ORONISM AND THE PRICE OF ETHNIC IDENTITY

“The pride of ethnic identity and the celebration of it are fundamental to our self-worth and well-being. It is even more fundamental in circumstances where ethnic communities must interact with each other within modern socio-political and economic administrative units. The celebration of ethnic pride and identity is particularly important wherein ethnic communities must interact and compete with each other.

Such interaction and competition are inescapable within the context of Akwa Ibom State and of the federation of Nigeria which compels acknowledgement of the existence of other ethnic communities. A man who is not associated with his ethnic origin for which he has no say in situating himself is a man without a cultural foundation. The first building block of our ethnic identity is our language being the first certificate of origin: a man without a language with which to communicate with his ethnic mother, father and siblings in a family is lost. As we all know, the language that Nature, in her wisdom, has constructed our tongues to speak and do so fluently primarily defines our ethnicity.

A people who take pride in the celebration of their ethnic origin are not to be trifled with either by holding them up to contempt or ridicule. In this Nigeria of stiff competition for scarce resources and opportunities, in all their ramifications, no ethnic community will accept to be ridiculed or pushed aside”.
Over the years there has been deliberate and consistent attempt to push aside and annihilate Oron people from the mainstream of political and economic process of every geo-political entity they find themselves obviously due to their minority status. This no doubt has been the Oro experience in modern times. The growth and development of Oron in the Nigerian federation from the pre-colonial period till date has been a heroic struggle of the people to preserve their distinct identity and to arrange the political and administrative environment in such a manner that their identity is preserved and sustained. This challenge was thrust on them by the natural and historic circumstance of being a distinct minority almost surrounded by the more populous Ibibio neighbours. Their concern as a minority and the fear of being politically and socio-culturally swallowed by the Ibibio majority has influenced and shaped the activities of the Oron elite from the pre-colonial era through to the formation of Oron Development Union in 1925.

The attitude and political alignment of Oron people from pre-independence to the post independence era of the eastern Nigerian regional administration, their posture during the Nigerian civil war, participation in the agitation for the creation of the COR (Calabar, Ogoja and Rivers) state and the eventual creation of South Eastern state in 1967 continued to be informed by the sensitive issue of finding a solution to the minority question in Nigeria. The agitation by Oron people to be excised from Eket division in the then South Eastern state and demand to be given an independent divisional status was prompted by the obvious fear of domination by the Ibibio majority. Ethnic heterogeneity and consequent ethnic competition and suspicions bordering on prejudice and hatred were identified as a problem that plagued development in South Eastern state. Oron people were quick to perceive that the South Eastern state government had failed to provide a “center for better association” hence they joined with the Calabar and Ogoja communities in the agitation for the creation of Cross river state. Though what we had in 1976 with the 19 state structure was a mere change of name from south eastern state to Cross river state, the agitation for the creation of a new Cross River state continued until 1987 when Akwa Ibom state was created out of the former cross river state.

Incidentally Oron which was intimately associated with Cross river and sympathetic to its course was demarcated by reason of the natural boundary provided by the cross river and carved into Akwa Ibom state where it has remained the weakest stand in the ethnic tripod of Ibibio, Annang and Oron that constitutes the three major ethnic groups in the state. Understandably, since the creation of Akwa Ibom state, nothing extra ordinary has been initiated by successive governments in the state whether of Ibibio or Annang leadership to allay the fears of domination expressed by the Oron people. The participation of Oro in the political process of the state has remained doubtful and questionable. The tacit exclusion of Oro by successive governments in the state from key political and public service positions has left Oro with an obvious feeling of a stranger element in the political configuration of the state thereby raising fundamental concerns over the inclusion of Oro in Akwa Ibom state.

One of such primary concern is the right of leadership of Oro in the state which has become a subject of controversy against set compromises and political understandings tenable in the state.

In this column last week, I discussed the perceived resolve of some mischievous politicians to disinherit Oro of her right of leadership in the state come 2015 against known and established political arrangements. Interestingly, no plausible reason has been adduced for this conspiracy other than prejudice and contempt for Oro ethnic nationality which stems from her character and practice of ORONISM. Like Zionism and Islamism (devoid of sectarian violent interpretation), ORONISM is a movement that expresses the resolve of Oron people to stick together, bonded by fate and oneness and their unique and distinct heritage, their cultural and socio-political experience and the determination to resist repression and aculturization by her dominant Ibibio neighbours. Oronism is a way of life; it is the language we speak, the food we eat, our taste and style and all that distinguishes Oro from her neighbours.

Oronism defines and upholds Oro’s political posture in the Akwa Ibom project; not necessarily as an equal partner (numerically speaking) but a strong and economically viable partner with statutory rights and equitable interests in the wealth and resource distribution of the state.

It defines Oro’s right of leadership and followership in the political process of Akwa Ibom state without prejudice to the rights and privileges of the majority. Oronism defines our destiny and the struggles for the sustenance of our ethnic identity.

It is pertinent that we appreciate the facts of our ethnic differences, which ordinarily should compel respect and regard and not contempt and ridicule of each other. Oronism should therefore not be construed as a critical factor and a price or sacrifice for Oro to make in denying her the right of leadership. Ironically, a few greedy and powerful individuals who are hell bent on the control of the instrumentality of government in the state seem not to recognize the strength in our ethnic diversity and the benefits of equitable distribution of our common wealth and resources. They view Oronism from the prism of hate, a people undeserving of equitable share of the state wealth and resources and even more ridiculous as stranger elements in the Akwa Ibom project. It is contemptuous of a people to hear such remarks as “Oro cannot be trusted” coming from persons in leadership of the state.

“Oro cannot be trusted” by implication refers to the fact that the leadership does not enjoy the confidence of Oro. How else can Oro be trusted when she supports the ruling party and contributes enormously to the state revenue? Is the lack of trust for Oro the reason why she is denied commensurate infrastructure and equal opportunities in terms of resource distribution? Except anything in the contrary, it is difficult to peep into the reasons for the conscious attempt to ostracize Oro from the political process of the state; for which one may come to a subtle conclusion that it is prejudicial occasioned by Oronism. The phobia against Oro and her potentials for leadership is infact preposterous because Oro has never had the opportunity for leadership in the sate. Until that happens, according to an African proverb “a baby will not sleep until the baby eats what kept the baby awake”.

BY: EDET EYO BASSEY (Esq.)