Sunday, 20 August 2017

Plots of Land for Sale/Lease



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Thursday, 1 June 2017

Don’t and never establish Maritime University at Okerenkoko



This is a serious and terrible warning to the senate and to the Federal government of Nigeria. This is a very serious warning which the Federal Government and Senate of Nigeria will neglect and meet a most brutal catastrophe.
                Many foolish people – yes! I say foolish and stupid senators are fast voting for a Maritime University to be sited at Okerenkoko( a town of blood and fire, acquired by murder and genocide). For the umpteenth time, it is good to sound it to the senate that the Ijaw of Gbaramatu are tenants to Omadino. The town, they are claiming is Okerenghigho, not Okerenkoko. The senate should be aware of this and act accordingly.
                If the Maritime University is built with such a thievish and murderous name, then the Senate should help do the following:
1.       Legalize rape in Nigeria. Yes! Because Tompolo and his boys raped and killed innocent women to chase Isekiri from Okerenghigho and renamed it Okerenkoko.
2.       Legalize murder in Nigeria. Yes! Tompolo, barked by satanic elements like EK Clark, Diezani and Jonathan Goodluck, drained the blood of Isekiri to acquire the land.
3.       Legalize armed robbery in Nigeria. Yes! Because the miscreants are robbers of the highest order.
4.       Legalize a-historicism in Nigeria, because ‘Gbaramatu Kingdom’ and all its falsehood is a slap to Nigeria’s insensitivism.
5.       Eradicate prisons in Nigeria. Yes! We cannot have a bunch of murderers, rapists, robbers walking in the shadow of Tompolo in Gbaramatu while innocent people elsewhere are arrested.
6.       Eradicate senate in Nigeria Yes! Because their foolish laws will soon bring a problem the dimension the senate will find impossible to explain.
7.       Eradicate judiciary in Nigeria. If Isekiri have defeated the criminals in ‘Gbaramatu Kingdom’ for a thousand and one times, it behooves anyone why the judiciary cannot enforce its judgment!
8.       Allow all Nigerians to carry guns, and eradicate the police the army and all law enforcement agencies, because ‘GBARAMATU’ and Okerenkoko were built on blood and fire.
9.       Eradicate all forms of election. Let militants fight and become presidents, ministers, senators, local government chairmen etc.
10.   Eradicate living and life in Nigeria. Yes! because  Tompolo and his boys killed and eradicated lives to form Okerenkoko and to acquire land for Maritime Varsity




The Troubles Ahead

 Come September 2017, according to the calculation of the senate and the presidency, the Okerenkoko University will start lecture in a land of blood and fire – in a land of militancy – in a land of annoyance- in a land of death – in a land of uncertainty – in a land of theft and destruction. Thanks, senate; thanks presidency, thanks the gorilla Nigerians who want such evils perpetrated in our land.
                Remember that violence is not the prerogative of one man. What happens if Isekiri does any of the following?
1.       Challenge the action in court and get a change of name. Which they must get.
2.       If they declare the acts of Tompolo and the senate as genocide and task the Nigerian Government and Tompolo to the tone of trillions of dollars?
3.       If the Nigerian government refused to pay, as they might be wont, what happens if Isekiri seek international support and go into a terrorism that is  1000000 times more horrible than  the puny terrorism of Tompolo?
4.       What happens to the innocent children that will be put in such jeopardy as students?
5.       What happens if Isekiri decide to start attacking the University and students who come there due to the evils of Tompolo and the Federal Government?
6.       What happens if Isekiri pick up arms against Gbaramatu?
7.       What happens if the University area becomes a point of terror?
8.       What happens if Isekiri drag Federal Government to Ecowas Court?
9.       What happens if Isekiri drag Federal Governent to United Nations?
10.   What happens if Isekiri drag Federal Government to the ICJ?

Last word

Please, the Federal Government should be more proactive, look for better things to do with their time and effort and forget Okernkoko University. They should chase, catch and deal with Tompolo for his atrocities. Else, they will make the Nigerian polity totally ungovernable. The regime of today is different from that of yesterday. Ijaw; the regime of tomorrow will also be different from the regime of today. But only one thing is constant in all regimes, enforcing the law and the histories, Isekiri have both to claim Okerenghigho not Okerenkoko. Ijaw, we have seen death, you have been killing. But we will soon match you force for force, and law for law. We know you do not believe in law, we will match you force for force like two gorillas in the bush for that is how you want to be treated.

by

Augustine Oritseweyinmi Oghanrandukun Olomu (St.Ifa)


Wednesday, 3 May 2017

OBA OF LAGOS: AN OLU, NOT AN OBA – A YORUBA STATE; A BINI COLONY LATER AN ISEKIRI COLONY: REPLY TO MONOYO EDON. Refer to www.globalpeacearithmetic.blogspot.com for more





OBA OF LAGOS: AN OLU, NOT AN OBA –   A YORUBA STATE; A BINI COLONY LATER AN ISEKIRI COLONY: REPLY TO MONOYO EDON. Refer to www.globalpeacearithmetic.blogspot.com for more
Introduction
We are all Yoruba: Ife, Isekiri, Awori. The Bini are not Yoruba, but are highly indebted to Yoruba culture. Twice has the Oba of Lagos goofed in a period of one week .First, he snubbed the Oonirisa, who was standing for Oodua – the father of Yoruba monarchical system – now he is saying Lagos is not Yoruba territory.
IN THE BEGINNING
Some time far forgotten in human memory, the founder of Lagos, Ogunfuminire left Ife-Oodaye to settle by the Coast. The place he settled is today called Lagos or Eko. Eko was a pure Yoruba territory (Johnson history of the Yoruba; Ife cradle of the Yoruba Race; the Ifa Oracle System and many other historians and traditionalists know about this story. Wande Abimbola, Obayemi Ade and a host of Yoruba historians know about this.
ABUSE OF THE WORD OBA IN PRESENT YORUBA SOCIOLOGY AND THE ARROGANCE OF ‘OBA” OF LAGOS

Oba of Lagos is not an Oba and he knows it. He is an Olu. What is the difference? Obas are the first generation kings who are direct descendants of Oduduwa. They are only sixteen who can claim to be Obas – the Oonirisa – the Alaiyeluwa, who alone is the soul of Oodua Oramfe; the Alafin of Oyo, the Olu Iwo of Iwo etc.  Oba of Lagos is an Olu. Who is an Olu? The Olus are the second generation kingdoms in Yoruba land. The first sixteen Obas gave birth to the Olus. For example, the Oba of Lagos dynasty was birthed by the Oba of Benin who was a first generation Yoruba king, although he is ruling over non-Yoruba Edo people.  Oba of Lagos came into being in 1601 during the reign of Oba Orogbua of Benin (Egharevba 1948), before then, the descendants of Ogunfuminire were ruling. Olu of Warri is an Olu; his dynasty was birthed in 1480AD during the reign of Oba Olua of Benin, before then the Okotumu people were ruling(Pessu 2013). Of the sixteen children, these are the most senior – Olowu of Owu, Alaketu of Ketu, the king of Orangun,Onisabe of Sabe, Onipopo of Popo, Alaafin of Oyo, Oba of Benin. These kings occupy a territory from Nigeria. Benin, and Togo, Some kings who are not Yoruba at all qualify to be called Olu. Some of these are – Obi of Onitsha, son of Oba of Benin, Obi of Aboh, son of Oba of Benin, the king of Accra who came from Isekiri (www.globalpeacearithmetic.blogspot.com). Since these kings are descended from Oba of Benin they are technically Olus, just like the Oba of Lagos.

LAGOS WAS NEVER A KINGDOM

Yes, you heard me well, Lagos was never a kingdom. A kingdom is governed by a king who before 1914 was able to conquer others and put them under him. Lagos was too weak to achieve that feat, rather it was colonized by Bini and later Isekiri, whence they had the Eyo(Awankere) masquerade.

ISEKIRI FIRST CONQUERORS OF THE LAGOS AREA

Contrary to popular beliefs, the Bini were not the first colonialist in the Lagos areas, the Isekiri were. In 1520 Olu Irame rose as a power and with help of Portuguese weapons, he was able to chase Olagwe and Amapotu to the Epe area in Lagos. He effectively took control of those areas. The Ilaje intelligence report testifies to this fact. (THE BENIN FACTOR IN THE HISTORY OF LAGOS Written by R.O. AJETUMOBI Ph.D; Roth 1903 etc).
Scientific parameters to confirm this fact
1.      These Epe people see themselves as Isekiri and Ilaje
2.      Olagwe was at Ode-Isekiri and was driven by Olu Irame – the lion king.
3.      They still use Isekiri in celebrating their masquerades in the Epe area.
4.      Their language is more akin to Isekiri than any other language.


 

BINI CONQUEST – 1601
The Bini took over Isale-Eko from the Awori(Aunis in Portuguese document) in 1601. Take note that the Bini and the Isekiri did not conquer the same area. While the Isekiri concentrate in the Epe axis, the Bini took over Lagos (Eko)
1786 – THE WAR TO END ALL WARS
1786 was the big war of the coastal states. The Oba of Benin, jealous of the fort built by the French in Ugborodo, decided to beg the Awori(Aunis) (Ifediora 1999; Sagay undated, Captain Landolphe 1796)to help them fight the Isekiri. In that same period, the French and the British had a war back home (Ian Morris 2010).  Isekiri defeated the Bini-Lagos-British coalition and sold the chiefs of Lagos as slaves in Calabar.
REASONS WHY ISEKIRI WON THE WAR
a.       Isekiri had more experience in maritime war. They had subdued the Ijaws of Kabo, Kumbo, Mehin and Tarakiri in a war of the Niger Delta, between 1730-1770). It was a series of wars which the Isekiri were progressively winning in order to control the trade of the Niger River. The area stretches from Bomadi in Delta state to very near Yenagoa(an Epie Edoid speaking town in Bayelsa). It was in these series of wars that Isekiri became masters of the western and central Niger Delta, having boundaries with Nembe in Bayelsa state, at the River Pennington (Talbot 1903also reported in Burton,). See Moore 1936, Alagoa 1972, Honsbira and St.Ifa 2011 for more information about the wars of the Niger delta.
b.       Bini as a power was much weakened in the 18th century when these wars were taking place. Isekiri had annexed the western Niger delta from Bini control. Tribes like Urhobo –Okpe – Isoko were under Isekiri tutelage. It was during this period that the Bini adopted primogeniture as a system of government. Isekiri and Aboh kings that left Benin before this era do not practice primogeniture.  It was during these series of wars for over 40 years that Oguni Atogbuwa was born; who became the founder of Aghalokpe in 1770. It was during these wars and as a result of these wars that western Urhobo people ran from the Erhowa area of the river Niger to stay in their present habitat. These people are Okpe, Uvwie etc. Oghara, Agbassa  and Jesse came later in 1850(Miller Intelligence Report)
c.       Isekiri had silenced Aboh in the western Niger Delta and become the major power during the time of Olu Irame, 1520 (Moore 1936). But the Aboh are trying to show they were the winners of the war. Hear them “They also constitute the ruling houses in Aboh up to this day. They are Ojugbeli, Ogwezi, Ossai and Ozegbe. The kings of Aboh, unlike the tradition in Benin, retain their names after ascending the throne. Succession to the throne also does not follow the rule of primogeniture. During the immigration movement from Benin to the present day Aboh, two major oppositions were encountered during the course of establishing the town. First was the Iwele people who were of the Itsekiri stock and the Akarais. After overcoming the challenge of opposition through fierce battles, the Benin immigrants took possession of the land, blessed with the knowledge of Benin architecture, they built Benin-like houses and constructed roads in the new town”.( https://osborg.wordpress.com/2015/05/29/aboh/).
But Isekiri won the war because the Isekiri are the owners of the Osimiri juju, at Idumu Iwele) in Aboh. A defeated people cannot establish a religion for their victors.
d.      Isekiri acquired Portuguese weapon which was decisive in their defeat of their neighbours(Ilaje intelligence report Ekeh 2008, etc)


CONCLUSION

Oba of Lagos is an Olu. Some Olus rose to overcome some Obas like Olu Erejuwa who defeated the Bini-Awori-British coalition in 1786, using the mastery of Iyatsere Okorodudu, and Ologbosere Eyinmisan. The present prominence the Oba of Lagos is enjoying is due to the fact that Lagos was the capital of Nigeria, and later the commercial nerve centre of Nigeria. Lagos was never a kingdom the Olu of Lagos never captured anyone in history not even people of his closest vicinity. Lagos was just a Bini outpost and from 1786 an Isekiri outpost. It was not progressive until it was made a headquarter in 1914

What is to be done?
1.      Yoruba elders should plead with the Oonirisa not to be annoyed; the Ooni is not a mate of Oba of Lagos in anyway judging by Yoruba hierarchy!
2.      We should forgive the Oba of Lagos  for claiming to be Bini
3.      We should ignore the Olu of Lagos for pushing the Ikaladerhan fictitious stories of the Bini, which the Ogiamnien people are refuting. That fabricated story like the Esezi story of the Okpe is fast dividing Benin. The Ogiamien has declared himself a king in Sakponba road.
4.      Lastly, all we – Yoruba – should rally round the Oonirisa. He is a young man, yes! But Eledumare has made him the father of us all.







                                                                                                                         

Saturday, 29 April 2017

WHY ODUDUWA REPUBLIC MUST SPREAD TO SAPELE: ORODJE – CREATION OF MEMBERS OF FREGENE OMATEYE OF ISEKIRI





WHY ODUDUWA REPUBLIC MUST SPREAD TO SAPELE: ORODJE – CREATION OF MEMBERS OF FREGENE OMATEYE OF ISEKIRI
INTRODUCTION
Who or what is Orodje?
It is a modern title of the Okpe, sometimes termed Urhobo (Onigu 2003; Okumagba 1980, Ekeh 2008); sometimes termed Urhoboid or Edoid (Osume 2005). Orodje was created way back in 1918 by members of the Fregene Omateye family, sold to the Okpe and assumed the level of ideology in the early 1920s as can be seen in the Okpe intelligence reports – Carr, Kerr, Fellows etc , all written in the 1920s. It became a practical instrument in 1945(Osume 2005; Onigu 2003). It was only in 1948 that it became recognized by government after the Fregene family pleaded with Ogiame Ginuwa the second to talk to the British colonialists for its recognition.
REASON FOR WRITING THIS ARTICLE
1.      Orodjeship since the year 2000 AD has been used as an instrument of suppression of the Isekiri. Isekiri in Sapele, Obotie, and Aja-Ogun-Oyibo, Aja-Sagay etc have been oppressed.
2.      Orodjeship has made many vexatious announcements like non-burial of Isekiri in Sapele, before it was challenged in court and Isekiri got judgment and are now burying.
3.      Orodjeship has become an instrument of changing Isekiri village names or attempting to change Isekiri village names. Prominent among these villages are Ogun-Aja- Ugbege of Sapele; Obotie(masters of Ugbukurusu); Aja-Ojiguo; Aja-Ogun-Oyibo of Aghalokpe(Aja-Ogoni axis). NB Ogoni and Itive were Isekiri chieftaincy titles given to people from that area (Moore 1936).
4.      Orodjeship has become an instrument of terrible a-historicity and anachronism. The Ezesi fraud is a   common parameter of all these inexactitudes and lies in African historiography which has made the people of Delta State of Nigeria into a laughing stock, all over the world.
5.      Orodjeship is stealing Isekiri glory by wearing the robe of the order of Christ which Dom Domingo s was commissioned to wear by the Catholic authority(Ad limina report 1608)
6.      The claim of Orodje in 2016 that he was casting the spirit of Esezi when he knows fully well that he is acting, Esezi never existed!
7.      We have to expose these fabrications before Orodje will start wearing a crown with cross to copy the Dom Domingos crown 1611 and the Dom Antonio crown 1652( THE CATHOLIC CHURCH IN TROPICAL AFRICA: DOCUMETARY HISTORY)
8.      Orodjeship is now performing regatta without any historical backing as to its existence. I dare the Okpe to show the world how they come about regatta and road carnival if not stolen from Isekiri!
9.      Orodjeship is tacitly supporting the insults poured on the Olu by people like Ejoor and Okumagba writing fictions as history.
10.  Orodjeship is using the falsehood of Esezi to pose as a kingdom and won some cases. Since, I am going to show beyond reasonable doubt that Esezi is a fictitious character; all those defeated by Esezi stories can re-appeal and expunge all cases based on lies, fictions, factoids and fabrications. What a glorious work is this!
11.  Lastly, I want Okpe to know that all what they think they have as kingship is the idea of some Isekiri family of Bateren trying to short-change their brothers in acquiring some pieces of land around Sapele.



SHOWING THE FALSEHOOD OF ESEZI
Orodje Has no Radical Title Any where
1.     He has no radical title at all.
a.     Orodje not represented in Obotie case.
b.     Orodje not represented in w/37/1943(the popular Sapele land case)
c.      Olu was represented in the cases with Urhobos and Ijaws in the 1920s and 1930s even when there was an interregnum in Isekiri. During the Ogbe Ijoh and Agbassa cases with Isekiri, the Olu was represented even when the Warri Kingdom was in her 88-year interregnum.
d.     Orodje of ‘Okpe Kingdom’ not in existence until 1945 (Onigu 2003; Osume 2007; Honsbira and St.Ifa 2011). The ‘kingdom’ was given credence by the Fregene family of Isekiri who fabricated the Esezi lie for them (document reserved).
Okpe not listed as a kingdom in the Niger Delta sub-region by Historical demagogues and other authorities who are not Urhobo-Okpe-Isoko – who are not Delta-Edoid peoples.
-         Obayemi in Ajayi(JFA 1977).
-         Talbot 1927
-         Horton in (JFA 1977)
-         Ikime 1969
-         Alagoa in (JFA) 1977
-         Egharevba 1948
-         Moore (1936)
-         Ifediora 1999
-         P.C. Llloyd, 1957
-         Ikime in Honsbira and St Ifa, 2008
-         Roth, 1903

. Multiplicity of Dates for Esezi’s Existence
i. Ororhorho says 641 AD
ii. Orodje of Okpe, 2016, says 1779
iii. Osume (2005) turn of the seventeenth century
iv. Osubele (1999) says 1440, just before the coming of Potoki(Portuguese).
v. Okumagba M.P(1980)  says1680
vi. Funeral Journal of Okpe Kingdom, Orere-Okpe, Delta State of Nigeria: 10th -16th May 2004, summarizing and stamping them all, says in the mid 19th century – i.e. about 1850.
      Imagine the date given by the Orodje 2016 and the coronation journal differing by over 100 years. Yet the Orodje’s record and the coronation journal and all other documents concerning Eseziship, speaking in assonance, emanate from the same palace and traditional, historical and academic centre in Orere-Okpe where King Esezi was said to have lived (Onigu 2003).

Further Facts against Esezi’s Existence

 Colonisation of neighbours
- Okpe did not colonize Jesse
- Okpe did not colonize Isekiri
- Okpe did not colonize Uvwie. Where is the kingdom that will never colonize? None (Prof Ekeh, 2008; Horton in Ajayi, 1977, Honsbira and St Ifa 2008).
- Okpe was not and had no trade route; and so, couldn’t have been a kingdom (Horton, 1977; Alagoa; Ade Obayemi 1977; Honsbira and St Ifa 2008;

No foreign report on Esezi.
It is a matter of fact that the Catholic authorities, the Portuguese, the Dutch, the French, etc, were in this area from about 1472 to 1960. But apart from the intelligence reports on Okpe which the Okpes, together with Fregene descendants, went to beg the whites to be published, no other foreigner reported Okpe as a kingdom or even a mini state.
-         No Portuguese report on Esezi’s kingship!
-         No French report!
-         No Dutch report!
-         No Catholic report!
-         No slave trade report!
-         No traveler report!
-         No single foreign report on this wonderful king. All these new histories on Okpe, how new, really! How unfortunate!
Contrast this lack of Okpe report with the Isekiri kingdom of Warri
24-10-1698 Portuguese government to Governor of São Tomé
Take particular care that in the kingdom of Warri there always be an assistant priest, and that he be provided for in the customary way...
19-7-1701 P.F. Session
[The Prefect of São Tomé had requested an annual subsidy for the mission] especially since it is needed to provide the needs of some religious who are being sent to found a new mission in Warri, Benin or Arda, which he says he himself has visited.
Regarding this, I must say to your Eminences that Capuchin Fathers were assigned many times to these places, especially to Warri and Benin, from 1650 when that king became a Catholic. But then the missionaries were persecuted by the Vicar General of São Tomé under the pretext that they could not stay there without his permission, and he sent the Prefect to prison in Lisbon... [So the subsidy was turned down.]
 1-9-1702 David Van Nyandael
As one comes about another half mile from the mouth, then one sees islands which are a half hour's distance from one another. On one of these the Portuguese have built a lodge and a church, at a town called Warri, which is independent and also has a free king who is not under the king of Great Benin, but is his neighbour and ally….
5-12-1707 P.F.: Summary of report of Francesco da Morro & Francesco da Monte Cassiano Monte Cassiano: Report
The kingdom of Warri, or of St. Augustine, located on the continent three days from the ocean, has a climate not as hot as that of the island of São Tomé, but more humid. It has its own king, who is a Christian, as also are his vassals. The population, free and slaves, comes to around 30,000, and they are all black. This kingdom was entirely cleansed of idolatry and other superstitions by the work of the Cappuchin missionary fathers…
3-7-1724 Andrea da Mornico to P.F.
Father Andrea da Mornico, Capuchin and recently returned from the mission of São Tomé where he finished his seven years, gives this report to Your Eminences:
The kingdoms of Warri and Benin
On the coast of Elmina there are the two kingdoms of Warri and Benin which have large populations with many Christians, particularly the first, which is the only one among so many kingdoms in that region whose king, court and black chiefs are all Catholic and most devoted to our Holy Faith.
1724 Andrea da Mornico to P.F.
... Then on the coast of Elmina there are the two kingdoms of Warri and Benin, which are heavily populated and have many Christians, particularly Warri which, among so many kingdoms, is the only one whose king, court and black chiefs are all Catholic and most devoted to our most holy religion. His Majesty, the king of Portugal, respects and loves those kingdoms and is a zealous promotor?? of their eternal salvation
10-7-1734 Gov. of S. Tomé to Olu of Warri
Copy of a letter written to the king of Warri:
Regarding a letter of your Majesty to the head of a compound of this island called Melchior de Souza Ramos, in this letter is a notice that your Majesty has been acclaimed king of the kingdom of Warri. I congratulate you for that, and I would like you to be preserved in your rule, with all the prosperity that you desire.
Rev. Father Francisco, a Capuchin missionary, will give your Majesty a letter of the King, my Lord, together with three large rolls of tobacco, three cases of liquor, three rolls of silk, each twenty yards long, and three capes embroidered in gold, and covered with red satin. In addition there are four statues which could not go because there was not enough space on the ship, one of Christ, another of our Lady of the Immaculate Conception, another of St. Anthony, and another of St. Lawrence, which will be sent to your kingdom at the nearest opportunity. Meanwhile your Majesty has time to have a church built to house these statues with the decency that is fitting, as you assist the missionary fathers, after the example of your Majesty, to bring these souls into the Roman Catholic Church, since this is the aim for which the King my Lord sent them there, and they will let him know if it is otherwise. May God guard the person of your Majesty for many years. São Tomé, 10 July 1734.
13-4-1735 Gov. of S. Tomé
The Okpe would argue that they are far from the coast, hence no reports on them. .But the Bini are farther from the coast than the Okpe, yet they are copiously reported. Igala, Jukun, Oyos were all reported in the same epoch that Isekiri were been reported on. Okpe una no get any kingdom make una siddan!


Brutal Kings and Lengthy Interregna in Urhobo-Okpe-Isoko
In order for the Okpe-Urhobo-Isoko: Delta-Edoid groups to make up for their short coming they now fabricate legends of brutal kings and lengthy interregna after the fashion of Fregene descendants. Hear their fabrications –
a. Nabofa (2003) mentioned Ogoni Erhowhuo as a brutal king in Uvwie, leading to a lengthy interregnum!
b. Ifediora (1999) mentioned Ovie Atua in Emevor. Atua, Ogoni Erhovwhuo and Esezi were asking people to be catching falling Iroko trees and killing thousands of people, thus leading to lengthy interregna.  My friend do you laugh? Never laf, tori never finis…
c. Darah (Prof) in Onigu (Prof) 2003 also reported a brutal king Evwerah in Udu, using wickedness to produce interregnum in Udu.
d. Onigu (2003) mentions a brutal king in Agbon, whose brutality birthed a lengthy interregnum: Osifo.
e. See Honsbira and St Ifa, 2011. “All these have interregna which ended around 1952, when the Isekiri-Urhobo crises made them needed their own kings in order for them to be like Isekiri.

HOW MEMBERS OF FREGENE FAMILY CAME IN
By 1820AD, Omateye  moved into Sapele axis(then under Olomu’s control)(Honsbira and St. Ifa 2011). He married Keke, a sister to Ogiegba. The mother of both Ogiegba(Odjegba in Okpe account; Asagba online 2005) was  Orode an Isekiri woman from Tisun. They begat Fregene. Fregene grew up in Arhagba(Asagba 2005 online) and Bateren, travelling both places as a youth. Fregene died. He never knew that Orodjeship will ever emerge. His children and grandchildren emerged. Omateye had established his strong hold at Arun-Owun.  He had also established Aja-Ugbodudun where he put his slave, Ugbodudun. Some factions however argue that Ugbodudun was not a slave of Teye, but a slave of Uwala. These people buttress their point by quoting Moore 1936 and Ogbobine 1976. Whatever, he put his slave or his sister’s slave there. It was Omateye who freed Ugbodudun and placed him there, whether it was his slave or his sister’s slave is irrelevant. It was a slave placed there by Omateye.
            After the death of Fregene and Omateye, the descendants of Fregene started concocting new stories claiming to own Arun-Owun alone, and sidetracking other Teye descendants and the descendants of Ugogo-Maru.
            It is in trying to claim these lands alone that they went to the Okpe played their card as Keke and Ororho descendants and start fabricating the Esezi myth and fiction, to legitimize their ownership of the place. Is this betrayal of the Isekiri cause? Time shall tell.
SCIENTIFIC PROOFS OF OMATEYE’S FABRICATION OF THE ESEZI MYTH AND FICTION
a.       Aja-Ugbodudun is just opposite Arun-Owun. If Omateye could establish Aja-Ugbodudun without Okpe or Oghara permission, how did a son of Omateye turn around to have a land by Okpe sufferance in the same vicinity? Who were Okpe at that time to give descendants of Olu a piece of land to inhabit?
b.      Omateye supplied Ogiegba weapons to fight Olomu (Asagba 2005 online; Sc/34/96). Due to this the Okpe were very happy when descendants of Fregene, a son of Teye, came with a fake history to give them glory.
c.       The Isekiri interregnum pattern was woven into the ‘Esezi mystique’ to make it look real. Only someone who has experienced an interregnum would have fabricated that story. The Fregene people experienced one – at least their grandfathers did.
d.      The Fregene descendants are in the forefront of all cases establishing Sapele as a slave camp and the ‘Sapele Okpe’ as descendants of slaves, hunters and native doctors who cannot own lands(S/34/96). Only Fregene family has two out of five witnesses in that case. These are the same people who in the 1943 case claim that Sapele is peopled by proper Okpe.
e.       Arun-Owun is in the reserve. There is a reserve law that says all land in the reserve belongs to Isekiri.  Efele, Aja-Ojigwo, Ubakana, and Ogorode near the reserve etc are all Isekiri fishing villages. None of these people talked of being given land by Okpe. How comes only descendants of Fregene are given land by Okpe. This shows Fregene descendants fabricated a story and sold it to their Okpe relatives, to grab their land with some modicum of legitimacy. But the lie is today exposed.
f.       The last, but not the least, the genetic configuration of the Fregene people as Isekiri as against the Okpe.
GENETIC MAKE UP OF ISEKIRI AND OKPE
1.       Isekiri – like all Yoruba had counter melanone metastasis gene: which increases IQ by 20 points ;(Olubunmi 2007; American Institute of genetic Studies)
2.       The Okpe are weighed by keratin cluster near 17Q12 and FLD6, which reduces IQ by 20 points.
3.       The Isekiri - like their Yoruba siblings - had a resistance to Lassa fever, the Okpe have not (professor Christian Happy (http://nationalmirroronline.net/new/yoruba-genetically-immune-to-lassa-fever-virus-don). LARGE is the name of this gene.
4.       Isekiri had Neanderthal gene which supports intelligence, the Okpe had none; Reichs findings (Nature, DOI: 10.1038/nature12886)
Without doubt, this favorable genetic factors make the Isekiri – and by extension their Yoruba brothers – way smarter than the Okpe, the Delta-Edoid and all other Negroes for that matter. It is with this smarter gene that Fregenes of Isekiri were able to weave a story and a myth for the Okpe. The rest of Urhoboid tried to copy this story, but been of lesser intelligence, we were all laughing at them a while ago. Had the rest of the Urhoboid not join in the fabrications, but displaying lesser intelligence, the Esezi fraud would have been more difficult to discover. Fregene people, you did a good job, keep it up! You are very intelligent Negroes.



WHAT IS TO BE DONE?

1.      Isekiri must uphold their ancient traditions – the regatta, the carnivals.
2.      If Urhobo-Ijaw alliance prevents Isekiri in Warri, they can do it in Koko.
3.      Regatta can be democratized, not tied only to the palace in order to preserve it
4.      If it is tied to the palace as it is now and ever has been for more than 500 years of Oluship, they can shift it to places like Koko and Omadino and perform their ancient rights, before some new ‘kingdoms’ in the not too distant future will fabricate another story that they started the regatta Isekiri.
5.      To save the regatta and carnival institution, we can agree that there be days in the year in Warri where Urhobo, Ijaw and Isekiri can hold theirs so that there will be no jealousy.
6.      The sooner we save these ancient institutions the easier for our posterity
7.      We can laugh now thinking this will not pose a problem in the future,  so were Fregene people laughing in 1918, when they were forming their stories about Esezi. It is only now that people like us are fighting to uproot the anomaly.

END WORD

Since the Orodjeship is a total fabrication of Fregene family, and in most cases, the Okpe agree they are not Urhobo; it will be better for them to join with the Isekiri in the Oduduwa region. Reasons are plentiful for this –
1.      Okpe practice all Isekiri culture
2.      All Okpe above 70 years speak Isekiri, due to colonisation
3.      All Okpe towns had Isekiri names until 2000AD.
4.      Okpe are now using Isekiri masquerades
5.      Okpe worship Isekiri deities, which are also Yoruba deities, due to Isekiri colonisation
6.      Lastly, Okpe has joined the regatta institution from December 2016, like Isekiri, Ilaje, Ijebu, Awori etc. It will be desirable for the Okpe to now completely merge with Isekiri in a solid Yoruba region. Many will shout abomination. But the way Okpe are going by stealing all what Isekiri have and not trying to be themselves, they will soon end up as Yoruba, just like the Isekiri are Yoruba. 

by

Oritseweyinmi Oghanrandukun Olomu(St.Ifa)