Saturday, 29 April 2017


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.
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.

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.

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.
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.
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 ( 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.


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.


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. 


Oritseweyinmi Oghanrandukun Olomu(St.Ifa)

Sunday, 23 April 2017


 APC or PDP all the same. Corruptin everywhere. BUHARI IS AS CORRUPT AS JONATHAN. WHERE DO WE GO NOW?

US government unveils 16 Richest Politicians From Nigeria And Names Of US Banks They Stocked Public Funds They Stole.
NAME*******BANK ***************AMOUNT
1. Aisha Buhari. JP Morgan chase/ New York. $2.9 billion
2. Col. Abubakar Lawal. American express/New York $2.5 billion
3. Garba Shehu. Wells Fargo/ San Francisco. $2.3 billion
4. Ahmed Idris. Citi group/ New York city. $2.1 billion
5. Nadir El-rufai Citi group/ New York city. $2.6 billion
7. Femi Adesina US Bancorp/ Minnesota. $1.9 billion
8. Babagana Monguno financial/ Detroit. $1.8 billion
9. Tukur Buratai. BB&T/ North Carolina. $2.9 billion
10. Abayomi Olonishakin
Citi group/ new York. $2.3 billion
11. Sadique Abubakar. State street corporation & $1.9 billion
12. Lawal Daura. Wells Fargo/ San Francisco. $2.4 billion
13. Amina Zakari. Citi g!roup/ New York $1.8 billion
14. Zara Buhari. Bank of America. $1.2 billion
15. Habibu Abdulahi. US Bancorp. $1.7 billion
16. Baba Haruna Jauro. Ally financial. $2.2 billion
17. Umaru Dambatta. Bank of America. $1.7 billion
Aliyu Gusau. Ally Financial. $1.3 billion
Babachir David Lawal. BB financial. $978
Babatunde Fashola. American Bank. $2.4 billion
Chris Ngige. Northern Bank AA $2.7 billion
Rotimi Amaechi. SSA Financial. $3.6 billion
Abdulrahman Danbazau. UNITY BS. $2.6 billion
Solomon Dalong. American Bank. $4.2 billion
Lai Muhammed. Ally Financial. $1.3 billion
Muhammadu Buhari. $3.2 billion
Aisha Hadi Sirika. AA Financial. $976 million... what a shame. Sent as received.
Over to PMB and EFCC.
Forward this to as many Nigerians as possible, let Nigerians know how the wicked politicians robed us and led us to recession and hardship... Negative Change has Killed us.. Nigerian Youths Must Decide 2019...

Thursday, 20 April 2017

Come and know African Native Religion


Come one, come all! Do you Know African Traditional Religion? Are you one of those deceived that Africans worship Satan, by members of the Abrahamic Religions - Judaism, Christianity , Isalm - in that chronological order, then come to this lecture.

Internatioinal Conference on African Traditional Religion.

Powered by Godian Religion

Date: 24 July  - 31st July 2017.

Venue Plot 414, Awolowo Jabi - Abuja . FCT.

Monday, 10 April 2017


A New Group

The only way to tackle Gbaramatu and Ijaws is for Isekiri to also belong to groups.The Ijaws in all five states are in the same group.Therefore a new Isekiri - Ilaje-Ikale and Ijebu group is now emerginm. It is a very serious group that is prepared to end Ijaw irredentism, This group occupy the Coast of Yoruba land. You will hear more later. ONly very seroius and patriotic sons and daughters of Oduduwa will be admitted. Gbaramatu lawlessness will soon come to an end

Wednesday, 8 March 2017


Ajimele village was founded sometime in the nineteenth century. Imele’s father was Mishope, a son of Teye. Like Edo of Obaghoro, Mishope also used Okoludo- house boat – in his business venture. Mishope came to Sapele area to trade. In those days what is now called Mechanic Village was Okulumele. Some people loyal to Ogiegba and therefore loyal to Sagay and Olomu inhabited the land. Olomu had defeated Ogiegba(part Okpe, part Isekiri – the strongest Urhobo ever to exist) and Ogiegba(Ikime 1969;Sagay undated) had rescued himself with Amukpe land. What is now Sapele , is occupied by people Olomu, through Sagay, forced Ogiegba to bring from different places – Esan, Ora, Ijebu, Badagri etc – to work for Olomu( Sagay undated, Ikime 1969, Honsbira and St.Ifa 2011;2013). That is to say Sapele was Olomu’s slave camp , and Amukpe , where he allowed Ogiegba to stay after being captured at Arhagba(Asagba)(Asagba 2005 online).
                The people inhabiting Okulumele are pure Okpe natives, only subject to Olomu; it was only the Sapele people who are of unknown identity (WACA1943). Sapele is a small piece of land – from Market Road, down Hausa Road, ending at the terminus of Abrahall (now adulterated to Oghene Road) , down to the Water Front. Ajogodo(Ogodo Village and Imele Villages, including Ugbeyiyi – where Efejuku had stronghold are not part of Sapele). Sapele Town, not the fiction the so called Sapele-Okpe –Community people are claiming is only 510 acres of land. Ogun-Aja(Ikomi Town) is out of it; Ugbekoko and Aja-Ojigwo(in the reserves) are another ball game entirely. Arun-Owun is out and so is Ogorode Village. Imele’s grandmother was from this village – Okulumele. Remember, Olomu had captured the place before the Imele era.  The headman from Orovie in Abraka married this woman from Okolumele. This woman gave birth to Imele’s mother – Metsaghan and one Edebi. Metsaghan (who later got married to Mishope) gave birth to Imele.  Edebi gave birth to Ofuyatan, through another Isekiri man – Edo (at that time living on Olomu’s protection, escaping from Ijaw menace). Metsaghan gave birth to Imele. It was the same Metsaghan and Mishope who first settled in Metsaghan (now corrupted to Mosogar).
                Imele was born at Ode-Isekiri the most important city in the Western Niger Delta from 1480-1900(Alagoa 1989; Kenny 2003; Ikime 1969). She was very beautiful, being a princess from the most renowned kingdom in the Niger Delta (Talbot 1927, Fage1969; Egharevba1948; Roth 1903; Kingsley Mary 1898). During the period of Nana and Dore she came to Warri Township. Imele grew up as a very pretty lady, both Dore and Nana wooed her, and she declined them both. She later left Warri to Sapele area.  She vowed that nobody will see her nakedness, except a white man. At Sapele she met one George Brownridge who came on the platform of UAC. The headquarters of the UAC was at Trafalgar Square, London. At what is now MacIver she met George Brownridge, the Manager of Miller Brothers. Maciver is the present ATP area of Sapele. Imele gave birth to a child known as George Brownride Jnr. Imele was living with Brownridge at MacIver.
                When it was time for Brownridge to leave Imele begged to be given custody of the child. Brownridge had many slaves which Imele brought to him  from the Sapele stock (both male and female) working for him. Brownridge told her to look for a better place to stay. Imele decided to stay in a land she had put some slaves to be working for her previously.
                Imele collected some Brownridge’s slaves together with her own. She went with the slaves to a place she has been using for farming and fishing. This place she named Ajimele. One recalcitrant Imele’s slave Okokuyor was seen fishing for himself without Imele’s permission. When the slave saw them, he tried to run, because he knew what fate would befall him. Imele commanded her slaves and they caught him. The man pleaded that he should not be killed. He said Imele should have settled with other Isekiri people – Amatorisero, Ojigwo, Megbaino etc – in the other section of the town. Imele told him “I want where I will live freely with my children”. Imele released him and he was freed from death and from slavery. The slaves came the next day and they continued brushing the place. It was after this she told Brownridge that she had got a place. Brownridge came the following day. He was surprised to see that Imele chose the bush she was fishing in. But Imele told him that she wanted a place that would be free for her and her children. She brushed up to present St.Itas and Malachy. She planted rubber trees and palm wine trees. Brownridge came to stay with her for some time before he went to England. After Brownridge left, she married Clarke, another white man brought to UAC, and gave birth to a child, of which Reuben Clark is a grandson to.
The man Ogodo was a son of the man Okubor. Okubor was among the slaves who led a revolt in Ode-Isekiri in 1852. Other notable slaves (Oloroguns or Olorukos) in the 1852 escapade was Ugbodudun(who later settled in Aja-Ugbodudun(midway between Oghara and Koko, under Teye’s leadership), Okorodosu, Ebrimoni, Amakatse etc.(Moore 1936, Sagay undated, Honsbira and St.Ifa2011;2013 According to the field work done with some members of Ajimele, the man was not originally Ogodo. He was called James. A wolf carried him away as a baby, they chased the wolf, and the baby now fell into the gutter. Gutter is called Ogodo – hence the name. Okubor was buried by the waterside in Ekuobodo.(WACA1943).
                As time went on, Imele went to Ekuobodo to bring Ogodo. When he brought Ogodo, he handed him over to Okokoyor, who was her freed slave.  Imele was made a tax collector.she rejected it and gave the position to her brother Natiku. She commanded Okokuyor to ensure Ogodo learns how to read. When Imele collected the taxes, she passed them on to Ogodo, who gave the moneys to Paramount Chief Dore Numa. Ogodo seem not to have been an honest tax collector. He made some enormous money and became rich. He was not as rich as Imele; but rich according to Okpe standard that were described as unsophisticated (WACA1943). Imele was also made a warrant chief, but she handed it to her brother called Natiku, because women were not chiefs at that time.
Marriage time! No Isekiri woman agreed to marry the son of a native doctor, himself a native doctor. Imele made negotiations and he married a daughter of Ebbah, who was related to Ogiegba, in the protection of Olomu. This Ogiegba’s relative gave birth to Itotoh. Ebbah’s daughter’s elder brother came to live with them. He was said to be a boma boy. They drove him away, he then ran to Asabodi (now Malachy Junction) to stay. He was still making trouble there and was driven. He came to Igbokan (FGS). Imele said she doesn’t want him there. Thence she went to Ugbeyiyi. At Ugbeyiyi, she met Efejuku(Megbaino). Ebbah was allowed to stay on the land with them.
                Most of Efejuku’s children ran out of Ugbeyiyi after a fight with one another that injured one of the Efejuku’s  legs. Only one of the offspring of Efejuku(a reprobate – for being a native doctor was left behind). When this child died, the Ebbah family rose up. Ebbah could not have founded a town called Ugbo-Eyiyi (Ugbeyiyi or cam wood town). As this article hits the net, the name will soon be changed to a funny sounding Okpe name trust “Sapele Okpe Community”.
                In those days, when Ogodo people die, Imele people will represent their family at Ekuobodo and Efurokpe. Pa Wonder Ogodo(the last born of Ogodo, who died in 2012) was very visible in such outings. This practice was stopped  some 20 years ago before 2015. Ozalla people normally came as the father’s side. When Ogodo had money, he became an associate of one Esiso from Effurun with one eye, he was  shady character, his eye was blinded due to stealing. Charles from Amukpe was also their associate, he had one leg, he also faced his predicament by being a thief. He was popularly called AliBaba and the 40 thieves. These were the notorious people who told Ogodo to be cutting the tax of Imele, that Imele ordered Ogodo to be giving to Dore Numa – sad story! During the tax riot of 1927, Ogodo with his senior son, Itotoh(one moved by palanquin) ran to Imele to stay. This was how Ajogodo was finally founded. It was founded as an escape route shelter from tax collectors, due to Imele’s generosity.

Monday, 6 March 2017

Gbaramatu and the Future of Isekiri tenants

Gbaramatu and the Future of Isekiri tenants
After the Gbaramatu fraud, Isekiri should be more cautions with their tenants. Isekiri tenants are Ijaws – Ogbe-Ijoh, Gbaramatu, Egbema, Isaba; Urhobo – Uvwie, Agbassa, Ogunu etc. some documents indicate that Arogbo, the whole of Burutu and down to River Ramos and Pennington areas in Bayelsa are inclusive. Sapele and Oghara are also included in some documents. But for now we will work with the following – Gbaramatu, Ogbe-Ijoh, Isaba, Egbema, Agbassa, Ogunu and Uvwie.
                These are people who came either by their own choice, or out of circumstances to live under the protection of the King of Warri. These people have no single right to land as they have been adjudged as customary tenants.  They belong to Warri, their land belongs to Isekiri, their persons in the land belong to Isekiri as far as they continue to occupy Isekiri lands.  
What is to be done to these tenants?
1.       We must attack all their wrong ‘kings’ in court.
2.       We must attack all their wrong ‘kingdoms’ in court.
3.       We must attack all their land claims in court.
4.       We must attack all their false histories in court.
5.       We must monitor any development that will be brought to their areas, and do it to our taste and court judgments.
6.       Whenever a government school or anything is to be built in these areas we must monitor to get our 1/3 of whatever accrues.
7.       We must monitor any moneys from oil companies, DESOPADEC, NDDC, etc coming to these areas and get our traditional 1/3 as stipulated in the documents.
8.       We must force the government to recognize the court judgments and give us our due, before dealing with our tenants. If the government refuses we can carry out international protests against the government. We must never allow Ibori and Jonathan type of rascality in Isekiri land again!
9.       We must form strong alliances with our historic brothers to enforce our positions.
10.   As a smaller Yoruboid group we must form an association that will embrace Isekiri, Yoruba, Igala, Olukumi , Ebu etc.
11.   We must not neglect our strong bond with Benin
12.   We must form strong socio-cultural connections with the Roman Catholic Church, not as its religious affiliate but as the State of Vatican.
13.   Do not forget the Spanish contact.
14.   If Ijaw of Kalabari and Ijaw of Egbema who are less than 60% similar are in a union; and Okpe and Orogun with 12% similarity are in a union, I see no reason why Isekiri and Igala of 68% similarity are not in one union and vote as one people in the national assembly to promote a front and help each other.
15.   Isekiri should support votes and bills that support people like Ebu, Olukumi, Igala, Yoruba etc. they will also learn to support us.
16.   We should remember our brothers outside Nigeria and in the Diaspora – Ga-Adangme(Accra), Fon, Aja, Ewe, Egun and the kingdoms of Sabe, Ketu, Popo. The Lucumi, Candomble Nago etc, Yoruba and Isekiri in Brazil, Cuba , Haiti Ithaparica etc.
17.   We should ensure that our tenants cannot and can never control their destinies. They must bow to Isekiri or leave our land.
18.   Lastly, let us not be carried away by EPZ and sell out Maritime University. The Ijaw of Gbaramatu must not know peace on our land.

End word

1.         There should be more intensive cases in places like Sapele, Aladja, Ekpan(Tori) the whole Ijaws from Burutu to the River Pennington in Bayelsa, Oghara etc. More documents are resurrecting from various quarters – Portugal, France, Spain, and the Roman Catholic Church etc.
2.        We don’t know where Nigeria is heading for now. But should the inevitable happen, the land from Burutu to Bayelsa can be areas where we will house our Olukumi, Ebu, Iyenghele brothers who might be displaced by Biafrans. Ijaw must be pushed out of those places.
3.       Okumagba land case must be visited with utmost alacrity. One of the five planks of judgment – history – was misrepresented by them in the Okere case. Since Tompolo with a false map (survey plan) could revisit the Omadino case, we can revisit the Okumagba case with its false history which any Isekiri can prove in court with documents, go to to see the Okumagba falsehood. 
4.       We must re-start our street carnivals and regatta. We are the first in the Niger Delta with such institutions. Imagine, just last year, Orodje of Okpe came out copying Isekiri regatta and carnival. This is very sad, if we remember that the same Orodje fought against Isekiri using carnivals in the Sapele area, now he came openly to steal the carnival show of Isekiri, what a shame to a fabricated institution.
5.       All Isekiri must be on deck. Read at last 10 text books on Isekiri, knowledge is power. If you don’t have where to read, go to  you soul will be fed. Visit the blog and read, ask me and I will answer your pressing questions. 
6.       If all these are done we must surely defeat and tame our recalcitrant tenants.
7.       Remember the Yoruboid is the third largest ethnic and linguistic group in Africa, after Hausa and Swahili.  If our brothers in the whole of the Diaspora is considered, we are the biggest black race in the world. We must work on these connections to subdue our tenants especially   Gbaramatu and their false king, false history and false land grabbing , in the name of Maritime University

Augustine Oritseweyinmi Oghanrandukun Olomu (St.Ifa)