SOMETHING ABOUT EKPE

The Oron people have a unique culture and tradition. The Ekpe Society, which was shared with the Efiks and the Southern Igbos as well as the Ibibios, is used throughout Oron Land as the authority. There are other traditional cults and societies which include the Ekpo, Abang, Edeme Awan Ñkwuho, Ekong, Afiakegit, Kongoma, Mbok, Ababa, Nnabo,and many others. All these societies, in addition to the unique hospitality of the Oron people, their arts, rich diet, Oil and Gas minerals, have been known to attract tourism and commerce to the area and Akwa Ibom state in general.

The Oron people have a very colourful mode of traditional dressing, especially with an Iyara (which is red in colour). The red Iyara is usually worn with a white tailored traditional shirt and a wrapper (large fabric wrapped around the waist) to match. This wrapper is commonly worn by several peoples of southern Nigeria. Sometimes it can be combined with the rich Efik native piece of cloth (tie), usually a colourful silk material. Recently the Oron people have been known to tie a piece of cloth usually in form of a handkerchief on the neck. This cloth could be white or coloured depending on the user and his combination intent. A blend of the neck handkerchief and the Efik native tie is also very common among the Oron people. Generally, apart from the distinction of the red Iyara, it is not easy to distinguish an Oron man or woman from an Efik person in terms of attire and the culture. These attires are also sometimes used by the Ibibio and Annang groups of Akwa Ibom state; except that the Annang and Ibibio people will not put on the red Iyara of Oron people because of its political implications and consequence.

Ekpe is a mysterious spirit who is supposed to live in the jungle and to preside at the ceremonies of the society. Members of the Ekpe society are said to act as messengers of the ancestors (ikan). The economics of the society is based on paying tribute to the village ancestors. Only males can join, boys being initiated about the age of puberty. Members are bound by oath of secrecy, and fees on entrance are payable. The Ekpe-men are ranked in seven or nine grades, for promotion to each of which fresh initiation ceremonies, fees and oaths are necessary.

The society combines a kind of freemasonry with political and law enforcing aims. For instance any member wronged in an Ekpe district, that is one dominated by the society, has only to address an Ekpe-man or beat the Ekpe drum in the Ekpe-house, or blow Ekpe as it is called, i.e., sound the Ekpe horn, before the hut of the wrong-doer, and the whole machinery of the society is put in force to see justice done. Ekpe members always wear masks when performing their police duties, and although individuals may nonetheless be recognized, fear of retribution from the ikan stops people from accusing those members who may overstep their limits. Formerly the society earned a bad reputation due to what the British viewed as the barbarous customs that were intermingled with its rites.

ORON DEVELOPMENT UNION (U.S.A.), INC. (A NON-PROFIT CORPORATION) 2016/2017 SCHOLARSHIP

ORON DEVELOPMENT UNION (U.S.A.), INC is pleased to announce an opportunity for qualified candidates to each receive a one-time ₦65,000 award for 2016/2017 Academic Year.
REQUIREMENTS

1. All applicants must be actively enrolled full-time students of Oro extraction, living in Nigeria and duly registered at an accredited Tertiary Institution (post-secondary) in Nigeria.
2. A minimum CGPA of 2.0/4.0 or equivalent is required for BSC program (not required for 1st year students).
3. A minimum CGPA of 2.5/4.0 or equivalent is required for Masters Programs (minimum of 2nd Class Lower, BA/BSc accepted for 1st year Post Graduate Program).
4. Admission letter is required
5. Current transcript.
6. A certificate of origin from respective Local Government Area.
7. Completed form must be submitted along with all required documents (Scanned PDF or JPG format) to scholarship@orondevelopmentunionusa.org on or before November 30, 2016.

GENERAL SCHOLARSHIP INFORMATION

1. Sixty Five Thousand Naira (₦65,000) one-time scholarships shall be awarded to each qualified student.
2. Names of successful candidates shall be published on or before Friday, December 15th, 2016, and award letters issued by the National Executive Committee of ODU USA Inc.
3. Scholarship shall be applied toward the student's tuition, and shall be held pending resumption of classes as applied to 1st year students that are yet to resume.
4. Selection shall be based on:
• Cumulative Grade Point Average (CGPA).
• Student's written paragraph as requested in page 2 of ODU Scholarship Application form.
• Progress toward graduation

PLEASE CLICK ON LINK BELOW TO DOWNLOAD FORMS
http://orondevelopmentunionusa.org/wp-content/uploads/2016/10/ODUUSA-Scholarship-Application-Form_2016_17.pdf

THE ỌRỌ LANGUAGE AND ITS EXTINCTION PROSPECT by (The Oron Project Language.)

                                           
   

It was Bloch and Trager (1942:5) that defined language as “a system of arbitrary vocal symbols by which a social group operate”. By implication, language is a core part of any culture and the umbrella body of other ethnicity features.

Human language is like an organism –it can be healthy or unhealthy, determining whether it lives or dies. The vitality of any language depends on how well it is taken care of (how well it is being appreciated and nurtured).

The number one identity/strength of a people is what proceed out of their mouths. We can see the power and importance of language in the scriptural books of Judges 6:12; Gen. 11:1-8; Esther 1:22 etc. This implies that we are our language and our language is us. Little wonder why Essoh (2008) asserts that “the formation (and preservation) of a culture (and identity) among humankind is made possible by language”. The implication of that assertion is decoded thus: Ọrọ is a distinct tribe because of the Ọrọ language… if the Ọrọ language is no more, then the ethnic group Ọrọ goes extinct. So while we are concerned about the development of Oro politically, we should be more concerned about its survival linguistically.

The Ọrọ Language Situation
Ọrọ is the first language and name of a group of people occupying the southern part of Akwa Ibom State of Nigeria. It constitutes one of the three major ethnic groups/languages of the state. It is spoken in five local government areas in Akwa Ibom State namely: Oron, Okobo, Udung Uko, Urue Offong/Oruko and Mbo and one local government in Cross River State which is Bakassi.
It has various dialects which include: Ọrọ central, Ebughu, Enwang/Uda, Avai, Okobo, Ilue etc which are mutually intelligible and possess the same phonological, morphological, syntactic and pragmatic structures. It is a lower-cross Benue Congo language, according to Cornell’s (1991) classification.

Over the years, Ọrọ has suffered a great deal of decline; it has been somewhat abandoned; living in the shadow of English and Efik-Ibibio. I’ll simply put it that Ọrọ has been exposed to prospective extinction. To this note, urgent moves must be put in place to ensuring that such is reversed and Ọrọ is preserved; swift measures must be taken to ensure the survival and growth of the language.

WHY ỌRỌ IS AT RISK OF ENDANGERMENT
Like human beings and other living organisms, every language needs to be catered for in order to avoid extinction. Such catering includes its documentation, appreciation, proper usage, teaching/learning and other forms of development. Primarily, one factor that can swiftly cause extermination of a language is NEGLECT, which factually is what Ọrọ is facing at the moment. Evidences of language neglect are revealed in structures of the following threats:
• Lack of orthography
• Absence of a Language Development Union
• When there are dominant and more preferred languages (in Ọrọ’s case we have English and Efik-Ibibio as threat languages) etc.

Implications/ Possible Resultant Effects of Lack of Language Development:
The absence of putting necessary measures in place for the status improvement of a language can primarily lead to ‘language change’ which involves:

1. Lexical Change: A linguistic process where speakers of a particular language drop some words from the language, trading them for that of a more developed/dominant language. Observe below some few out of numerous lexical changes in Ọrọ:

S/N Ọrọ (Original) Form Gloss Threat Language Form
1. njòk  Lies nsù (Efik-Ibibio)
2. mvùvàk Wisdom ífìọk (Efik-Ibibio)
3. èmmé  Love ímá (Efik-Ibibio)
4. úk!p Seed ḿkpás!p (Efik)
5. Ègbèí Request èbéñé (Efik-Ibibio)
6. ùt!dọlìọ Cripple mbúñọ (Efik-Ibibio)
7. Ndù Life úwém (Efik-Ibibio)
8. ísséghé Pity ḿbọm (Efik-Ibibio)
9. ọgúgọ Spoon ìkpáñ (Efik-Ibibio)
10. ọvùvọñọ Spider Spàídà (English)
11. ọkpútùñùtùọñọ Butterfly bọtàfláì (English)
12. Ákíáñ Rust Ñgáráváñ(Efik-Ibibio)
13. èzù éñwìmmànì Women fellowship èsòp íbàn (Efik)
14. Líék Turn wọñọré (Efik)
15. Íkpê Boundary  ádáñá (Efik)
16. ágbágâ Pillar ọbúbọk (Efik)
17. àdàì ọgwọ Backyard àdàì êssà or èssà (Efik)
18. Nzêmmè Beans ọkọtì (Efik)
19. ọgọnúñ An edible leaf áfàñ (Efik-Ibibio)
20. Úláp Young man àkpàráwâ (Efik-Ibibio)
21. ọmúñ Cup ọkọp (English)
22. úffọñ Glory úbọñ (Efik)
23. yọd Turn/convert/interpreted Kàbáre (Efik)
24. éllè/úbùgh’ûvọk Bedroom/room/apartment ùbèd (Efik-Ibibio)
25. ḿvúvọñ mosquito  ébọñ (Efik)
26. Ètàí Middle/centre ùfọt (Efik-Ibibio)
27. mv!p óté An Edible leaf Èdítán (Efik)
28. Kpàñá Before Mbèmìsó (Efik)
29. ùkwàì Hunch  Égùñ (Efik)
30. Èssù Gathering/assembly/court Mbónó (Efik)
31. èkpú palour pálọ (English)
32. mbèk Growth/development ñkọrí (Efik)
33. ọzízọ revival Èdídéméré (Efik-Ibibio)
34. útók honour Ítòró (Efik-Ibibio)
35. ólúghú Idol Ndèm (Efik-Ibibio)
36. àkwàñ Bed Bêd (English)
37. ókwè Basin Átíàn from tíàn (Efik)
38. ọgọgọ Roofing zinc  Átíàn ọnyọñ (Efik)
39. ágáí Thatch  Ñkányá (Efik)
40. Ùlèì Grave Ùlì from ùdì (Efik)
41. sọ Again tọñọ nták (Efik-Ibibio)
42. ùw!d laziness Ìfù (Efik-Ibibio)
43. ntìtàm Arrangement/programme Ndùt!m (Efik-Ibibio)
44. ñkíè thing ñkpọ (Efik-Ibibio)
45. fáí Take (forcefully) Wámáré (Efik-Ibibio)
46. àdìàghátà cat Àñwâ (Efik)
47. ùkpọñ Trumpet  trọmpèt (English)
48. úkìọ War/battle Ègúñ from ékọñ(Efik)
49. nyíyòñ little Ñkèñé (Efik-Ibibio)
50. ùbéghé fear Ndék (Efik)
51. Ñg!m fruit Mfrî (Efik)
52. ùllé Free (of charge) mfọ from mfọn (Efik-Ibibio)

Phonological Change: A process where some sounds in a given language are lost, dropped, considered absent or assimilated to another because of the influence of a dominant language. Phonological changes often arise chiefly because of lack of orthography in a language. Some phonological changes in Ọrọ include:

1. /gb/ as in ìgbòtò (thatch)                      /kp/ where it is spelt ‘ìkpòtò’
2. /g/ as in óg!d (heart)                             /k/ where it is spelt ‘ók!t’
3. /v/ as in èvọñ (conk)                              /f/ where it is spelt ‘èfọñ’
4. /z/ as in nzàñ (friend)                            /s/ where it is spelt ‘nsàñ’

N/B: The availability of voiced sounds in a language shows that their voiceless counterparts are also present. That is to say that if a language like Ọrọ has /gb/, /g/, /v/, and /z/,  then /kp/, /k/, /f/, and /s/ are present as well. But these voiced sounds are considered absent.

Syntactic Change: The grammatical process in which the sentence structure of a particular language changes, sometimes adapting the structure of a dominant and more developed language. In Ọrọ, the following syntactic changes have occurred:

1. S’éné d!ghí ònyí?                                        S’éné ònyí d!ghí?
2. K’înì mmâ ñgú nzúgh’ózúghú                       K’îbọñ ñgú ndàkádàk nzúghú
3. Ibọghọké                                                            Àgbàtèdé ónù
4. Ñkọ vî àtá étì étî                                               Nnèñé’nyì ñkọ vî

Other implications/possible results of language neglect include:
• Dialect status
• Inferiority complex
• Moribund state
• Possible Extinction etc

SUGGESTED SOLUTIONS:
• Formation of Ọrọ Language Developers Union which should be commissioned and sponsored by Oron Development Union
• Drafting of Ọrọ Orthography which will be possible when there is a development union
• Our folktales, folksongs, legendry stories and even children play songs should be developed and documented
• Churches (especially the orthodox) must replace Efik with Ọrọ as liturgical language during service and as a target language during sermon interpretations
• Literatures should be written in/on Ọrọ (though it is only possible with availability of orthography)
• There should be more programs on radio using the ‘undiluted’ Ọrọ language and culture
• More movies in Ọrọ language should be shot and also played on cable TVs after due screening/vet
• A day should be set aside annually for celebration of Ọrọ language and culture
• Government must be ‘pressurized’ to return to news translation in the three major languages of the state

SUMMARY/CONCLUSION
It is a common and acceptable believe among language engineers that no language is bigger than another in rank - be it Indo-European languages like English, Spanish, French or even Niger-Congo languages like Efik, Igbo, Ọrọ etc. nevertheless, one language may actually taste development and the other may not. This by implication may give the developed language a high status to the detriment of the neglected or underdeveloped ones.

Ọrọ language, being our number one heritage has not tasted the development it needfully deserves. Its development therefore, is a collective responsibility of every Ọrọnian. Parents are saddled with the duty of proudly using it to communicate with their children at homes. Churches should from now on, dutifully, incorporate the language in their liturgical plans. Schools in Ọrọ land (especially private ones) have big roles to play in this development and preservation strives. Poets (particularly balladeers), playwrights and indigenous musicians must extend their creativities to basing some of their works in Ọrọ language (no matter the dialect).

Ọrọ language has suffered neglect for a long time, we are losing that sweet linguistic savor that distinguished us from our neighbors and it’s high time we woke up from our slumber and do the needful which is to develop the Ọrọ language for preservation of the Ọrọ identity.  Let’s save what’s truly ours!

Effiat is loosing it!!

One come to wonder the relationship why indegenes of a particular settlement intermingle native languages with an alien tongue to compliment or covey an information. It has become a norm as parents who are expected to guide and protect offsprings to keep and probably maintain 'mother tougue' from going into extinction stand to be the very set of people who prevent perhaps, are less concern over these mythologies.

This is a typical case of effiat indigenes in mbo local government area situated in 'oron nation' which seem to be the oil(crude) hub of 'oro nation'. From forklore, effiat inhabitants were also affected by civil war in 1963  forcing an entire community to take refuge in a neighboring community  in calabar, through water means of transport, which is mainly dominanted by the efiks.
However, many scud for their lives living the area empty with no one to watch over ancestral monuments and heritage. After years of asylum in these communities  before the war came to halt, spreading normalcy. many who managed to returned home found it difficult to completely speak, relate with 'native dialect' of effiat without a conjoin of Efik, which has overwhelmed their scope of native iinteraction.

These gradually transit from generations to generations throwing 'mother tongue' into extinction, and no one has still, try to revive these loopholes to correct the anamalous.

Currently in effiat, its difficult to hear any indigene relate with this dialect without an alien language to compliment. Yet, schools and development in 'oro nation' has also contributed to the loss of this language. Our chiefs care less about this gradual extinction embracing languages in 'oro nation'.

"Without 'mother tongues' history becomes quite difficult to keep."

Languages keeps any ethnic or group of people as one.

We should encourage our language pride, guide them with ego, without our history our root is lost. If we don't wear-up to fight it ourselves, no one will fight for us!

ORO NATION AND HER UNIQUE COLOURS by Omen Bassey

ORO NATION AND HER UNIQUE COLOURS

Who can question the beauty and uniqueness of Oro’s chosen colours? They are inherently neat,attractive and captivating. Long before corporate organisations understood branding as it relates to colour,our forebears had appropriated red and white and handed them down to us.Today,these two colours are arguably the most coveted and sought after among organisations which are endlessly vying for visibility.

Whenever and wherever Oro people gather, dressed traditionally, they can't help but steal the show.

Iam awe stricken by the insight and foresight of those men of old.Many times, I wonder how they arrived at this colour combination which unarguably defines the persona of the typical Oro person. Did they choose these colours because of their understanding of their significance vis a vis our persona?Or did the colours act to re-define us?I believe the former was the case.

Red is reputed to signify joy,strength,sensitivity,leadership,courage,vigor,willpower, action,vibrance,radiance, passion and determination.

White,on the other hand represents purity,innocence, light,goodness,safety,brilliance,illumination, understanding, cleanliness,faith, spirituality, possibility, humility, sincerity, softness, perfection etc.

Though we cannot claim a monopoly of the aforementioned traits and virtues,it's unarguable that we possess a good deal of them.This is not intended to be a boast nor a comparison between Oro and other tribes.Far from it.It's not also an attempt to relegate other colours in any way . It’s an expression of respect for the ingenuity of men of yesterday who could see today long before it arrived.It's a vote of confidence on their insight . It’s a tribute to their thoughtfulness. How did they discover the significance of colours in pre-historic times?

It's difficult to say that these colours don't define,to a reasonable extent, the Oro man.

Personally, I feel proud when people say we love red.Others may feel uncomfortable.No!I cannot.I always add that it’s not only red we love.We also love white.Red is probably the more prominent of the duo because it's bolder and more captivating.Neither red nor white can be ignored by anyone who's blessed with the benefit of sight.

Oro Nation, distinct, unique and peculiar.

Proudly Oro.

Ojei bari Oro.

CONTRACT FOR CONSTRUCTION OF ORON, UYO - EAST WEST ROAD TERMINATED

Akwa Ibom State Government has revoked the contract for the construction of Oron - Uyo road traversing Nsit Atai and Okobo Local Government Areas to East West Road earlier awarded Renaissance Construction Company following the inability of the construction firm to commence work ten months after the contract had been awarded.

The State Governor Mr Udom Emmanuel announced this at the Apostolic Church Oron field Oron Local Government Area where he attended a Church service.

He said that no contractor should hold the state to ransom by being unable to fulfil the deed entered into with the state government on projects earmarked for execution.

Governor Emmanuel lauded other firms who had been able to live up to expectation irrespective of challenges and reiterated his administration's commitment to the development of the state.

He called on the people to shun ethnicity and other biasis and make the state named after God a model in develpment the biting impact of the prevailing technical economic recession notwithstanding.

The State Chief Executive who attended the Church Service alongside the Secretary to the State Government, Sir Ettekamba Umoren, Eket and Ikot Abasi House of Representatives Members, Deconess Owoidighe Ekpoattai and Hon. Francis Charles Udoyok, Members of the State Executive Council, Immediate Past Minister of Housing Mrs Akon Eyakenyi and other Political big wigs in the state, called on the church to pray for God's mercy for Nigeria and pledged a donation of a Sixty KVA Generator to boost the church convention programme slated for November this year.

Preaching on the theme "Show Result" the field Superintendent Pastor Effiong Okon Uyeh said that result clears doubt and cancels negative insinuations.

He congratulated Governor Udom Emmanuel for the various development projects executed across the state and particularly mentioned the rehabilitated roads in Oron metropolis which he said were death traps to commuters before the advent of this administration.

Fielding questions from Government House Correspondents shortly after the Church service, the Commissioner for Works Mr Ephraim Inyang clarified the reasons for the revocation of the Oron Uyo road contract saying that the contracting Firm has reneged on the Deed for the construction of the 29Km road spanning Nsit Atai , Okobo to East West road with three Bridges on two phases which ground breaking was performed in october last year.

He said the work was expected to be completed within thirty six months and that the firm has failed in it obligations as there is no evidence of work on the road and that the Attorney General and Commissioner for Justice, Barister Uwemedimo Nwoko has been directed to review the contractual agreement between the State Government and the Construction Company.

He expressed appreciation to other road contracting firms for bracing up with the contractual dateline on projects assigned them.

10 Things You didn't Know about "Oro"

Oro is only popular with maritime academy situated in its environ, but little do we know about the culture and richness of Oro soil and people. They are warm-loving and accommodating. Here are 10 things you didn't know about 'Oro nation'

1. Oro is the most producing oil community in Nigeria. They produce 80% of Akwa-ibom crude oil. (Yet, no good basic amenities to show for it)

2. Oro is the 3rd largest ethnic group in Akwa -ibom state with 5(five) Local government areas(okobo, mbo, udung-oku, oron, urua-offong/oruko) after the Ibibio and Annang ethnic group.


3. Oro people inhabit parts of both Akwa-ibom and Cross river and share same ancestral affiliations with the efiks (calabar).
(Its easier for an efik descendant to comprehend Oro than both Annang and Ibibio ethnic group)



4. Oro land is originally address as "Oro nation" and its people consist of 9 Clans called Afaha.
These are; Afaha Okpo, Afaha Ukwong, Ebughu, Afaha Ibighi, Effiat, Afaha Ubodung, Etta, Afaha Oki-uso, and Afaha Idua (Ilue).


5. Oro is the cure for delicious sea foods ( crabs, fresh fishes, prawns, oysters, crayfish and so on...) A place where people from other part of Nigeria come to buy crayfish, afang, fish etc.

6. Fair complexion is mostly seen amongst them. Their ladies are scarcely tall but pretty and smart.

7.Oro is home to one of the oldest museum and high school in Nigeria, Methodist boys high school, Oron. Founded in 1905

 8.Oro is home to a lot of natural resources including silica sand, salt,Limestone,Uranium, Manganese, clay.

9.Their major occupation is fishing and farming.

10. Oron Union is the most respected and known association of the oro people(akpakip Oro)

Ojei! Ojei!! Ojei!!! badi... Akpakip Oro!