SETTING THE RECORD STRAIGHT: UNRAVELING THE ISU BEACHLINE AND BOUNDARIES DISPUT
By
Osinakachi Akuma Kalu
Introduction
The boundary conflict between Isu and neighbouring communities, including the Utuma, Ito, Umoh clans, and Mbiabong Ukwa, has caused a severe crisis in the Abia/Cross beachline areas and surrounding neighbourhoods.
This ongoing dispute has led to the killing of several people, the destruction of properties, and the extermination of many communities and villages of Isu.Historically, Isu Kingdom and its neighbouring communities shared close relationships, marked by intermarriage, joint farming, and cultural practices such as the Ekpe confraternity. Despite occasional disagreements, these communities coexisted peacefully for many years. However, tensions have escalated since the late 1980s, with Ito, Utuma, Ukwa, and some Umoh villages teaming up against Isu and other communities of Ututu and Ihechiowa. Isu also has boundaries with some communities of Ututu and speaks exactly the same language.While many believe that the discovery of limestone deposits in the region is the primary cause of the conflict, it is only part of the issue. The ambiguity of state boundaries and disagreements over ancient boundaries, which are not clearly considered and defined by modern civilization, is largely responsible for the ongoing dispute. These lands, inhabited for over 500 years, hold the memories and legacies of our forefathers, and like our bloodline ought to be preserved.
This report provides an account of the occupation and crisis along the Abia-Cross River beachline, emphasizing the urgent need for necessary intervention for peace and harmony, and above all, take the displaced back to their ancestral homes. State boundaries and delineation are necessary but beyond the communities, clans and villages to handle. History will not be kind with the continued delay of government to intervene on the issue and ensure that the affected clans, villages and communities return back to peaceful and harmonious coexistence.A Brief History of the Attacks on Isu KingdomIsu Kingdom consisting of various ancestral homes including autonomous communities and villages such as Iheosu/Obimba (near the beach), Aba, Amachi, Obieze, Amakarama, Obomime, Amukabi, Ugbu, Ewe, Alioso, and Obouga, are bordered by the people of Ukwa, Idera, Utuma and Ito – clans from Cross River State that are across the Rivers: Biase and Odukpani, and also by Ututu in Abia State. Isu is the last Abia State community in that axis. These communities share ancient boundaries with Isu in their farmland, delineated by their forefathers using a life stick called “Odu” in the Igbo language. They have interacted, related well, assimilated, and associated for generations. Despite these natural divisions marked by ancestral landmarks, the Isu people have long suffered from violent attacks by their Cross River communities neigbhours, leading to the displacement of Ugbu, Ewe, Nkuma Ocha, Ofia Atu, Ali Oso, Obo Ugha, etc. Some of the ancestral landmarks of Isu along the beachlines include Aliocha Beach, Okore Udo Beach, Nkuma Ocha, and Iheosu Beach, also known as Osu-Ukpai (named after a rich merchant who lived on that beach).This information aligns with the article dated May 21st, 2024, by Asare Asare titled “UNICAL Lecturer Raises Alarm Over Alleged Genocide in Cross River Community,” published by Daily Post. In the article, Prof. Ndem Ayara Ndiyo alluded that the beach is the Isu boundary. Up until the Nigerian Civil War, Utuma showed allegiance to Isu by paying homage to them. They paid taxes and rates through Isu and obtained justice from Arochukwu customary courts.
The Cross River neighbours have continuously invaded and attacked the indigenous Isu people in their ancestral homes. In 1973, Utuma people kidnapped and killed Mr. Ile Chie and subsequently Oko Chie Sr. On February 21, 1981, the Onun of Umon, Onu I. E. Igaja assembled all the traditional rulers from Umon Clan, and expelled the Igbo fishermen living along both banks of the Cross Rivers, Isu to Ikot Ana and those of Iheosu Beach. Notably, was the attack on January 4, 1989, when the Umoh clan from Biase LGA encamped Iheosu-Isu, resulting in significant loss of life and property. On the same day, Utuma from Umon West Biase LGA attacked Aba-Isu, leading to more casualties. In 1995, the Ito people of Odukpani LGA launched three separate coordinated attacks on Amachi-Isu on April 2, April 4, and April 22, which resulted in the killing of Chief Nwaezi, the village head of Amachi village, and several others. During this period, the renowned Afia Nkwo market and the Amachi Primary School were destroyed and remain non-operational to this day.The conflict escalated to a critical point on April 18, 2018, when Utuma youths attacked Iheosu and Ike-Isu autonomous community youths at Iheosu Junction, blocking the road until police intervention from Arochukwu LGA and Biase LGA temporarily resolved the issue. However, the violence escalated on April 20, 2018 when Utuma armed men besieged Aba-Isu early in the morning.
This was followed by coordinated attacks from Umon, Mbiabong Ukwa, and Utuma on Iheosu on April 21, occurring twice at 7:45 a.m. and 2:05 p.m., and another devastating attack on May 16 at 6:00 a.m. that effectively decimated Iheosu (Obimba) community. The attackers burned down critical infrastructure, including St. Gabriel’s Catholic Church, the Presbyterian Church, the king’s palace, a nearly completed water project attracted by Sen. Orji Uzor Kalu when he was the state governor, a primary school, and a government healthcare center. Currently, the invaders utilize the community’s farms and fishponds.The path to self-defense and existence is usually arduous and twisted. I must admit that there would be casualties also from the Cross River neighbours in the Isu people trying to defend themselves.
One example occurred in 2018 when the Aba-Isu people, attempting to return to their ancestral homes, clashed with Utuma invaders. The incidence extended to the destruction of the Utuma ultramodern market, and the halting of the Utuma electrification project. Background (2012-2018): Tensions escalated as Utuma youths encroached upon Iheosu lands, leading to unrest. Respected figures like the late Chief Mbah Otu and HRH Onun Bassey E. Asiba attempted to maintain stability. In January 2018: Utuma youths seized wood-cutting machines and motorcycles from Aba-Isu residents. Despite efforts by Aba-Isu elders to engage in peaceful dialogue, valid reasons for the aggression remained elusive. On March 3, 2018: Utuma people trespassed on Isu farms, showing indifference to communication attempts. Mr. Obo from Utuma led an invasion of Isu land, prompting intervention by the Umunna-Ato Peace Committee. Utuma’s promises to address the issues proved empty. On April 18, 2018: Heavily armed Utuma youths abducted Isu residents en route to Iheosu. Authorities intervened, but on April 20, Utuma launched a severe attack on Iheosu, Aba-Isu, and neighboring villages.
Casualties and property damage ensued, affecting Amachi-Isu and Ndi Ugbu Obieze-Isu.Despite these attacks by Utuma, and killing one of the military officers that came for peace keeping, the Isu people have not initiated attacks on their neighbors which is evident in the fact that no village from their neighborhood is displaced or affected.The conflict persisted, with series of attacks on the following; December 14, 2018: Isu youths fishing were attacked. May 10, 2019: Thirteen people went missing, including a child. March 3, 2020: Over 15 people disappeared from the farm. February 3, 2021: A fishing expedition resulted in injuries and deaths. February 18, 2021: Mbiabong Ukwa, Utuma, and Ito jointly attacked Isu. March 6, 2023: Amukabi suffered casualties. May 10, 2024: Obieze witnessed violence, and Mrs. Alebe Kalu Elem was killed. The following day, Amukabi suffered another attack with the loss of many more lives.Current Situation:To date, the invasion continues and has resulted to the following: The brutal killing of over 80 persons mostly women and children of Isu, forced many survivors to seek refuge in neighbouring villages within Arochukwu LGA, Abia State.
The utter destruction of Obimba Isu Autonomous Community including infrastructures provided by the Abia State Government and the Christian body. The destruction of Amachi and Aba-Isu in the Ike-Isu Autonomous Community including infrastructures provided by the Abia State Government and the Christian body. Displacement of seven villages and farmlands in Obieze Isu Autonomous Community. Attack and abandonment of the Ibeto Limestone exploration activitiesBlocking of the Isu-Cross River Federal Road known as the ‘Ikot-Ekpene -Arochukwu – Ikot Okpora, Cross River Boarder F 108 by Utuma since 2018 till date which Sen. Mao Ohuabunwa visited. This road used to serve as a key trade route of the Eastern states to Cross River and beyond.
The deserting of forestry and fishing activities, the popular age long Isu Annual Fishing Festival has not been held since 2018. On May 22, 2024, I watched a clip where Hon. Akiba Bassey Ekpeyong (Calabar Municipality, Udukpani Constituency) and Hon. Unyime Josiah Idem (Ufanafun/Oruk Anam Federal Constituency) presented a motion at the Nigeria Federal House of Assembly. Their claim that the Isu community from Okpo Ihechiowa attacked their village, is clearly not true and misleading as there is no such event, community or people. Where were these Gentlemen when Hon. Uko Nkole, Sen. Mao Ohuabunwa, Hon. Ibe Osonwa, and Hon. Chief Dr. Emil Inyang raised the issue of the incessant attacks on Isu people and advocated for peace? Efforts to Restore Peace 1. Traditional Rulers’ Initiatives: The Umunna Ato alliance, comprising three kinsmen from different communities, laid the groundwork for peace. This evolved into the ABOO (Arochukwu, Biase, Odukpani, and Ohafia) association, uniting traditional rulers and elders from Isu, Ututu, Aro, Ihechiowa, Ohafia, Utuma, Idera, and Ukwa.
The ABOO objectives emphasize sustained inter-communal understanding and dispute prevention. However, Utuma and Ukwa continued attacks on Isu, Ututu and others have escalated tensions, undermining these efforts.2. Government Interventions:Legislative efforts at both state and federal levels have requested for urgent government intervention including the National Boundary Commission recognition and proper delineation of these homelands, and siting of a military post in the area,
n 2018, Hon. Nkole raised the issue in the Federal House of Representatives.Sen. Ohuabunwa visited the disputed area but faced roadblocks erected by the Utuma community.In October 2023, Hon. Ibe Okwara and Hon. Chief Dr Emil Inyang revived peace efforts.And many others at Abia State and Cross River Houses of Assembly. Despite these efforts, there is yet to be seen any serious plan to stop the killing and return people to their homeland.In closing, I make the following conclusions and call for action: That both Governors of Abia and Cross River States can easily sit over breakfast and agree to stop the decimation of their people. The Governors can empower the Local Government Area (LGA) Mayors or Chairmen to support the ABOO initiative.
This initiative will not only provide a sense of purpose but also instill discipline execution of whatever agreement that is reached as they are closer to the locals and can effectively deal with perpetrators.The Federal Government should quickly implement the recommendations of the various national assembly members from both states who have presented this issue on the floors of the Senate and House of Representatives since 2018 including Hon. Ukoh Nkole representing Ohafia/Arochukwu, and Sen. Ohuabunwa representing Abia North, and later Sen. Orji Uzor Kalu.
Also recently are presentations of Hon. Okwara (representing same Ohafia/Arochukwu) and Hon. Chief Dr. Inyang representing Akamkpa and Biase at Federal House.Further to the presentations at the National Assembly, the Distinguished Senators and Honourable Members are expected to follow up with the rest of the National Assembly processes and Executive for implementation its recommendation. Otherwise, the people will continue to wonder and despair about what the whole point is in the first place.
