With over 38 Communities which constitutes our Host Communities in OML-55 Belemaoil has consistently maintained a very cordial and symbiotic relationship with these communities in line with the operationalization of the BELEMAOIL MODEL.

Spread across the major ancient kingdoms of Bonny, Kula, Idama, Abuloma, Oko & Belema, our over 38 Host Communities with huge historical background as independent economic centers, these communities have continued to live in peace and harmony amongst themselves and their neighbours within our operational boundaries in OML-55.

The major Kingdoms are seen below.

Kula Kingdom

Kula Community is made up of (14) ancient independent communities scattered around the present Kula territory. These include: Opu-Kula, Boro, Nangwo-ama, Kongo-ama, Kilama/Diaba/Offo, Isoma, Ingeje, Owuangaye, Ibiame(Agudame), Tubo, Ariame, Obiame etc. Today, these and other over 100 fishing villages/settlements (scattered within the 14 major communities) combine with the present Kula Town (Anyame-Kula) to make up the Kula Kingdom, situated on an island in Akuku-Toru local government area of Rivers State, its geographical coordinates are latitude 4.34139 and longitude 6.64611. It is a low-lying coastal area in the mangrove swamp region of the Niger Delta, with a few feet above the mean sea level, located very close to the Atlantic Ocean. The area is drained by a network of rivers such as san Batholomew, Aguda Toru, Santa Babara etc.

The people of Kula kingdom has a rich cultural heritage, and are predominantly fishers by occupation.

Kula can be relatively traced back to 1400CE with two main groups from Southern Iselema, and Engenni, of present-day Delta State and Ahoada West Local Government Area of Rivers State respectively.

Opu-Kula the set of Ijaw settlers from Southern Iselema was used as the capital of the ancient kingdom. And Ada Sara with his groups from Engenni, called for the amalgamation of the 14 communities as a way to mitigate oppressions, attacks and get a better settlement.

Administrative Structure

The local political structure is organized around a monarchical system of government headed by the King (Amanyanabo) with a Council of Chiefs (Alapu or Ala-siri) that assists in the administration of the kingdom. Although for administrative, economical and intermarriage reasons Kula is now classified as part of Kalabari, Kula kingdom was in existence before the coming of the Kalabari people.  With its traditional seat founded by His Greatness, King Sara 1 (ADA-SARA or ADAYE-SARA), the originator of the dynasty that bears his name, many kings have ruled and reigned who defended the expansive territories which spanned to Opukiri in the North and extended to Owuanga-toru and Anwo-bio thereby maintaining the growth and development of Kula to her present status. The incumbent Amanyanabo (King) is King (Sir) Dr Kroma Amabibi Eleki from the famous Adaye-Sara dynasty of Kula. King Kroma Eleki was installed on January 31, 1982..

leadership structure has the Amanyanabo-in-Council, King (Sir) Dr Kroma Amabibi Eleki-Sara XIV at the helm of affairs.

Bonny Kingdom

The Ibani kingdom was an ancient sovereign state in the South Atlantic Coast, founded about 1000AD.  Okoloama as the present day Bonny kingdom is traditionally called is renowned in her strides in economical and administrative development dating back to the period of Kings Ndoli, Opuamakuba, Alagbariya (Founder of Bonny: ‘Okoloamakoromabo’). And have also played many alarming roles in several economical events in the history of Nigeria, right from the pre-colonial era, which contributed to the high level of interest British had in the Kingdom during the colonial era.

Bonny as a people are mainly fishers and known to be industrious, and accommodating.

Administrative Structure

The monarch of Bonny Kingdom bears the title “Amanyanabo”, meaning “owner of the Kingdom”, which title originated from the four founding fathers and aboriginal/premier monarchs (Kings) of Bonny Kingdom. The first four or aboriginal monarchs and founding fathers of the kingdom are Kings Ndoli, Opuamakuba, Alagbariye and Asimini. After these four aboriginal kings, their direct-blood descendants peacefully and smoothly reigned and ruled the kingdom as kings until the era of King Awusa (Halliday), using the same original traditional staff of office, “Odu” of the Kingdom. It was after King Halliday-Awusa, the twelfth king of Bonny kingdom, that King Perekule emerged, albeit ruled without the Kingdom’s original traditional staff of office, “Odu”. It was King Perekule who established the Perekule dynasty.


It is important to recall at this juncture that soon after King Perekule was crowned by the representative of the founding stock of Bonny Kingdom, following the controversy that ended the reign of King Awusa during the Bonny Kingdom and Andoni seven years war, King Perekule revolutionalised power politics in Bonny Kingdom and advanced the Kingdom further by creating chieftaincy houses for those he adopted into the Kingdom in the course of the slave trade, and found worthy of elevation in the Kingdom. This began with King Perekule’s elevation of Allison Nwaoju to a chief by creating the Allison Nwaoju house, as the first chieftaincy house outside the Duawari stock of the Kingdom. From the period of the creation of the Allison Nwaoju Chieftancy House, King Perekule systematically commenced divisive power play in the Kingdom that undermined the Duawari houses of the Kingdom.

In the course of divisive power play in Bonny Kingdom, intrigues in the two chieftancy sections of King Perekule, namely those that emerged from Perekule’s two above-stated sons (Fubara (ie, Adum-Fubara] Manilla Pepple and Opubo [ie, Adum-Opu-bughu) Anne Pepple) led to the Bonny Kingdom into Civil War of 1869. As a result of this war, Chief Jaja Anna Pepple and those who supported him against Chief Oko Jumbo, the head of the Fubara Manilla Pepple house left Bonny Kingdom to establish Opobo Kingdom with the aid of the British consular authorities at the time. This was how Opobo Kingdom emerged in 1870, to become the second Ibani Kingdom.

Idama Community

Idama is a small clan which is located on an island sited in the Southern creeks of the mangrove forest of the oil-rich Niger Delta region of Nigeria. Idama kingdom is a coastal kingdoms, is a low-lying land and is only few feet above sea level.  Idama is part of the administrative wing of Akuku-Toru local government area of Rivers State.

The Idama people are known for their hospitality and with fishing as their main occupation.  Idama as a people can be traced to Ijaw tribe from Okpoin-Ama, in present day Bayelsa State.

The Idama Community existed as a distinct and autonomous community. In the area presently occupied by the community between the axis of the San Bartholemew and Sombriero Rivers. The Idama people were Ijaws who migrated from Okpoin-Ama, the native place of the Idama people, in the present day Ijaw area of Bayelsa state, in pre-colonial days. The people left Okpoin-Ama in search of a better life, as Okpoin-Ama was frequently threatened by a devastating flood. Six headmen led the migration. They were Opu-adwein Ebe Otukpo Obio Akain Atumogoli., settling in such notable places as Aba -Ama and Boro-Ama in the tributary of the San-Bartholomew river, Kala-Ekulama and Darima near Ke, in present-day Degema.

At Lele-Ama the people settled at a bush land in the interior, close to the open Sombriero River, a place they christened Okpoin-Ama after the recent place of the Ekulama people. The only people at that time around the Okpoin-Ama where the Ebema and Bille people. Ebema was founded by Ebe who moved from Okpoin-Ama to a dry land just across the Sombriero river on the opposite side of Okpoin-Ama and settled there with his family. While living at Ebema, Ebe the Amayanabo of Ebema became friends with Agbani, the Amayanabo of Bille. This relationship led Agbani to marry a woman from Ebema, who gave birth to a male child named Agbaniye-Okio. leadership structure has the Amanyanabo-in-Council, King karibo Kariboye and it council of chiefs.

Abuloma Kingdom

Abuloma has a very complex history of Traditions of origin tracing it to some of the earliest Centres of Civilization such as IKIBIRI in EKPETIAMA CLAN in the present Yenagoa Local Government Area of Bayelsa State of Nigeria. The geographical coordinates of Abuloma are latitude 4.779370 and longitude 7.060840

Folk history had it that there were traditional waves of migration from the Ancient EXPETIAMA CLAN creating a relationship with IJAW LANGUAGES. At a point of separation from their original stock OBULOM the founder of Abuloma mover to OBOMUOTU. Present BORIKIRI TOWN in Port-Harcourt OBULOM, the founding ANCESTOR, was known to have migrated in the 13th Century (1250) about same time with OGOLOMA, OKIRIKA and ISAKA, OBULOM moved with Twelve Sons in OKEIN-ODO present Rainbow town in Port-Harcour Abuloma have cultural and Linguistic affinity with OGBIA KINGDOM in Bayelsa State, ABUA/ODUAL, BUKUMA in Rivers State. The Obulom Stock were Hunter, farmers and fishermen.

The Abuloma people speak the Okrika Language, although the Abuloma Dialect appears quite distinct from the rest of Okrika, The Abuloma people have a very clear idea of the existence of the supreme being God the creator.

LEADERSHIP from onset the ruling system in Abuloma was Council of Chief rotational for Two Year, from two compound in Abuloma called

1. Ekerema


Group of House, it was in August 2016 Abuloma Crowed a King for the first time, HIS ROYAL MAJESTY BRIDGADIER GENERAL BRIGHT ATEKE FIBOINUMAMIA (RTD) FSS, DSS, MSS, PSC, FDC, MSC, JP OBEOMOMU-IDO I of Abuloma Kingdom.


Our Community development strategy

Community Relations

Community Relations/Social Performance is an integral part of the Belemaoil corporate strategy. Our Social Performance thrust essentially and deliberately revolves around a sustainable Community/ Stakeholders relationship framework which is hinged upon our strategic community engagement plan known as the BELEMAOIL MODEL. Our Community relations ‘Modus Operandi’ is hinged on the respect for tradition, ethics, culture and sacred beliefs of our hosts communities hence, we strive to contribute to the commonwealth of our host and operational communities through our unique BELEMAOIL  MODEL.

Community Development

Our community development framework is predicated on our BELEMAOIL MODEL which is a participatory community development strategy that is aimed at bringing about positive and sustainable development, wealth creation and empowerment in our operational communities. Our company is desirous of strengthening the traditional institutions, bringing about Youth cohesion through education, employment, entrepreneurial and vocational training as well as ensuring quality living and working conditions in the communities we are operating. Our social investment pointers are;
Education: Infrastructural upgrade and Scholarships:
Community Development: Provision of core Public utilities such as Portable Water, Electricity, Hospital and Medical facilities, Road Projects etc. Community Assistance/Grants: To Community charities, Cultural festivals, Religious organisations, Natural groups etc. As part of our youth empowerment program for the youths of hosts/operational communities, over 500 youths have been employed as local security surveillance (our participatory approach to securing our facilities and pipelines) We have embarked on a massive road infrastructural development project in Kula with the ongoing construction of a 6.3Km ring road. In addition, preliminary work has commenced in the 2.5 km line Idama rural electrification project which aims at supplying 24 hours’ electricity to the community from our flow station. Our priority is to carefully manage the interests and very high expectations of stakeholders’ through a process of open communication (Direct engagement) thereby, empirically addressing community concerns and strategically work towards sustainable community development and relationships.

Women Support Initiative:

Our Women Support Initiative Schemes provides training & funding for small and medium scale business owners (Women) within our host & stakeholder communities. We understand the value of empowering the women which translate into empowering the family and community at large. Particular attention under this scheme is given to the widows within this communities.