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)

Monday, 20 February 2017


I have been following the write-ups of Aderojor, Quincy Onuwaje, Adrian Edema and a few others. I am quite impressed with the way and manner in which they present their facts. But a new revelation has been given to Isekiri this day and time. No Isekiri should bow to any king in Delta State except the following – the Olu of Warri; the Obi of Aboh; the kings of Olukumi and Ebu(our fellow Yoruboid brothers).
1.       Like the Olu, the kings of Aboh are proper monarchs – the empire builders of the Anioma and portions of Urhobo-Isoko land.
2.       The kings of Olukumi, Ebu, Iyeghenle are our brothers.
3.       The king of Agbor, although has been there for long, is not a proper monarch; he was under the tutelage of the Oba of Benin. In fact, in 1897, the Bini soldiers were going to extract tenement from them, when they heard that the Europeans were coming to attack Benin.
4.       We need not speak of the fabrications in the Delta-Edoid areas. They are all modern fabrications, the oldest dating to 1948, and the Isekiri, Fregene family, are instrumental in putting in such abnormalities.


Cursed be any Isekiri man who bows to greet any king not mentioned above. If you don’t have anything meaningful to do with your heads, please come and start bowing to me instead. It is in the same manner that Gbaramatu and Okumagba ‘kingdoms’ are formed now, so are all these concoctions of kingdoms. Can you imagine tiny Isoko with seventeen ‘kings’; Urhobo , about 40; Ijaw more than 50 in Delta State alone. Just have a little money among these groups and they demarcate a room from a parlour and call it a kingdom, they run quickly to Asaba and receive a stick to cause confusion. Please, any Isekiri, who bow to them is guilty of heresy and should be chased from the society.


We should respect all Yoruba kings – including Oba of Benin, all Igala kings, Obi of Onitsha, Eze Nri etc. The major kings of the Delta – King of Nembe(our brother),king of Ogbia (our brother) King of Kalabari, king of Bonny, king of Opobo etc are worthy. Most of these are ancient city states, which deserve our respect.

Oritseweyinmi  Oghanrandukun Olomu (St.Ifa)

Sunday, 22 January 2017


With the present problem in Gbaramatu enclave and the rise of many fake traditional rulers in Delta State, it is high time the Traditional Council of the state should be reconstituted. It is important to say that there are a lot of people posing as traditional rulers. Some of these are mere impostors. There are at least four types of ‘traditional rulers’: ancient kingdoms; city states; ancient republican thrones; modern kings; modern social kings; modern political kings to spite others.
1.     Ancient kingdoms
There are only two ancient kingdoms in Delta State – even – in the Delta of the River Niger: Warri (Isekiri/Jekri) and Aboh.

a.     They are based in places with a buoyant economy. Isekiri and Aboh boasted of the Akori bead (Kenny 2003; Roth 1903; Ryder 1969). Warri had iron smithing , iron smelting(Lloyd 1957); cloth weaving abound(Eve De Negri 1976; Kingsley Mary 1898; Kenny 2003); Bronze making abound(Honsbira and St.Ifa 2008) etc.
b.      They are stationed along long distance trade route. Only Isekiri and Aboh were stationed along long distance trade route (Ikime 1969; Sagay undated).
c.      They conquered others. Isekiri conquered the whole of Urhobo, Isoko, all Ijaw in Delta and most of Bayelsa; Aboh conquered areas such as Agbor; later Abraka; Orogun, and parts of Rivers State (Alagoa 1977; Moore 1936; Roth 1903; Leonard 1926; Talbot 1927; Kenny 2003).
d.     They existed before 1914. Why 1914? Because at this stage the Europeans have not amalgamated Nigeria.
e.     They mostly flow from an already established kingdom. Warri and Aboh flowed from Benin (Egharevba 1948).
Only Isekiri and Aboh met the criteria of ancient kingdoms
f.       Authority is centered in the hands of a man/woman who is a monarch
g.     They have radical titles over their land.
h.     They flow from a mafia. In the case of Isekiri and Aboh they are from the Oduduwa mafia.

2.     There is no single city state in present Delta. City states are trading states where authority is not centered in one hand. In the Delta of the Niger, we had the following City States – Nembe, Bonny, Kalabari; Calabar(Ikime 1969;Alagoa 1977)
3.     Republican Regimes – these are below the city states. Authority was not in the hands of anybody and they have no good economy, they are not located along long distant trade routes, they conquered no one.  Urhobo-Isoko(Ughelli, Agbarhator(founded by Ebelle an Isekiri prince[Onigu2003], Iyede and Ogor Ikime 1969;Moore 1936; Talbot 1927) and almost all  Delta Igbo states , excepting only Aboh, fall in this category.
4.     Modern social kingdoms, these are mostly to be found in all Urhobo-Isoko states, except the ones mentioned in three above. Okpe is a good example of a modern kingdom. See the parameters of Okpe being a modern kingdom.

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/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 (2007) turn of the seventeenth century
iv. Osubele (1999) says 1440
v. Okumagba M.P(1979)  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 or nation (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,  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!

 Brutal Kings and Lengthy Interregna in Urhobo-Okpe-Isoko
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 and Esezi were asking people to be catching falling Iroko trees and killing thousands of people, thus leading to lengthy interregnum.
c. Darah (prof) in Ikime (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.
5.   Modern political kings to spite others. In this category we have ‘monarchs’ like Pere of Gbaramatu; Pere of Ogbe-Ijoh; Okumagba ‘kingdom’, Uvwie(Effurun) ‘kingdom’, etc. if you observe , these new and mysterious kingdoms are all located in the realm of former Warri Kingdom. These ‘monarchs’ ‘kings’ and ‘kingdoms’, are all done to spite the Olu of Warri. Like the Orodje, they are not backed by any known history.
Many things can be done in this issue.
1.     Since the present Delta State Traditional Council is ill constituted, it should be dismantled.
2.     There should be cadres – historical monarch and kingdoms (Warri and Aboh ) should be at the top. The old Republics – most of the Urhobo-Isoko-Igbo ‘kings’ following; then the political kings coming at the bottom of the ladder.
3.     The Olu and the King of Aboh could have their own special council, not disturbed by unequals.
4.     If none of these are feasible, Olu and Aboh should stop attending meetings with newly created political kings.


This is written in order to correct some Urhobo and Ijaw who are jealous of the glowing visit that the Vice President paid on the Olu in January 2017, in order to resolve the Maritime University Crises. The Urhobo and Ijaw should know that there is no way they are equal with the Olu. They might try to re-write history and play so many pranks like the Gbaramatu pranks. But the Truth will always prevail. Isekiri and Aboh should have more linkages with their Oduduwa brothers.

N.B. ‘kings’; ‘kingdoms’ and ‘monarchs’ are used, because I never believe such contrivances are real kingdoms.

Augustine Oritseweyinmi Oghanrandukun Olomu (St.Ifa)
St.Ifa is a member of Warri Scientific History and Literary Society.