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JOHN UMOH, Uyo (2026)

09/11/2021

THE FUNERAL
(THE THOUGHT OF PRINCE JOHN UMOH)

One day there will be a funeral (My funeral)

I will be taken to the church were mass will be offered for me. The procession will move to my village for internment.

At the grave side, prayers will be said and my casket lowered into the grave waiting for sand to fill it up.

A grave stone will be made over the grave. The gravestones will have it's date of birth and death, and a few words describing my faith.

I wouldn't mind if my tombstone read this:

Prince John Umoh
Born: October 18 19XX
Died: .......................

He didn't screw up
He fought with faith to the end. II Timothy 4:7

These were my thoughts today as I was reflecting during the memorial session of my late Father.

I miss you dad.

15/01/2021

THE ONLY CHILD

I was born into the family of eight and I am the only surviving child of my father and the last born. I was conceived in my parents old age and at at age 5 I lost my father which was the only breadwinner of the family and my dad step Brother claim all the wealth of my father and threw my mum and I out of the house to wander around the streets. A good samaritan took us in and gave us a life all human being deserve.

After 2 years I started my primary education sponsored by this good Samaritan, after my primary education I discuss with my mother of living to the city in search of something that could keep life moving with me and my poor mother. My mum encourage me to do so with immediate effect. Few days after, I left to onitsha.

On reaching there I saw a post "house help needed", I went into the compound immediately and to the glory of God I was employed and asked to start work immediately. indeed this was how fortunate started smiling on me. Things started moving well, I started taking good care of my mum. My boss was a Yoruba man, married to a beautiful damsel named Queen, and they were blessed with a son named Ebere.

Ebere was loved by everyone in the neighborhood and he was indeed a blessing to my boss family. The family of Ejofor took me in as their own blood and Carter for all I ever wanted. After 2 months of my stay with them, they employed a lady as a cook because of the workload. Ijoma was a teenager and was so smart. I started loving her because of her cooking techniques and we stayed as one happy family.

After a year and quarter of my stay with Mr Ejofor family, the wife was pregnant. On that faithful morning, at about 10:30 a.m. after taking Ebere to school, my madam started complaining of severe stomach pains. They husband took her into the car and was about leaving to the hospital, before they left the wife called my name and said to me please make sure you take good care of my son Ebere for me until I'm back. Ok madam I responded.
The husband called me and repeat the same word I was like ok Oga trust me I will take good care of him.

Later that evening while I was with Ebere playing, they cook came to my room with tears rolling down her cheeks and told me that the house phone rang and someone told her that Mr Ejofor and the wife were involved in a ghastly motor accident and they lost their lives instantly. I couldn't believe this was true. Nevertheless, I accepted the reality. After the burial of Mr/Mrs Ejofor, the stepbrother came to Mr Ejofor house with his girlfriend and occupy my late oga's room permanently. I and the Cook was unhappy because of this acts of my late oga step brother.

On that faithful morning, my oga steep brother ordered me to serve his girlfriend breakfast on bed and I did accordingly. On living the room I had my oga step brother saying in fear "I have not killed before". This pick my interest and I had to go back and listen to their conversation. "Honey" the girlfriend called my uncle's stepbrother, we need to kill a Ebere so that you will inherit everything that belongs to the father. I can't just sit down and watch that kid grow up to inherit all the properties of his father including that estate and other investments.

My love can you imagine what the barrister told me my oga's late brother said to the girlfriend imagine my brother willed everything including the three estates to that kid even the 20 billion that he saved in his account was willed to him🙄🙄 just imagine he exclaimed😡😡 the girlfriend responded and said how do we eliminate him? My oga stepbrother replied, I don't know what to do but we don't need to kill him instantly so that the barrister don't suspect me said my oga step brother. I have plans on how to kill him gradually, the girlfriend responded....
To be continued......

13/08/2019

Nsibidi
Nsibidi (also known as nsibiri,[2] nchibiddi or nchibiddy[3]) is a system of symbols indigenous to what is now southeastern Nigeria that are apparently pictograms, though there have been suggestions that some are logograms or syllabograms.[4] The symbols are at least several centuries old—early forms appeared on excavated pottery as well as what are most likely ceramic stools and headrests from the Calabar region, with a range of dates from 400 to 1400 CE.[5][6]

Nsibidi
Nsibidi autonym.svg
A symbol simply described as "Nsibidi name written" by Elphinstone Dayrell in 1911.
Type
Ideographic with pictographic and perhaps logographic elements
Languages
Igbo, Ekoid, Ibibio-Efik.
Time period
pre–15th century – present
Parent systems
Nsibidi (see also Proto-writing)
Nsibidi
Child systems
anaforuana (Cuba), veve (Haiti)
There are thousands of nsibidi symbols, of which over 500 have been recorded. They were once taught in a school to children.[7] Many of the signs deal with love affairs; those that deal with warfare and the sacred are kept secret.[7] Nsibidi is used on wall designs, calabashes, metals (such as bronze), leaves, swords, and tattoos.[2][8] It is primarily used by the Ekpe leopard secret society (also known as Ngbe or Egbo), which is found across Cross River among the Ekoi, Efik, Igbo people, and other nearby peoples.

Outside knowledge of nsibidi came in 1904 when T. D. Maxwell noticed the symbols.[4] Before the British colonisation of the area, nsibidi was divided into a sacred version and a public, more decorative version which could be used by women.[8] Aspects of colonisation such as Western education and Christian doctrine drastically reduced the number of nsibidi-literate people, leaving the secret society members as some of the last literate in the symbols.[9] Nsibidi was and is still a means of transmitting Ekpe symbolism. Nsibidi was transported to Cuba and Haiti via the Atlantic slave trade, where it developed into the anaforuana and veve symbols.

History
Examples of Nsibidi
Below are some examples of nsibidi recorded by J. K. Macgregor (1909)[15] and Elphinstone Dayrell (1910 and 1911)[1][18] for The Journal of the Royal Anthropological Institute of Great Britain and Ireland and Man. Both of them recorded symbols from a variety of locations around the Cross River, and especially the Ikom district in what is now Cross River State. Both of the writers used informants to retrieve nsibidi that were regarded as secret and visited several Cross River communities.

13/08/2019

Brief history of the ibibio people
The Ibibio people are a coastal people in southern Nigeria[2]. They are mostly found in Akwa Ibom, Cross River,and on the Eastern Part of Abia.They are related to the Anaang Igbo and Efik peoples. During the colonial period in Nigeria, the Ibibio Union asked for recognition by the British as a sovereign nation (Noah, 1988). The Annang, Efik, Ekid, Oron and Ibeno share personal names, culture, and traditions with the Ibibio, and speak closely related varieties of Ibibio-Efik which are more or less mutually intelligible.

Ibibio people
Nsibidi.png
Nsibidi symbols which are used by Igbo, Ibibio, Efik, Annang and Ekoi/Ejagham members of the Ekpe society.
Total population
Over 5 million
Regions with significant populations
Nigeria 4,482,000
Ghana
46,000
Cameroon
39,000
Equatorial Guinea
2,700
Trinidad and Tobago
(Afro-Trinidadian and Tobagonian)
371 (1813)[1]
Languages
Ibibio, English
Religion
Christianity, traditional,
Related ethnic groups
Efik, Anaang, Ejagham, Oron, Igbo, Ijaw
Origin
The Ibibio people are reputed to be the earliest inhabitants of the south eastern Nigeria. It is estimated that they arrived at their present abode from very earliest times, about 7000 B.C. In spite of the historical account, it is not clear when the people known as Ibibio arrived the state. According to some scholars, they might have come from the central Benue valley, particularly, the Jukun influence in the old Calabar at some historical time period. Another pointer is the wide-spread use of the manila, a popular currency used by the Jukuns.[citation needed] Coupled with this is the Jukun southern drive to the coast which appears to have been recently compared with the formation of Akwa Ibom settlements in their present location.

Another version had it that the Cameroon will offer a more concise explanation of the Ibibio migration story. This was corroborated by oral testimonies by field workers who say that the core Ibibio people were of the Afaha lineage whose original home was Usak Edet in the Cameroon. This was premised on the fact that among the Ibibio people, Usak Edet is popularly known as Edit Afaha (Afaha’s Creek) which reflects the fact that Ibibio people originated from Usak Edet. After the first bulk of the people arrived in what later became Nigeria, they settled first at Ibom then in Arochukwu. The Ibibio must have lived in Ibom for quite sometime, but as a result of clashes with the Igbo people culminating into the famous ‘Ibibio War’ which took place about 1300 and 1400 A.D.[citation needed] , they left Ibom and moved to the present day Ibibio land.

Geography
The Ibibio people are found predominantly in Akwa Ibom state and are related to the Anaang community, the Ibibio community and the Eket and Oron communities, although other groups usually understand the Ibibio language. Because of the larger population of the Ibibio people, they hold political control over Akwa-Ibom State, but government is shared with the Anaangs, Eket and Oron. The political system follows the traditional method of consensus. Even though elections are held, practically, the political leaders are pre-discussed in a manner that is benefiting to all.

Location of Ibibioland
The Ibibio people are located in the South South geopolitical zone of Nigeria also known as Coastal Southeastern Nigeria. Prior to the existence of Nigeria as a nation, the Ibibio people were self-governed. The Ibibio people became a part of the Eastern Nigeria of Nigeria under British colonial rule. During the Nigerian Civil War, the Eastern region was split into three states. Southeastern State of Nigeria was where the Ibibio were located, one of the original twelve states of Nigeria) after Nigerian independence. The Efik, Anaang, Oron, Eket and their brothers and sisters of the Ogoja District, were also in the Southeastern State. The state (Southeastern State) was later renamed Cross Rivers State. On 23 September 1987, by Military Decree No.24, Akwa Ibom State was carved out of the then Cross Rivers State as a separate state. Cross Rivers State remains as one of neighbouring states.

Southwestern Cameroon was a part of present Cross River State and Akwa Ibom State of Nigeria. During the then Eastern Region of Nigeria it got partitioned into Cameroon in a 1961 plebiscite. This resulted in the Ibibio, Efik, and Annang being divided between Nigeria and Cameroon. However, the leadership of the Northern Region of Nigeria was able to keep "Northwestern section" during the plebiscite that is now today's Nigerian Adamawa and Taraba states.

Political system
Traditionally Ibibio society consists of communities that are made up of Large Families with blood affinity each ruled by their Constitutional and Religious Head known as the Ikpaisong'. The Obong Ikpaisong ruled with the Mbong Ekpuk (Head of the Families)which together with the Heads of the Cults and Societies constitute the 'Afe or Asan or Esop Ikpaisong' (Traditional Council or Traditional Shrine or Traditional Court'). The decisions or orders of the Traditional Council or the Obong Ikpaisong were enforced by members of the Ekpo or Obon society who act as messengers of the spirits and the military and police of the Community. Ekpo members are always masked when performing their policing duties, and although their identities are almost always known, fear of retribution from the ancestors prevents most people from accusing those members who overstep their social boundaries, effectively committing police brutality. Membership is open to all Ibibio males, but one must have access to wealth to move into the politically influential grades. The Obon society with its strong enticing traditional musical prowess, with popular acceptability, openly executes its mandates with musical procession and popular participation by members which comprises children, youth, adults and very brave elderly women.

Religion
Pre-Colonial Era
Ibibio religion was of two dimensions, which centered on the pouring of libation, worship, consultation, communication and invocation of the God of Heaven (Abasi Enyong) and God of the Earth (Abasi Isong) by the Constitutional and Religious King/Head of a particular Ibibio Community who was known from the ancient times as the Obong-Ikpaisong (the word 'Obong Ikpaisong' directly interpreted means King of the Principalities of the Earth' or 'King of the Earth and the Principalities' or Traditional Ruler).[6] The second dimension of Ibibio Religion centered on the worship, consultation, invocation, sacrifice, appeasement, etc. of the God of the Heaven (Abasi Enyong) and the God of the Earth (Abasi Isong)through various invisible or spiritual entities (Ndem) of the various Ibibio Division such as Etefia Ikono, Awa Itam, etc. The Priests of these spiritual entities (Ndem) were the Temple Chief Priests of the various Ibibio Divisions. A particular Ibibio Division could consist of many inter-related autonomous communities or Kingdoms ruled by an autonomous Priest-King called Obong-Ikpaisong, assisted by Heads of the various Large Families (Mbong Ekpuk) which make up the Community. These have been the ancient political and religious system of Ibibio people from time immemorial. Tradition, interpreted in Ibibio Language, is 'Ikpaisong'. Tradition (Ikpaisong) in Ibibio Custom embodies the Religious and Political System. The word 'Obong' in Ibibio language means 'Ruler, King, Lord, Chief, Head' and is applied depending on the Office concern. In reference to the Obong-Ikpaisong, the word 'Obong' means 'King' In reference to the Village Head, the word means 'Chief'. In reference to the Head of the Families (Obong Ekpuk), the word means 'Head' In reference to God, the word means 'Lord'. In reference to the Head of the various societies - e.g. 'Obong Obon', the word means 'Head or Leader'.

Colonial and Post-Colonial Era
The Ibibios were introduced to Christianity through the work of early missionaries in the nineteenth century. Samuel Bill started his work at Ibeno. He established the Qua Iboe Church which later spread places in the middle belt of Nigeria. Later, other churches were also introduced e.g. The Apostolic church. Independent churches such as Deeper Life Bible Church, came into the area in the second part of the twentieth century. Today Ibibio people are predominantly Christian.

Art
The masks and accoutrements of the Ekpo society make up the greatest works of art in Ibibio society. Drumming and music are also important elements in Ekpe ceremonies. The wooden sculpture from this area is also very detailed, and artists are just as likely to capture beauty.

Ibibio tribes and ethnic groups
See also: Ibibio-Efik languages
The Ibibio are divided into six subcultural groups: Eastern Ibibio, or Ibibio Proper; Western Ibibio, or Annang; Northern Ibibio, or Enyong; Southern Ibibio, or Eket; Delta Ibibio, or Andomi-Ibeno; and Riverine Ibibio, or Efik.

Demographics
Akwa Ibom State of Nigeria
Cross River State of Nigeria
Benue Area of Nigeria (Efik-Ibibio people were fourth largest ethnic group of original settlers of Benue of Nigeria)
Ndi Ibibio
Nnyin Ido Ibibio
We are Ibibio people. "Ndi" is an Efik word that means "I am". While "Ndo" is Ibibio just like "Nde" is Annang, it is mostly used by the Efik and Ibibio.

13/08/2019

The Anaang (also spelled Annang) is Southern Nigeria ethnic group[2] whose land is primarily within 8 of the present 31 local government areas in Akwa Ibom State: Abak, Essien Udim, Etim Ekpo, Ika, Ikot Ekpene, Obot Akara, Oruk Anam, Ukanafun in Akwa Ibom State, and part of Obi Ngwa. They were formerly located in the former Abak and Ikot Ekpene Divisions of the Anaang Province, as well as part of the former Opobo Division of Uyo Province, in the former Eastern Region of Nigeria. The proper name for the Ika of Akwa Ibom is Ika-Annang. Based on 2018 estimates, there are about 4 million Annang speakers in Akwa Ibom and over a million speakers living outside of the state including Nigeria.

Anaang
Total population
2.6 million[1] (2015)
Regions with significant populations
Akwa Ibom State (Nigeria)
Languages
Anaang
Religion
Christianity and Paganism
Related ethnic groups
Ibibio, Efik
Location
The Anaang people are located in South Nigeria and specifically Akwa Ibom State and Cross River State. The political capital of the Anaang people is Ikot Ekpene Local Government Area.

Culture
Anaang society is patriarchal. Individuals locate their place in the social world from the Ilip, literally translated as "womb". Thus a brother/sister from the same Ilip means that they can trace their origin to the same mother or father. Those who can so trace their ancestry to the same parents form Ufok (literally a house or compound). Several ufoks make up Ekpuks or extended family and several Ekpuks (extended families) make up "Ilung" (meaning village) and several villages make up the "abie" or clan. This is in many ways similar to the system used by other Biafran peoples but more centralized.

Leadership at the family, lineage, village, or clan level remains the prerogative of the men, and lineage ties extends to women even after marriage. There are many societies and associations (Ulim also called "udim") for men and women which are very important in traditional village life. Individuals are measured by both the number and types of memberships in Ulim and by the achievements of one or more Ulims. Governance is done by elderly males who act as the legislative arm called Afe Ichong, directed by the Abong Ichong (Village Chief and Clan Chief) who is the head and the chief executive but without the authority beyond what the Afe Ichong gives. A chief can be appointed by the Afe or can be an inherited office.

The Anang speak the Annang language and perform a masquerade after the yam harvest to mark the visit of ancestral spirits, or ekpo. This is also the name of a men's associations that once had great influence among Ibibio groups. The Anang carve masks with grotesque features, known as iliok, which are considered dangerous and may only be viewed by members of the ekpo. Other masks embody the beautiful spirit, or mfon

The strength of any individual, family (or group for that matter) is typically based upon a consensus of the village or clan through this complex social system. In all this, Anang women are not completely subordinate to men. Instead Anaang women are partners and leaders in many aspects of Anaang tradition, including serving as female chief priests "Abia Iyong" in the Iyong cult or as healers in the healing cults. The first-born female known as Aliaha is important and commands respect in the family and lineage. Some traditions hold that a woman's first birth should take place in her mother's compound. Women's organizations such as "abi-de" and "Nyaama", and "Isong Iban" play important roles in giving the women voice and status in society. There are no traditional or cultural barriers that prevent women from attaining high offices or positions.

Anaangs value the ability to speak well and oratory ability using proverbs is highly desirable, especially among the leaders. The American anthropologist, Peter Farb, stated that the name "Anaang" among this group means "they who speak well". An individual who has the gift of eloquent speech is often complimented as Akwo Anaang, meaning the "Man of Anaang".

Fattening room
The fattening room is traditionally where virgin adolescent girls were fattened up in preparation for marriage. A fattening room girl is known as a mbobo. This was an occasion for a major village celebration. As part of her preparation for marriage the girl was also instructed on how to be a wife. She would spend her time in the room naked so that her fattening could be observed, and would sleep on a bamboo bed which was thought to fatten her up. It was also meant to make it more possible for her to conceive easily.

This use for fertility purposes was also used at time for infertile wives and as a prerequisite for entrance into secret societies.[6]

History
Oral history
According to oral tradition, the Abiakpo came to the northern range of Anaang from Eka Abiakpo. They were quickly followed by the Ukana clan, the Utu, Ekpu, Ebom and Nyama (the British lumped these groups together and gave them the name Otoro), and other Anaang clans. The Anaang and the entire people of Akwa Ibom and Cross River States of Nigeria (AkwaCross people) have occupied their land in the coastal Southeastern Nigeria for thousands of years.

The group is related to the Efiks and the Ibibios. Migration brought the groups to live among the Twi of Ghana where the name Anaang means "fourth son". From Ghana, the group moved eastward into present-day Cameroon. It was in the Cameroon highlands that the group broke off but later arrived at same territory in the Coastal Southeastern Nigeria. Lineages were recognized and the groups organized themselves into clans based on old family origins known as Iman, a similar structure extends into the land of their northern neighbors, the Igbo.

Written history
Very little was written about the Anaang people before the mid-19th century. Early European traders who arrived in the cross river territories referred to groups who lived outside of the coastal areas as residents of Egbo-Sharry Country. The first written mention of the Anaangs is in Sigismund Koelle's account of liberated slaves in Sierra Leone. He mentioned a liberated slave named Ebengo who hailed from Nkwot in Abak. Ebengo was captured and sold to the Portuguese but was subsequently freed by a British warship and later settled in Waterloo, Sierra Leone. The British soldiers listed the languages spoken by the slaves in that captured ship as "Anaang". The second mention is a description of what is known as the Ikot Udo Obong Wars. The British described the killings of the Anaangs by King Jaja of Opobo as a punishment for defying his orders and trading in palm oil directly with the British merchants instead of going through him as a middle man. In the war that ensued, the British intervened and with the help of the Anaangs, they captured King Jaja and exiled him to the West Indies. The British established a military post at Ikot Ekpene in 1904.

Following British colonialism and with changes and ban in ancient hunting practices, the Anaang witnessed attacks by wild animals. As the men went to fight in World War II these attacks intensified. The British authorities called the attacks murder and blamed it on "the barbarism of the Africans". The Anaang were accused of belonging to a secret society called Ekpeowo (The Human Leopards Society). It has been argued that killings born out of insurgency against the British elsewhere in Africa led to the branding of leopard attacks as murders by the British authorities among the Anaang. Between 1945 and 1948 about 196 people were killed in Ikot Okoro community in the present-day Oruk Anam LGA; the Ikot Okoro Police station was set up because of this reason. The British convicted 96 people and executed 77 innocent people. The Anaang religion called Idiong was banned and the priests arrested. Articles and worship materials were publicly burnt and those who did not convert to Christianity automatically became suspects.

The Anaangs have a history and reputation for fearlessness and the ability of villages and clans to bind together to fight a common enemy. This is perhaps why they were able to thrive living so close to the Aro Confederacy's center, Arochukwu with its famed Ibini Ukpabi oracle. A particular interesting war group, or "Warrior cult", was the famous Oko warriors. This war group was highly functional in the 1950s. These warriors were considered invulnerable to pe*******on of knives, spears, and arrows. In various instances sharp machetes were tested on the body parts of members.

The Anaangs suffered genocide during the Nigerian Civil War. The war lasted for three years (1967–1970) and the Anaang lost a significant number of its people. The effect of the war and the resulting neglect of the Anaang is now a serious political issue and a source of unrest in the area.

Written language
Parts of the Annang language may be intelligible to speakers of Efik, Ibibio, Oron, Eket (also known as Ekid) of the Old Calabar Kingdom. Though the Anaang speech pattern was not written down, linguists have now produced an orthography of the language which makes it possible to produce written materials in the language (Idem-Agozino & Udondata, 2001). In Annang dialect,the word "ilung"means village while in Ibibio it is called " Idung". The major linguistic difference between the Annang and other dialects is the predominant use of the letter "L" in place of "r" or "d",and the use of "g" in place of "w".The Annang dialect sounds hard but it is a dialect of freewill,ie the words roll out easily from your tongue than the Ibibio.

Demographics
Edit
Akwa Ibom State of Nigeria
Cross River State of Nigeria
Nigeria
Equatorial Guinea (Formerly Fernando Po)
Cuba
West Indies
Cameroon
Ghana
Benue (Efik-Ibibio people were the fourth largest ethnic group of the original settlers of Benue of Nigeria)
Annang numbers
Edit
Numbers from zero to ten:[7]

No. English Annang
0 Zero Ikpopo
1 One -Ked
2 Two- Iba
3 Three -Ita
4 Four -Inañ
5 Five -ition
6 Six -Itioked
7 Seven -Itiaba
8 Eight -Itiaita
9 Nine -Usoked
10 Ten- duop

JOHN UMOH

09/11/2021

15/01/2021

13/08/2019

13/08/2019

13/08/2019

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