Growing up like many other Nigerians, I’ve heard different stories about slavery and the slave trade, especially from my parents and my History teachers in school. I was also privileged to see a few movies describing what the victims of slavery went through and what the slave trade was truly like in the 18th and 19th centuries. Even as a child, I wanted to know what the victims went through, how slavery has shaped the world and how it happened here in Nigeria. This curiosity led me to Ikot Abasi in Akwa-Ibom, a state in Nigeria. My decision to go on this journey was not just to see where all these happened but also to reveal the history of slave trade in Ikot Abasi, to explore its local significance, to appreciate the remains of the story and how this chapter of history has been overshadowed by time.
I started my journey in Uyo which is the capital city of Akwa-Ibom, Uyo is one of the cleanest city in Nigeria and it is a city filled with vibrant energy and culture with welcoming people living in it. If you are a tourist planning to visit Nigeria, Uyo is one of the cities you definitely should try spending some time.
In this article, I’ll be uncovering the history hidden in Ikot Abasi, Akwa Ibom State. From the haunting Bridge of No Return, where countless enslaved Africans took their final steps on home soil, to the underground holding compartments that confined the rebellious and the realities of Nigeria’s role in the transatlantic slave trade.
HISTORICAL BACKGROUND OF IKOT ABASI
I left for Ikot Abasi from Uyo, this journey lasted for about two hours. Ikot Abasi is nestled in the heart of the coastal region of Akwa Ibom State. Ikot Abasi is a town that stands as a testament to the dichotomy of time in many ways. Today, it is a peaceful thriving community with markets bustling, children playing on the streets, and fishermen casting their nets along the shoreline. Yet, hidden beneath this calm facade lies a history marked by unspeakable suffering. Ikot Abasi was once a thriving port during the height of the transatlantic slave trade and a central node in the brutal trafficking of human lives.
Ikot Abasi is located in the southeastern part of Nigeria, close to the Atlantic Ocean. Its proximity to the water gave it a strategic advantage, not only for trade but also for its role in the forced transportation of millions of African men, women, and children to distant lands. The town sits on the banks of the Imo River, which empties into the Atlantic Ocean. This river provided a natural route for ships to navigate into the heart of the town, making Ikot Abasi a prime location for the transshipment of enslaved people. The river which was once a lifeline for trade, carried with it not just goods, but human cargo who were the victims of the horrific system of exploitation.
In the 17th and 18th centuries, European powers like the British, Portuguese, and Dutch had established footholds along the West African coast, eager to control the trade of African resources including the most coveted one of all: Human Labor. As European demand for enslaved people skyrocketed to fuel the plantations of the New World, especially in the Americas—Ikot Abasi with its access to both the Atlantic and the river quickly became a crucial point in this deadly trade route.
Something else that amazed me was the fact that the old colonial houses built in Ikot Abasi by the colonial masters still looks like it used to be, “the bricks are still the same like they used to be” our tour guide explained, “they had so many workers including those that cooked for them and the slaves, taking care of them” she added. To me, the buildings still gives off a strong colonial vibe.
THE BRIDGE OF NO RETURN: A SYMBOL OF SUFFERING
Getting to this bridge, all I had was this feeling of sadness unfolding like a quiet, heavy fog that slowly creeps in, obscuring the light around me, there was a hollow weight in the pit of my stomach making every breath feel more difficult as I listened to the tour guide narrate some of these sad experiences. At my first sight, I knew this bridge in Ikot Abasi was no ordinary bridge, I was told that if you go through this bridge back in those days you are never coming back again, it must have been dreadful!
I tried to imagine the heart-wrenching moment of bidding farewell to a loved one, fully aware that you are being torn away from them and sold into a life of unthinkable hardship. The victims must have felt this way being separated from their husbands, separated from their wives and kids, young lovers separated and siblings bidding themselves goodbye knowing they’ll never see themselves again.
The Bridge of No Return was not a traditional structure made of wood or stone. It was more like a term used to describe the river crossing, this bridge of no return was a gateway that signaled the end of hope for the enslaved. As the captured people reached the edge of the river, they were often forced into crude boats that would ferry them across to waiting slave ships. Some of them may have resisted, but their cries for mercy were drowned out by the harsh commands of their captors.
For many, this was the first time they saw the ocean. For some, it would be the last sight they ever saw of their homeland. The Bridge of No Return was, in essence, the last place they stood as free people. Many would never again set foot on African soil, lost forever to the unforgiving labor camps of distant plantations, I listened to the guide patiently with sadness written all over my face, this was more different and tragic than what I had expected and this feeling was more different from how I used to feel whenever I hear such stories from my Mother, my History teachers while in class or seeing them in movies.
Standing on the bridge I could feel the remains of the victims, the echoes of their steps, their pain and their lost hopes. Today, the Bridge of No Return in Ikot Abasi is nothing but a shadow of its former self. These incidents at the bridge might have happened a long time but the memories of those who crossed it linger in the whispers of the wind in Ikot Abasi. There are no grand monuments marking the site, no statues commemorating the lives lost to the transatlantic slave trade. However, the legacy of the Bridge of No Return still lives on in the hearts of the people of Ikot Abasi.
Symbolism of the Bridge:
The significance of the Bridge of No Return cannot be overstated, it is an enduring symbol of the physical and emotional suffering experienced by millions of enslaved Africans. The bridge itself serves as a profound symbol of the severance between the enslaved individuals and their homeland.
- The Physical Journey: The bridge marks the final step in the transition from freedom to captivity, as it was the last structure that enslaved individuals crossed before being sold into slavery. Once they crossed the bridge, they were typically loaded onto ships and taken away from Africa, often never to return. The bridge, in this sense, represents the abrupt and irreversible shift from the known to the unknown, from life to death, from autonomy to subjugation.
- Emotional Significance: For those who crossed it, the Bridge of No Return was a point of no return in every sense, emotionally, culturally, and physically. Many of the enslaved individuals were torn away from their families, villages, and communities. The separation from loved ones was brutal, as families were often divided, with some members sold off to different parts of the world. The emotional devastation of being separated from one’s homeland, culture, language, and way of life was incomprehensible.The “no return” aspect symbolizes the unspoken tragedy of the enslaved people’s fate. It signifies not only their physical departure but also the complete loss of everything familiar and cherished. It is a reminder of the brutality of the slave trade, which treated human beings as commodities to be bought and sold, with no regard for their personal ties, emotions, or dignity.
- The Brutality of Forced Exile: The symbolism of “no return” is especially poignant when you consider that many of the people taken from Africa were likely to have been forcibly removed from their homes, often in chains, and were subjected to horrendous conditions along the way. The bridge stands as a grim reminder of their fate: they were taken across it and thrust into an unfamiliar, hostile world, where they faced untold suffering, abuse, and dehumanization.
The Bridge of No Return is a site that should never be forgotten and a place where history, however painful must be remembered. The stories of those who crossed the bridge are stories of resistance, survival, and resilience. They remind us of the depths of human cruelty, but also the strength of the human spirit. The Bridge of No Return is a testament to both the pain of the past and the resilience of those who endured it.
THE UNDERGROUND HOLDING COMPARTMENT: THE HIDDEN HORRORS
Near the bridge was an underground compartment and my curiosity not only made me ask further questions but also to enter not only to have a view but to also to get a sense of what they must have felt entering this compartment. As I stepped into this confinement I was welcomed by the heat coming from this compartment, it was suffocating and I couldn’t stand there for long. I was forced to imagine what it must have been like for the victims. I tried to think of what they must have gone through being locked in that small hot room for days, weeks or even months deprived of sunlight and fresh air. While in the underground compartment, they were completely at the mercy of their captors, with no knowledge of what was to come next.
This confinement was built for about 30 slaves but they fit in about 150 slaves in this place, I also asked why. The Guide made me understand that this underground space was used to confine the most rebellious slaves who resisted and refused to submit, it was a punishment to break their spirit and make them submit to the maters. They were left with two options either to survive or to die after they’ve been forced into this compartment and those who died were thrown into the water, she added.
The darkness of the underground compartment also symbolizes the forced silence that accompanied the brutality of the slave trade. The enslaved were isolated not only from their families and communities but from the world at large. Their cries for help went unheard, their suffering hidden from view. The compartment, therefore, represents the way in which the horrors of the slave trade were buried and concealed from the public eye, allowing the system to function with relative impunity.
The living conditions within the underground compartments were nothing short of horrific. The captives were subjected to extreme overcrowding, with little space to move or breathe which was part of the punishment. A single compartment, no matter how small, could hold dozens or even hundreds of individuals. They were often shackled together in tight groups, preventing any opportunity for escape or even basic movement. The enslaved individuals were typically forced to sit, lie, or crouch in the cramped space, their bodies pressed together, with no room for personal space or dignity.
The underground compartment was a place of immense suffering: physically, psychologically, and emotionally. It was a grim holding pen where human beings were forced into inhumane conditions before being sent on their final journey to slavery. The conditions in these compartments reflect the brutality of the entire system of human trafficking and serve as a lasting symbol of the dark, hidden realities of the slave trade.
THE SLAVES WAREHOUSE
The Guide made me see the slaves warehouse. “This is where they used to store the slaves, feed them, take care of them before taking them to the bunk” she explained. Slave warehouses in Ikot Abasi, and in other towns along the coast, were holding centers where captured enslaved individuals were temporarily kept before being shipped out. These warehouses were typically fortified buildings, sometimes referred to as “barracoons,” and were located close to the shores to facilitate easy loading onto ships waiting offshore. These locations were designed to hold large numbers of captives who had been forcibly transported from the interior of Africa to the coastal ports.
The captives typically came from various African communities, often after being captured in raids or through trade arrangements with local kingdoms, tribes, or even fellow African rulers. Once captured, the individuals were marched to the coast, sometimes enduring weeks or months of travel through harsh conditions. Upon arrival at the coastal warehouse, they were crammed into overcrowded, unsanitary conditions. Diseases like dysentery, malaria, and smallpox were rampant, and the enslaved people were often shackled together, which made any attempt at escape almost impossible.
These warehouses were places of intense dehumanization and suffering, where enslaved individuals, many of whom had never seen a European before, were stripped of their names, culture, and dignity. Most individuals were kept under heavy guard, subjected to beatings, starvation, and psychological trauma. Family members were often separated, and many would never see each other again.
The slave warehouses in Ikot Abasi and other coastal towns were often run by African middlemen or local leaders but European slave traders played an integral role in the final sale of enslaved people. Coastal towns were hubs for European trade, and European merchants and traders were highly involved in the financial and logistical operations of the slave trade.
KING JAJA OF OPOBO
King Jaja (born Jubo Jubogha) was a prominent figure in the history of the Niger Delta region, particularly the town of Opobo, which he founded. Jaja was initially a slave who was taken from the interior of the Niger Delta and sold to the British. However, he managed to rise to power and became a leader of the Opobo people. Over time, he controlled a significant portion of the palm oil and slave trade in the region.
When the European slave traders brought ships to these coastal ports where they would take possession of the enslaved people for transportation across the Atlantic. The coastal leaders, such as King Jaja of Opobo, were key players in this network. While European powers controlled much of the logistics and shipping, African leaders managed the trade at the local level. These leaders profited from the exchange of enslaved people for goods such as guns, textiles, alcohol, and ironware.
I felt heartbroken and disillusioned when she gave more details on how the slaves were weighed, deep down, I felt really hurt, it was extremely worse than I had thought. “In this space, the slaves were measured, inspected and prepared for sale” she narrated. It reflects the way in which human suffering was normalized and justified for economic gain. The warehouse was a site where the horrors of the trade were made official and commercial, where people were reduced to mere statistics and sold without regard for their lives. These slaves were treated as mere objects to be measured, valued and sold, their lives were reduced to factors like weight, age, and strength which is very disheartening. These individuals were no longer seen as people but as commodities, to be traded for profit.
“Some weighed mirror, palm oil, wrapper, comb or an ordinary dry gin, Back then, it was called TRADE BY BARTER” the Guide explained. She also showed me the slave merchant, King Jaja of Opobo’s office which was very close to the warehouse. Jaja of Opobo would buy these slaves as they were brought in, he bought them and sold them to the whites. Ikot Abasi in those days was called Opobo.
The legacy of the transatlantic slave trade and King Jaja of Opobo is complex. On one hand, Jaja is remembered for his political and economic prowess, his defense of the Niger Delta from European exploitation, and his eventual transformation into a symbol of African resistance. On the other hand, his rise was rooted in the very system that dehumanized millions of Africans, and his wealth was built on exploiting people as commodities.
King Jaja’s reign ended in the early 1880s, following his exile by the British. The British, seeing his power as a threat to their interests, accused him of obstructing their trade policies and violating British sovereignty. In 1887, Jaja was exiled to the West Indies, where he eventually died. The British then took control of Opobo and the surrounding areas.
MARKING THE SLAVES
There was an iron which she called a marker which was used on these slaves the moment it turned very red after heating it up on fire. they did this to give the slaves mark on their back, marks, numbers and names were inscribed on their backs with this same hot iron to identify a slave from the other especially when selling them out. Some die in the process while others survived, those who survived are sold out.
At the Bridge of no Return, the slaves weren’t allowed to look back or turn back to the warehouse again. The people in the business avoided buying or selling pregnant women, they kept them till they gave birth. I was surprised when she told me some Fathers also sold their stubborn children out of the family.
I also stumbled upon a piece of colonial history, Lord Lugard’s permanent residence, who was the British colonial Governor and also played a significant role in Nigeria’s history. The building still stands but not well maintained or preserved.
THE GERMAN BRIDGE
The only way to transport the slaves back then was by boats crossing the waterway and trains because there was no road in Ikot Abasi. The Germans then decided to build a bridge about 200 years ago to make transportation much easier for trading. The German bridge was built over 200 years to improve access to the area and till today it still stands very strong.
THE ABA WOMEN RIOT
The Aba Women’s Riot, also known as the Aba Women’s Rebellion or the Women’s War of 1929, was a significant event in the history of colonial resistance in Nigeria. It took place primarily in the Aba region of southeastern Nigeria, but its effects and participants were widespread throughout the Igbo areas, including parts of the Ikot Abasi region. The colonial government had been increasingly focused on extracting resources from the local populations and imposing taxes. One of the most controversial policies was the introduction of direct and indirect taxation on African subjects.
In the southeastern part of Nigeria, the British had imposed a system of indirect rule, in which traditional rulers were co-opted to govern the people on behalf of the colonial administration. This system was designed to minimize direct British involvement in the administration but relied heavily on the power and control of local leaders, many of whom were eager to please the colonial authorities to secure their own power.
In Ikot Abasi and other areas of southeastern Nigeria, the women’s tax became one of the most controversial policies. Women were subjected to paying taxes based on the British-imposed census. Women had to pay this tax for the right to be counted in the colonial system. However, many of these women did not understand the colonial tax system or were not included in the decision-making processes. They found themselves being taxed without any proper representation or say in the matter, as they were not part of the male-dominated leadership structures of the time.
The tax collectors who were often local men allied with the British were seen as agents of oppression, and their extortionist practices made the taxes feel even more unjust. This imbalance was one of the primary sources of frustration among the women. The Aba Women’s Riot was sparked in November 1929 when a rumor spread that the colonial government was planning to tax women directly, bypassing the traditional roles of men as intermediaries. This idea, which was never officially confirmed, was seen as an insult to the role of women in Igbo society and an affront to the power of local leadership. The rumors reached the Igbo communities in the Abia and Calabar regions, including towns like Aba, Ikot Abasi, and other villages.
The triggering event occurred when women in Aba organized protests in response to a new form of taxation and the increasing British control over the local economy and social structure. They organized in large groups and marched to the British administrative centers to voice their opposition. They confronted the British-appointed Native Chiefs, who were seen as collaborators in the exploitation of the people. The women’s protests quickly turned into full-blown riots as they clashed with colonial authorities.
The women in the Aba area, and surrounding regions like Ikot Abasi, were not only protesting the women’s tax but were also protesting other forms of British colonial exploitation, including the pass laws, which restricted movement and the trading practices that hurt local economies. They were also resisting the overall disrespect for their roles as women, as well as the disempowerment caused by colonial policies.
Key to the protests was the role of women as market traders. In Igbo society, women had traditionally been central to trade and commerce, they were responsible for managing the markets and were an important part of the local economy. The British colonial government, however, sought to control these markets, limiting the autonomy of women traders and imposing high taxes on their goods. This was seen as a direct challenge to the women’s economic independence, leading to widespread resentment.
Women gathered in large numbers, often in the hundreds or thousands, and began marching, chanting, and shouting demands for the end of the oppressive taxation. They engaged in direct confrontations with British colonial officers and Native Chiefs (local leaders installed by the British). These women were not only protesting taxation but also symbolically rejecting the entire colonial system, which had caused immense economic hardship and stripped them of their traditional power.
The revolt was led by women from various ethnic groups, primarily the Igbo, but it also involved women from other parts of southeastern Nigeria. Women leaders like Nwanyeruwa (a famous woman from Aba) became prominent figures during the riot. Nwanyeruwa’s personal grievance against the imposition of taxes led her to gather women in the Aba region. She is often cited as one of the heroes of the revolt for leading the march against the tax collectors. The revolt had a grassroots nature, as the women organized largely without formal leadership. The widespread participation of women in market towns showed the strength of the collective action that took place.
The women were able to organize and protest due to cultural traditions that gave them an important voice in Igbo society, especially in matters of the community’s welfare. These protests were rooted in a sense of traditional justice, which had long been a part of Igbo society. The movement symbolized a break from the colonial system and a reclaiming of power by the women. The women’s resistance was not just political, but also an assertion of their social and cultural identity.
Despite the violence, the Aba Women’s Riot had a significant impact on the colonial administration. It forced the British to re-evaluate their policies regarding taxation and governance.
British colonial authorities made some concessions, ending the direct taxation of women and adjusting other policies that were seen as too oppressive.
The rebellion also led to a greater awareness of the role that women could play in resistance movements against colonial rule. Women, who had previously been excluded from formal political movements, began to emerge as leaders in anti-colonial activism.
The British colonial forces responded harshly, deploying military troops to suppress the rebellion. There were violent clashes between the colonial forces and the protesting women, with many women killed or wounded.
British officers used guns and force to disperse the crowds, and the riot resulted in a significant number of deaths and injuries on the women’s side. The British saw the rebellion as a threat to the stability of their rule, and the military crackdown was severe.
The Aba Women’s Riot was a historic event that demonstrated the crucial role of women in resisting colonial rule. Although the British brutally suppressed the protests, the revolt served as a powerful symbol of resistance and made the colonial government reconsider its policies. In regions like Ikot Abasi, the women’s rebellion echoed broader struggles for autonomy, economic justice, and cultural preservation against the oppressive forces of colonialism. It was a precursor to the later independence movements in Nigeria and remains a significant moment in the country’s colonial history.
THE LEGACY OF ADIAHA EDEM
The story of Adiaha Edemini Ikot Abasi is an important and powerful tale of resistance, bravery, and leadership in the face of colonial oppression in southeastern Nigeria, particularly in the area around Ikot Abasi. When the British colonial government was imposing harsh policies on local communities, including unfair taxation, forced labor, and the infringement on traditional rights and authority. The British colonial forces were often backed by local leaders who were loyal to the British, and they used military power and weapons to suppress resistance movements. The use of firearms by hunters and local militia was common in rural communities, and they were often recruited by the colonial authorities to maintain control over the population.
Adiaha Edem, who was a respected leader in the Ikot Abasi area, was known for her wisdom, courage, and role as a defender of the community’s rights and traditions. She stood firmly against colonial policies and worked to protect her people, particularly the women, from the adverse effects of British rule.
One of the most famous legends associated with Adiaha Edem revolves around her encounter with a hunter who represented the oppressive forces of the time.
The breaking of the hunter’s gun by Adiaha Edem has become a legendary act of bravery and defiance that continues to inspire people in the Ikot Abasi and Akwa Ibom regions. The story is often passed down through oral traditions, and it is celebrated in various forms—through storytelling, music, and drama.
Adiaha Edem’s defiance also serves as an important symbol for the empowerment of women in African societies. In many traditional African communities, women played central roles in conflict resolution and community leadership, but their stories often went untold in the larger historical narratives. Adiaha Edem’s courage in the face of colonial force highlights the critical role that women have played throughout history in defending their communities and upholding traditional values.
The act of breaking the gun is a metaphor for resistance to foreign domination and a refusal to allow violence or intimidation to suppress the power of local communities. It embodies the belief that cultural strength and wisdom can overcome the physical violence of oppressors.
The story of how Adiaha Edem broke a hunter’s gun in Ikot Abasi serves as a powerful reminder of the resilience and courage of local leaders in the face of colonial oppression. Through this tale, she is remembered as a symbol of resistance, a matriarch who stood up against the forces of tyranny and sought to protect her people from harm. The breaking of the gun became a legacy of empowerment, illustrating that the power of tradition, unity, and spiritual strength was stronger than the tools of violence and colonial authority.
The story of Ikot Abasi is not one of a singular event or hero but rather a long history of suffering, resilience, and resistance. The town’s history with the slave trade serves as a stark reminder of the dehumanizing effects of colonialism and the transatlantic slave trade, but also the resilience and agency of the people who lived there. It is crucial to confront this “ugly history”—not to perpetuate the pain, but to understand its far-reaching consequences on local communities and the world at large. The legacy of resistance, exemplified by figures like Adiaha Edem, offers a powerful narrative of defiance and hope, one that transcends the horrors of slavery and colonialism.
Ikot Abasi’s involvement in the slave trade represents a chapter that must be remembered in its full complexity. While it is easy to focus on the brutality of the period, we must also recognize the strength, resilience, and leadership of the people who lived through it. Their stories of resistance, survival, and cultural preservation are critical in shaping a modern understanding of the complexities of African history. Today, Ikot Abasi stands not only as a place marked by its painful past but also as a symbol of enduring strength and cultural survival that continues to inspire future generations.
