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Ekid People's Union - EPU, Ekpene Ukpa Road, Eket Local Government, Eket (2026)

26/08/2026

PRESS STATEMENT

OTU ITA TOYO’S RADIO INTERVIEW: A MASTERCLASS IN INCOMPETENCE, COWARDICE AND BLATANT FALSEHOOD

Our attention has been drawn to the shameful and embarrassing interview granted to a radio station by Arc. Otu Ita Toyo on Tuesday 25 August 2026

The interview, rather than clarifying anything, has only succeeded in exposing him for exactly what he is and revealing the malicious agenda of his sponsors.

Two irrefutable facts emerged from his own statements:

1. QUESTIONABLE FITNESS TO HOLD PUBLIC OFFICE

Arc. Otu Ita Toyo has shown himself to be a complete misfit for public service. As the officer under whose watch a critical and sensitive State Government publication was produced and released, he has displayed shocking cowardice and dereliction of duty.

Instead of standing up and taking responsibility for the glaring failure that occurred under his supervision, he shamelessly attempted to distance himself from it, dodge responsibility and shift the blame to a subordinate officer. This is not just incompetence; it is a serious failure of leadership and accountability.

A man who cannot accept responsibility for the actions of his office cannot be trusted with the destiny of a people. His conduct today raises serious questions about his fitness for the public offices he once held.

2. A CONFESSION DRIVEN BY HIS ANIMOSITY TOWARDS FORMER GOVERNOR UDOM EMMANUEL, CON

In what appeared to be a Freudian slip, Arc Otu Ita Toyo admitted on record that the alleged change in the location of the Ibom Deep Seaport occurred not during the administration of His Excellency, Mr. Udom Emmanuel, CON.

Yet, in the same breath, and with apparent venom and mischief, he is still desperately trying to rope the administration of that highly respected Ibibio son into the matter.

This contradiction exposes the entire charade. It is now clear that the Oro political merchants behind this campaign are not interested in facts. They appear fixated on a well-funded and orchestrated agenda of hatred, blackmail and the systematic tarnishing of the hard-earned image and legacy of former Governor Udom Emmanuel, CON

We condemn in totality this campaign of calumny. The people of Akwa Ibom State are wiser and can see through this smokescreen of allegations and distortions.

We challenge Arc. Otu Ita Toyo and his sponsors to produce facts, not fiction. History cannot be rewritten by former office holders seeking relevance.

CLAIMS OF MARGINALISATION: SELF-INFLICTED?

Since the publication of the encounter between the Senate President, Senator Godswill Akpabio, GCON, and the Oro people over their claims of marginalisation, why has Arc. Otu Ita Toyo, or the Oro ethnic nationality, not responded to the Senate President’s statement concerning the 26 meetings he had with the Oro Think Tank over the choice of Mr Ekpenyong Ntekim, Esq as Governor, which they reportedly rejected outright on the grounds that Ntekim, being from Okobo, was not considered Oro?

If this account is accurate, does it not raise legitimate questions about whether some of the circumstances now being presented as marginalisation were, at least in part, the result of decisions made by Oro political actors themselves?

The Oro leadership should therefore provide a clear response to this specific claim rather than remain silent while continuing to advance a narrative of systematic marginalisation.

MMI’S WARNING

It is in this context that the Mboho Mkparawa Ibibio (MMI) reiterates its stern and unequivocal warning to individuals and groups within the Oro community to desist forthwith from attacking, insulting, denigrating or making provocative statements against Ibibio leaders like former Governor Udom Emmanuel, CON and the Ibibio people.

MMI will not accept a situation in which attacks on Ibibio leaders are repeatedly packaged as political commentary while the Ibibio people are subjected to collective insults, historical distortions and provocative narratives.

RESTRAINT MUST NEVER BE MISTAKEN FOR WEAKNESS

MMI has demonstrated considerable restraint in the interest of peace, unity and peaceful coexistence among the peoples of Akwa Ibom State. But restraint does not mean surrender, and peace does not require the Ibibio people to remain silent while their leaders, heritage and collective dignity are repeatedly attacked.

ENOUGH IS ENOUGH

Let it therefore be clearly understood that MMI will respond firmly and proportionately to any further deliberate attacks on Ibibio leaders or the Ibibio people. Such responses will be lawful, organised, evidence-based and pursued through every legitimate channel available to the organisation.

This is not a threat of violence. It is a declaration that the era of unilateral provocation without consequence is over.

We call on responsible leaders within the Oro community to exercise restraint and caution their people against inflammatory rhetoric. Political disagreements, questions of development, appointments, boundaries or historical interpretation should be addressed through facts, dialogue and lawful processes—not through attacks on an entire people or their leaders.

MMI remains committed to peace—but peace with dignity, peace with truth and peace with mutual respect.

Enough of the attacks.
Enough of the distortions.
Enough is enough.

Akparawa (Pastor) Idongesit Ikono, ANIPR
International Public Relations Officer
26 August 2026

26/08/2026

RECONCILING COALITION AND CONSTITUTIONAL ORDER: A DEFINITIVE REJECTION OF LARRY ESIN’S EMOTIONAL BLACKMAIL AGAINST THE GOVERNOR AND PEOPLE OF AKWA IBOM STATE.

By Barr. Manfred Ekpe

It has become necessary to address the persistent campaign of emotional blackmail and political coercion orchestrated by Larry Esin against the Governor of Akwa Ibom State, Pastor Umo Eno.

Larry Esin’s recent ultimatum demanding that the Governor urgently convene an Ibibio/Oro conclave to resolve a manufactured crisis is both disingenuous and highly provocative. This sudden panic stems from a straightforward statement of truth delivered on July 24, 2026, by Dr. Samuel Udonsak during the 12th Inauguration Ceremony of the Mboho Mkparawa Ibibio Headquarters. Dr. Udonsak merely stated an undeniable geographical and legal fact: the Oro Nation is not littoral.

While Larry Esin falsely claims that this statement threatens the territorial integrity and pride of the Oro people, he conveniently suffers from selective amnesia. For years, certain Oro leaders, youth groups, and key figures—most notably Essang Nsa Bassey (President General of Oron Union) and the Secretary of the Oron Union Abuja branch—have weaponized mainstream media and digital platforms to attack the Ibibio people. They have consistently denied the littoral status of Ibibio territories, peddled malicious falsehoods, and falsely claimed that the legally enacted map of Akwa Ibom State was forged by former Governor Udom Emmanuel.

Where was Larry Esin’s sense of urgency when these insults were being hurled at the Ibibio nation? Where was his demand for a conclave when the Deputy Governor, Her Excellency Akon Eyakenyi, presented a compromised, unapproved map to a World Bank delegation in an explicit attempt to mislead an international financial institution regarding the littoral status of Ibibio territory?

The Ibibio nation has remained silent for years, prioritizing peace, state unity, and collective progress. However, our restraint should never be mistaken for weakness or fear. It is absurd for a population of 300,000 to assume that a nation of over six million people—where a single Ibibio clan like Ubium outnumbers the entire Oro population—is intimidated.

The days of unilateral restraint are over. The response by the Ibibio people is a long-overdue correction of the historical and legal record. If the Oro leadership believes that the declaration of their non-littoral status constitutes a civil or criminal wrong, they should seek redress in a court of competent jurisdiction. They must stop using cheap media blackmail to pressure Governor Umo Eno, who has maintained exemplary neutrality since assuming office.

Let this serve as a definitive warning: Anyone is free to critique the administrative policies of the Governor of Akwa Ibom State. However, any attempt to attack or undermine him on the basis of his Ibibio identity will be met with an immediate, proportionate, and unyielding defense from the Ibibio people. A warning is also sounded against the Oro blackmail of ex Governor Udom Emmanuel and other Ibibio leaders and elders. Enough is enough!

Larry Esin must focus his energy on cautioning Essang Nsa Bassey, Emem Benson and other radical elements within the Oron Union and community against making further unguarded, revisionist utterances and utterances that amount to ethnic blackmail. If these individuals can no longer engage in civilized public discourse, they should step away from leadership and seek appropriate mental care so that Akwa Ibom State can enjoy lasting peace.

Barr. Manfred Ekpe
August 24, 2026

26/08/2026

*A REJOINDER TO CHIEF OTU ITA TOYO ON HIS LITTORAL CLAIMS OF ORO ON RADIO INTERVIEW ON XL1069 FM RADIO, UYO.*

By Barr. Manfred Ekpe

*ACKNOWLEDGMENT AND CONTEXT*
Chief Otu Ita Toyo is widely acknowledged as a level-headed, responsible, and detribalized leader in the Oro community—a departure of what constitutes the mainstream leadership. Chief Toyo has distinguished himself as one of the few voices from the Oron Federal Constituency to address contentious communal issues with rationalism, mutual respect and devoid of ethnic blackmail. I shall also respond to him with deserved deference.

A dispassionate examination of Chief Toyo's recent claims regarding the "littoral status" of Oro nation in an interview on XL Radio 1069 FM Uyo, reveals fundamental legal and geographical misconceptions and a mere argument to appeal to the ignorant, that must be be stripped bare, dissected and corrected.

*THE FALLACY OF THE ORO LITTORAL CLAIM:*

During the said radio interview, Chief Toyo asserted that the Oro Nation is littoral by mere reason that Ibaka was identified as a natural harbour as far back as 1912. He argued that a seaport cannot exist in a territory that is not littoral. With respect, I beg to disagree with the legendary leader.

Chief Toyo’s assertion that a seaport inherently implies a littoral status is factually incorrect. Globally, numerous major commercial seaports are located inland on rivers, creeks, and tributaries, rather than directly on an ocean coastline. The below few examples shall suffice.

*Domestic Examples* : The Calabar Port operates on the Calabar River, while the moribund Onitsha Port is situate along the River Niger.

*International Examples*: Port of Montreal (Canada) is a massive ocean port located on the St. Lawrence River, over 1,600 kilometers (1,000 miles) inland from the Atlantic Ocean.

Port of Manaus (Brazil): A major deep-sea port handling ocean-going vessels, located 1,450 kilometers (900 miles) inland along the Amazon River.

From the above verifiable examples, it is therefore established that Chief Toyo's premise that seaport implies littoral is practically and factually incorrect.

THE LEGAL AND STATUTORY DEFINITION OF "LITTORAL".

Chief Toyo correctly said in the interview, and I agree with him intoto, that the term "littoral" has been given several meanings, but that only the meaning assigned by law applies. However, Chief Toyo, as every Oro speaker and debater was short of giving the legal meaning of littoral, neither did he cite any authority.

*Littoral, Legal Meaning*
In the landmark case of A.G. Cross River State v. A.G. Akwa Ibom State (2012), the Supreme Court of Nigeria explicitly defined a "littoral community" as one that abuts the Atlantic coastline directly, and not through the territory of another community.

Statutory Meaning: Section 318 of the Petroleum Industry Act 2021 explicitly defines a "littoral community" as a community that directly abuts the Atlantic coastline and extends 500 meters inland.

It is submitted that none of the five Local Government Areas (LGAs) comprising the Oro Nation borders the Atlantic Ocean. The closest LGA within the Oro Nation to the ocean is Mbo LGA. Crucially, the territory of Mbo LGA is entirely cut off from direct contact with the Atlantic Ocean by Esit Eket LGA. Not even the fake map relied upon by the Oro people takes Oro Nation to the ocean. Those Oro leaders arguing on the fake map are only being mischievous, advancing ethnic agenda and misleading their ignorant population to keep nuisance alive in the public space.

Certainly, Oro LGAs have been, undeservingly, enjoying benefits reserved only to littoral communities. This shall come to an end by every lawful, legitimate means. You cannot falsely claim that Ibibio land that is inherently littoral is not while you invent a non-existent littoral status for yourself.

22/08/2026

Ikono said the Udom Emmanuel administration merely gave the existing map formal legal backing by gazetting it and incorporating it into the laws of the State.

He cited a 2009–2012 report of the Akwa Ibom State Local Government Service Commission as evidence that the map had already been officially recognized and used by the state government, years before the 2023 legislation.

According to him, page two of the publication contains the map of Akwa Ibom State, demonstrating that it was an officially recognized map being used by government institutions at the time.

Akparawa Ikono also drew attention to page four of the publication, signed off by the then Chairman of the Akwa Ibom State Local Government Service Commission, Chief Otu Ita Toyo, an indigene of Oro Nation.

He questioned whether Chief Toyo, who headed the commission at the time, would have authorized an official government publication containing an illegal map.

“Could he have signed off on and authorized the publication knowing that the map contained in it was not the correct map of the state?” Ikono queried.

The Mboho Mkparawa Ibibio spokesperson further alleged that the map being circulated by proponents of the proposed Oro-Obolo State was a distorted version of the geographical map of Akwa Ibom State.

According to him, the disputed map was produced during the administration of former Governor Obong Victor Attah by two former commissioners who were proponents of the proposed Obolo State.

Akparawa Ikono explained that the map emerged in connection with a World Bank loan transaction when the financial institution requested a map of Akwa Ibom State as part of the requirements for the loan.

“Since there was no gazetted map of the State at the time, the two commissioners were asked to present a map of the State for the World Bank,” he said.

He alleged that, in the process, the then Commissioner for Lands, an Eastern Obolo man, and the Commissioner for Local Government and Chieftaincy Affairs, from Ibeno, deliberately altered the geographical representation of the State.

Ikono alleged that alteration excluded Ibibio Southen LGAs of Esit Eket, Eket, Onna, Mkpat Enin and Ikot Abasi from the state's shoreline, in preparation for their envisaged Obolo State.

He maintained that the map allegedly produced by the two commissioners never passed through the required legal processes of enactment and, therefore, could not be regarded as the official map of Akwa Ibom State.

He argued that, unlike the disputed map, the 2023 Map Law went through the formal legislative and gazetting process and consequently remains, legally, the only officially recognized map of Akwa Ibom State with the force of law.

“The 2023 map law is the only official map of the State, recognized by law, and has always been in use,” he stated.

21/08/2026

Akwa Ibom Map Law: 2023 Gazette Only Gave Legal Backing to Existing State Map — Spokesperson Mboho Mkparawa Ibibio.

By Assam Abia.

The legality of the Akwa Ibom State Map Law, 2023 has been reaffirmed, as available official records indicate that the map was already in use by the State government long before it was formally gazetted into law in 2023.

Speaking recently on Xcel FM Radio, Uyo, Akwa Ibom State, spokesperson of Mboho Mkparawa Ibibio, Akparawa Idongesit Ikono, said the map signed into law by the administration of former Governor Udom Emmanuel was not new but had been in use since the creation of Akwa Ibom in 1987.

Ikono said the Udom Emmanuel administration merely gave the existing map formal legal backing by gazetting it and incorporating it into the laws of the State.

He cited a 2009–2012 report of the Akwa Ibom State Local Government Service Commission as evidence that the map had already been officially recognized and used by the state government, years before the 2023 legislation.

According to him, page two of the publication contains the map of Akwa Ibom State, demonstrating that it was an officially recognized map being used by government institutions at the time.

Akparawa Ikono also drew attention to page four of the publication, signed off by the then Chairman of the Akwa Ibom State Local Government Service Commission, Chief Otu Ita Toyo, an indigene of Oro Nation.

He questioned whether Chief Toyo, who headed the commission at the time, would have authorized an official government publication containing an illegal map.

“Could he have signed off on and authorized the publication knowing that the map contained in it was not the correct map of the state?” Ikono queried.

The Mboho Mkparawa Ibibio spokesperson further alleged that the map being circulated by proponents of the proposed Oro-Obolo State was a distorted version of the geographical map of Akwa Ibom State.

According to him, the disputed map was produced during the administration of former Governor Obong Victor Attah by two former commissioners who were proponents of the proposed Obolo State.

Akparawa Ikono explained that the map emerged in connection with a World Bank loan transaction when the financial institution requested a map of Akwa Ibom State as part of the requirements for the loan.

“Since there was no gazetted map of the State at the time, the two commissioners were asked to present a map of the State for the World Bank,” he said.

He alleged that, in the process, the then Commissioner for Lands, an Eastern Obolo man, and the Commissioner for Local Government and Chieftaincy Affairs, from Ibeno, deliberately altered the geographical representation of the State.

Ikono alleged that alteration excluded Ibibio Southen LGAs of Esit Eket, Eket, Onna, Mkpat Enin and Ikot Abasi from the state's shoreline, in preparation for their envisaged Obolo State.

He maintained that the map allegedly produced by the two commissioners never passed through the required legal processes of enactment and, therefore, could not be regarded as the official map of Akwa Ibom State.

He argued that, unlike the disputed map, the 2023 Map Law went through the formal legislative and gazetting process and consequently remains, legally, the only officially recognized map of Akwa Ibom State with the force of law.

“The 2023 map law is the only official map of the State, recognized by law, and has always been in use,” he stated.

The controversy over the State's geographical boundaries has assumed renewed significance amid agitation for the creation of an Oro-Obolo State out of parts of Akwa Ibom State.

But Ikono warned that the Ibibio people would resist any attempt to cede what he described as Ibibio ancestral land for the creation of a new state.

He declared that no portion of Ibibio land would be surrendered for the proposed Oro-Obolo State, stressing that historical and judicial records, official government documents as well as the 2023 Map Law should be properly considered in any discussion concerning the boundaries of Akwa Ibom State.

21/08/2026

EVIDENCE THAT THE SUPREME COURT HAD FIXED THE BOUNDARY BETWEEN IBIBIOLAND AND OBOLOLAND SINCE 1925. WHY DID THEY DRAW A FAKE MAP IN 1999 EXTENDING OBOLO LAND INTO IBIBIOLAND AND THEN MAKES A LOT OF NOISES TO KEEP THEIR FRAUD?

1

▪️Full copy of the judgment is attached to this post. Print it out and file.

By Manfred Ekpe, Jnr., LL.B (Hons).

TO MISLEAD their innocent people and the public the Ibeno and Eastern Obolo falsely claim that former Governor Udom Emmanuel, an Ibibio man, made false map against ANCIENT BOUNDARY to extend the LANDLOCKED Ibibioland to the Atlantic Ocean so as to share benefits from the Petroleum Industry Act (2021) with the Obolos who are the only littoral LGAs!

Now let us examine whether this claim is quite correct, or whether they are just creating this narrative in pursuit of what they and Senate President Godswill Akpabio wish Ibibioland should be.

In 1925 Andoni and Opobo laid claim to certain islands and coastal homelands of the Ibibios. Ibibioland was then interchangeably known as Qua Iboe tribe or Ibibio tribe as shall be seen in the complete judgment attached below. The name Qua Ibo is the corruption of Akwa "Abasi" Ibom. Ibibio through Chief Akpan Udo Ekpo sued Chief Ekerefuma Aro as representing Andoni and Chief Mark Pepple Jaja as representing Opobo, for a declaration of title inter alia, — (1) that all the coastal lands lying from Opobo River (now Ikot Abasi River) westward to Andoni river (now in Rivers State) is Ibibioland; (2) that all that coastal lands lying from Opobo river (now Ikot Abasi river) eastward is Ibibioland. Andoni counter-claimed that the two areas claimed by Ibibio was Andoni land.

COURT FINDINGS AND RULING:
Justice A. F. C. Webber found and declared that neither Ibibio nor Andoni could prove exclusive possession of the coastal land lying west of Opobo river down to Andoni river. But that the ownership of the coastal land from Opobo river eastward (where Eastern Obolo and Ibeno LGAs lies today), is unmistakably Ibibioland. The court, in its wisdom, then ruled that Ibibio should not go beyond Opobo river westward (that is; towards Bonny), and that Opobo river should be the natural boundary between Ibibio nation and Andoni-Obolo nation. This ruling was affirmed on appeal, judgment of which was delivered on 6/3/1926, and reported as Eferekuma Aro and Mark Pepple Jaja v. Akpan Udo Ekpo (1925) VI NLR, pages 24 — 33 . See the complete judgment attached to this post. Please print out and file.

But while the Ibibio and the real Obolo (Andoni) have respected the boundary demarcation for the past one century, the artificial and the make-believe Obolo led by Ibibio dissidents in Ibeno, fraudulently drew a map purporting to be the map of Akwa Ibom State in or about 1999 extending Obolo land into Ibibio divide of the demarcation. According to an eyewitness who was used for the deal around 1998, the map was drawn in Hon. Ernest Ukochio's House at Ibeno under top secrecy but whereas it is only Government that is empowered to draw a map. The fake map extended only Ibeno and Eastern Obolo to cover the entire Atlantic coast of over 120 Kms thus creating a nonexistent Obololand in Ibibioland and relegating Ibibioland into the background/ hinterland and no access to the sea. This fraud is what they stand on today as territorial right over Ibibio!

It must be noted that by the time of the final judgment in 1926, Eastern Obolo as customary tenant in Ibibioland was still faithfully paying rent to their Ibibio landlord (the Ikot Abasi, ONNA and Mkpat Enin people up to and including 1944. For confirmation, see judgment in suit no. 291/46 of 1946 where the supreme court ordered Eastern Obolo chiefs to pay £10 (10 British Pounds) to Chief Etok Abasok — village head of Ikot Akpatek in today ONNA LGA, and to Chief Joseph Ekaette— clan head of Onniong clan in today ONNA LGA. The £10 was an outstanding unpaid land rent for two years which they had hitherto refused to pay and which was the cause of action. It must be known that the same Onniong clan in Onna is called Oniok clan in Eket and Esit Eket.

How is it now that nearly 100 years after the judicial boundary demarcation, the same Ibibio territory now becomes Obololand, with the Ijaws brought in as allies against the Ibibios in a fraudulent ethnic pact?

We should not blame the land grabbers but our Ibibio leaders who seem not to appreciate what will befall Akwa Ibom State and the entire Ibibio nation economically and otherwise should they allow the settler land grabbers to excise the mineral-rich Ibibio coast for an independent state in order to acquire all Akwa Ibom mineral and marine wealth. Gov. Umo Eno seems more interested in keeping good relationship with the evil minded deputy governor than doing the right thing. He must know that Umo Eno and Akon Eyakenyi and whatever is their relationship will pass away at most in the next 30 years, but Akwa Ibom, Ibibio, remains forever. Dont sacrifice the future of a whole nation of people for instant personal interests!

21/08/2026

Amos Udonsak: The Ibibio Saint Who Held the Fort in Qua Iboe

Preamble

The fact that not everyone who has passed through this world, whether dead or living is acknowledged to be great makes people to wonder who is actually a great person and what are the parameters of, and for greatness, especially concerning those in leadership positions. These matters concern ‘‘the Great Man Theory of Leadership’’ or ‘‘the Great Man Theory of History’’ which was given form and currency in the 19th Century by Historian Thomas Carlyle.

The theory argues that major historical events are largely the result of the actions of exceptional, highly influential individuals or heroes, who are born with innate qualities for leadership. This theory centres on the idea that leaders are born and possess natural traits that set them apart from others. On innate qualities, it is argued that leaders possess innate characteristics such as charisma, intelligence, courage, ambition, and persuasive skills. On being destined for greatness, the theory often suggests a sense of destiny or divine inspiration, where these individuals rise to power when a great need arises in society. On individual agency, the theory emphasises the unique impact of an individual’s personality and choices on history.

Without any controversy, the above mentioned theoretical framework fits the crucial role played by the Ibibio Saint being briefly celebrated hereunder.

Rev. Amos Uonsak and Qua Iboe Church

Rev. Amos N. Udonsak hailed from Afaha Eket in present-day Eket Local Government Area of Southern Ibibio. At the time of his birth, Christianity had been introduced into his community. It should be mentioned that the Qua Iboe Mission made its advent in Ibibio land in 1887, and reached Afaha Eket in 1906. Rev. Amos Udonsak’s parents got converted in 1909.

Rev. Amos Udonsak was baptized 1931 and entered Boy’s Institute, Etinan (Etinan Institute) in 1934. Following the death of his father, Mrs. Emma McClement (the daughter of Rev. Samuel Bill) assisted his mother in educating him till he graduated from the Institute in 1939.

Rev. Samuel Bill gave the young Amos his first teaching appointment in 1939, from that period till his retirement; he was working for the Qua Iboe Mission all the time. He spent four years teaching in the Primary School and 16 years at his alma mater, (Etinan Institute, Etinan).

Rev. Udonsak was a very strict but humane and God-fearing teacher. As a community leader he understood the importance of Western education and the need for the youth of his area to be educated. Thus, he, along with other progress-loving Afaha Eket sons and daughters formed the famous ‘‘Forward Movement Band’’, that did so much to facilitate the education of Afaha Eket indigenes through the award of scholarships to indigent and deserving students. Many Afaha Eket sons and daughters who today have gained higher education, owe much to the ‘‘Forward Movement Band’’.

After much persuasion from the leadership of Qua Iboe Church, Rev. Udonsak disengaged from secondary school teaching in 1959 and joined the staff of the Samuel Bill Theological College Abak. Earlier, he had on several occasions refused the Qua Iboe Church Conference Ordination to the Pastorate, but in 1966, through the persuasion of a European missionary, Rev. Jack Graham, he accepted the call and was ordained a Minister in 1967.

The outbreak of the Nigerian Civil War triggered the exit of the European missionaries who were at the helm of affairs. This development created a vacuum in the leadership of the Church and shut off international recognition.
The situation posed serious concern to the indigenous leaders of the Qua Iboe Church. Consequently, Rev. Udonsek was asked to hold the fort. The Standing Committee of the Church, within the years 1968-1969 mandated Rev. Udonsak to present a memorandum which he had prepared in 1967 to the Home Council of Qua Iboe Fellowship in Belfast, Northern Ireland. The historic document was generally accepted by the Home Council and the inputs contained therein, gave direction to the Church during the trying period.

Following the end of the Nigerian Civil War, Rev. Udonsak proceeded to Canada to further his theological education. He received B.A. and M.A. degrees in Theology from the Northwest Baptist College, Vancouver, in addition to the Associate of the London Bible College which he obtained in London.

His foreign interactions resulted in the linkage of the Qua Iboe Church with Fellowship of Evangelical Churches in Canada. This effort help in projecting the image of the Qua Iboe Church and made it to acquire an international outlook. The dividends emanating from the association helped in the transformation of the Church.

Rev. Udonsak also made very profitable contacts with foreigners to join the staff of the Samuel Bill Theological College from the late 1970s. For instance, Rev. Smith became instrumental in establishing ‘‘Emem Trust’’ in the United Kingdom to offer higher theological training to Qua Iboe Christians in order to equip them for effective service at the Samuel Bill Theological College. He also secured the establishment of Cambridge Fund which helped in the improvement of the school.

Up to his retirement in 1991, Rev. Udonsak had served for 52 years with the Qua Iboe Church, spending 32 years of the period at the Samuel Bill Theological College, Abak. Indeed, the story of the Qua Iboe Church, particularly from the beginning of the Nigerian Civil War to his retirement, cannot be complete without the name and role of Rev. Amos N. Udonsak. In many ways, he was the fulcrum on which the lever of the whole story rest, and the pivot around which the activities of the Church spun during the period. He was not only the first indigenous head of the Samuel Bill Theological College, Abak, he did creditably well in the academic, moral and spiritual spheres. Put differently, he was the Ibibio Saint who held the fort in the Qua Iboe.

In recognition of his sacrificial contributions to the development of the Church, the leadership of the Qua Iboe Church, Nigeria, unanimously decided to bury Rev. Udonsak within the premesis of the Qua Iboe Church Afaha Eket. Thus, he joined the ranks of earlier saints such as Rev. Samuel Bill and wife Gracie, whose remains were interred in the premises of Qua Iboe Church, Ibeno.

Rev. Udonsak left behind many biological and spiritual children including the vibrant Ibibio leader, Dr. Samuel Udonsak

Ekid People's Union - EPU

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