NGBEKE RELIGIOUS TREATY: A Quest for Mutual Peace in Yakurr.

By Eteng Obono Okoi.

NGBEKE RELIGIOUS TREATY: A Quest for Mutual Peace in Yakurr. From the 16th to about 19th Centuries, wars were highly localized and fought over minor dynastics or religious squabbles or mere trifles and sometimes as bloody sports to satisfy royal pleasures or interest. (Sam Momah 1993). It was until the 20th Century that the Council of Yakobol-Lipon (Yakurr Traditional Rulers Council) realized the need for a strong diplomatic shuttle in resolving conflicts among them. Yakurr as a nation has its worth-notice mechanism for resolving crises and managing conflicts before the advent of the Europeans. There also had diplomatic institutions such as “Council of Yakobol-Lipon” and frame works for bilateral and multilateral relations. The importance of these had brought stability in Yakurr society. Prior to the British incursion and rule in Nigeria and Yakurr in particular, there was increased in rivalry and friction among the Yakurr people. This was due to the responses in international demand for human cargoes. These responses to the new commercial development brought about an exchange in dangerous weapons like guns, knives etc for slaves. As well as high rate of communal clashes in Yakurr society. These communal clashes was due to an increased in population and subsequently increase in rivalry among the Yakurr people and her neigbours, either as individual or groups as they sought to share the resources of their environment. The judicial role played by Mgbeke Religious Treaty can be gleaned from Dr. Otu Abam’s assertion that Ngbeke was an experiment at regulating intra- Yakurr disputes. To this extent it was a new dimension in conflict resolution in Yakurr.” It was obvious that the growing cases of secret killing within the Yakurr territories, particularly between Ekori and Mkpani in the late period of the 19th Century necessitated for the adoption of a religious treaty. This religious treaty was the installation of Ngbeke Shrine between the boundary of Mkpani and Ekori. This was parts of efforts by the Council of Yakobol Lipon to bring lasting peace in the region. During the conference of Yabol Lipon at Idomi in the late quarter of the 19th Century, the council resolved that a religious peace agreement be adopted to bring peace between Ekori and Mkpani. Thus, the institution of Ngbeke shrine was adopted. It was an oath taken ceremony that subsequently solved the tension of threat between the two communities. It was noted that the idea to install Ngbeke shrine was given by Abiriba people as a way to settle the misunderstanding between Mkpani and Ekori over the alleged killing of an Ekori indigene called Ijom Akpata who went to cut robes for his yam ban in a forest that was good for robes and been visited by Ugep, Ekor and Mkpani people. The Abiriba idea to amicably resolve the matter may be in recognition of the brotherly relation with Yakurr or the idea may be given in order not to disrupt the lucrative slave trade that runs from Yakurrland through Arochukwu merchants. “Because of the influence of the Abiriba as agent of the Aros”, Mkpani and Ekori people accepted the idea without any hesitation. The assertion by Dr. Otu Abam Ubi that, prior to the conference of Yakobol Lipon, the participants of the meeting (Yakurr Traditional Council) agreed that a judicial shrine for all Yakurr people should be erected on a neutral land belonging to all Yakurr communities, deviates from the true fact of the matter. This assertion may in future bring misunderstanding between or among Yakurr people over the ownership of the land where Ngbeke is located. However, there are areas one needs to look at to ascertain the true picture of the issue. 1. It is indisputable that the Council of Yakobol Lipon has intervened in the matter, between Mkpani and Ekori relation to bring peace. 2. The peace religious treaty only has effect between Ekori and Mkpani. 3. The Ngbeke shrine was a judicial institution for settlement of disputes. 4. The Ngbeke shrine was and is still located at the boundary of Mkpani and Ekori precisely by Lotawi Stream. 5. Other Yakurr communities heads only witnessed the oath taken. 6. The oath taken does not involve other Yakurr communities rather than Mkpani and Ekori communities. It is pertinent to critically consider the above points so that we do not have wrong information about the formation of Ngbeke shrine. Historically, the Mgbeke shrine derived its name from the title of the slave girl who was bought from Igboland for sacrifice. Mgbeke in Igbo language is the title given to a shrine girl who was used for sacrifice. The following are the six tenets of Mgbeke shrine. (a) They should be cordial relationship between the two communities (b) They should be no threat of war between the two communities (c) There should be no shift of boundary from the already defined one. (d) One must not kill, steal or quarrel within the vicinity of the shrine (e) They should share the resources available around them without ill-mind. In an attempt to violation the treaty by the two communities, the consequences was mysterious twisting of neck that may lead to a mysterious dead if not discover so early.