THE TRUE HISTORY OF ILORIN

Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters live in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.

Both Òjó Oníṣekúṣe and Ẹ̀mìńlá do not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants, and other animals fear him. Laderin has a big pot of concoctions, when he enters this pot, he can turn into any type of animal he desires. That was why he was referred to as Ola di erin[Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone. 

The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and family, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.

People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin at this time aside from the Oyo indigene and its environs.

After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town.

After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.

Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in the Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, waged war against some villages near Ilorin, overpowered them, and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.]

Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.

It was customary in Yoruba land that whenever a new kakanfo is chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in the Oyo kingdom that advises the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy. 

They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.

The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere. 

They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.

One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit suicide or he Afonja would wipe out his entire family. 

Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.

After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then. 

He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.

After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].

Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life. 

This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.

Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.

It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.

Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.

They took Afonja’s corpse and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.

Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.

Culled: #GossipHouse 

Ọ̀SÉ RIVER FORMERLY CALLED ABẸ́LẸ́MỌRẸ́

Ọlọ́wọ̀  Àjàgbúsì Ẹkọ̀n (C. 1719), was a great warrior. He captured many villages like Ọ̀kà, Ìfira, Arigidi-Àkókó as well  as other places . 

Ọlọ́wọ̀ Àjàgbúsì Ẹkọ̀n was the father of  Àjàká and Adédipẹ. 

According to history, After the death of Àjàgbúsì Ẹkọ̀n his first son Adédipẹ was supposed to succeed him but his junior brother Àjàká  forcefully usurped the throne by not allowing his senior brother Adédipẹ popularly known as Eléwùokùn  to become Ọlọ́wọ̀. 

He threatened to kill him. Adédipẹ went on exile.  It was his junior brother born of the same father and mother that saved his life from the hand of Àjàká. When Àjàká died Adédipẹ was enthrone as Ọlọ́wọ̀ of Òwò.

 

When the story of his brothers assistance was told to Ọ̀wọ̀ community, they decided to compensate his junior brother Oludipẹ  for saving his life from the hands of Àjàká with a chieftaincy title of Ọjọmọ .

History also made us to understand that the title of Ọjọmọ  has been in existence before Oludipẹ who was the first Ọjọmọ Oluda of Ijẹbu-Ọwọ.

The title was bought from one of the High Chief in Ùlórò because the chief died without a child and Ọlọ́wọ̀ Adédipẹ bought the title for his junior brother in order to compensate him for saving his life.

The Ùlórò people does not want any title to be greater than Ọlọ́wọ̀ so, they refused to collect the whole money from Ọlọ́wọ̀ Adédipẹ pending the  title as a subject to Ọlọ́wọ̀ of Ọ̀wọ̀.

 Later when the Ùlórò people made consultations, Ifa Oracle told Ùlórò people to re-setted Ọjọmọ Oludipẹ at Ọ̀sẹ́.

Ọjọmọ Oludipẹ was formerly living in Ọlọ́wọ̀'s palace and Ọ̀wọ̀ chiefs were paying homages to the two brother's. Later Ọ̀wọ̀ chiefs said that they were not ready to serve two kings. For peace to reign Ọlọ́wọ̀ Adédipẹ  asked his brother Ọjọmọ Oludipẹ to go and reside with one of his children Oludasa.

 The complained of Oludasa then was that Oludasa street only belong to him that Ọjọmọ may in future claim it from him. 

For this reason both Ọlọ́wọ̀ and Ùlórò people consulted an oracle just in the efforts to where Ọjọmọ should reside the Oracle revealed that he should migrated to Ọ̀sẹ́  that at Ọ̀sẹ́  he will be great and mighty but Ùlórò people refused that instead of that he should settled at the present site Ìjẹ̀bú where a river called Abẹ́lẹ́mọrẹ́ demarcated them and have his chiefs to himself. 

The Ùlórò people now went to Ọ̀sẹ́ river and fetch the water and took its sand and pour it into Abẹ́lẹ́mọrẹ́ river and shouted Ọ̀sẹ́ three time and the name of Abẹ́lẹ́mọrẹ́ was changed to Ọ̀sẹ́ till today.

Báami Àlùyọ

Recruiting others to hate those you don’t like is witchcraft

Let me give you a picture of what happens in witchcraft covens: A member brings the issue of someone that offended him/her and then proceeds to solicit for others to join their hands and powers together to kill the person. Without any investigation to confirm the veracity of the claim, they proceed to terminate and kill the person using mystical powers. This is a vivid illustration of what witchcraft is all about especially in the African set-up. The summary of what happens in witches’ coven is just mobilizing others to hate someone that you loathed.

We must never look at people through others’ lens. We must avoid taking hasty conclusion because of what others are saying about someone else. What people say about others, says a lot about them. I am repeating this more directly: The things you say about others, says a lot about you! I can tell a lot about a person by what they choose to see in others.

Character assassination is a pervasive and destructive phenomenon that is found everywhere. You find it in families, churches, organizations, work places, etc. Wikipedia defined it as the deliberate, malicious, unjustified and sustained effort to damage the reputation or credibility of an individual. The Merriam-Webster defined it as the slandering of a person usually with the intention of destroying public confidence in that person. Athi Murugan defined “Character Assassination” as the act of lowering one’s character in a bid to ruin the character of others. There are people that take maximum delight in ruining others reputation. These set of people have what I will like to call ‘Destructive Tendencies’. They oil their own ego by pulling other people down. False allegations are the most chronic form of mental abuse. When people can’t kill your dreams and purpose, they will try to assassinate your character. There are some people that your spirit will always irritate their demons! Once they realize hating isn’t working they start telling and spreading lies about you. People are assassinated once but ‘Character Assassination’ kills daily! Character assassination is a form of emotional violence against others.

Someone once said, “A friend of my enemy is my enemy.” One of the things that hinders us from living a fulfilling and inclusive life is bringing past bias and sentiments into present relationships. A friend of your enemy is not necessarily your enemy; it all depends on intentions and contributions. God can use your enemy’s friend to bless you.

There are seven critical ‘DON’Ts’ that you really need to guard yourself against. Refusing to getting trapped in them will help you live a more productive, fulfilling and unbiased life. They are:
1. Don’t conclude about people because of what others say about them: Never draw up conclusions based on what others tell you about someone. It is a lack of social intelligence that makes people draw conclusions on others based on what other people say about them. I know you’ve heard about emotional and financial intelligence, but there is something called social intelligence. This is the kind of intelligence that keeps you sane even when others are trying to pollute your mind against someone else until you have thoroughly confirmed the veracity of the claims before you. Judges are trained to have this kind of intelligence in order to avoid biased judgments.
2. Don’t inherit other people’s enemy: It is total lack of education and enlightenment when you automatically make your friend’s enemies your own. Don’t make people your enemies just because they are not in good terms with your friends.
3.  Don’t use your children as weapons of war: God can use your enemies to bless your children! The Bible says that your children are for signs and wonders. Stop using them to fight those you don’t like. Your children will need to discern their enemies for themselves; never use your parental influence to make your children hate others. You may often need to guard them with their choice of friends but never plant the seed of discord in the heart of your children against someone else.
4. Don’t gang up with others to hate someone: Don’t join the majority to hate someone. You may realize that the person has no offence. Someone said, “If you don’t see it with your own eyes, or hear it with your own ears. Don’t invent it with your small mind and share it with your big mouth”. Never join the multitude to hate someone else.
5. Don’t be used as weapon in other people’s battle: It is not every battle that you must involve yourself in. Refuse to be used as weapons in other people’s battle. When people fight dirty, refuse to take sides. Observe deeply before concluding finally.
6. Don’t hate people just because they don’t behave like you: That someone is not your tribe doesn’t make them your enemy. It is a waste of education if the only people you like are those that are like you. The greatest proof of our education is in how we respond to people whose opinions are different from ours. People who think their opinions are superior to others are most prone to overestimating their relevant knowledge and ignoring chances to learn more.

The people who don’t think like you are your greatest source of enlightenment. It is normally people that are not like us that help us grow the most. Companies that had maximized growth are really those that value diversity and inclusion.
7. Don’t judge people until you know the whole story: Someone once said, “Beware of the half-truth. You may have gotten hold of the wrong half”. Don’t judge other people’s choices without understanding their reasons.
If people say something bad about you or judge you as if they know you, don’t easily get affected. Remember this, dogs bark if they don’t know the person. People who are intimidated by you talk about you with hopes that others won’t find you so appealing. Stay away from people who talk bad about others daily; these kind of people carry a negative spirit, and a negative spirit is contagious. The real problem is not that they are unhappy about others, but they are unhappy with themselves.
Stop the destructive habit of talking about people behind their back. Talking badly about someone else while they aren’t there to defend themselves says more about you than the person you’re talking about. When you have issues with people, try and discuss it with them. Stop discussing it with others. Someone once said, “Don’t talk about me until you have talked to me”. Stop spreading false information and rumours about others. Rumours are carried by haters, spread by fools and accepted by idiots! Stop creating walls of contention, rather help build bridges of understanding among people.

Hear this: “If you must hate people, hate them alone. Don’t recruit people to hate them with you. That’s Witchcraft” 

HISTORY OF IKALE PEOPLE OF ONDO STATE

Around 1502, there was a development in Benin Kingdom, Oba Esigie was on the throne and since succession to the throne was from father to son, he was worried that he had no male child who will ascend the throne after his home call. He married many wives so as to produce a male child. The premonition was that some forces were behind his not having male children. One of his wives conceived and went into hiding.

He gave birth to a male child in the morning but at that time, many people had gone to their places of word. Automatically, the male child should reign after him. Before he could made an Oba, certain rites were to be performed. They put all the things: crown, sekere, horsetail, beads as a mark of an Oba before the child.

Towards evening, when people were returning from their various places of work, another wife of the Oba gave birth to a male child and people were happy, and started jubilating to herald in the new Oba. News now came that a male child had been given birth to the Oba in the morning but kept in secrecy –A –b – o –d –i.

The two male children were growing up in the palace. This made the Oba to foresee problems as to who is to ascend the throne after him. He now advised the elder male child to go across Owena River to establish his own kingdom. Abodi left with some Chiefs in Benin and came to the Western side of Owena. He first settled at Arogbo – Ile. While leaving the place, he asked Larogbo to take charge of Arogbo – Ile. He proceeded to Irele and settled there for a while.

This first Abodi is called Abodi Jabado. He reigned for a long period before joining his ancestors. His son, called Tufewa reigned after him. People that were with the Abodi were called Abodi people. The settlement of Abodi in each of the places he settled was called Ikoya. Tufewa went to Ile – Ife to learn the art of governance because he did not learn the intricacies of palace administration in Benin.

It was also recorded that Esigie sent him to Ooni in Ile – Ife. He was there for three years. At the end of his third year, the Ooni gave Abodi benedictions. He made him to kneel down in a circle marked with white chlk and asked him to carry out these rites in his country/kingdom. Abodi came home with this chalk. This led to the use of white chalk (Efun) which is used to make inscriptions or marks on the ground (meaning) Ikale. That is what we bear today. Without prejudice to anybody, some people say we covered the land “a ka ile yi”. While some people claimed that a man was living beside the Owena River named Aale, and so his village was called Aale. From the three schools of thought, we presume that the act of using a white chalk to make inscription on the ground to mean Ikale is the most acceptable.

The Chiefs that accompanied him from Benin and those that joined him later were given districts to administer. These chiefs were called Olojas. They were given recognitions as Obas in 1979. meanwhile, Abodi gave them titles and they were responsible to him. Today, to a large extent they are autonomous in the administration of their areas. There is no time that the Ikales are nine or their rulers were nine. But the idea of Ikale “mehan” came during the colonial era. The reasons were best known to the colonial masters. Ajagba, Ujosun and Akotogbo were administered by Benin confederation. Two reasons were advanced for carving out the three:

(i) They spoke Benin language

(ii) They were too distant from Ikoya administration.

One needs to say that if the colonial masters had understood the origin of the Ikales, they would not have carved out these three area and put them under Benin Administration.

Originally, we had: Larogbo of Akotogbo,; Oluhogbo of Ujosun,; Ahaba of Ajagba,; Laragunsin of Iyansan,; Odogbo of Omi,; Olofun of Irele,; Halu/Lapoki of Ode-Aye,; Jagun of Idepe,; Obagberume of Igbodigo,; Lumure of Ayika,; Orungberuwa of Erinje,; Olura/Oloto of Igbinsin,; Rebuja of Osooro,; and Onipe of Ubu.

Some of the rulers mentioned above are offsrings of other Royal Fathers. For example, Jagun is an offspring of Larogbo, Rebuja is an offspring of Lumure. Due to lack of contact, Onipe was lost to Ijebu area. Today, in addition to the aforementioned Obas, we have: Norogun of Ayede,; Olu of Igodan/Pkunmo,; Majuwa of Morubodo Kingdom,; and Orofun of Iju – Odo. Ikoya is very important in the history of Ikale development.

Abodi Jabado was asked to move out and found his kingdom. Esigie gave Abodi all the paraphernalia of office. Sword (Uda) was left out. Oba Esigie was confused with whom to give; either Oba Abodi or Orogbua. Oba Esigie then called his palace chiefs to consider whom to be given the sword. The palace chiefs made two of them to contest for the “Uda”. The sword was thrown up for them to catch.

In the process, Abodi gripped the handle while Orogbua held the blade. Orogbua’s hand was cut and Abodi won the contest and had the “Uda”. Oba Esigie told Abodi to use the sword to ward off attacks, aggressions and insults. In other words, the uda was given to Abodi to ward off enemies (ki o fi ko iya) To confirm this, Abodi is the only Oba that bears the appellation, “Ogun Olugba uda…”

Anywhere Abodi settles is called Ikoya. He settled in Atijere, Ode, Lagos etc. It was Abodi Kugbayigbe who came to found the present Ikoya. Ikoya is a shifting settlement along with its civilization, culture, custom, ethics and norms.

In those days, there was a lot of human sacrifice. Only the relations of Abodi were spared. Strangers were usually made use of for this sacrifices. This made them to move from Ikoya Kingdom because that time, to stay at Ikoya was between life and death. The Ikales because of their good administration, their neighbours feared them. There were two events when they had clashes. Alake wanted to override Onipe. Onipe called on Abodi and the force of Alake was forced to retreat. It was not directly between Alake and Ikale. It was later that Alake discovered that Abodi assisted Onipe but Abodi had already moved away from there. Ondos and Ikales fought wars though not with the entire Ikale but with some districts like Aye, Irele having boundaries with them. In each of these wars, Ikales always emerged victorious because the entire Ikale fought as a unit.

In one of the wars, the Ondo warrior were decisively routed which led to the immediate death of the then Osemawe who could not stand the defeat (O si igba). Apart from external wars, Ikales had internal conflicts between Osooro and Idepe and Ayeka. We had no war with the Ilajes, Ijaws, and the Ijebus. The war we had with Larogbo was a very critical one in which Erinje was grossly affected which made them to hide in a place called Aluma. Apart from this, there were no serious wars like Kiriji and others.

The present chieftaincy titles practiced in Ikale was brought by Abodi Tufewa when he traveled to Ile – Ife. The first set of Ijama were Lisa, Jomo, Petu, Sasere, Odunwo and Isowa, headed by Lema. They were established in all Ikale areas by the second Abodi. In most Ikale areas today, these six chiefs form the leadership of Ijama. It is not mandatory that you have all of them. In some towns, they are Egharepara. Ijama was banished in 1919 but resuscitated in 1930’s because Ijama is the organ of administration. The hierarchical setup is: Oba – Ijama – Ijoye – Omoja.

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WELCOME ADDRESS BY SENATOR BABAFEMI OJUDU AT THE PRESENTATION OF THE BOOK ‘POLITICS THAT WORKS’ ON THE 4TH OCTOBER 2021.

It is my great pleasure to welcome you to the presentation of the book Politics That  Works and the bringing together of the old and aspiring politicians to discuss the future of politics in our dear nation.

1.Nigerian is ripe for transitioning; the appetite of the nation is sharply changing and craving more youthful, innovative and genuine governance. The future we desire for our dear nation is anchored on the mobilization, equipping and positioning of more youthful minds in position of power to transform our political space and to creatively upgrade our public sector, to the point where it can rub shoulders with first world nations.  This  is why we are here today.

2.The future of politics is one that is driven by young people, organized by technology, and fired by a competitive pursuit for world standard excellence. 

3.The underlying motive behind the argument put forward by this book is a better future for Nigeria and that future can only be made possible by a new kind of politics. In our political history, since the formal creation of Nigeria, there have been three major eras. Each new era was the result of the toil, sweat and blood of a generation that chose to stand out.

4.First, we had the colonial era. The age of the British rule, where men- the likes of our grandfathers and fathers- the Chief Obafemi Awolowos, Dr Nnamdi Azikiwe, Chief Micheal , Imoudu, Alhaji Ahmadu Bello, Bello Ijumu, Mrs Funmilayo Ransome Kuti, Madam Margaret Ekpo fought in their time for independence and came out victorious. It was this generation that handed over to us an independent nation. 

5.Next was the era of military rule. The ones who seized power and rode roughshod over us and took away our freedom to choose . The next generation, those currently between ages 40 and 70, threw themselves in with everything they had and fought  them really hard. Some were slain, others were incarcerated for many years, while some others fled the country to stay alive. This was a fight that had me arrested about 15 times, and on one of those times, locked up in solitary confinement for eight months, wearing only a single piece of clothing.

6.Those days are still fresh in our memory. The  harrowing tales of the experience of fellow comrades linger in our thoughts,

 a sad reminder of the dark days. 

7.That was a fight for freedom that had our newspapers and magazines operating in the dark, shifting base from pillar to post, as they were   declared prohibited and the operators declared wanted  by the military government. 

8.The newspaper operations became a mobile enterprise in what has come to be known as Guerrilla Journalism. It was a fight that had my colleague Kunle Ajibade and Chris Anyanwu jailed for life for a coup they  knew nothing about; a fight that killed many of my comrades and colleagues, including my  enterprising correspondent in Kaduna Mr Bagauda Kaltho.

9.The list is of the victims of this epoch is endless and the harrowing cries from the cells of fellow inmates sometimes still keep me  awake. That fight also had people like Bola Ahmed Tinubu, Wole Soyinka, Dapo Olorunyomi, Bayo Onanuga, General Alani Ipoola Akinrinade, Dr Amos Akingba, Chief Anthony Enahoro and a host of others, ran  for their lives and take asylum in other countries.

10. We eventually came out victorious and democracy was put in place but unfortunately we were too angry, tired and in some cases shy to make a bold bid for power. Imagine if elements such  as Olisa Agbakoba, the man who made human rights a household issue in Nigeria, had returned to the East to take over power; Owei Lakemfa and Abdul Oroh had gone with other of our Comrades to South South and Femi Falana and several activists of that period from South West had held sway in politics. Imagine if it were the elements like Salihu Lukman , Tony Akika who were the deciders in the North.  The  story would have been different today. We all were looking for a purity of circumstance and as a result of this  dropped the baton and let evil elements in our generation take over the mantle of leadership. It is that realization that the nation is endangered in the hands of those clueless inheritors that brought  a General Muhammadu Buhari out of his retirement . You all could see the hell he went through before he could wrestle power from them. Even now they are still vicious and not relenting  in their opposition to him.

11.Now, it is the turn of the new generation to fight! You are fighting hard on the social media. Yes, we can see that. Many of you are full of anger that you have almost been consumed by abusing everybody and throwing tantrums . Many of you have even gone as far as denigrating , hating and cursing your  country Nigeria. Some have lost hope completely and talking about the ‘second option’ . A number of others are withdrawing to their ethnic cocoon , brewing hate, and weaving lies, sewing seeds of discord,  manufacturing fakery, reaching out to the depth of the sewage  to look for heroes. 

12.This cannot be right. Anger solves no problem. It will only lead to despondency and frustration. It is time to take a new approach. A positive one that will be beneficial to all.

13.It is time for today’s youth to take the right tools, with the right understanding and strategy to chart a course for their generation. We believe the struggle, after Independence, after Democracy, is a struggle for Development! The responsibility is on the young generation, the incoming leaders, to hand over a developed nation, in the league of first world countries, to their children. 

14.You can only do that by getting involved, and participating meaningful. You have the energy, you have the intelligence. The internet, thank God, has exposed you to myriads of information and developmental options. What is left,  is for you , to have the right compass to enable you take over the politics and governance of our country. 

Time is not on your side. 

15.The bad as well as the crooked elements among your generation are hankering for power and they have amassed wealth from all manners of dubious means . God forbid , if you don’t make haste and make the right moves today they will , using their ill gotten wealth, shut you out of governance and that will be very dangerous for you and for the future of our country.

16.Not long ago the Arab Spring swept through the Middle East. It was driven by a crop of educated youths with a deep understanding of their terrain and a sound vision of liberal politicking with developmental principles, derived from social networking. They used innovative means to standardise their public service. It is time for you ,the Nigerian youths,  to deploy your  enlightened minds,  your  ingenuity, your creativity and exposure to rebuild our nation. 

17.Some will say but your  generation and the generation before you are  holding tightly to power, how exactly do young ones  take over? How would the angry  youth   get in the political ring with old, experienced, resourced and powerful politicians and win? 

18.This is the gap myself and Alex Adekunle James, a member of your generation , have collaborated to fill through the book we are presenting and the mentorship program we are launching today. 

19.The Politics That Works  book, first of its kind in Nigeria, is a step-by-step guide that answers the many questions limiting youth dominance of our political space. 

This book makes an attempt at providing a strategic way for young people to play around the current obstacles and attain political office without compromising their values.  

20.We seek, through this book, to bring the new generation of politicians out of their confusion and hand them the take-over baton. We will help the youths understand what politics that works entails.  We have in the book unveiled the superior grassroots strategies you  can employ to beat the odds whilst holding tightly to your values. 

21.This initiative does not stop with the book, we have also put together a continuity and sustainability plan for the Politics That Works community called MOP Nigeria - where interested youths can sign up onto the mentorship program to learn real politics, be mentored by the grandmasters and get support to participate, run and get into office. We have set a target to put 500 young Nigerians in positions of power by 2031.  

22.Thank God today we have with us as Special Guest of honor,  the Vice President of Nigeria,  Prof Yemi Osinbajo, a youth friendly leader, a man who is schooled in the past , active in the present and willing to be a bridge to the future. His speeches and actions has indicated that he is willing to hold your hand and lead you to be masters of your destiny. 

You have also watched  our leader, President Mohammadu Buhari and his partners in progress,  built the foundation and put in place the German floor of that edifice of the future. The one who  will come after him will lay the blocks and put a solid roof . The finishing will be that of your generation to do. It is our hope that you will come up  with a beautiful , enduring and long lasting edifice. What you therefore need to realize is that no builder build well without undergoing a period of apprenticeship and preparation. It is time for you to sign on and learn.

Once again I welcome you to this historic event - The Politics of the Future conference; a long overdue conversation between three categories of political stakeholders; The old and established politicians, the fresh and young politicians and the aspiring politicians, to chart a course for the future of Nigeria politics.

It promises to be the most insightful conversation on politics you have been a part of. 

Thank you and have a great time.

OCTOBER 1983 Coup Rumours Against President Shehu Shagari

 October 1983, Major Daniel Idowu Bamidele heard of coup rumours against President Shehu Shagari and promptly reported to his General Officer Commanding (GOC), Major-General Muhammadu Buhari (who, unknown to Bamidele at that time, was in the thick of the plot).

A week later, Bamidele found himself on a plane to Lagos, detained by the Directorate of Military Intelligence at Tego Barracks and was accused of plotting a coup against Shagari.

Fake witnesses were paraded and a mock interrogation contrived, while reports were being made to the Nigerian Security Organisation (then under Umaru Shinkafi) to mislead the Shagari regime.

Meanwhile, the real plot continued underground with the full involvement of the same Military Intelligence group that was interrogating him.

Finally, on November 25, 1983, with no credible witness to nail him, and no legal basis to charge him for a one-man conspiracy, Bamidele was released. He returned to Jos, befuddled about what had actually transpired, until on January 1, 1984, his own GOC, Buhari, to whom he had reported the plot, emerged as the new Head of State!

Learning from his ordeal in 1983, Bamidele had kept quiet about any coups.

However, in 1985, the Major was arrested (for failing to report the alleged Vatsa coup conspiracy), tried by a special military tribunal, and executed by firing squad on March 5, 1986, along with others such as Major-General Mamman Vatsa.

Bamidele's words to the tribunal were:

"I heard of the 1983 coup planning, told my GOC General Buhari who detained me for two weeks in Lagos. Instead of a pat on the back, I received a stab. How then do you expect me to report this one?

"This is not self-adulation but a sincere summary of the qualities inherent in me. It is an irony of fate that the president of the tribunal who, in 1964, felt that I was good enough to take training in the UK is now saddled with the duty of showing me the exit from the force and the world." 

Source: HistoryVille

The New Olu Of Warri, Untold History And The Lingering Controversy

Prince Tsola Emiko succeeds his father, Ogiame Atuwatse who passed on in December 2020.

“To deny people their human rights is to challenge their very humanity.” ...Nelson Mandela

It's no longer news that the 20th Olu of Warri, His Royal Majesty, Ogiame Ikenwoli, has joined his ancestors. I want to use this medium to sincerely commiserate with the Itsekiri nation on the demise of Ogiame Ikenwoli. May his departed soul rest in peace…Amen. What is news is that the print and social media have been awash with commentaries and controversy surrounding the selection of the Olu-designate, a thirty-seven (37) year old Prince Utienyinoritsetsola Emiko. He has been selected by the Ruling House of Ginuwa 1, for the exalted traditional stool, in accordance with long age traditional practice.

Monday, April 5, 2021, will forever remain indelible in the hearts of the people of Iwereland, as two most important statements were made on that day, by Chief Johnson Atserunleghe, the Iyatsere of Warri Kingdom, at their ancestral home of Ode-Itsekiri, in Delta state. The first was symbolic breaking two earthen pots adorned with red garlands and filled with white chalk (efun) to signify (Alejefun), the transition to eternity of His Royal Majesty, Ogiame Ikenwoli, the 20th Olu of Warri Kingdom, after five years and eight days on the throne of his ancestors. The next statement was the presentation of (Omoba) Prince Utienyinoritsetsola Emiko, as the Olu-designate for Warri Kingdom. There was thunderous ovation of acceptance, as the young Prince, is seen by his people as god-chosen, with a ray of hope for prosperity for the Kingdom.

Prince Utieyinoritsola Emiko was no doubt born into royalty three years before his father; Prince Godwin Toritseju Emiko succeeded his father Ogiame Erejuwa in 1987. Prince Utieyinoritsola’s father, Olu Atuwatse II, was Olu of Warri from 1987 to 2015. He was the 19th Olu of Warri Kingdom, with the title of Ogiame Atuwatse II. He was crowned on May 2, 1987, at a ceremony recorded as the last attended by the late sage, Chief Obafemi Awolowo. Chief Awolowo died on May 9, 1987, a week after Atuwatse’s coronation. Atuwatse II died at 70 in a hospital in Lagos in early September 2015. Issues surround the emergency of Olu-Designate, Prince Utieyinoritsola Emiko, under the Declaration Made Under Section 8 of the Traditional Rulers and Chiefs Edict 1979. However loud was the ovation of acceptance of Prince Emiko, as the Olu-designate of Warri Kingdom sounded at Ode-Itsekiri, on Monday, April 5, 2021, there was a dramatic twist of events. The selection of Prince Emiko was "rejected" by a "protagonist" group, led by Chief Ayeri Amami, the Ologbostere of Warri Kingdom. Chief Amami and his group are advocating the strict adherence to the laid down traditional process of occupying the vacant traditional stool, as prescribed by the “Declaration Made Under Section 8 of the Traditional Rulers and Chiefs Edict 1979”, which was signed by D.P. Lawani, for the then Secretary to the Military Government of the defunct Bendel State of Nigeria, stating the customary law regulating succession to the Title of Olu Of Warri. The declaration expressly asserts the procedures of customary law regulating the succession to the title of Olu of Warri. A careful glance at the aforementioned 1979 Declaration, it is obvious that it is being erroneously referred to as “edict” (bylaw) rather than a Declaration; and it's also numbered in “Paragraphs” and not in “sections” as it is inaccurately referred to as well.
This document was put together during the Military interregnum in defund Bendel State of Nigeria in 1979, for administrative expediency for the succession of various traditional thrones in the entire defund Bendel State, and this was not peculiar to the Olu of Warri traditional stool. The interpretation and meaning of this declaration is unambiguous. Nevertheless, only law courts in Nigeria are statutorily empowered organs of government responsible for the interpretation of legal documents.
Suspension of Chief Ayiri Emami as the Ologbotsere of Olu of Warri kingdom

Chief Ayeri Emami articulated his disenchantment over the flaw procedure that led to the choice of the new Olu designate and stressed that in accordance with the “edict” in question, only children born by Itsekiri women or women of Edo origin to an Olu of Warri, are the Princes qualified to be selected to ascend the throne of their forefathers. He stated that, on this ground the new Olu-designate was first disqualified from contesting the Oluship position five years ago. In his place, his uncle, the late Ogiame Ikenwoli was appointed Olu-designate and subsequently crowned as the 20th Olu of Warri. Chief Emami further explained that with the appointment of the new Olu designate, the custom and tradition of the Itsekiri people have been desecrated for no just reasons, because the mother of the appointed Olu-designate, is a Yoruba woman from Ogun state.

Chief Emami buttressed his arguments as conditions stipulated in the 1979 “edict” as follows: -

“There is only one Ruling House in Warri Kingdom known as Ginuwa I. Succession to the throne of the Olu of Warri, is limited to Olu’s Company (Otolu’s) i.e., the descendants of the last three Olus. The descendants of the other Olus, who had previously reigned are known and referred to as Omajaja Company. Ordinarily, succession passes to a son of a demised Olu, failing which to a suitable member of the Otolus, if brothers are preferred to uncles, and uncles are preferred to grandsons and grandsons are preferred to other relatives within the Otolus. Females are absolutely barred from ascending the throne of Olu of Warri. It is the duty of the Ologbotsere to summon a meeting of the members of the Ruling House to the Palace (Agbofen), specifically to choose a successor”. Prince Emiko was subsequently disqualified by Chief Ayiri Emami’s group.

When the Ruling House of Ginuwa 1, presented Prince Tsola Emiko to Chief Ayiri Emami, as the then Ologbotsere of Warri Kingdom, as stipulated by the 1979 Declaration, it was learnt that the Ojoye-Isan met and asked the ruling family to present another candidate. The decision was conveyed to the family by the Ologbotsere, who asked for another candidate, but the Ruling House of Ginuwa 1 insisted on Prince Tsola Emiko, as its sole candidate. The Olori-Ebi (administrative head) of Ginuwa I Ruling House, Prince Emmanuel Okotie-Eboh, as was the norm, further sent a letter to the Ologbotsere informing him of their decision as well as directing him to kick start the process towards Alejefun, and ultimately installation of the candidate as the Olu of Warri Kingdom. The Ologbotsere publicly tore the letter and returned its shred in an envelope to the Ruling House; an action that was widely condemned by the Itsekiris. They described Chief Ayiri Emami’s action as “not mature of his (Ologbotsere’s) position or any civilized and educated person.” It was however learnt that the rash act was the manifestation of a no-love-lost relationship between the Ologbotsere and some members of the Ruling Royal family. In response, the Ruling House held a press conference and announced the suspension of Chief Ayiri Emami as the Ologbotsere of Warri Kingdom and the dissolution of the Ojoye-Isan. A new Ojoye-Isan was constituted with Chief Johnson Amatserunleghe, the Iyatsere of Warri Kingdom, saddled with the role of Ologbotsere and the task of completing the succession process. His position was greeted by thunderous applause by backers of the Olu-designate, while others commended the Olori-Ebi for taking action to prevent greater harm or prevent injustice. Okotie-Eboh is being hailed as the messiah whose action has unshackled the tribe from the grip of the Chief Ayiri Emami’s group. Prince Toju Emiko stated: “Chief Ayiri Emami, having exhibited actions and tendencies unbecoming of the position he occupies, and having proven himself unworthy of the Ologbotsere stool, is hereby suspended from Warri Council of Chiefs.”

The Warri Traditional Council of Chiefs headed by the Iyatsere, Chief Johnson Atserunleghe, proceeded to formally announce the passing of His Majesty, Ogiame Ikenwoli, the Olu of Warri. The Iyatsere, Chief Amatserunleghe, who is also the acting Chairman of the Council of Chiefs and the Olu Advisory Council, said the Regent of Warri Kingdom, Prince Okotie-Eboh, and the Ruling House had written to notify the Council of Chiefs of the suspension, adding that the council would set up a committee to investigate the infractions levelled against the suspended Ologbotsere. This eventually paved the way for the emergence of Prince Tsola Emiko, as the Olu-designate. Supporters of Chief Emami, the suspended Ologbotsere questioned the Ruling House’s power to unseat him and replace him in the process, while others query the power of the suspended Ologbotsere and Ojoye-Isan to disqualify a candidate chosen by the House.

However, according to Chief Emami, the “edict” expressly states, “To qualify, a candidate’s mother must be an Itsekiri or of an Edo mother origin. His father must be an Itsekiri.” In these two clauses, please note the word ‘must’. He stressed, where is the equity and fairness in this case? The new Olu designate mother is a Yoruba woman from Ogun State. With this act, we as Chiefs are deliberately helping to destroy our custom and tradition. This “edict” stipulates the role any Chief is expected to play in the selection process of a new Olu of Warri. it states “The oldest man of the Ruling House presents a candidate selected to the Ologbotsere, who in turn presents the candidate to the Olu Advisory Council, which is made up of the Ologbotsere himself, the Iyatsere, the Uwangure, the Ojomo, the Oshodi and a maximum of two other Ojoyes (titled noblemen) whose presence in the opinion of the Ologbotsere is essential. In this case, it was Chief Johnson Atserunleghe, the Iyatsere of Warri Kingdom, that was directed to act and take over the role of Chief Emami, the Ologbotsere of Warri Kingdom, after being suspended by the ruling Ginuwa House for gross misconduct.

Hours after the Iyatsere of Warri, Chief Johnson Atserunleghe declared Prince Tsola Emiko as the successor to the throne of Olu of Warri, the announcement was immediately opposed by the Ologbotsere of Warri Kingdom, Chief Ayiri Emami, who contended that there had been a breach of law. According to him, “contrary to the announcement made by the Iyatsere that His Royal Majesty, Ogiame Ikenwoli, has joined his ancestors, “the Olu has not joined his ancestors”. “As far as I am concerned, whatever was done on the 5th of April 2021 at Ode – Itsekiri was nothing but a kangaroo in search of power. The person that has the right to pronounce the transition of the Olu of Warri, whenever that happens, is the Ologbotsere, which I am till this very moment by the grace of God. I must therefore add that the 1979 edict has not been amended to give any other person the right to pronounce the passage of the Olu of Warri, apart from the Ologbotsere”. This, he said is a bad precedent, which must not be encouraged and will do the Itsekiri nation no good. Now he stressed that “our custom and tradition has been set aside, due to the greed and avarice of a very few, are we expected not to say something?”. He said, if this anomaly is allowed to stand, what are we going to tell our children, that made us to alter a well laid down law? The sad aspect of this Shenanigan is that 90 per cent of the Itsekiri youths are presently rooting for the new Olu-designate. They are not bothered about the cogency of the argument that the 1979 Edict, which stipulates the process to be followed in the appointment of an Olu has been violated”.

Itsekiri Prince Takes Case to Court Over Disqualification.

Prince Harrison Jalla, a contender to the Olu of Warri stool, has filed a lawsuit before a Warri High Court in Delta State, asking the court to annul steps taken so far in the process for selection of a candidate to occupy the royal seat. Prince Jalla, a descendant of Akengbuwa (1), the Olu of Warri who joined his ancestors in 1848 and a member of the sole Ruling House in Itsekiri kingdom known as ‘GINUWA’, brought the suit pursuant to order 38 Rules 1(2) & 2 and order 39 Rule 1 of the High Court of Delta State (Civil Procedure Rules 2009. Joined as defendants are Prince Emmanuel Okotie-Eboh (for himself and on behalf of the GINUWA 1 Ruling House of Warri Kingdom), Chief Ayiri Emami, the Ologbotsere of Warri Kingdom (for himself and on behalf of the members of the Olu Advisory Council), Prince Oyoewoli Emiko, Prince Tsola Emiko, the Executive Governor of Delta, the Attorney General and Commissioner for Justice and the State Executive Council who were listed as 1, 2, 3, 4, 5, 6 and 7 defendants, respectively.

Specifically, the plaintiff has asked the court for an order of interlocutory injunction restraining the 1st and 2nd defendants jointly or severally or their agent, servants from taking any steps, actions, conducts for the purpose of nominating, selecting, or electing, screening, installing, coronating and crowning the 3rd or 4th defendant or any other person as the Olu of Warri to the exclusion of himself. An order of interlocutory injunction restraining the 3rd and 4th defendants from putting themselves or presenting themselves as a candidate to occupy the throne of Olu of Warri. And thirdly, an order of interlocutory injunction restraining the 5th to 7th defendants from deliberating any report submitted by 1st and 2nd defendants relating to the choice of a candidate to occupy the throne of Olu of Warri pending the determination of his substantive suit.

Chief Ayiri Emami is the 2nd Defendant in the suit marked No W/ 46/2021 filed by Prince Harrison Jalla.

Several princes and sons of Olu Erejuwa II, including Prince Benjamin Emiko, Jaiye, and those of Ikenwoli, Oyowoli and Omatsuli, took side with the suspended Ologbotsere. Prince Bernard Emiko position is that the processes leading to the emergence of Omoba Tsola Emiko were illegal. Prince Benjamin had earlier called for an independent, transparent process in the selection process, insisting that the consultation of the oracle must be done in the open to convince all aspirant to the throne of its sincerity. Similarly, an aged Itsekiri community leader from Ubeji said the position of an Ologbotsere “is not one that can be given and taken at will. We have had occasions where the Olu and Ologbotsere do not agree – they do not have to always agree – but that does not mean that the Ologbotsere can be removed.” Chiefs Thomas Ereyitomi (National Assembly member representing Warri Federal Constituency), Francis Omatseyi, and Newuwumi, Hon Michael Diden, a former member of the Delta State House of Assembly, Prince Akoma Dudu, and his son Mode, are also among opponents against the emergence of Prince Emiko. Other aspirants in the race are Oyeowoli (Ikenwoli’s son), who is reportedly favoured by the Ologbotsere; Jaiye Emiko son of Erejuwa (18th Olu), Samuel Gbesimi Emiko, and Bernard Emiko, the only Muslim in the race and Ikenwoli’s younger brother, who faced a steep climb on the road to the throne because his Muslim background.

Historical nexus of the Itsekiri to Edo and Yorubas kingdom

No doubt about the fact that the Itsekiris of Ginuwa 1 was a Prince of Benin Kingdom who arrived and established Warri Kingdom (Iwereland) in 1480 AD with the children of seventy Benin chiefs. They met Yorubas indigenous communities in Omadinor, Igborodo, Irigbo, and okontum. The context of “Edo origin” I believe transcends beyond present day Edo state, which was created in 1991 from the defund Bendel State. The present-day Edo state with Benin City as its capital, has a long history of civilization. Historians have traced the history to as far back as prehistoric time. Benin City was the seat of government of the ancient Benin Empire, one of the most powerful Africa Empires during 15th and 16th centuries. Its authority and influence spread to the coast of Benin Republic. This can be legally and historically argued that the Edo people of “Edo origin” share a common origin, cultures, religious worship, and ancestors traceable to the ancient Benin Empire, which encompasses the present-day Yoruba ethnic and linguistic group. The ongoing discourse of origin of the Benins and the Yorubas, which sprang up between the 11th and 12th centuries, alluded to the fact that there was a nexus between the two ancient kingdoms. While some argued that the Benin ancestry is from Oranmiyan through Ekaladerhan and direct to the Ogiso dynasty the ancient Benin Empire. Others are of the view that the Benin kingdom was one of the kingdoms founded by Oduduwa who descended from heaven to Ile-Ife with four hundred deities. That is a topic for another day.! The concept of ‘Edo origin’ in the 1979 “edit” or Declaration, could be argued to include the people of Yorubaland. Itsekiri is most closely related to the Yoruba dialects of south western Nigeria with which it shares close similarity in grammar, lexicon, and syntax. Itsekiri represents one end of a continuum of Yoruba dialects from the northern Yoruba lands of Oyo and Offa to the western reaches of the Niger-Delta. There are also phonetics similarities in Itsekiri and Yoruba names like Abimibola, Alero, Bolawa, Durodemi, Eyiyemi, Tsola, Omowunmi, Ariyo, Oritsefemi etc.

Constitutional and Legal Implications

On the argument that the “edict” supports only children born by Itsekiri women or women of Edo origin to an Olu of Warri, are the Princes qualified to be selected to ascend the throne as Olu of Warri. And the previous disqualification of Prince Tsola Emiko as the Olu-designate from contesting the Oluship position five years ago. According to section 18 subsection 3 of the evidence Act 2007 as amended, for customary law to be applied in any given circumstance or situation, it must pass through a litmus test of repugnancy. In order words, it must not be repugnant to natural justice, equity, and good conscience. The repugnancy test has failed in this instance.

Consequent upon the above analyses, it could be inferred that the new Olu-designate, Prince Utienyinoritsetsola Emiko, is eminently qualified to vie for the Oluship of Warri Kingdom, even though his mother, Gladys Durorike Emiko is of Yoruba origin, from Ogun State. Unlike Ogiame Atuwatse II, who succeeded his father, Ogiame Erejuwa, his son, Prince Tsola Emiko, was opposed as successor to his father. He was presented for installation but certain powerful forces within the council of chiefs insisted that his uncle, Prince Godfrey Ikenwoli, should ascend the throne, instead. On the ground the new Olu-designate was first disqualified from contesting the Oluship position five years ago, he cannot be seen to have slept over his fundamental rights. Prince Tsola was disqualified from succeeding his father because his mother is a Yoruba woman. Under the Fundamental Human Rights Enforcement Procedures Rule, there is no statute of limitations or statutes barred. If a wrong was inadvertently committed five years ago, what stops it from being right now? Just a rhetorical question.

Legally speaking, this amount to discrimination which is prohibited by various international; regional, and national statutes of which Nigeria is signatory to. For example, Article 7 of the United Nations Universal Declaration of Human Rights states: All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination. The African Charter on Human and Peoples' Rights Article 2 state: Every individual shall be entitled to the enjoyment of the rights and freedoms recognized and guaranteed in the present Charter without distinction of any kind such as race, ethnic group, colour, sex, language, religion, political or any other opinion, national and social origin, fortune, birth, or any status. While Article 28 states Every individual shall have the duty to respect and consider his fellow beings without discrimination, and to maintain relations aimed at promoting, safeguarding reinforcing mutual respect and tolerance. Section 42, subsection (2) of the Nigerian Constitution 1999 as amended provides as follows: No citizen of Nigeria shall be subjected to any disability or deprivation merely by reason of the circumstances of his birth. Furthermore, section 1. of the Nigerian Constitution states: This Constitution is supreme, and its provisions shall have binding force on the authorities and persons throughout the Federal Republic of Nigeria. While subsection (3) states If any other law is inconsistent with the provisions of this Constitution, this Constitution shall prevail, and that other law shall, to the extent of the inconsistency, be void.

Age-Long Rivalry Between Iyatsere And Ologbotsere

The Ologbotsere is regarded as the Prime Minister of Warri kingdom, the highest ranking chief and one of the most powerful members of the Council of Chiefs and the Olu Advisory Council. It's a prestigious title of sorts. The chieftaincy title of Ologbotsere and other traditional titles of Warri Kingdom like Iyatsere, (Iyase) the Uwangure (Uwangue), the Ojomo, the Oshodi (Oshodin) are all replica from the Benin Kingdom. No doubt about this fact, because the Itsekiris of Ginuwa 1 was a Prince of Benin Kingdom who arrived and established Warri Kingdom (Iwereland) in 1480 AD with the children of seventy Benin chiefs. However, In Benin Kingdom, the ancestral home of the Itsekiris, the Iyase is the Prime Minister of the Kingdom and the most senior chief in hierarchy.

The Ologbotsere, contrary to popular belief, is not the Prime Minister of Warri Kingdom, according to sources. The title grew in significance and influence when Chief Ogbemi Rewane held it, during which time the 1979 “edict” or declaration was drafted. The late Chief Ogbemi Rewane, was the influential older brother of Chief Alfred Rewane, the late NADECO chieftain Chief Ogbemi Rewane remains one of the most powerful Ologbotsere in the Kingdom’s history. So, it is not impossible that men like that could have influenced the ‘edict’ and given tremendous powers to the title,” according to those opposed to the powers of the Ologbotsere. It was remarkable that the last public duty Chief Rewane performed, was the crowning of late Ogiame Atuwatse II, in May 1987. He died before the first anniversary of Ogiame Atuwatse II, who reigned for 28 years without an Ologbotsere. According to Chief Johnson Amatserunleghe, the Iyatsere of Warri Kingdom, who was appointed by the Ruling House as acting head of the Olu Advisory Council, said: “he is the original Prime Minister of the Warri Kingdom.” He downplayed the influence of the Ologbotsere and explained that “going historical, he stated: “We are the kingmakers, I, as the Iyatsere, I am the original prime minister of the Warri Kingdom. The Iyatsere in 1480 led the 70 chiefs with the first king, Prince Ginuwa, to found the Warri kingdom in 1480 and the Iyatsere is the Prime Minister. “From 1480 to 1760, there was nothing like Ologbotsere in Warri kingdom. Ologbotsere was introduced by Prince Ginuwa the first in 1460. That is to say for 300 years there was no Ologbotsere. After the first Ologbotsere in 1760, there was no Ologbotsere till 1951.

The first Ologbotsere was in 1951 by name Chief John Mayuku. Then we have others like Ayiri who came in 2017. “Therefore, in the history of Itsekiri kingdom, which is about 700 years, we only have four Ologbotsere. That is to tell you Ologbotsere was not always in the kingdom. “So, if Ologbotsere is not there, I as the Iyatsere would take the leadership as the Prime Minister. “If I am not there, we have the Uwagwe, if he is not there, we have the Ojomo (Number 4), and if he is not there, we still have other chiefs”. “Ologbotsere is not always in the kingdom. I am the 18th Iyatsere. The past Olu is the 20th to reign. Ayeri is the fourth Ologbotsere in the kingdom.”

Despite the Iyatsere’s assertion, the 1979 “Edit” or Declaration confers enormous power on the Ologbotsere in all processes from the selection to the crowning of an Olu. Paragraph 7 of the “Edict” is unambiguous that it is the responsibility of the Ologbotsere to present the new Olu. “After the approval of the candidate by the Olu Advisory Council and the oracles, the Ologbotsere summons at his residence meeting of the Ojoyes (noblemen) and there he announces the passing away of the demised Olu and appointment of a successor who then is presented to the Ojoyes by the Ologbotsere.”

Ogiame Atuwatse II avoided the backlash that greeted his successor’s choice because although he reigned without Ologbotsere, he relied on the wisdoms and counsel of the members of the Council of Chiefs and the Olu Advisory Council. When the 19th Olu joined his ancestors in 2015, Chief Tesigiweno Yahya Pessu, the Ojomo of Warri Kingdom and oldest serving member of the Olu Advisory Council, ‘acted’ the role of Ologbotsere. He midwifed the process that produced a successor, until the final day when the golden crown was placed on the head of Ikenwoli by the Olare-Aja of Jakpa, Pa Ajofotan Oparokun. The octogenarian Chief Pessu’s ambition afterwards was to be named Ologbotsere by Ogiame Ikenwoli. This was never to be. Chief Oma Eyewuoma, a retired director of CONOIL Nigeria Limited, from Iye stock of Ologbotsere was also interested in the Ologbotsere title.

However, forty-six (46) old Chief Ayiri Emami, a businessman, politician, and the chairman and chief executive officer of A & E group, a company with investments in oil and gas, construction, haulage, entertainment, and the hospitality industry, got the prestigious title of Ologbotsere, despites series of protest. He is loved and unloved in almost equal measures by his supporters and opponents respectively within and beyond. His first chieftain title of Ajuwaojiboyemi of Warri was conferred on him by the late Olu of Warri Ogiame Atuwatse II, the father of the new Olu-designate, Prince Utienyinoritsetsola Emiko, in April 2012. While the immediate past late Ogiame Ikenwoli conferred on Chief Ayiri the title Ologbotsere (Prime Minister) of Warri kingdom. Ironically, Ikenwoli was among Itsekiri elders who kicked against the installation of Emami as a chief in 2012. Five years later, and before his second year of his reign, he presented Chief Emami, the Ologbotsere as the kingdom’s highest-ranking chief. Expectedly, he came under intense and scathing criticism for this.
It was against this fear of the tremendous power an Ologbotsere wields that there was a loud outcry when Chief Ayeri Emami, was announced as the Ologbotsere in October 2017, just five years after he became a member of the traditional council. His rise to the position was astronomical five years after he was conferred with Ajuwaojiboyemi on 28th April 2012 (two days after his 37th birthday). Some Itsekiri leaders believed that he was inexperienced and unprepared for the responsibilities and challenges of the title. Those who fought, in vain, to stop the conferment of the title on Chief Emami in 2017 are now unanimous in support for the Ruling House’s decision to suspend him, in a deft move that is seen as part of a bigger plan for his deposition and expulsion from the council of chiefs.

Internal Economic Indices and Political Forces for Control of Power and Resources

The control of resources and influence is at the heart in this crisis rocking the Iwereland. Power-play politics of who get what, when and how according to Harold Lasswell, forms the integral parts of the crisis surrounding the selection of Prince Utieyinoritsola Emiko as Olu- Designate for Warri Kingdom. Itsekiri nation is one of the richest in the Niger Delta region with hundreds of communities like Ugborodo, Abiteye, Otumara and others hosting multi-billion-dollar oil and gas installations. The $9 billion EGTL and Chevron Nigeria Limited tank farm is in Ugborodo and a few of the key players in the power play are long-time friends and adversaries whose sides have hardly changed. There are also other external forces, which are reportedly sponsoring a faction for both economic and other strategic reasons. The Itsekiri nation has been a divided house for years, the influence of oil wealth and quest for patronages from oil companies and control of the commonwealth of the people by key players who are also very visible in this issue had created a very delicate balance that is now being threatened by the latest debacle. Some players behind the scene are believed to be aligning with sides that guarantee their interests and align with their bias. The underground power play surrounding the factions played a role in the emergence of the Olu and by extension the influence they would have in his reign.

Chief Ayeri Emami, the suspended Ologbotsere and his friend, Chief Thomas Ereyitomi (member representing Warri Federal Constituency in the House of Representative) have bias for Prince Oyowoli, the son of the immediate-passed Olu of Warri, Ogiame Ikenwoli. Prince Tsola Emiko, on the other hand, is promoted by some chiefs and politicians, including former House of Representatives member, Mr. Daniel Reyenieju (who Ereyitomi unseated in 2019), his close associate, Mr. David Tonwe, among others were close to the 19th Olu of Warri, Ogiame Atuwatse II, the father of the Olu-Designate, Prince Tsola Emiko. The two factions have their agenda – real or perceived – and partisan politics and political ambition of the actors cannot be ruled out. Those against Prince Tsola Emiko are afraid that he could be used by his backers against their opponent and vice versa.”

External Forces Within the Crisis for Economic and Strategic Reasons.

There are some enormously powerful external personages behind the scene of this crisis. Some of these “interest parties' ' are involved in this crisis, simply for promoting their economic interest, self-aggrandizement, and expansions of their frontiers. The battle is beyond who sits on the throne of the Olu of Warri, but about business interests and strategic political influence. Shortly after the pronouncements of Prince Utieyinoritsola Emiko as the Olu-Designate of Warri Kingdom, President Muhammadu Buhari sent in his condolences and congratulatory messages, indicating presidential approval. Do not forget Prince Utieyinoritsola Emiko’s mother, Princess Gladys Durorike is the daughter of Oba Sijuade Okunade, the Ooni of Ife. The present Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, Ojaja II, is very unequivocal in his determination to have the issues resolved – in favour of Prince Utieyinoritsola Emiko. Ooni of Ife was conspicuously represented at the Ode- Itsekiri ceremony by Oba Akinola Oyetade Aderera, the Olubosin of Ife and Adekunle Adeayo Adeagbo, the Ore of Otun Eketi. The Oduduwa kingdom would want to extend their traditional influence into the Itsekiri nation, to see one the sons of their own, becoming a King in an oil-rich Niger-Delta region. The Olu-Designate, Prince Utieyinoritsola Emiko is married to Ivie Uhunoma Okunbo, the daughter of politician-billionaire Capt. Idahosa Wells Okunbor, and the marriage is blessed with three children – Oritsetsemaye, Oritsetemisan and Oritsetimeyin. It will not be out of the wishes of Capt. Okunbor to have his daughter as a Queen ("Olorì Ọba" Princess Consort to the King); a King as a son-in-law and have grandsons as future designated Kings in Warri Kingdom. Capt. Okunbor is awfully close to the Oba of Benin, HRM Oba Ewuare II. He has vast economic interest in the Oil and Gas sector within the Itsekiri nation. Coincidentally, The Olu Designate, Prince Emiko, works for Ocean Marine Security Ltd, an oil service company, owned by his father-in-law, Capt. Okunbor, which provides vital static asset protection and logistics services to the oil and gas industry, in the oil rich Niger-Delta region. The company also operates within the territories of Itsekiri nation.
Senator Bola Ahmed Tinubu, the Jagaban of Borgu and national leader of the All-Progressives Congress (APC), who is presumed to be one of the leading contenders in the struggle for the 2023 Presidential ticket, has congratulated Utienyinoritsetsola Emiko. Asiwaju Tinubu, former two-term Governor of Lagos State, prayed that the kingdom will experience rapid development and prosperity under Prince Emiko. “His eventual emergence is a testament to the fact that he is indeed ordained to mount the throne of his fore-fathers,” he said. Aare Ona Kakanfo of Yorubaland, Iba Gani Abiodun Ige Adams, has also congratulated the Olu- Designate of Warri kingdom, Prince Emiko, describing his emergence as a testimony of God’s will for the people of the kingdom. “It is with great excitement that I congratulate Prince Utienyinoritsetsola Emiko, on his emergence as the Olu- Designate. Stating “history has been so kind to the people of Warri, having a historic bond and antecedents with the Yoruba and Benin people. The Erelu Oodua of Aye Kingdom, HRH Tinuade M. Onaneye has also congratulated Prince Tsola Emiko on his Royal selection as the next Olu of Warri. In a statement released on Thursday, 08 April 2021, the Warri kingmaker also deserves commendation for their unity of purpose. “Warri kingdom is greater than all of us and we must all work together for his greater upliftment,” she said. According to Erelu, the role of traditional rulers in nation building could not be overemphasized, adding, “the traditional institution must restore their dignity by appreciating their rightful place in the society for national growth. She urged Prince Tsola to emulate and build on the good works of the late Olu of Warri in the cause of uniting the people. She also added that the Yoruba race will support his reign.

Thursday, April 23, 2021, the Delta State Governor, Senator Ifeanyi Okowa, who holds the final approval (official recognition and staff of office), has congratulated the Olu-designate, Prince Utienyinoritsetsola Emiko, on his emergence and called on the Itsekiri people to give him their full support. The governor who also commiserated with the entire Itsekiri ethnic nationality on the demise of its monarch, Ogiame Ikenwoli, the Olu of Warri. The governor stated this, when members of Olu of Warri Advisory Council, led by the Iyatsere of Itsekiri Kingdom, Chief Johnson Atserunglehe. visited him at Government House, Asaba, the state capital.

The Criminal Case of theft of over 400 years old Royal Crowns and other Artefacts.

There is a mystery surrounding how over 400 years old royal crowns and other traditional monuments and artifacts were stolen from the Olu’s Palace, in a case of theft and burglary. These precious age-long Royal Crowns and artefacts have been an ever-present feature of the throne since the 17th Century when the 7th Olu, Ogiame Atuwatse, received it as a parting gift from Portugal where he studied from 1600-1611 before returning home with a Portuguese wife, and became the first graduate in sub-Saharan Africa. The whereabouts of the coveted pair of crowns, comprising the King’s that is made of diamond and the queen’s (hewn from silver), remain unknown.

In a petition dated 3rd April 2021 and titled “Threat to Life, Breaking & Entering, Burglary, Theft of Royal Artifacts, Monuments Etc. And Conducts Likely to Breach Public Peace: A Formal Petition Against (1) Chief Ayiri Amami (2) Chief Richard Macgrey (3) Prince Oyowoli Emiko (4) Prince Omatsuli Emiko And Other Cohorts, signed by Precious Friday, Esq, on behalf of Warri Council of Chiefs, and the Olu Advisory Council, addressed to the Director of the Department of State Security, Warri, Delta State and Assistant-Inspector General, Zone 5, Benin City, Edo State. The petitioner stated in Para. 1, “that the above named Chief Ayiri Amami is the suspended Chairman of the Warri Council of Chiefs and Olu Advisory Council. Chief Ayiri Amami suspension was a result of his serial breaches of the relevant provisions of the Code of Ethics and Conducts of the Chiefs of Warri Kingdom”. In Para.11 “that in the afternoon of 31st day of March 2021, the above listed persons and their cohorts, vide the Facebook account of Chief Richard Macgrey, initiated a campaign that was apparently designed as an alibi for the execution of the under scored offences; as they alleged through the said Facebook account that the Palace of the Olu of Warri had been broken into by unknown persons and some valuable carted away, few hours before the execution of the actual offence”. In para. 12 “that Chief Ayiri Amami, having been suspended by the Council of Chiefs a few days before the aforementioned and decided to seize the keys of the store where the artifacts and monuments were kept”. In Para 13 “that it is forbidden for the artifacts and monuments in the Palace to be moved by any person except by the King or by a resolution of the Council of Chiefs and Olu Advisory Council”. Para 16 “that given the antecedent of the above listed persons and especially that of Chief Ayiri Amami, their threats is capable of igniting unrest and occasioned the avoided destruction property and the taking of human lives if pre-emptive measures are not taken forthwith”. The petitioner finally “urged the Director of the Department of State Security, and Assistant-Inspector General, Zone 5, to use their good office to wade into the case in a timely manner, such as is capable of staying away from any further threats or degeneration of the situation”. Tijani Momoh, spokesman Nigeria Police Force, Zone 5 Benin City acknowledged the receipt of the petition.

The disappearance of the Royal Crowns and artefacts may not be unconnected with the intrigues over the emergence of a new Olu in the Kingdom.

In the meantime, the crowning of the Olu-designate, Prince Utienyinoritsetsola Emiko, as the 21st Olu of Warri kingdom, has been slated for Saturday, August 21, 2021, in Ode-Itsekiri, Warri South council area of Delta state. This was announced by the acting Chairman of the Olu’s Advisory Council and the Iyatsere of Warri kingdom, Chief Johnson Amatserunleghe, in a press conference, held on Thursday, May 27th, 2021, in Warri. He emphasized that the Omoba’s choice came after a “rigorous process, which included a painstaking search within and amongst the descendants of the last three Olu of Warri, as required by tradition, custom and extant laws “as well as several consultation and eventual confirmation by the Ifa oracle…”

He added, “It is my singular honour to declare to you on behalf of the Warri Council of kingmakers, that Omoba Prince Tsola Emiko, will be crowned and formally installed as the 21st Olu of Warri on Saturday, the 21st day of August 2021, by the grace of God,” he stated.

Recall that Chief Johnson Amatserunleghe, the Iyatsere of Warri kingdom, had proclaimed on Monday, April 5th, 2021, Prince Tsola Emiko, as the Omoba, (Olu-designate of Warri Kingdom) after disclosing the peaceful passing away of HRM Ogiame Ikenwoli

Present at the news conference were the Regent of Warri Kingdom, Prince Emmanuel Okotie-Eboh; the Iyatsere of Warri kingdom, and acting Chairman of Olu’s Advisory Council, Chief Johnson Amatserunleghe, Chief Gabriel Awala, Chief Brown Mene, and Prince Yemi Emiko.

It is my fervent wish that the differences over the selection of Omoba Prince Utienyinoritsetsola Emiko, as the 21st Olu of Warri, be resolved amicably among stakeholders, for peaceful reign, coexistence, and prosperity of Iwereland.

By CLIFORD OGBEIDE (Thu, Jun 03, 2021)

Clifford Ogbeide, Political Commentator and Public Policy Analyst wrote from Alberta, Canada. 

Culled from: The Southern Free Press

https://thesouthernexaminer.com/the-new-olu-of-warri-untold-history-and-the-lingering-controversy-p5492-223.htm