Obinna Of Ndoki

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Obinna Of Ndoki Researcher||
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Did you Know?The Nasir Boundary Adjustment Commission in the 1970's recommended that the Imo River should become the nat...
28/12/2025

Did you Know?

The Nasir Boundary Adjustment Commission in the 1970's recommended that the Imo River should become the natural boundary between the old Imo and Rivers States, and as a natural boundary between Old CrossRiver and Rivers States.

Opobo was placed in Rivers State following this recommendation.

The Asa villages of Obe-igbo, Komkom and Obeama and the villages of Ndoki, South of the Imo River, were ceded to Rivers State, following the recommendation that the Imo River should be a natural boundary between the States.

The Imo River also , became a natural boundary between Imo and Abịa States.

Ndoni was in the old Bendel State but at the Rivers State side of the River Niger, and so it was ceded to Rivers State, as River Niger became considered as a boundary too.

However, Ọmụma area wasn't ceded to Old Imo State even as it was on the side of the Old Imo State. It was retained in Rivers State. Thus, two sides of Rivers State were allowed on the Imo River while it wasn't allowed for the people of Ukwa who were one People Asa and Ngwa.

The ceding of the Asa village into an administrative unit dominated by the Ogoni, led to the renaming of the entire Asa and Ndoki areas South of the Imo river as Oyigbo which meant "alibis" , "settlers" or "guests" in the Ogoni parlance.

Another Igbo clan that suffered balkanization in that period were the Egbema people.

Sadly, the Ukwa People have been the worst treated, in the three States they find themselves, despite being major oil producers.

The Ndoki, balkanized into three States Continue facing neglect from the successive administrations of the three States they are found. The Asa People on the other hand face the same fate.

© Akachukwu Vitalis

Ofemini Native Court Suit over the land dispute between the Okoloma-Ndoki community and the Ban Ogoi people of Ogoni.Oko...
28/12/2025

Ofemini Native Court Suit over the land dispute between the Okoloma-Ndoki community and the Ban Ogoi people of Ogoni.

Okoloma-Ndoki community burnt her fingers when they accommodated stranger elements in Ukwa Iloko land which was vacated by the people of Obohia now in Ukwa East Local Government Area of Abia State.

This kind gesture by Okoloma-Ndoki community to some strangers elements from Ogoni later turned sour.

On April 3, 1994, the Ogoni stranger elements carried out unprovoked aggression against the Okoloma-Ndoki community.

The aggression was overwhelmingly devastating as all the houses in Okoloma were burnt down by the aggressors.

This thoughtless and mindless destruction of lives and property attracted the attention of the Rivers State Government then under the Military Administrator Col. Danda Musa Komo and the Federal Government.

The Rivers State Government released the sum of N2,000,000.00 as aid to Okoloma refugees.

International press conference was organized by the people of Ndoki two weeks after the aggression to expose to the whole world the atrocities committed by the Ogoni settlers who later claimed ownership of the land where they lived as tenants.

Despite several court judgements ruling in favour of the Okoloma-Ndoki people and urging the Ogoni tenants to vacate the aforesaid lands, they still refused to do so.

This is also the situation with most Ndoki communities (Azumini, Ohambele etc) in Abia State that housed Ijaw traders who came to do business and are now laying claim as indigenous members of Ndoki clan and Ndoki being an up shoot of the Ijaw group.

There are four compounds in Okoloma-Ndoki community
1. Umuotu
2. Umunka
3. Mkpakpara
4. Mkporobo

Okoloma-Ndoki occupies a strategic importance in the economy of Nigeria.

The land is also rich in crude oil and gas. It is in this land that the first Thermal Power Plant in Nigeria (Afam Power Plant) was situated which has now being sold to a private company (Transcorp LTD)

(Extracts from the book "The Comprehension History of the Ndoki People by Dr Chihor Martin Nwogu)

My name is Obinna Douglas
A proud Igbo man from Umuakarahuise, Obete Ndoki Rivers State.

© Obinna Of Ndoki

Ndoki Markets played vital roles in the transatlantic trade between 16th century and the middle of the 19th century. The...
28/12/2025

Ndoki Markets played vital roles in the transatlantic trade between 16th century and the middle of the 19th century.

There were effective demands for slaves, palm oil and palm kernels by the British and Portuguese traders.

The European traders brought in goods from Europe, such as
a) Bowler Hats,
b) Walking sticks
c) Clothes
d) Assorted Brandy, Whiskey and Rums
e) Jewelry
d) Corrugated roofing sheets and so on.

These European Goods were bartered with African Commodities as mentioned above. Slaves, palm oil and palm kernels.

At this point in time, Akwete, Obeaku, Ohambele, Obohia and Azumini were important markets for exchange of goods. In the struggle for the control of Ndoki market, treaties were signed at different times between the Ndokis, Jaja for Opobo, Britain and Portugal.

Jaja had reasonable influence in the markets between Imo and Opobo rivers. Jaja held the Monopoly of the market in these territories before the outbreak of Civil War in Bonny in 1869.

Jaja who was an influential trading Chief was forced to leave Bonny with other Chiefs as a result of the war and relocated in the present site of Opobo town.

As a result of the struggle to control the lucrative Ndokis markets by the various interest groups, this led to signing of treaties among the stakeholders. Thus in 1873, Bonny was given Akwete markets through a treaty signed by the parties.

On December 19, 1873, Consul Hewett signed a treaty of protection with Jaja which allowed Jaja the monopoly of the Opobo River. This treaty, however, ran into conflict with General Act of the Berlin Conference in February 1885, which declared freedom of navigation in the River Niger and its affluents which included Opobo River which Jaja controlled through a Treaty of December 19, 1873.

As the British protectorate was proclaimed on June 5, 1885, Europeans Agents began to trade with the Ndoki markets particularly Ohambele. Jaja vehemently objected the direct trade of European traders and wanted the Ndokis to deal with him (Jaja) exclusively. This situation eventually brought Jaja into conflict with Johnston who at that time was the Consul of the Bight of Benin and Biafra.

On August 5, 1887, about 14 years later after Jaja signed the Treaty of 1873, he Jaja signed another Treaty by which he agreed to allow free trade in Ndoki markets, but when Consul Johnston went Ohambele 10 days later after the Treaty of August 5, 1887, he Consul Johnston met with stiff opposition.

Consul Johnston left and cabled to the foreign office that he was obliged to prohibit Jaja trading. The matter came up before the then Prime Minister of Britain, Lord Salisbury who on August 29, 1887 wrote as follows.

"I gather from these papers that Jaja is a sovereign holding a strip of Coast near Bonny, and a river called Opobo which gives access to further creeks and lands in the interior with respect to this territory of Opobo, there is no complaint, but higher up the River is a place called Ohambele, with which European merchants have never traded yet, but with which they desire to trade. An attempt on their part to open trade with the place was met with a refusal by the king of it who stated that it was in the trade Dominion of Jaja, who had forbidden any in*******se with Europeans. A number of Jaja soldiers, armed with rifles were seen in the place. Some of the apparently subordinate chiefs intimated to the merchants that nothing but jaja's prohibition, prevented them from trading."

The Prime Minister Salisbury further went on to say that from the papers before me that he was unable to see what cause of complaint we have against Jaja. If we were to proceed to any rule of international right, he (Jaja) was evidently sovereign or suzerain of the place called Ohambele, and the prohibition to trade with Europeans was a matter perfectly within his discretion.

It was said that Jaja was contravening the stipulations of a Treaty made in 1873. The Prime Minister went on to say that he could not find provision of that Treaty, which was contravened by the action that Jaja had taken in this instance.

Further, on September 9, 1887, Lord Salisbury wrote, "Nothing in the memorandum of the Department or in the papers sent with it throws any on the most important issue, whether Jaja was in any sense ruler of the territory of Ohambele from which he excluded British trade. If he was a ruler, then assuming we were dealing with him according to a strict law, he was in his rights. If he was not ruler and was merely making use of his power as a Waterside King to stop the highway, then he was in the wrong. I have not the papers here, but I recollect that in the statements of the merchants, it was said that the traders who tried to go to Ohambele were met by the King of that place (Ohambele) who informed them that he had reached trade Treaty with them."

Ohambele and Obeaku are close neighbours, as Ndoki villages. On September 2, 1887, Johnston made free trade Treaty with the village of Obeaku. It was said that Consul Johnston wrote a letter to Jaja in which he held Jaja responsible for Ohambele, Obeaku and Akwete for refusing to receive the whiteman. Jaja's reply to this letter infuriated Johnston and ten days later Johnson sent a cable to the foreign office and sought permission to remove Jaja temporarily to the Gold Coast, since Jaja posed a serious threat to free trade in Ndoki villages with the British merchants.

On the 18th of September, 1887, Jaja was summoned to Opobo, where he was forced to surrender and taken to Accra on exile. This with the removal of Jaja, trade within the Ndoki Markets was made open to European Traders though there were negotiations with different villages.

In 1892, a Treaty was made with the Kings and chief of villages by Vic- Consul Cairns-Armstrong. Again in 1894, Roger Casement, acting Vice Consul held a meeting with the village of Obohia in which the people of Obohia agreed that there would be complete freedom of traffic between them and their neighbours. In 1896, the official treaty was signed between Obohia and the European Merchants Representatives.

After Jaja was dealt with, the Arochukwu people posed another threat to free trade in Ndoki markets. From the end of 1901 to halfway through 1902, the colonial government had to deal with the people of Arochukwu who came through Obegu to near Ndoki Village of Ohuru. Obegu was burnt down on the 21st of November 1901 and about 500 persons of Obegu were believed to have been massacred by the Aros.

On November 24, 1902 the Aros sent an ultimatum to Akwete to reply whether they were for the colonial government or for the Aros. Many people of Ndoki due to the ultimatum crossed the Imo River to the Ndoki villages on the southern side of Imo River.

On November 29, 1902, colonel Gallaway held a meeting with Ndoki Villages who agreed to cooperate with the punitive expedition against the Aros. Within a period of 5 months, military operations were carried out against the Aros by the European Soldiers with stronger Fire power. The Aros were driven away from carrying out any punitive measures against the Ndokis. By the middle of June 1902, there was general, peace and on July 4, 1902, the Obohia Native Court sat for the first time.

It was rare for a slave to be bought directly from the captor in the hinterland and sold to the Europeans at the coast by a single Nigeria merchant. Slaves passed from one middleman to the next until they eventually reached the final buyers, the European merchants.

The Aros intention was to selfishly interfere, control and dominate Ndoki markets that the coastal towns of Bonny and Kalabari obtained slaves through Okrika and Andoni. These slaves were exchanged for European goods. Other products that were exchanged for European goods were palm oil and kernel which the factories in Europe needed as raw materials. Therefore there was a struggle for the control of Ndoki markets.

King Jaja was a victim of European imperialism and gunboat diplomacy. He was an Igbo born in Amaigbo in the present Imo State. He became a victim of slavery who ended up in Bonny. He was a member of Anna Pepple House and through determination and hard work, he became a wealthy and dynamic merchant who dictated and controlled the coastal trade to the envy and annoyance of the European merchants who plotted and executed his exile.

Jaja later became the head of Anna Pepple House and as a visionary leader and merchant, the House prospered to the envy of others. With the Vantage positions in Opobo, he was able to control and dominate the coastal trade and therefore became the richest and the most powerful ruler in the Niger Delta in that era. Jaja had a well equipped army at that time, which confronted the British army militarily before they were subdued due to better organization and stronger Firepower.

It was said that Jaja's army was so strong that he lent his soldiers to the British force for the 1873 -74 against the Asante in the then Gold Coast for which Jaja received a sword from Queen Victoria. Jaja later ran into conflict with the British as he was forcefully moved to Accra, Ghana where he was tried and sent on exile to the West Indies, where he eventually died in 1891.

Culled from the Book "The Comprehensive History of Ndoki People"

Posted by Obinna Of Ndoki

28/12/2025

Sweet sound from Obeakpu Ndoki, Rivers State.

The Ndoki people are known for having some of the finest traditional instrument-playing skills east of the Niger.

This is the source of the sound featured in most of my videos.

© Obinna Of Ndoki

The Obete Ndoki people are a community within the Ndoki ethnic group, predominantly residing in Oyigbo Local Government ...
28/12/2025

The Obete Ndoki people are a community within the Ndoki ethnic group, predominantly residing in Oyigbo Local Government Area (LGA) of Rivers State, Nigeria, specifically in the village of Obete, one of the fourteen Ndoki villages in the LGA, alongside others like Umuagbai, Mgboji, Ayama, and Okoloma etc.

The Ndokis are an Igbo-speaking group located in the South-South and South-Eastern regions of Nigeria, with Obete situated near the Imo River, which forms a natural boundary and has historically influenced their socio-economic activities.

Obete Ndoki's strategic location along the Imo River, where it channels into Ndoki and neighboring Asa communities, made it a significant point during the pre-colonial era, particularly as a hub for trade and interaction with riverine groups like Bonny and Opobo.

The Ndokis, including the Obete's, are historically tied to the Igbo, speaking a dialect known as Ndoki Igbo, which retains distinct linguistic features while sharing cultural similarities with neighboring Igbo groups like the Ngwa.

Their origins are debated, with some narratives suggesting migration from the Imo River hinterlands, potentially linked to other Igbo clans.

Obete Ndoki are pointed to have a shared ancestry with the Bonny and Opobo people.

Historically, Obete and the broader Ndoki area were part of the East-Central State before being administratively ceded to Rivers State in 1978 by the Justice Mamman Nasir Boundary Commission, a decision that separated them from their kin in Abia State’s Ukwa-East LGA and Akwa Ibom’s Ukanafun LGA.

This balkanization has fueled calls for the creation of an ENOA State to reunite Ndoki, Asa, Etche, and Omuma communities.

The Obete Ndoki people are traditionally agricultural, cultivating crops like yam, cassava, and oil palm, with the latter historically driving trade through markets like Azumini.

Fishing is also significant due to their proximity to rivers and tributaries.

Their cultural practices include masquerades like Nwọtam, unique to Ndoki land, and festivals such as the Ekpe masquerade festival, which showcase their heritage.

In the past, Ndoki communities, including Obete, were reputed to engage in ritualistic practices post-war, though such customs have largely faded.

Despite administrative changes, the Obete Ndoki maintain a strong Igbo identity, with Christianity and traditional practices coexisting, and their paramount ruler, the Eze of Oyigbo, playing a central role in governance.

The community’s history reflects resilience, navigating colonial and post-colonial shifts while preserving their cultural and economic ties to the land and rivers.

My name is Obinna Of Ndoki a proud son of OBETE Ndoki.

THE TRUTH ABOUT THE IGBO RELATIONSHIP BETWEEN NDOKI AND BONNY Of the many accounts detailed by Portuguese and British ex...
28/12/2025

THE TRUTH ABOUT THE IGBO RELATIONSHIP BETWEEN NDOKI AND BONNY

Of the many accounts detailed by Portuguese and British explorers around the bight of BIAFRA, they were in agreement about the blood relationship between Bonny island and Ndoki located inland along the Imo River, the relationship between Ndoki and Bonny is one that even the early Ijaw nationalists couldn't deny.

E.J Alagoa writing in the 60s about the origin of the Ijaw clans had written extensively about the Bonny, but his writings where punctured by many historians who saw holes in it, how could Bonny which Are siblings to Ndoki be Ijaw when Ndoki are Igbo???

Alagoa went back to his drawing board and revised his history, Alagoa in his book in 1972 alleged that Ndoki were originally an Ijaw clan which migrated from the creeks around Sagbama and the Beni clan of Ijaw through which they traveled inland via Isuama country down to the Imo River to their current location,

This were all fabrications, Alagoa did this by merging and exaggerating the migration stories of two different peoples in Bonny, the pfew families that came with the Kalabari directly from the Ijaw creeks, and the Ndoki tradition that came from inland beginning from Oguta. Alagoa forgot that in his Ijaw nationalism the Ndoki cannot be Ijaw because Ijaw are not inland travellers, especially not then.

Ndoki traditions of origin is traced to Oguta, it has variations but all accounts are consistent about one point, Oguta, some talk of Benin before reaching Oguta but this can be understood as a result of the relationship between Oguta, Aboh and other Ndoshimili towns with Benin which the Ndoki brought such tales with them as they were leaving Oguta.

The Ndoki were probably one of the many Oru Igbo communities that lived in that territory between Akasa and Oguta, their sojourn inland coincides with the attack by Aboh and Osomari on Oguta that sent many Oru communities inland towards the lake.

Their migration seems to have followed the course of the Njaba and Orashi Rivers inland through Umunoha to Izuogu from which they entered the Imo River and sailed down to their current location.

The Obani group is an offshoot of this migration, the name Ibani as claimed by the Ijaws is an appropriation, the name.originated as a nickname for the Ndoki group and it was given them by none other than the Ogoni

around the time the Ndoki settled around the Azumini creeks and Imo River, some of them had left and ventured deep into Ogoni land and settled afar off an Ogoni town along the banks of the Imo River known as Ko, from their they established some sort of diplomacy with the Ogoni who gave them the monicker Ebane or Bani, it means someone from a strange land or someone from afar or a distant land.

This tradition is plausible because the Ndoki to get from Umuagbai to Bonny has to pass through Ogoni land, the first point they settled on the coast before finally crossing onto the island was just adjacent to Ogoni,

For a long time the Ogoni and neighboring people referred to the island as Bani after the strangers and the people as Ebane, this name is attested for by W.Baike in 1854 in "Narrative of an Exploring Voyage" p.380 writes, "The Bonny people claim an Igbo descent, their territory which is not very extensive is by them pronounced Ebane, by the Igbos it is pronounced Obane, and by the Kalabari : Ibani"

John Barbot in description of the coasts attests to the same thing.
Therefore with time the term became igbonized by the people to Ubani or Obani, this is the form which they carried it into the Igbo heartland.

The Kalabari when they settled on the island appropriated that name which they corrupted to Ibani, even the near extinct language they speak which they claim to be distinct is the same with Kalabari compared to the distinction with Okrika, they claim the name came from Beni Ijaw clan in the central Delta, the same Beni which the Ijaw are claiming Benin city was named after?? There's not even any colonial records to back up any of their claims.

With the relationship between Ndoki and Ubani explained, anybody who still contends that the Ndoki were Ijaw of which there is no evidence, should note that the early founders of the Ndoki towns after they settled at Azumini were all Igbos, the supreme ancestor was called Eze, his children were Ihu(umuihueze group) iloko (Obohia group) and Kwokwo (kwokwoeze group) others such as Ikwueke, umuokobo, Azuogu, Agbai, Ayama are all Igbo names.

The aborigines which the Ubani met when they touched Bonny were an Ibibioid people known as Inyong Okpon, who are also the aborigines of Tombia.

They had a chief priest called Awanta, for centuries the Ubani lived side by side with these aborigines until in the 18th century a late Eastward expansion of Ijaw groups (Awome who are the precursors of the Kalabari) brought Awome settlements directly into the region, they assimilated much of the Inyong peoples just as they did at Elem and established canoe war houses, that was how Ijaw culture gradually diffused into the daily life of Bonny.

Ndoki language however still remaimed the lingua franca and dominant culture in Bonny as attested by many British colonists in the region, the first Igbo bible written by the missionaries was done using the Ndoki dialect of Bonny.

Many Ijaw dissenters love to attribute the igbo presence in Bonny to slaves should note that majority of the slaves in Bonny were Isuama in origin but isuama is not spoken in Bonny neither is Isuama culture or deities to be found in Bonny.

Amongst the pantheon worshipped in Bonny, of the four major ones, three are from Ndoki,

Ikuba deity whose totem is a monitor lizard is the national deity of Bonny is also the national deity at Ndoki,

Otuburu(totem crocodile) and Tolofari(totem Stone) were brought from Azuogu Ndoki.

Inyana-Simingi was the major deity of the Inyong aborigines.

Ogu is the main deity of the Umuihueze group and the Ogu cult was introduced to Bonny via mediation of Aro priests to replace a native Pogo cult which was misbehaving.

Customs and traditions in Bonny is known as Omenala, Ala is still a titular deity in Bonny and Opobo

And lastly is the Nwotam masquerade, which is danced by the Ndoki, Ubani and Opobo alike, originated from mkpaejekiri in Ohambele Ndoki, people who watch Nwotam in Opobo and Bonny would note that it has maintained it's igbo language, the dance steps and the different guilds(uke) are igbo and the oja music and dance style and rythm is distinctively Igbo.

The man who led the Ubani from Ndoki now known as Agbaria and his friend Okpara Ndoli,
The first settlement of the Ndoki on the Azumini creeks was on a place called Okoloma, which name came from the aborigines.
Naturally they gave their new settlement on the island the same name Okoloma after their old settlement.

The entire story about curlews are fabrications.
There fore any scholar who is honest would learn that Bonny has been a product of mix of peoples, Aborigines, Ijaw and Ndoki with the Ndoki elements being majority,
The feudal culture of the Ijaw (the amayanabo land owning system) meant that they grabbed a lot of land and became feudal lords, but the culture remained unchanged and the Ndoki(Ubani) controled much of the commerce still.

©pd.

Exploring the Origin and Meaning of the Name NdokiThere is a pressing need to delve into historical documents and oral t...
28/12/2025

Exploring the Origin and Meaning of the Name Ndoki

There is a pressing need to delve into historical documents and oral traditions to uncover and bring to light the true meaning of the name of our clan—Ndoki. This name, which has become both our identity and pride, holds significant cultural and historical weight.

Names are central to the identity of every ethnic group. Just as Igbo clans like Ngwa, Abiriba, Orlu, Nsukka, Abam, and Umuahia are known by their names, so too are nation-states in the global community. For instance, Nigeria—a name coined by British colonialist Flora Shaw—was derived from the area surrounding the River Niger.

Similarly, the origin and meaning of Ndoki have been interpreted in various ways, based on differing oral and historical accounts. Among the Ndoki people themselves, their land is often referred to as a "land flowing with milk and honey," a reflection of its richness in culture and tradition. This is evident in their social institutions such as Ekpe, Ebiri (Age Grade system), Okonko, Okoro, and Nwutam—structures that serve as pillars of social cohesion and integration.

Several theories have emerged regarding the etymology of Ndoki. One widely shared account links the name to a bitter historical dispute between the Ndoki and the Bonny people, who are believed to share a common ancestry. During this conflict, it is said that a prominent Ndoki leader named his son "Anyị na-ado kwa nu ke?"—which translates from Igbo as “What are we really contending for?” As the conflict subsided and trade resumed, the Bonny people allegedly mocked the Ndokis with the phrase "Anyị na-doke," which eventually evolved into the name Ndoki.

Another interpretation from Bonny oral tradition refers to the Ndoki people as "Gbu Mingi Apu", meaning "the freshwater people."

A different version of the name’s origin is preserved in Ụmụagbai oral history. It recounts the journey of two brothers—one a palm wine tapper, the other a hunter—who left the Benin Kingdom during its disintegration. The hunter eventually settled in a place called Okoloma and prospered. Years later, he sought to reunite with his brother left behind at Ụmụagbai. This longing, it is believed, was expressed in an Ijaw phrase "Aminadokiari" meaning “I am searching for my brother,” which evolved into the word Ndoki.

Ndoki also holds significance in the context of military history. In Bonny tradition, the Ndoki warrior was revered, encapsulated in the phrase: "Otuburu Mingi Oki, Agidi Gbaragbara Sibi teghere," meaning "When Otuburu swims and the Ndoki man lifts his machete, a head must fall." Otuburu, a powerful deity worshipped by the people of Ndoki—especially in Azuogu village—was central to their military strength and spiritual identity.

There is also a common belief among Ndoki people that the name stems from the Igbo phrase "A na m-ado nkem," meaning “I am struggling for my own.”

Among all these theories, the most historically compelling and widely accepted explanation remains the phrase "Anyị na-ado kwa nu ke," signifying the philosophical reflection during the conflict with Bonny, and embodying a sense of shared origin and reconciliation.

It is important to note that no historical record identifies a person named Ndoki. Instead, the legendary figures at the root of Ndoki origin are Eze and Okobo, who are foundational to the establishment of the Eze and Okobo dynasties—both key to Ndoki history.

Regardless of its precise etymology, the name Ndoki has served as a symbol of our collective identity for over three centuries. Its meaning, though debated, continues to inspire pride and unity among our people.

© Obinna Of Ndoki
A well researched account.

The Ndoki homeland shares boundaries with two distinct ethnic nationalities and two Igbo clans: Asa, Ngwa, Ibibio and Og...
28/12/2025

The Ndoki homeland shares boundaries with two distinct ethnic nationalities and two Igbo clans: Asa, Ngwa, Ibibio and Ogoni.

To the north, Ndoki land is bordered by its Ngwa neighbours.

In the northeast, it is bounded by the Ika people of Akwa Ibom State.

To the southeast, Ndoki is bordered by neighbouring villages of Akwa Ibom State.

To the east, the homeland is bordered by Asa villages in Ukwa West Local Government Area of Abia State.

Finally, to the south, Ndoki is bordered by Ogoni villages in both Tai and Khana Local Government Areas of Rivers State.

The Ndoki villages in Abia State are

1. Abaki

2. Akanu

3. Akirika -Nta

4. Akirika -Ukwu

5. Akirika -Obu

6. Akwete

7. Azumini

8. Eti

9. Mkpuajakere

10. Nkpunkpuoha

11. Nkpunkpule

12. Obohia

13. Obuozu

14. Ohanku

15. Ohanso

16. Ohuru

17. Ubaku

18. Umuogo

19. Mkporobo

20. Nkpuohia Oba etc.

The Ndoki villages in Rivers State are

1. Egberu

2. Ayama

3. Marihu

4. Umuosi

5. Azuogu

6. Mgboji

7. Obete

8. Obeakpu

9. Obunku–Okwanku

10. Okpontu

11. Okoloma

12. Umuagbai

13. Afam–Uku

14. Afam–nta

The Ndoki villages in Akwa Ibom State are:

1. Ohaobu

2. Akpa-ala

3. Umuchuta

There are several historical records documenting how the Ndoki people migrated to their present homeland.

History records that Eze, the founder of Ndoki, settled in Obunku Okwanku. His three sons—Ihu Eze, Nwankwo Eze, and Iloko Eze—left home upon attaining adulthood to establish their own homesteads.

Ihu, being the eldest, remained closer to the ancestral home.

Nwankwo and his descendants founded Azumini, Akirika, and other related villages collectively known as Ikwu-Iri-Ato.

Ihu and his children founded the Umu Ihu Eze group of villages, which includes Umuagbai and Afam.

Iloko and his children founded the Ikwueke group of villages, which includes Akwete and Obohia.

The Bonny and Opobo peoples of Rivers State are culturally and historically related to the Ndoki people.

Ndoki land and the Ndoki people have contributed immensely to the development of Nigeria.

The area hosts several capped oil well reserves and active oil-producing facilities.

The Afam electric power plant is located in Okoloma, within Ndoki land.

The renowned Akwete weaving industry and the Azumini Blue River Resort are among the notable features for which the Ndoki homeland is known.

© Obinna Of Ndoki
A native of Obete-Ndoki Rivers State.

The Ndoki People of Rivers StateThe Ndoki people are an Igbo-speaking ethnic group found mainly in the southern part of ...
28/12/2025

The Ndoki People of Rivers State

The Ndoki people are an Igbo-speaking ethnic group found mainly in the southern part of nigeria, Abia, Rivers and Akwa Ibom State. They have a rich cultural heritage, deep historical roots, and a strong sense of identity within the larger Igbo nation.

In Rivers State, the Ndoki people proudly occupy 14 peaceful communities in Oyigbo LGA, each with its own unique heritage and contribution to the collective identity of the Ndoki nation. These communities include:

1. Afam-Nta

2. Afam-Uku

3. Ayama

4. Azuogu

5. Egberu

6. Mairihu

7. Mgboji

8. Obeakpu

9. Obete

10. Obunku–Okwanku

11. Okoloma-Afam

12. Okpontu

13. Umuagbai

14. Umuosi

Together, these 14 communities form the cultural and historical heartbeat of Ndoki land in Rivers State, united by tradition, resilience, and a shared sense of identity.

© Obinna Of Ndoki

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