A Close Study of the People Who Bear the Title Amayanabo (Owner of the Settlement or Town) as King
Whenever you hear the word “Amayanabo,” what comes to mind? Perhaps you think of it as a kingship title exclusive to the Eastern Ijaw people. That assumption is partly correct—today, the word is generally understood as an Ijaw word.
But what if I told you that Amayanabo is actually rooted in an Igbo linguistic formation—“Ama-onye-na-abuo”—which means “a settlement of two groups”? Historically, communities where the king bore the title Amayanabo were mixed settlements, often made up of both Igbo and Ijaw people.
Take Bonny, Kalabari, Opobo and Okrika for example. While many claim their ancestors migrated directly from Bayelsa to reinforce their Ijaw identity, historical records and British accounts (Adams, Crow, Leonard, Talbot, Meek, Dike, Alagoa, Fombo, etc.) show that many of these supposed progenitors were in fact Igbo men—Aro, Ndoki, and Ngwa travelers, traders, priests, and healers(this I will expose in another post). These Igbo ancestors interacted with the Ijaws, blending cultures, exchanging languages, and in some cases becoming the forefathers of entire lineages. Migration and settlement were continuous processes in those days; no community was created in isolation at a single divine location or feld from heaven to a particular spot, location or region, as some now claim for Bayelsa as the ancestral home of all Ijaw people.
THE IGBO OKPARA OKWU SYSTEMS IN BONNY
Before the kingship title Amayanabo was introduced in Bonny, the Ubani/Ibani/Okolo-Ama people practiced the Igbo Okpara Okwu system of leadership.
One notable figure is Okpara Ndoli, the priest-king and one of the progenitors of the Bonny people, who is documented by explorers and historians alike. The Okpara Okwu system was democratic and decentralized. Leadership was anchored in family and lineage rather than monarchy.
✓The Okpara Ukwu (eldest son) served as:
✓Head of the umunna (lineage).
✓Custodian of the Ofo (symbol of authority).
✓Mediator in disputes.
✓Spiritual head, performing sacrifices for the ancestors.
He represented the family in wider councils, ensuring justice, equity, and inclusion. This republican system made it difficult for colonialists to penetrate, since there was no single king to manipulate. That is why the British worked tirelessly to replace Igbo democracy with centralized kingship structures—easier to control under indirect rule.
HOW THE IJAW BECAME EMPOWERED
In this process, the British elevated Ijaw groups—who were co-founders of settlements with the Igbos—by granting them kingship titles like Amayanabo. At the same time, they sidelined the Igbo decentralized system. This weakened indigenous Igbo democracy and created a top-down authority where kings became the single voice of the people—often serving colonial interests.
The frequent struggles for supremacy recorded among chiefs in Bonny, Kalabari, and other towns were often influenced by colonial manipulation.
IGBO PHILOSOPHY VS. COLONIAL POLITICS
The Igbo guiding philosophy has always been “Egbe biri, ogu biri”—live and let live. It reflects coexistence, fairness, and mutual respect. Sadly, this principle was not reciprocated by some Ijaw elites influenced by colonial powers. Instead, they sought dominance with the backing of the British.
Juju cults like Egbeso and Tolofari became symbols of this new authority, thriving under British empowerment while Igbo structures of collective leadership were dismantled. Many were even forced to swear allegiance to these Ijaw deities.
AMA-YA-NA-BO TODAY
Today, the title Amayanabo is one of the most significant kingship institutions in the Niger Delta. Literally meaning “owner of the settlement or town,” it reflects deep-rooted authority over land, people, and heritage. Unlike some titles that merely signify rulership, Amayanabo ties kingship directly to ownership of the community and its destiny.
In Ijaw kingdoms, the Amayanabo is not only a political leader but also the custodian of tradition, culture, and ancestral legacy. The British colonial system reinforced this by recognizing Amayanabo kings as first-class rulers, elevating the title even further.
Yet, the truth must be stated: the history of Amayanabo is one born from Igbo-Ijaw coexistence. It was not an exclusively Ijaw title but a product of intermingling—later reshaped by colonial policy to serve indirect rule.
The Igbo phrase “Ama-onye-na-abuo” (a settlement of two groups) became Ama-ya-na-bo. While the Igbo emphasized coexistence and shared leadership, colonial favoritism and Ijaw political maneuvering turned the kingship institution into a tool of dominance—erasing the memory of the Igbo Okpara Okwu system that once defined these societies.
I remain Alabo Dima Ojimba
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