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Ndokwa/Ukwuani History

The History of the Ndokwa/Ukwuani people is as interesting as that of any other African tribe. This is due the fact that no written account of it is available. Much of what is known of it, are facts handed down through oral traditions or some scanty details and accounts recorded by early European visitors to the area. The most inspiring thing about our history is the fact that I have never come across any Ndokwa/Ukwuani man or woman that believes that we came from Mecca as is the case with the Bayagida and Oduduwa lineages; ironically, these are some of the largest (black) tribes in Nigeria. Similarly, we have no Israeli connection, as another big tribe in Nigeria would want to lay claim to. First and foremost, we are pure Africans and do not seek to establish our origins elsewhere. If the origin of mankind is in Africa as scientific research has shown, with a profound pride and humility the Ndokwa/Ukwuani people are put simply, proud to be reckoned and counted as one of the custodians of these primordial genes. What else gives a man pride than the fact that he knows where grandiose tales or myths stops and reality begins.

It is relevant to point out here that the portmanteau word "Ndokwa" generally used to refer to the people of the locality is a recent coinage. The word Ndokwa has the morphemes: NDO from the word "Ndo-simili", the people of the Niger and KWA from the word “Ukwuani”, for the Ukwuani speaking people of the lowland. The two peoples reside in the same proximity and share a near common history. They were both together during the ABOH division days in the then Midwest state of Nigeria (1960s-1970s) and when we had just one Ndokwa local government area (LGA) we were together then as well. It becomes very confusing for those of us who grew up when we had one Ndokwa Local Government Area to conceptualise the emerging distinction introduced by referring to some of our people as "the Ukwuanis" and "the Ndokwas" as if they are totally different entities. Does this suggest that someone from Utagba-Ogbe is an Ndokwa man while someone from Umutu an Ukwuani man? We must be wary of how we present this issue, lest an unnecessary distinction be introduced.

Originally, the people (all) were referred to as the Southern-Ika people (Jones) before the creation and the re-creation of the local governments of the modern era. Our northern cousins where called the Northern Ikas and our neighbour/cousins from the Ika LGAs have held on to this name till date. Before the advent of the white man, the Ikas, Oshimilis and Aniochas were all called the "Enu-Ani" people (Upland people) and the "Ukwuani"(Lowland people) is used to refer to the Ukwuanis/Ndokwas. Prof. E. Isichie in one of her works reiterated this fact.

The inhabitants of the Ndokwa/Ukwuani areas are a mix of different peoples some with a strong claim to Benin/Edo ancestry while others lay claim to different origins. The Benin connections, a view held by a majority of the clans cannot be rejected. Although, some intricate and complicated dimensions made prominent by modern parameters or sociological metrics, for example, linguistics can be brought in, to test these claims.

The Abohs and some other clans in the region claim to have left Benin around the 16th century or earlier, in the same wave of migration that established most of the Igbo-speaking towns west of the Niger and even Onitsha in the east. This account was corroborated by Egharebva, who recorded that when the ruling house of Aboh disputes between 1730-1775, the Oba (King) of Benin sent an emissary to broker peace. This suggests that, somehow, somewhere there is a tie, yet the languages of the Abohs and that of the Benins are miles apart.

Surrounding, the Ndokwa/Ukwuanis are other Edoid groups i.e. the Urbobos, the Isokos, the Ijaws, and their influence is palpable amongst the Ndokwas/Ukwuanis. It is therefore not out of place to observe a handful of individuals in some clans claiming lineage to any of these neighbouring tribes mentioned above.

These Ukwuani/Ndokwa towns of Afor, Emu, Amai, Utagba-Uno, Onicha-Ukwuani also claim to have been founded by immigrants from Benin. Onicha is a variant of the word "Onitsha" and is not a coincidence to have the original inhabitants of Onitsha (Anambra State) holding on to the same story of King Chime from Benin as its forebear. There are four Onitshas known today i.e. Onicha-Olona, Onicha Ugbo, Onicha-Ukwuani and Onitsha mili (the popular one). They all share the Benin migration story. What should be of import to us is, when did these migrations take place, and the second question: did these new arrivals meet some other people indigenous to the land/locality? If so, who were they? It is indeed a tall order to to try to establish these facts because it is an innate aberration in history known all that, man would always at all costs want to associate with greatness, fame, glory and so on; in the process of clinging unto what one has no linkage to, obliteration of realities and facts tend to be swept under the carpet. This explains why some African tribes would not find standing archaeological findings on its head ludicrous, by looking for their roots in the Middles East!

However, because of the powerful nature and conquering role of the old Benin Empire many clans and even subgroups tend to favour this connection, in the process, either knowingly or otherwise suppressing some vital information. As one author, Rev. Okologu (History of the Ukwuani people) pointed out in his work, there are however different extractions in our land – Ndokwa area. Some sections of the Abohs believed that they are direct descendants of people from Benin while others look across the Niger into the Igbo hinterland as their roots; yet some even look far up the Niger to Igala homeland as their ancestral land. It worthwhile to bring this fact to the fore: What cannot be disputed is political power that the Aboh kingdom held in the past. The kingdom stretched from the fringes of Agbor town (Ika) in the present day Delta State to Ogba (Rivers state), also covering all the Ogbaru region of Anambra State. At the height of its power, the Kingdom of Aboh even had emigrants leaving to populate other parts of old Nigeria. There are quarters in Itsekiri land that claim to have forebears from Aboh town.

Other towns/clans in the Ndokwa/Ukwuani believe they are direct descendants of immigrants from Benin, for example, Ogume claim the Aboh story of migration as well. Afor and Ashaka have it that their forebears came straight from Benin. This pattern of claim is widespread in this locality.

The group of towns sharing borders with neighbouring tribes, towns such as Abbi, Emu, Onyia, Ushie and Obiaruku have inhabitants with roots in Urhobo,Isoko, Ijaw lands. The story of Abbi is exceptional and more revealing. According to local sources, the town was founded by a man (hunter) from Achalla (Echalla) somewhere in the Eastern Nigeria. With regard to linguistic affinity, this claim when held up to scrutiny might be justifiable. Emu, Ashaka, Ushie have individuals tracing lineage to Isoko land, likewise some Asehs on the Niger have old families ties with the Ijaws. Utchi, Okpai have relationship with the Igbo hinterland. Ossissa, claim links with Igarra/Igala (could this be the Igala in northern Nigeria), if so this is not out of context because some neighbouring town like Ilah, Oko have descendants of Nupe and the Igala people.(see)

The history of the people of Ndokwa/Ukwuani area is a unique one indeed. Though they share a common culture and traditions, their origin viewed as one unit, may be misleading and incorrect to portray, as can be seen from this concise publication that tried to show that different clans, claim different roots; yet they live in the same locality.
-By Princely Emili Ifinedo

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