Who was he?
Who was he?
The Man
This little-known patriot of local intelligentsia, new generations of Gabonese and Africans deserve better, even if he was unable to emerge and play the role he could have played on Gabon's political scene in the years that followed. independence.
However, it is worth noting the book Histoire du Gabon - Des origines à l'aube du XXIe siècle by Gabonese historian Nicolas Metegue N'nah, in which the author describes the patriot's determination to resist colonial domination, and to this end organized a political movement in Port-Gentil.
In the same vein, and outside Gabon, he has attracted the attention of Georges Balandier and Florence Bernault, Africa specialists, who took it in turns to express a critical view of his vision of the world and its political ideas.
Georges Balandier in an article entitled « Contribution à une sociologie de la dépendance » , published in 1952 in Cahiers internationaux de sociologie, wrote of this patriot: « In a recent work based on a biographical document, we were able to analyze a kind of myth exalting science, spiritual brotherhood and the harmony of superior beings, through which a young Gabonese man tried to escape from a situation of dependence that was unbearable for him »..
Benoît Ogoul'Iquaqua, son of Joseph Iquaqua and Adèle Egoni, was born on February 9, 1902 in Port-Gentil in the province of Ogooué-Maritime, into a family of ten children, of which he was the second. He loses his father at an early age. In 1915, he entered the Ecole Urbaine d'Enseignement Général in Libreville. It was under the guidance of his teacher, Mr Henri Caillarec, that he came to be appreciated for his open-mindedness, willingness to learn and lively intelligence.
Five years later, he won the end-of-year competition and obtained his diploma with the rare distinction of Très bien. On completion of this cycle, he was to go to Senegal to study medicine. But his father's death meant he had to take on the role of head of the family at an early age, and he decided to stay with his mother and siblings, for whom he had become the main support.
An unsubmissive
With the disappearance of Superior Chief of the Orungu, Rébéla Ozwa, died on December 31, 1931, at the end of the 19th century, in the Nyolokwè village, he faced a crucial turning point in his life. The colonial administration had invited the Orungu to choose a new Paramount Chief, and Benoît Ogoul'Iquaqua was nominated for the post by the community's notables.
Just elected, the new «Superior Chief » des Orungu outlines the measures he intends to take to deal with the decadence affecting the country and the Orungu people. This « the Act of July 1ᵉʳ, 1932 » a new era in relationships with occupiers.
And so, in the middle of « rise » of colonization, a native, a son of the country, dared to think openly about the future of his people and propose a course of action.This was obviously contrary to the interests of the colonizer, and was immediately considered subversive.
The punishment was immediate. He was sentenced to 10 years in prison then deported (i.e. sent by force) to Oubangui-Chari (now the Central African Republic) and detained in Bambari. Oubangui-Chari was the place of exile and confinement for political prisoners, particularly from Gabon.
Benoît Ogoul'Iquaqua met another figure in the resistance against colonial rule in Gabon, Léon M'ba. The result was a friendship and mutual respect.
He was released in 1936, thanks to the amnesty law passed by the Léon Blum government.
From 1944 to 1949, at the beginning of the 20th century, he took on the role of canton chief (Orungu-Mer canton), with no means of bringing about the necessary changes. Faced with the inaction of the colonial administration in meeting the needs of the people in his charge, he didn't hesitate to take action. May 20th 1949 to submit his resignation to the Governor-in-Chief of the Gabon Territory.
August 23, 1958, from Port-Gentil, he sends a telegram to the General de Gaulle during his visit to Brazzaville to support him « the path of change and self-determination for colonized peoples ».
After General de Gaulle's success in the 1958 referendum [september 28], he sends her the October 6, 1958 another telegram to congratulate him, while hoping that the « strengthening of French society and the end of the war in Algeria ».
And when the « common cause » triumph in 1960, Léon M'ba acceded to the supreme magistracy, becoming Gabon's 1st President. Benoît Ogoul'Iquaqua, for his part, saw the “circle of power” close hermetically at his feet. Perhaps he had failed to pledge allegiance to the former colonial power? Yet he had a burning desire to contribute to the building of his beloved country.
THE QUESTION OF COLONIAL DESPOILMENT (ANCESTRAL LANDS, SACRED SITES AND OIL WINDFALLS).
The December 15th, 1958, two years after the discovery of oil in Port-Gentil, he drew the attention of General de Gaulle, President of the French Council, to the sensitive issue of the equitable distribution of the fruits of oil production. « black gold » from the land of his ancestors.
Prior to this request to General de Gaulle, a group of Orungu notables, of which he was a member, had already submitted grievances on the question of sharing the oil windfall to the French President in July 1957. High Commissioner of the Republic, Governor General of French Equatorial Africa. But these had gone unheeded.
Throughout the year 1960, he wrote to Mr. Marquelet, director of the Société des Pétroles d'Afrique Équatoriale Française (SPAEF, which later became Elf-Gabon and Total-Gabon), reminding him of the Gabonese people's right of ownership in general and the Orungu in particular over the lands of Cap Lopez, Pointe Apomandé, Ossengatanga, Aloumbè, Gongoué (Etazanima), M'bilapé and Yombè...
He also denounced the desecration and destruction of « Ambiros » (holy places) and sacred places (Pointe Fétiche, Gongoué...) caused by oil exploration and installations, and is seeking compensation for the damage caused.
Beyond the humiliations, the deportation, the deprivation of freedom, the physical and psychological suffering, the loss of dignity, Ogoula Iquaqua Benoît has set himself another mission. That of exploring and reconstructing the past, the memory of his people, whose history has remained scattered.
It's all this that gave me the idea, and then the project, of making his commitment, his actions, his writings and his “archives” known and, above all, shared with as wide an audience as possible, by undertaking the editing and publication of this book. A duty to remember.
In 1971, when he was eligible for retirement, he returned to his hometown of Port-Gentil, where he made himself available to his family, friends and compatriots. He died there on March 3, 1980.
Royal crown received from Spain by Ikinda
Crown of King Ombango Rogombé, known as Ikinda (reign 1840-1862, ninth in the dynasty of thirteen Orungu kings). Ikinda means: the king is a servant of the people
sa famille
Children OIB, granddaughter, great-granddaughter and 1ʳᵉ wife.
OIB & his wife, Mme Avaro Germaine, and the Ayo family (descendants of Roi Rapotchombo). This family has recognized roots with the Oroungou “Aboulia”. In memory of the mutual affection of that time.
OIB & the Igamba Paul patriarch
a word of consolation to his mother
Dear Mother,
I send you consolation and hope.
Have faith in the future and dry your tears.
I swear by the souls of my father and all my forefathers that
we'll meet again
To the land where you gave birth to me.
Good-bye, Mother.
Ikuakua
(The text on the photo addressed to his mother is reproduced in
extenso above).
His mother, Égoni Adèle
- His father, Iquaqua Joseph.
Dear Mother,
I send you consolation and hope.
Have faith in the future and dry your tears.
I swear by the souls of my father and all my forefathers that
we'll meet again
To the land where you gave birth to me.
Good-bye, Mother.
Ikuakua
(The text on the photo addressed to his mother is reproduced in
extenso above).
His mother, Égoni Adèle
- His father, Iquaqua Joseph.