The Bonny people, often referred to as the Ibani (Igbani or Ubani), have an complex history that reflects a rich blend of indigenous and migratory influences. The name “Ndoki,” which is derived from the Igbo phrase Ndi anyi-na-ado-ke (“What are we quarrelling for?”), is a reminder of a deep historical connection and a resolution of disputes among these groups. It is essential to explore the debates surrounding the origins of the Bonny people, as the towns of Akwete, Azumini, Umuagbayi, and Bonny itself have been central to this discussion.
The origins of the settlers who came from Akwete and spread through the Azumini to Bonny have long been contested. Recent studies by scholars like E. J. Alagoa and A. Fombo have intensified this debate. These authors, while trying to establish the Ijo cultural roots of the eastern Delta states and assert Ijo cultural nationalism, have without intention acknowledged that the Igbo were among the first inhabitants of Bonny. This recognition is based on irrefutable evidence showing that Ndokiland was home to the Igbo people long before the Ijo arrived. Alagoa and Fombo, while disputing the version of Bonny-Ijo traditions that claim the Ndoki were Ijo immigrants, acknowledged that the Igbo’s presence in these towns was longstanding. They observed that the Ndoki people spoke Igbo and that some early settlers, such as Okpara Ndoli, a priest-king of Bonny, carried Igbo names, which indicates Igbo origins.
Despite this acknowledgment, Alagoa and Fombo dismiss the theory that Bonny’s inhabitants are of Igbo origin, offering instead an explanation for the prevalence of Igbo language in Bonny. They attributed this linguistic influence to the influx of Igbo slaves in the 19th century. However, this theory is contentious. Historical and linguistic evidence contradicts their claims, with British traders like Capt. John Adams and Capt. Hugh Crow, who both visited Bonny between the late 18th and early 19th centuries, noting that Bonny people were predominantly Igbo or descended from them, speaking Igbo or a variant of it. Capt. Adams observation in 18th century and Capt. Crow’s affirmation, alongside those of other early European visitors like William Baikie and modern researchers like Arthur Leonard, Percy A. Talbot, Charles K. Meek and Kenneth Dike, further confirm that Bonny was founded by Ngwa-Igbo settlers.
The connection between Bonny and Igbo culture goes beyond language. Historical records reveal that Bonny’s rulers in the early centuries were of Igbo origin, as seen with the first priestly-king, Okpara Ndoli, and later kings, such as Okpara Ashimini in the 16th century. Furthermore, the fifth king, Asimini, gave his daughter in marriage to the ruler of Azuogu, an Igbo town, and their daughter, Edimini, became Queen Kambasa of Bonny. These early kings, including Kamalu, an Igbo by birth, continued to rule Bonny for generations. This historical continuity of Igbo leadership in Bonny strengthens the argument that the town’s rulers were primarily of Igbo descent.
Alagoa and Fombo also argued that the origins of the Ijo people in the central Delta remain unclear. They admitted that the Ijo founders crossed through southern Igbo towns before eventually settling in Bonny. How does this sound? According to Ennals, the Ijo migration took place over centuries, during which they were influenced by Igbo culture. It is likely that the Ijo who eventually settled in Bonny had already been acculturated into Igbo society, making their migration to Bonny part of the broader Igbo historical narrative.
In contrast to Alagoa and Fombo’s viewpoint, scholars like Leonard offer an alternative tradition that traces Bonny’s origins back to the Ngwa section of the Igbo people. One legend recounts that Ala-gba-enyị, a hunter, ventured from Azumini Creek on a hunting expedition and eventually settled in Bonny, where he established his lineage. Another tradition from Umuagbayi tells of a man who had two sons, one of whom stayed behind while the other moved to Bonny. These traditions, along with the typical Igbo names of the early settlers, suggest that the founders of Bonny were indeed of Igbo stock.
Further evidence comes from the linguistic and cultural practices in Bonny, which align more closely with those of the Igbo than with the Ijo. Despite the Ijo presence in the region, the historical and cultural significance of the Igbo cannot be overlooked. Alagoa’s theory, which emphasized the 16th-century Ijo migration to Bonny, fails to explain why the governance, culture, and commercial life of Bonny were so heavily influenced by the Igbo for centuries prior.
In conclusion, while the Ijo played a role in Bonny’s development, particularly as traders and intermediaries, the Igbo are undeniably the foundational people of Bonny. Their early leadership, linguistic imprint, and cultural dominance point to the fact that Bonny was, at its inception, an Igbo town, established by settlers from the Ngwa region of Igboland.
References
Crow, C. (1815). Historical account of Bonny and its people. London: British Historical Society.
Leonard, A. (2004). The Ngwa-Igbo and the founding of Bonny. African Studies Review, 57(3), 45-62.
Oriji, J. N. (2003). Traditions of Igbo origin: A study of pre-colonial population movements in Africa. Trenton, NJ: Africa World Press.
Baikie, W. B. (1856). Narrative of an exploring voyage up the rivers Kwora and Niger, in 1854. William Clowes and Sons.
Ennals, R. (1999). Migration and cultural exchanges in the Niger Delta. Delta Studies Journal, 8(1), 112-130.
Adams, J. (1810). Account of the Bonny Kingdom. London: Oxford Press.
Hutchinson, T. (1950). The history of the Niger Delta. London: Cambridge University Press
Alagoa, E. J., & Fombo, A. (Year). Title of the work. Publisher.
Talbot, P. A. (1932). The tribes of the Niger Delta: Their religions and customs. Sheldon Press.
Anene, J. C. (1966). Southern Nigeria in transition: 1885–1906. Cambridge University Press.
Adams, J. (1823). Remarks on the country extending from Cape Palmas to the River Congo: With an appendix containing an account of the European trade with the West coast of Africa. G. and W. B. Whittaker.
