIO MAGAZINE had started in London as a monthly journal of Ibibio Union. Plans were underway for the establishment of the proposed Ibibio National Hospital and Ibibio National Bank. Regrettably, we lost that beloved association of Akwa Ibom people – the Ibibio State Union – and its great promise under very unfortunate circumstances.
I have intentionally, and on purpose, reflected on the story of the Ibibio Union in section 6 of this overview, basically to underscore the point that Akwa Ibom people are historically, one IBOM (IBIBIO) PEOPLE. Evidently, it was not without basis, that our forefathers bonded, and did what they did for Ibibioland, under the banner of Ibibio State Union. This point is critical to the conclusion I am driving to in this controversy. 7. The Oku Ibom Ibibio Stool Had Long Existed Contrary to recent insinuations in some quarters that historically, the Ibibio people (as a collective of the occupants of Akwa Ibom State today) never had a king and supreme traditional ruler before now, the Ibibio did actually have a king as far back as the 17th century. Available accounts show that the first recorded Ibibio king and supreme traditional head was Obong Okon Ita, who reigned from 1670 – 1690 over Ibom (Ibibio) Kingdom, located between the present Abia and Akwa Ibom States. This was close to two centuries before the emergence of Obong Edem Ekpenyong Offiong Okoho Efiom Ekpo Efiom Ekpo (called King Eyamba V), who reigned as the first Obong of Old Calabar from 1834 – 1847. As shown in section 5 of the main write-up, before the selection of the current Oku Ibom Ibibio, Ntenyin (Dr) Solomon Etuk in 2018, we had, between the last century and Decade 1 of the present century, witnessed the successive emergence and reign of the underlisted three deceased Akwa Ibom monarchs as Oku Ibom Ibibio: His Eminence, Akwa Edidem Thompson Udo Uyoatta Akpabio III, OFR, MBE, His Eminence, Usonyin Okon Ekpo Ekpo and His Eminence, Akwa Edidem (Dr) Akpabio Udo Ukpa, JP, FCE. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 ix The logical implication and interpretation of the above fact concerning the Ibom traditional stool is that, being of the Ibibio common stock, all Akwa Ibom Traditional Rulers have a historical link and connection to the ancient monarchy of King Okon Ita – as a common heritage of Ibom (nay Akwa Ibom) people.
Except of course, where any Traditional Ruler and his subjects voluntarily and freely choose to opt out of the historic Ibom Kingdom and ancestral stock, after which our State – Akwa Ibom – is even named. This, in my considered opinion, is the central and meeting point from where we can possibly find and locate some brotherly understanding in this whole controversy. Not to mean though, that from a national and general democratic viewpoint, I have personally found any fundamental flaw with the new law, the provisions of which (as earlier observed), accord with national practice in the matter, and more importantly, with the universal tenets and standards of democracy, which generally recognize and respect the legitimate rights of both the minority and majority, including the all-important global rights to ethnic group, cultural and language/linguistic identity. Clearly, the amended law recognizes and broadly protects and promotes these rights in all of its sections 47, 48 and 49 (2 – 4). 8. Spiritual Undertones and Constraints Under the very strong conviction that there is much more in the controversy over the Traditional Rulers law than meets the eye, I have devoted some attention in this overview to reflections on what I construe as the underlying spiritual undertones and connotations. Drawing relevant spiritual lessons from the relationship and walk of the children of Israel (now the State of Israel) with God, it is my firm conviction that in His infinite love and mercy, despite our offensive ways, He has intentionally permitted this situation to occur in Akwa Ibom State as a special opportunity for collective repentance.
I am convinced in my spirit that God is set for His Divine intervention (Exodus 3:8) for the restoration and return of the State to the true path of the journey to our dream land of promise, if we truly evaluate and reconsider our ways. Just like He variously did for the children of Israel (Jeremiah 31:10; Hosea 6:1-3; Ezekiel 36:25-27). Some more attention is devoted to reflections on perceived spiritual undertones of the controversy in section 7 of the main body of this overview. Fortunately, the Governor and father of the State at this time, His Excellency, Umo Bassey Eno, is an ordained Pastor and Servant of God. He is therefore, in a most appropriate position to lead the process as a duty to his people and to God. Even as we appreciate and thank the Governor for his Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 x very peaceful and calm disposition to the matter, and for his sustained respect for the entirety of the Traditional Institution in the State, despite some acts that are apparently provocative. 9. Conclusion In amending the Traditional Rulers law, the Akwa Ibom State House of Assembly evidently, followed the due process and acted in good faith for the entire State.
Contrary to recent indications in some quarters, the Oku Ibom Ibibio traditional stool had existed (as a heritage of the Ibibio, nay all Akwa Ibom people) right from the 1670 – 1690 reign of the first king and supreme traditional head of Ibom Kingdom, the legendary Obong Okon Ita. Being a common traditional heritage of all Akwa Ibom people, the Oku Ibom Ibibio Kingship position should normally, be available to all Ibibio sub-groups in the State, except where any sub-group freely and voluntary opts out of the Ibom (Ibibio) Kingdom for whatever reason(s). What this means is that, like the current Oku Ibom Ibibio who has lawfully assumed Office, any native and qualified Akwa Ibom monarch (without exception or exclusion as to dialect) duly selected to the seat of Oku Ibom Ibibio, can, under the amended law, become the President-General and Supreme Head of the State Supreme Council of Traditional Rulers and hold office life. This is my personal perspective on the matter, held out as a (peace and unity) middle course in the controversy. Not implying, however, that I find any fundamental fault with the amended law, as this law largely conforms with national practice and, in its letter and spirit, with the universal tenets and standards of democracy, which generally recognize and respect the rights of both the minority and the majority, including the rights to ethnic, cultural and language/linguistic identity, issues this amended law clearly elevates in sections 47, 48 and 49 (2 – 4). Obvious indications exist that there are some spiritual undertones behind the controversy over the law. Deliberate efforts – which His Excellency, Pastor Umo Bassey Eno, the Governor, is in a most appropriate position to drive – must be made to deal with the relevant underlying issues. May peace and love reign in our hearts. This Document is available in a free printed booklet. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 1 REFLECTIONS AND PERSPECTIVES ON THE CONTROVERSY OVER THE 2022 AKWA IBOM STATE TRADITIONAL RULERS LAW AS RECENTLY AMENDED By Prof. Etok Ekanem The City of Uyo, Nigeria November 16, 2023 SECTION 1 1.0 BACKGROUND TO THE MATTER 1.1 The Process and the Complaints Over the last 6 – 7 weeks, there has been some public unease in sections of Akwa Ibom State, arising from the recent amendment of the State Traditional Rulers Law, Cap. 155, Laws of Akwa Ibom State, 2022, hereinafter referred to as the principal law.
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The law was amended by the Akwa Ibom State House of Assembly in late September, 2023 and the amendment bill promptly singed by the State Governor into law, cited as the Akwa Ibom State Traditional Rulers (Amendment) Law, 20231 . From all available information in the public space, the amendment was passed by virtually, a unanimous agreement and vote (of 25 of the 26 Members) of the State House of Assembly. Available official reports also indicate that before subsequently sending the bill to the House for consideration, the Executive arm of Government (under the immediate-past Governor of the State, Mr Udom Gabriel Emmanuel) did, in May, 2023, present the draft bill to the Akwa Ibom State Traditional Rulers Council in a meeting at which all the 31 Paramount Rulers in the State (except one person who was absent due to ill health) were present. The current State Governor, His Excellency, Pastor Umo Bassey Eno has variously, publicly indicated that he was personally present in the said meeting with the Paramount Rulers (as Governor-elect at the time), and that none of the 30 monarchs present at the meeting raised any objection to the proposed amendment. Similarly, there are official reports that before passing the amendment bill, the State House of Assembly, as part of the due process of law-making, conducted a public hearing of the then proposed new law in Uyo, the Akwa Ibom State Capital City. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 2 1.2 The Complaint and Protest In the main, the complaint and protest in segments of the State and media over the amendment of the principal law by the Akwa Ibom State House of Assembly, the signing of the bill (as passed and forwarded by the Assembly) into law by the State Governor and subsequent swearing in of the Oku Ibom Ibibio, His Eminence, Ntenyin (Dr) Solomon Daniel Etuk, JP, CFR, as the President-General of the State Supreme Council of Traditional Rulers (as stipulated by the amended law, which is highlighted in section 1.3 of this overview), emanated from our Akwa Ibom people of Annang and Oro extractions. The State is made up of ONE PEOPLE of ONE STOCK, who live in closely knit subgroups – the Ibibio, the Annang, the Oro and others (the Ibeno and Obolo sub-groups) – in the very diverse descending order of their geographical spread and numbers. From what we have heard and read since the beginning of the crisis, segments of Akwa Ibom kith and kin of Annang, Oro and other minority sub-groups are opposed to the amendment made to the principal law by the House of Assembly for a couple of reasons. In particular, in their consideration and perception, our people in these sub-groups take the placement of the Oku Ibom Ibibio as a life and permanent President-General and Supreme Head of the Akwa Ibom State Supreme Council of Traditional Rulers as discriminatory. Some documents we have cited further describe the provisions of the amended law, not only as “derisory, condemnable, discriminatory, provocative and insulting”, “but also inconsistent with section 42(2) of the 1999 Constitution of the Federal Republic of Nigeria (as amended)”. There are also common remarks that in its entirety, the amendment to the principal law translates to a classification of the Annang people as second class citizens, and the Oro as third class. The minority sub-groups therefore, demand that either the Offices of President-General and Supreme Traditional Head, Vice President I and Vice President II of the Council of Traditional Rulers created by the amended law, be generally rotational amongst all the sub-groups in the State, or the law be cancelled and repealed. Given everything about the times in which we currently dwell, coupled with my personal experience (playing a center-point advisory role) in a very similar five-year (2018-2022) crisis over the selection of a Village Head for my Nkim Itam village community in Itu Local Government Area (LGA), I personally understand that the reactions we have seen over the present matter in Akwa Ibom State are largely, just natural. Some of the things we earlier saw being done, and some of the language Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 3 deployed by some quarters of recent (e.g. the reference to the Ibibio foremost monarch as “the socalled Oku Ibom Ibibio” and the reference to the Ibibio as an “ineffective majority”) have, in my opinion, however, been quite extreme, untidy and unhelpful. Whatever it is in all this, though, I think that we could calm down, and prayerfully reflect, meditate and seek God’s help and direction towards what is best for our collective peace and interest as ONE PEOPLE in the national affairs of Nigeria. This is precisely why I am here, and this is the core essence of this writing. Indications from what we make of public comments are that a comprehensive overview of this matter, which is currently lacking, may help shape and inform views, opinions and positions on the new law amongst all Akwa Ibom people and the Nigerian public at large. 1.3 The Content of the Amendment From what we read and hear some of our people say over the matter, it is obvious that not many of us have even seen the amended law, let alone having the opportunity to read same. As of necessity therefore, it is important to reproduce and show the amendment made by the House of Assembly to the 2022 Traditional Rulers Council Law here. Essentially, the amendment to the principal law comes in the form of: i. the creation of a new body, known as the “Akwa Ibom State Supreme Council of Traditional Rulers”, replacement of the Heading, “Council of Chiefs” in Part VII of the principal law with the name of the new body, and specifically creating the Akwa Ibom State Supreme Council of Traditional Rulers in Section 43 of the amended law. ii. the introduction of a new Section 47 which establishes the Office of the President-General (and Supreme Head) of the Council, who the law provides, “shall be the Oku Ibom Ibibio, representing the largest ethnic group in the State”. iii. the introduction of a new Section 48 which establishes the Office of Vice President I of Council, who the law provides, “shall be the Akwa Akuku Annang, representing the second largest ethnic group in the State”, and the Office of Vice President II of Council, who the law provides, “shall be the Ahta Oro, the third largest ethnic group in the State”. Section 44 of the amended law provides for the following broad-based composition of the Supreme Council of Traditional Rulers: “(a) President-General (b) Vice President I Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 4 (c) Vice President II (d) Chairman (e) All Paramount Rulers, and (f) such other persons who shall be Traditional Rulers, one selected from each Local Government Area”. The amendment does not touch the position/office of Chairman of the Council, which the new law stipulates in Section 49 (1), “shall be the presiding officer in charge of the day to day administration of the Council and shall function in liaison with the President-General in carrying out the day to day duties of the Council”. Section 49 (2-4) of the amended law further provides that “the Chairman of Council shall be selected from among the Paramount Rulers and the selection shall take cognizance of the Federal Constituencies and Local Government Areas”; that “the office of the Chairman shall be rotational among the three Senatorial Districts of the State”, and that “the Chairman shall hold office for a period of two years only”. As a matter of fact, His Excellency, the Governor of the State, on the same date (September 23, 2023) he swore in Ntenyin (Dr) Solomon Daniel Etuk as President-General, also inaugurated His Royal Majesty, Odidem Bassey Etim Edet, JP, the Paramount Ruler of Udung Uko in the Oro ethnic sub-group, as the Chairman of the State Traditional Rulers Council. In its wisdom and considered decision, the State House of Assembly did not provide for a within-life tenure (or rotation) of the Office of the President-General (as Supreme Head of Council) and those of Vice President I and Vice President II. This of course, is as it is customary with all such traditional stools, like those of Village Head, Clan Head and Paramount Ruler in our laws in Akwa Ibom State and Nigeria at large, where the occupants of such positions hold office for life. As elaborately shown in section 2 of the reflections and perspectives, in most States and the Federal Capital Territory (FCT) of Nigeria, the position/Office of Head of the Traditional Ruler Council reside permanently in fixed domains. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 5 SECTION 2 2.0 OCCURRENCES AND PRACTICES IN OTHER LANDS IN NIGERIA 2.1 General Observations The provisions of the Akwa Ibom State Supreme Council of Traditional Rulers Law, 20231 , regarding the life tenure of the President-General (Oku Ibom Ibibio) as the Supreme Head of the Council is not peculiar to the State. This is rather, the practice and norm across most parts and regions of Nigeria. Recent checks show that over two-thirds (24) of the 36 States and the FCT of Nigeria have domain-based life and permanent Heads of their Traditional Rulers Councils. For clarity (and possible verification), the following 24 States (and the FCT) are the parts of Nigeria with this category of Traditional Rulers Councils – the States and Heads of Traditional Rulers Councils (in brackets): Adamawa State (Lamido of Adamawa), Akwa Ibom State (Oku Ibom Ibibio), Anambra State (Obi of Onitsha), Bauchi State (Emir of Bauchi), Benue State (Tor Tiv), Borno State (Shehu of Borno), Edo State (Oba of Benin), Gombe State (Emir of Gombe), Jigawa State (Emir of Hadejia), Kaduna State (Emir of Zazzau/Zaria), Kano State (Emir of Kano), Katsina State (Emir of Katsina), Kebbi State (Emir of Gwandu), Kogi State (Attah Igala), Kwara State (Emir of Ilorin), Lagos State (Oba of Lagos), Nasarawa State (Emir of Lafia), Niger State (Etsu Nupe), Osun State (Oni of Ife), Oyo State (Alaafin of Oyo), Plateau State (Gbong Gwon Jos), Sokoto State (Sultan of Sokoto), Taraba State (Aku Uka of Wukari), Yobe State (Emir of Fika) and the FCT (Ona of Abaji). In none of these States (or in the FCT) is the Traditional Rulers Council made up of just one person – the Head. Virtually all of them are dialectically and ethnically (or even in terms of their component tribes), plural. Notwithstanding this, their apex Traditional Rulers Councils exist as one, with life Supreme Headships under the Laws of the States. Nothing in this makes citizens from any of the dialectical/ethnic groups other than that of the Head of the Council, second class, third class or inferior. In what they do, Nigerians out there obviously see the bigger picture of their States in the national arena, in spite of their linguistic, ethnic or even tribal disparities. 2.2 Detailed State Examples A few detailed examples of the situation among the 24 States earlier listed in section 2.1 above should further clarify issues. Take a look at the following: i. Adamawa State – with Lamido of Adamawa (a Fulani man) as the life and permanent Head of the Traditional Rulers Council, speaks Fulani (the majority language), Hausa, Tukar, Gbaya, with at least 100 ethnic (language) groups in all. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 6 ii. Benue State – with Tor Tiv (a Tiv man) as the life and permanent Head of the Traditional Rulers Council, speaks Tiv (the majority language), Idoma, Igede, Etulo, Abakpa, Jukun, Hausa, Akweya and Nyifon. iii. Borno State – with Shehu of Borno (a Kanuri man) as the life and permanent Head of the Traditional Rulers Council, speaks Kanuri (the majority language), Shuwa Arab, Marghi, Glavda, Dghwede, Mafa, Hausa, Fulani and 20 other languages. iv. Edo State – with Oba of Benin (a Bini man) as the life and permanent Head of the Traditional Rulers Council, speaks Edo (Bini) (the majority language), Owan, Esan/Ishan, Afemai (Etsako/Akoko Edo) and 7 other languages. v. Kaduna State – with the Emir of Zazzau/Zaria (a Hausa Fulani man) as the life and permanent Head of the Traditional Rulers Council, speaks Hausa (the leading language), Fulani, Gbagyi, Ham and 26 other languages. vi. Kogi State – with Atta Igala, (an Igala man) as the life and permanent Head of the Traditional Rulers Council, speaks Igala (the dominant language), Ebira, Okun (Yoruba) and Nupe. vii. Kwara State – with Emir of Ilorin (a Yoruba-speaking Fulani man) as the life and permanent Head of the Traditional Rulers Council, speaks Yoruba (the majority language), Nupe, Fulani, Baruba and 6 other major languages; it has 9 first class Obas, including the Olumo of OmuAran, the Olofa of Offa and the Share of Olupako and 75 others. viii. Niger State – with Etsu Nupe (a Nupe man) as the life and permanent Head of the Traditional Rulers Council, speaks Nupe (the majority language), Gbagyi, Hausa, Koro; it has 21 tribes who speak the 11 languages of the State. ix. Plateau State – with Gbong Gwon Jos (a Birom man) as the life and permanent Head of the Traditional Rulers Council, speaks Birom (the majority language), Afizere, Amo, Anaguta, Aten, Hausa, Fulani with 40 other ethno-linguistic dialects. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 7 x. Taraba State – with Aku Uka of Wukari (a Jukun man) as the life and permanent Head of the Traditional Rulers Council, speaks Jukun, Mumuye, Fulfulde, Mambilla, Tiv and 15 other languages. This is virtually the picture in all the other 15 States and the FCT. All of these States have laws duly enacted by their respective Houses of Assembly and Governors to back the operations of their Traditional Rulers Councils. Nowhere have we heard of the interpretation of these State Laws to mean discrimination against some ethnic/dialectical groups in the States, or a classification of the progenitors of any language groups as second class, third class or inferior citizens. In consideration of all of this, I find it cumbersome to comprehend the position of some of our people – that the Akwa Ibom State House of Assembly lacks the constitutional authority and power to have amended the State Traditional Rulers law as it did – a position championed in the media by my beloved friend and former highly respected colleague on the Akwa Ibom State Executive Council, Ekpenyong Ntekim, Esq., erstwhile Attorney-General and Commissioner for Justice. From the practice across other Nigerian States just highlighted above, this question begs for an answer: Is section 42(2) of the 1999 Constitution of the Federal Republic of Nigeria (as amended) cited, meant for only Akwa Ibom State? 2.3 The Issue of Violation of Rights Enshrined in the African Charter on Human and Peoples’ Rights There are also public (electronic media) and documented indications by my good brother, the former Attorney-General, that the amended Traditional Rulers law grossly violates the rights of the minority sub-groups in the State, as enshrined in the African Charter on Human and Peoples’ Rights (Ratification and Enforcement) Act 1983, CAP A9, LFN 2010. These indications are well noted and respected. I however, cordially beg to differ. Being a life-long devoted and known crusader and soldier of social justice, I am personally, quite familiar with matters of human rights, including the rights of national and other minorities. As an Akwa Ibom man, a minority (which all of us in Akwa Ibom State are) in the Nigerian State, I have in the course of public life, devoted appropriate and sustained interest and attention to issues pertaining to the rights of minorities. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 8 With these long years of engagement, we have become conversant with the globally recognized rights of minorities, which generally cover the rights to protection of existence, protection from discrimination, recognition, protection and promotion of ethnic, cultural, language/linguistic and religious identity as well as the right to participation in political affairs. These rights are numerously encapsulated in the African Charter on Human and Peoples’ Rights mentioned, as well as other such international Documents as the 1948 United Nations Universal Declaration on Human Rights, the 1992 United Nations Convention on Minority Rights and the 2001 Durban Declaration and Programme of Action. Examining the new statute side by side the above stipulations, there is nothing in the amended Akwa Ibom State Traditional Rulers law (whether in its letter or spirit) that diminishes the rights of the minority sub-groups, which is the crux of the controversy. In the contrary rather, the statute clearly elevates and promotes the universal rights to ethnic, cultural and language/linguistic identity, which the statute rubs on. This is broadly shown in sections 47, 48 and 49 (2 – 4) of the amended law, earlier highlighted in section 1.3 of this write-up. The alleged issue of discrimination is treated in section 3 (right below) of this document. In reaction to the claim that Akwa Ibom people (as a collective) have never had a king and supreme traditional ruler before now, we have shown in section 5 of this overview that indeed, the Oku Ibom Ibibio stool had existed as far back as 17th century, when Obong Okon Ita reigned as Obong (the King of) Ibom Kingdom from 1670 – 1690, as the first Ibibio King at large. SECTION 3 THE REAL ESSENCE OF THE AMENDMENT TO THE TRADITIONAL RULERS LAW As indicated in section 1.2 of this overview, the Annang, Oro and other minority sub-groups of Akwa Ibom people have interpreted and described the new law as “discriminatory”, “insulting”, “provocative”, and so on. Some see and describe the law as classifying the Ibibio people (the majority sub-group) as “first class citizens”, the Annang as “second class citizens” and the Oro as “third class citizens”. Based on my personal very strong disposition to the dignity of all human persons, these selfattributions of inferiority by our Annang and Oro kith and kin, are psychologically very disturbing, because no citizen of Akwa Ibom State is superior or inferior to the other, due to the circumstances of birth, which no human chooses and assigns to self. I have two biological sons Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 9 with the Annang blood from their beautiful mother (an Annang woman) in them. There is absolutely nothing inferior about (or in) these two potentially great Akwa Ibom sons. Similarly, my young nephew, born by my younger sister to a handsome Annang man from Ukana in Essien Udim LGA, is in no way inferior to any other Akwa Ibom child. The sense of superiority and inferiority about the new Akwa Ibom State Traditional Rulers law is clearly, not the intendment of that law. As a Nigerian man of Ibibio extraction in Akwa Ibom State, I do not consider myself (or any Akwa Ibom person) to be inferior in anyway whatsoever to the Hausa, the Yoruba or the Ibo because of their God-endowed higher numerical numbers and visibility in the affairs of the country. As we speak, is His Eminence, the Sultan of Sokoto, not the life Chairman of the National Council of Traditional Rulers of Nigeria? Does that make us in Akwa Ibom and other States of Nigeria inferior to the people of Sokoto State? In consideration of this, it is important for Akwa Ibom people to generally gain an informed and proper understanding of the real essence of the new law. In a recent contribution to the discourse on social media, Arc. Ezekiel Nya-Etok, a popular Nigerian man of Annang extraction in Akwa Ibom State frankly evaluates the amended law under the title, “internal dominance versus national relevance”. Following a broad-minded analysis of the matter, Arc. Nya-Etok concludes with a position supporting the amended law as it is, provided that national cover and visibility of the traditional institution in Akwa Ibom State is the objective, rather than internal dominance and sense of superiority of one sub-group over the others. I agree totally with Arc. Ezekiel Nya-Etok, and coming from an Annang kinsman, I deeply commend and thank the Architect for his frank and honest contribution. Talking about the essence of the law, it is absolutely unthinkable and practically impossible that the Akwa Ibom State House of Assembly, which currently has a very prominent and wellinformed Akwa Ibom son of Annang extraction, Rt Hon.Udeme Otong as the Speaker and Presiding Officer, and another great Annang Akwa Ibom son, Rt Hon. Mfon Idung as the Chairman of the House Committee on Local Government and Chieftaincy Affairs, could have, under any imagination, set out – with the other House Members of Annang, Oro and Obolo extractions – to pass a law that discriminates against themselves and their own people in general. This is totally inappropriate to assert. To my mind, it is that Mr Speaker and all his colleagues in the legislature acted in good faith, Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 10 and did what they very conscientiously believed was most appropriate for the overall interest of Akwa Ibom State in national affairs, now and in the future. It could not have been anything else. As highlighted in section 2, the provisions of the amended statute evidently tally with the national direction in the matter. More critically, in its letter and spirit, the law is in total agreement with the universal tenets and principles of democracy regarding rights. SECTION 4 4.0 THE COMMON ORIGIN AND ONENESS OF AKWA IBOM PEOPLE 4.1 Consideration The crisis over the amended Traditional Rulers Council law started as pockets of area protests in Annangland, followed by others at the gates to the State Traditional Rulers Council Offices and the State House of Assembly Complex, in Uyo, the Akwa Ibom State Capital City. Over the weeks, the disagreement has, however, been escalated to the national arena through intensive media campaigns and action. Considering the expanding dimension of the crisis and the nature of the issue in contention – a critical traditional matter – I consider a brief review and recap of the history of Akwa Ibom people crucial to the discourse. My view is that this could broaden perceptions and guide informed opinion, particularly among segments of society that are not familiar with the historical background of Akwa Ibom State, including the younger generations of the people. 4.2 Ibibio Stock and Origin According to available historical records and oral tradition, the native people currently occupying the geographical land and water space called Akwa Ibom State in South-South Nigeria come from a common ancestral stock. Historians, sociologists, anthropologists and archeologists generally agree that Akwa Ibom people – be they of the Ibibio, Annang, Oro, Ibeno or Obolo sub-groups – are ONE PEOPLE, broadly called and known as IBIBIO, notwithstanding a couple of purely academic differences of opinion. From records, the Ibibio were mentioned, and so broadly described, in a 1777 Report of a Sierra Leonean Missionary, C.G.A. Olderdrops. Common undisputed historical accounts also indicate that the Efik (dialectical) people who live in the Cross River floodplains in the neighbouring southern part of Cross River State, are also of the Ibibio native stock. It is generally known that the Efik people migrated from Uruan in Akwa Ibom State to their current homeland. The filial and traditional links between Uruan and Efik people till date, are also very well known. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 11 In terms of their actual origin, a subject matter on which quite some historical and sociological studies have been reported2-10 , most scholars and investigators agree that the general Ibibio stock (the Ibibio, Annang, Oro, etc) currently occupying Akwa Ibom State, is a semi-Bantu tribe who originated from the Congo in Central Africa. They are reported to have migrated from Central Africa to Usak Edet in Southern Cameroon. From Usak Edet, they moved to a vacant stretch of land in Arochukwu in the present Abia State in South-East Nigeria, where the Ibibio settled in a place called IBOM, a community named after their forefathers. While in Ibom, the people established traditional ways of worshiping their gods and deities, but also generally recognized their Creator, the Supreme God, whom they called Akwa Abasi Ibom Enyong, the Almighty God in Heaven. Eventual multi-dimensional conflicts and wars which the Aro-Igbo natives waged (with the armed support of Ekoi warriors they invited for the purpose from the upper Cross River plains) against the flourishing Ibibio farming community between 1300 – 1400 A.D. triggered another phase of migration by the people. Accounts indicate that the conflicts and wars significantly disrupted the farming activities of the Ibibio aborigines in Arochukwu in the 15th century. Historians and other scholars generally agree that this adverse development marked the beginning of the epoch of the expansion and dispersal of Ibibio people (in search of fertile agricultural lands and fishing waters for survival) to their final homeland, Akwa Ibom State. 4.2.1 They are everywhere in Akwa Ibom State today According to these accounts, some of the migrants initially settled at Ibom in Arochukwu (as earlier indicated), before further migration to their present homeland. The migrants in this set include the people in the former Uyo, Itu, Eket, Ikot Ekpene, Abak and Opobo Divisions of the old Colonial Government era. Records also indicate that most of the southward migrating groups made their way to (and settled) at Ikot Oku Ikono in present Uyo LGA, and that it was from there, that they later expanded and dispersed to form the existing Iman, Ibesikpo, Offot, Asutan Ekpe, Western and Eastern Nsit, Oron, Eket, Ubium, and the clans in Ikot Ekpene, Abak, Ikot Abasi and Western Ibibio (Annang) clans in Ukanafun and Oruk Anam. According to reports, such other major clans and settlements like Ikono, Ikpe, Ika, Itam, Ibiono Ibom, Ukpum, etc. were also created from Ikot Oku Ikono. There is however, an opinion that some of the Ibibio migrants from Arochukwu who constitute the present Ikono LGA and parts of the adjoining areas did not originally get to Ikot Oku Ikono in Uyo, but stopped their journey midway and settled where they are in Ikono land till today. Their immediate Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 12 attraction and enticement would have been the fertile soils and general agricultural potential the zone is noted for till now. A group of migrants moved from the Cameroon Valley by water to settle in the area of Akwa Akpa in the Cross River estuary. This set of people, who migrated further inland are now parts of Uruan, Ibesikpo and Nsit clans. The final group, comprising the Eket, Ibeno and Oro people (referred to as Water Ibibio) journeyed by water to their present homeland. Historians believe that some of the migrants moved westwards from Ibeno to the Andoni area in the present Eastern Obolo LGA of Akwa Ibom State. Other migrant groups moved through the Cross River channel to reach Oku Iboku in Itu, Uruan and the upper Ibibio clans in Efikland, including Creek Town, Duke Town, Okoyong, etc. 4.2.2 Intriguing evidence from the Afaha subset In their travails, wars and physical challenges along their migratory routes, a particular subset of Ibibio people – the Afaha warriors – rendered some special combat and defense services to the entire race. Today, the Afaha subset of Ibibio people are found all through the Ibibio, Annang and Oro sub-group lands of Akwa Ibom State. Colonial and modern records show the existence of the following Afaha communities across Akwa Ibom State: in Eket Colonial District (mix of Ibibio, Oro and Ibeno lands) – Afaha Eket, Afaha Oron, Afaha Ibeno, Afaha Ubium; in Uyo Colonial District (Ibibio land) – Afaha Nsit, Afaha Offot, Afaha Iman, Afaha Ibesikpo, Afaha Itam, Afaha Ube; in Ikot Ekpene Colonial District (Annang, Ibibio lands) – Afaha Annang, Afaha Ikot Ebak, Afaha Odoro Ikot, Afaha Itak, Afaha Ediene; in Abak Colonial District (Annang land) – North and South Afaha (Ukanafun), Afaha Obong and Afaha Obo. Apart from one in Calabar, there were in general, about 275 Afaha villages in the eight Colonial Divisions which made up the area called Akwa Ibom State today, distributed as follows: Abak, 76; Eket, 48; Etinan, 79; Ikot Ekpene, 10; Itu, 21; Oron, 22; Uyo, 18. The import and manifest message in the geographical spread and broad native presence of the Afaha subset of people across Akwa Ibom land regarding the oneness of all Akwa Ibom people, are obvious. 4.2.3 Variations in opinion As earlier hinted above, there are some variations in opinion regarding the origin of the Ibibio. For instance, rather than the Congo, a few writers submit that Ibibio (or segments of them), originated from Israel, Palestine, Egypt or even elsewhere. Variations also occur in accounts of their migratory Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 13 routes. Obviously, the variations of opinion have, in the main, come about as a regular feature of scholarship, particularly in the field of humanities (to which this subject matter belongs), where rigorous scientific measurements are not very critical. Many rigorous minds and scholars of History generally hold that some of such variations in historical accounts are attributable and trackable, just to the mere personal urge and desire of some scholars and writers to be different and appear to come new, by creating new or different histories – without appropriate and sufficient evidence – in order to report apparently seminal (or original) research outputs. Historians place all of this in the academic realm of the concept of what they call historiography, which is essentially different from history itself. In all of this, the key issue for us, however, is that Akwa Ibom people are one common people, from wherever and howsoever they came to the present location in Nigeria. 4.2.4 The lingua franca All Akwa Ibom people perfectly understand and speak Ibibio as a lingua franca – the common language. As broadly observed by Historians, it is obvious that the dialectical differences among the sub-groups in the State are ascribable and traceable to extended periods of isolation between the migrant groups, and the linguistic imbibitions, assimilations and adaptations to the other ethnic groups with whom such Ibibio sub-groups were in geographical closeness and association during their migrations. SECTION 5 THE OKU IBOM IBIBIO – THE IBIBIO KINGSHIP THRONE IN ANTIQUITY The controversy and complaints over the recent amendment of the Akwa Ibom State Traditional Rulers law has appeared in two dimensions. As previously indicated, the first is that the position of President-General and Supreme Head of the Supreme Council, which the law assigns to the Oku Ibom Ibibio, should be rotatory, essentially among all the ethnic sub-groups in the State. Just as the position of Vice President I, assigned to the Akwa Akuku Annang and the position of Vice President II, assigned to the Ahta Oro, should rotate. The second side of the argument is that the position of “Oku Ibom Ibibio” as well as those of “Akwa Akuku Annang” and “Ahta Oro”, introduced into the amended law “are not known to Law, as they are not creations of any enactment of the House of Assembly”. The endpoint of this argument is that the position of Oku Ibom Ibibio as the Supreme Head of the Traditional Institution in Akwa Ibom Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 14 State has never been, and should accordingly, be abolished. There is also the claim that as a collective, Akwa Ibom people have never had a king and supreme traditional ruler previously. Being an issue before the Akwa Ibom State High Court, the matter is clearly subjudice. I shall therefore refrain from commenting on the suit. Suffice it to, however, indicate here that it is not true that the Ibibio (as a collective of all the occupants of Akwa Ibom land today) have never had a king and supreme traditional ruler before now. Available historical records indicate that the first Ibibio king was Obong Okon Ita, who reigned from 1670 – 1690. Obong Okon Ita ruled over IBOM KINGDOM, located between the present Abia and Akwa Ibom States, with the seat of his Government at Obot Okon Ita (Okon Ita Hill). Evidently, the Ibibio had enthroned a king close to two centuries before the emergence of Obong Edem Ekpenyong Offiong Okoho Efiom Ekpo Efiom Ekpo (called King Eyamba V), who reigned from 1834-1847, as the first Obong of Old Calabar. Certainly, the Ibibio (as present Akwa Ibom State) had a traditional kingdom, the Ibom Kingdom, with a king and supreme traditional ruler. Of course, it is irrational to think that the people could have dwelt together and fought their wars together without an organization and central leadership. Between the last century – Decade 1 of the present century and the selection of the current Oku Ibom Ibibio, Ntenyin (Dr) Solomon Etuk, CFR, JP, in 2018, we had seen the successive emergence and reign of the following three Akwa Ibom monarchs as Oku Ibom Ibibio: His Eminence, Akwa Edidem Thompson Udo Uyoatta Akpabio III, OFR, MBE, His Eminence, Usonyin Okon Ekpo Ekpo and His Eminence, Akwa Edidem (Dr) Akpabio Udo Ukpa, JP, FCE. For sure, like in every other traditional institution (ancient or modern), there were some subordinate sub-group traditional heads who worked with the king and supreme head of the historical Ibom Kingdom, the present Akwa Ibom State. Logically speaking, all Akwa Ibom Traditional Rulers have a historical link and connection to the ancient 17th century Ibom monarchy of King Okon Ita, as a common heritage of Ibom people – except where any voluntarily and freely chooses to opt out of Ibom Kingdom (our ancestral home), from which the historic name of our State – AKWA IBOM – even derives. This freedom of choice should apply equally to everyone – whether the Oku Ibom Ibibio himself or anyone else. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 15 This, for me, is the central and meeting point from where we can possibly find and locate some brotherly understanding over this controversy. This is not to indicate however, that I have personally found any fundamental defect with the amended law. Clearly, the provisions of the law are in tandem with the practice in most other States and the FCT of Nigeria, and more fundamentally, with the principles of democracy, which, as variously, previously observed, generally recognize and respect the rights of both the minority and majority, including the all-important universal rights to cultural, ethnic and tongue identity, as duly recognized, protected and promoted in sections 47, 48 and 49 (2 – 4) of the new statute. SECTION 6 6.0 THE EXPLOITS AND PIONEERING ROLES OF THE IBIBIO STATE UNION IN THE FIRST HALF OF THE 20TH CENTURY 6.1 Founding Available records of history and oral accounts indisputably show that as a collective, the Ibibio (nay Akwa Ibom people) had perfectly lived as ONE and strived to emancipate together up till the first half of the last century. The integration of the people and their oneness of purpose culminated in the formation of the famous IBIBIO UNION in the 1920s. Part of the major thrust of the Union was to initiate and build organized response and responsible resistance to the growing harshness and excesses Colonial British Rule was mounting on the lives of the people. According to records, the first meeting of Ibibio Union was held in the Mission School of Qua Iboe Church, No. 2 Abak Road, Uyo on April 28, 1928, with the following as some foundation members: Chief Nyong Essien (Uruan), Chief Sampson Udo Etuk (Etinan), Chief J. U. Eka, Chief Inyang Ekpot, Chief Robert Umo Inyang (Ikot Ekpene), Chief Ibanga Udo Akpabio (Ikot Ekpene), Chief John Esin (Oron), Chief Sampson Udo Idiong (Abak), Chief Ntuen Ibok (Ikot Ekpene), Chief J. S. B. Ikpe (Etinan), Obong Ephraim Akpan Arthur (Ukanafun), Chief Ekukinam Bassey (Ikot Ekpene) and Obong Japhet Akpan Udo. The following Iman sons were also involved, according to information: Obong Jack Essien Ibok Essien, Chief Henry Nelson Udoh and Chief Akpan Udo Nquak. Historically, the Ibibio Union was founded well before any other such voluntary socio-cultural organization in Nigeria – the earliest after the Ibibio Union being the Igbo State Union formed in 1944 and the Egbe Omo Oduduwa founded in 1945. A (Nigerian) National Museum Document11 states thus Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 16 concerning the Ibibio Union: “The Ibibio Union was a progressive cultural organization of the Annang, Ibibio and Oron people at its establishment in 1928, with branches throughout Nigeria and overseas”. 6.2 Early Work and Achievements of One Akwa Ibom People Via Ibibio Union In very early recognition of the role of education to the development of Ibibioland and the emancipation of the people, the Ibibio Union, in 1936, floated the Ibibio Scholarship Scheme – the first of its kind in Nigeria – to sponsor Ibibio people to acquire Western education. Six Ibibio sons (one/then Administrative District) made the first list of persons selected to study overseas on Ibibio scholarship. These pioneer overseas (Ibibio-sponsored) students, who left the shores of Nigeria 1938 for University education in Europe and the United States of America were: Bassey Udo Adiaha Attah (sponsored to study Agriculture in the United States), Obot Essien Antia-obong and Asuquo Udo Idiong (sponsored to study Medicine in Ireland and the United States, respectively), Ibanga Udo Akpabio and James Lawson Nsima (sponsored to study Education in the United States) and Egbert Udo Udoma (sponsored to study Law in the United Kingdom). The Ibibio Union recorded these achievements in education – the first of the kind in Nigeria – long before the first University Institution in Nigeria (the University College, Ibadan, now University of Ibadan) was established by the British Colonial Government 1948. In the second phase of the scholarship programme in 1949, the Ibibio Union (which, arising from its pioneering work in the agitation for State creation in Nigeria, had now become the Ibibio State Union), selected and sponsored six Ibibio daughters (one/then Colonial District) to study in Europe and the United States of America. Among the six Ibibio women were brilliant Victoria Umo Inyang from Ikot Ekpene District, Ibiom Bassey from Uyo District and Mfon Nsasak from Itu District. Before the second phase of the scholarship scheme in 1949, the Union had in 1946, established the famous Ibibio State College (now called State College) in Ikot Ekpene – a great effort by the Union to further its early vision of creating and expanding opportunities for secondary education in Ibibioland. Plans were underway to establish a proposed Ibibio National Hospital and Ibibio National Bank. Along with all these, the Union actively supported many Ibibio chaps to acquire secondary education at the Government College, Umuahia. Earlier in 1941, Ibibio Union had begun the publication of THE IBIBIO MAGAZINE as a regular monthly journal of the Union in London. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 17 Today, that beloved Association of Akwa Ibom people – the Ibibio State Union – is no more. We lost the Union and its strong promise to intrigues and insincerity of purpose which crept in under very unfortunate circumstances and events that we are familiar with. As a people, we have been most unfair to the memories of our forebears and founding fathers. We can, however, retrace our steps and make amends. It appears to me that a great opportunity has presented itself through the current development touching the traditional institution in Akwa Ibom State. Let us collectively please, reflect. I have intentionally, and on purpose, brought in the story of Ibibio Union in this overview to underscore the point that Akwa Ibom people are one Ibibio people. It was not for nothing that our fathers/forefathers came together and did what they did for Ibibioland under the banner of Ibibio Union. This point is critical to the conclusion I am heading towards in my reflections and perspectives on the controversy. SECTION 7 SPIRITUAL CONSTRAINTS AND THE WAY FORWARD 7.1 Burden of Disunity Weighing Us Down As a land, God has very bountifully endowed Akwa Ibom State – with an assortment of natural resources, a rich cultural heritage, potential for agricultural and eco-tourism development, through to human resources. From all development indices therefore, the State has lagged behind for far too long, given the very early jump start our forebears gave us some 100 years ago, since the commencement of their emancipation efforts (in the early 1920s) through the vehicle of Ibibio State Union. Frankly speaking, Akwa Ibom State is still very far from the dream LAND OF PROMISE, on the path to which our forebears had long set us. The main constraint clearly appears to be the concept of “an atomistic society perpetually at conflict with itself”, with which famous History Scholar, Professor Emmanuel Ayandele described us as a people (in the former Cross River State), during his tenure as Vice-Chancellor of the University of Calabar, South-South Nigeria, in the early 1980s. We quarreled with the Professor at the time, but many sincere persons had long come to realize and admit that disunity and hate have truly set us back. Obviously so because, as scriptures record (Matthew 12:25), Jesus Himself personally said that: “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand”. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 18 7.2 Much More in the Matter than Meets the Eye As we have seen, the present crisis over the Traditional Rulers law is seriously threatening the peace and progress of Akwa Ibom State. We have seen so much concerning the issue – including sensational Newspaper Headlines like: “A’ Ibom Royal Fathers Vow To Fight With Last Drop Of Their Blood”. I am not sure though, that any of our revered Traditional Rulers actually said this kind of thing. A deep and broad overview of our State and our ways over time indicates that there is much more to the present disagreements over the Traditional Rulers law than meets the eye. As a people, we have, by our deliberate ways, collectively continuously offended the Creator, God Almighty (Abasi Ibom) for too long. I would have believed that our ancestors and departed benevolent forebears (who opened the path to the Promised Land for us) have also been offended by our divisiveness and the destruction of all the good works they initiated and propagated with the labour of their hands. God, however, tells us in His Word, Ecclesiastes 9:5, “For the living know that they will die; But the dead know nothing, and they have no reward”. So, may their great souls continue to rest in peace. In my reflections and meditations, I construe a spiritual connotation and connection between the controversy over the Traditional Rulers law and the underdevelopment of our State. My instinct is that God has, in His infinite love and mercy, despite our offensive ways, intentionally permitted this situation to occur at this time in Akwa Ibom State as a special divine opportunity for collective repentance. This for me, is a way forward of this matter. We can draw from Scripture. 7.3 Like in the Journey of the Children of Israel In terms of all-round development, the modern State of Israel created by the United Nations in 1948 is what (and where) it is today because of God’s promise to their fathers, Abraham, Isaac and Jacob. This is so, whether we see the current State of Israel as a political entity created by the United Nations in 1948, or the fulfillment of the prophesy in the Bible Book of Amos 9:14-15, concerning God’s promise to eventually gather and return the children of Israel to their land from captivity and slavery across the world, at His appointed time. As copiously recorded in Scriptures (Leviticus 26:18-38; 2Kings 17:18-20), however, during their journeys, God variously expressed disapproval and sanctioned the Israelites over their transgressions. Consequent upon His displeasure with their ways, God went to the extent of dividing the Kingdom of Israel into two – the Northern Kingdom (of Israel) and the Southern Kingdom (of Judah) – after the death of Solomon (1Kings 11:11-13, 29-39). Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 19 As He took back and restored Israel whenever they repented from their rebellious and sinful ways (Jeremiah 31:10; Hosea 6:1-3; Ezekiel 36:25-27), God can restore Akwa Ibom State and return us to the true path of our journey to our dream Land of Promise, if we truly evaluate and reconsider our ways. Given the script and the nature of the issue in this crisis – a deep Ikpaisong (traditional) matter – I am convinced in my spirit that God is set for His Divine intervention (Exodus 3:8) in the affairs of this State. Fortunately, the Governor and father of the State at this time, His Excellency, Umo Bassey Eno is an Ordained Pastor and Servant of God. He is therefore, in a most appropriate position to lead the process. Even as I appreciate and thank him for his very peaceful and calm disposition to this matter and for his sustained respect for the entire traditional institution in the State, despite some acts that are apparently provocative. SECTION 8 8.0 CONCLUSION From these comprehensive reflections on the subject matter, I submit the following ten-point conclusion: i. The Akwa Ibom State House of Assembly followed the due process in reaching its decision to amend the State Traditional Rulers Council Law; the House acted in good faith for the State. ii. All the native sub-groups of people (the Ibibio, Annang, Oro, Ibeno and Obolo) currently occupying Akwa Ibom land are one people, the IBIBIO – all from one ancestral stock, IBOM, from which the name of the State, AKWA IBOM, historically derives. iii. Our forebears and the founding fathers of the State duly and fully recognized and respected their oneness as a people from a common stock (with a common destiny), which was why they bonded themselves without boundaries (Ibibio, Annang or Oro, etc.) to form the Ibibio Union in the early 1920s for the great purposes and very early achievements the Union recorded, before we unfortunately lost the organization. iv. Contrary to recent indications in some quarters, Akwa Ibom people did have a common historical kingdom, IBOM KINGDOM, which had Obong Okon Ita, who reigned from 1670 – 1690, as the first king and traditional supreme leader. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 20 v. The traditional stool of Oku Ibom Ibibio, which emanates from the kingship stool of the King of Ibom (nay Ibibio) Kingdom, Obong Okon Ita, exists as a COMMON HERITAGE all Akwa Ibom people, irrespective of dialectical sub-group. vi. Being a common heritage of all Akwa Ibom people, who are all Ibibio, the Oku Ibom Ibibio throne should normally be available to all the Ibibio sub-groups in the State, except where a sub-group freely and voluntarily opts out of the family, the Old Ibom ( nay Ibibio) Kingdom, for any reason(s) whatsoever. vii. What (vi) above translates to is that without any exception/exclusion as to dialectical subgroup, any native and qualified Traditional Ruler in Akwa Ibom State who is duly selected to the seat of Oku Ibom Ibibio, can, under the amended Traditional Rulers law, become the President-General and Supreme Head of the State Supreme Council of Traditional Rulers and hold office for life. This is my personal perspective on the matter, held out as a (peace and unity) middle course in the controversy. As variously stated earlier, this is not because I find any fundamental fault with the amended law, as the law grossly conforms with national practice and (in its sections 47, 48 and sub-sections 2 – 4 of 49), with the universal tenets and standards of democracy regarding rights. viii. In the present, having been lawfully and duly inaugurated as the President-General and Supreme Head of the State Supreme Council of Traditional Rulers, the current Oku Ibom Ibibio, His Eminence, Ntenyin (Dr) Solomon Daniel Etuk, JP, CFR, shall hold Office for life, following which a successor shall be selected from amongst the qualified Traditional Rulers within the fold of the Old Ibom (nay Akwa Ibom) Kingdom, in line with the law and the practice in the large majority of the Federating States and the Federal Capital Territory of Nigeria. Given what it is and represents, there can be no within-life tenure for the occupant of the position of Supreme Head of the State Supreme Council of Traditional Rulers, just as it is with respect to all such traditional positions in the State and across Nigeria. ix. Overall, whether in the short, medium or long term, Akwa Ibom State and the people stand to gain significantly from the amended law, in terms of visibility, prominence and general benefits in the national place of the traditional institution in Nigeria. Reflections & Perspectives on the Akwa Ibom State Traditional Rulers Law, 2023 21 x. From every indication, there is a spiritual undertone to the felt disunity and setbacks of Akwa Ibom State, arising from our ways. The current controversy over the Traditional Rulers law presents as an opportunity for God’s divine intervention in the affairs of the State, if the people yield themselves. The opportunity should not be missed. May love and peace reign in our hearts. END NOTES 1. Akwa Ibom State Traditional Rulers (Amendment) Law, 2023 2. Edet Udo (1981). Who are the Ibibios?. Africana – FEP Publishers, Onitsha, Nigeria. 3. Monday Noah (1980). Ibibio Pioneers in Modern Nigerian History. Scholars Press Ltd., Calabar, Nigeria. 4. Otoabasi Akpan et. al. (2012). A History of Itam People. Ndeco Educational Publishers, Etinan Nigeria. 5. Talbot, P. A. (1926). The Peoples of Southern Nigeria – Historical Notes. Oxford University Press, London, cited in Ekong Ekong (2001). Sociology of the Ibibio: A Study of Social Organization and Change. Modern Business Press, Uyo, Nigeria. 6. Egbert Udo Udoma (1987). The Story of Ibibio Union, 1st Edition. Spectrum Books Ltd, Ibadan, Nigeria. 7. Edet Ukpong (1999). The Origin and Migration of the Ibibio People (Part 1). Journal of History and International Studies, No. 8 8. Oto-obong Uwah (2022). Ibibio Nation: History and Culture. Parrésia Publishers, Lagos, Nigeria. 9. Joseph Okokon Charles (2005). Social Relations and the “Trinity” in Ibibio Kinship: The Case of Ibibio Immigrants in Akpabuyo (Efikland), Nigeria. Journal of Anthropological Research, Vol. 63, No. 1. 10. Uwem Jonah Akpan (2019). Ikono: The Cradle of Ibibio Nation: A Refutation. Heritage Preservation Foundation, Uyo, Nigeria. 11. National Museum (2000). Akwa Ibom State: Fulfillment of The Dream. Publication of the National Museum, Uyo, Nigeria. This Document is available in a free printed booklet. Professor Etok Ekanem¾ Uyo November, 2023
