Re-Ijaw Imperialism in
Warri Kingdom: On Deghele Declaration We Stand
... Warri Scientific History and Literary Society a branch of Yoruba Scientific History and
Literary Society…. All Yoruba , Hear
Introductory: From the year 1996, when the Ijaw National
Congress (INC) started its onslaught on Isekiri, Ijaw atrocity has moved from
anti-climax to climax – when, with the abysmal support of the Delta State Government,
headed by the MILAD Col. John David Dungs, the Ijaw began its inclination to
wipe out the Isekirian race from the face of Nigeria. This continued to the time of Feghabor, who,
with the ado that was adequately militaristic, effected the destruction of a
big fraction of Warri and her environ, 1999 – a malice that he (Feghabor)
successfully ventilated on the 29th day of May, 1999, subjecting the
Oil Dune of Ugborodo to smoking ruins! That a day before the said destruction,
he illegally conferred titles on the tenant Gbaramatu clan against the whims
and wishes of the Olu speaks well of the malicious inclination of the
Ijaw-Government Entente! From then, Ijaw has become like a raving lion in midst
of the sheeply Niger Delta area. Misera
Nigera Delta – Miserable Niger Delta!
That Ijaw as a
people, had before now, lived without any land of their own or means of sustenance
except pirating and human rituals in the W Delta is witnessed by the reports of
Debry (1601), Alagoa (1977), Alagoa (1972), Ikime (1995; 1969), Kenny (Online
in Honsbira and St Ifa 2015), Captain Leonard (1926), Moore (1936), Ryder (1965)
etc.
History
To go further into the discourse, it
is imperative to hint the world on the origins of the Ijaws and Isekiri, the W
Niger Delta in view. This is a venture to intimate the world on the truth
concerning the issue of landlordism and tenancy, again, these two contestants
in view. In the process of doing so, we shall link all our facts to history,
neutrally impartial history – since the authority to be sited are going to be
predominantly non-Isekirian; except where these cannot be avoided as in the
Rule of Cultural Immortality of Honsbira. Among these historians, also, shall
be Ijaws and those in the Ijaw privy to the Ijaw agenda: Ikime, Ediyekio,
Alagoa, Tamuno, for example.
About 15000 years ago, a group of proto-Yoruba
Isekiri-Igala(PYIG) broke off from the ancient men of the Middle Belt of
Niger-Benue Catapult and settled down at Iwo Eleru in present Ondo state, i.e.
in SEY which Isekiri and Ilaje belong (Hole of Ashes) (Omolewa 1986; Olubunmi
2007) and due to favourable genetic mutation, emerged somewhere in the Middle Belt
of the present day Nigeria to forge a civilisation that extended to the extreme
West (Omolewa, 1986; Shaw, 1965).
Thereafter, about between 9000 and 1500 years ago, a faction of this
group moved to the Niger Delta area of Warri and her environs, owing to, not
only the said genetic mutation, but also to the rule of Liminality and Social
Osmosis – that people, close or far apart, are always in links, on the one
hand, and that people tend to move from areas of higher concentration to those of
scantier concentration (Honsbira 2015: 7; Kupers 2011:14). Thereafter, also, a
group from the civilized Ancient Egypt also came, following the final conquest
of Egypt at the Battle of Actium (30 BC). The productive culmination of the
blend of these people produced the present Isekirian language, a sub-Yorubic
language with Ife, Oyo, Ondo, Igala, Olukumi, Ebu, Ilaje, Ikale, Ekitti, Ijebu,
Iyeghenle, Ibadan, Ogbomosho etc as kindred peoples.
It is in cognition of the above,
capped with the sociological equation of the Isekiri and the tenant peoples,
the British Crown concluded a treaty with the Isekiri people, covering from the
Benin through the Remos to the Pennington River, determining the boundary of
Isekiri with the Nembes. (See the Counsel Hewett and Nana Treaty, 1884
(Honsbira and St Ifa, 2008, 2010, 2013, 2015a,2015b; Ikime 1995; Ifediora,
1999). This treaty demonstrates the tenancy status of the Ijaws of Egbema,
Gbaramatu, Ogbe-Ijoh, Saba, Iduwini, Odimodi, Gulani, Ekremor etc to Isekiri.
Although Obaro Ikime contends (1995) the Isekirian Power over these places as
only “de facto, not de jure,” he couldn’t say why and how. Challenging the racial
inclination of Ikime, Ifediora, an Igbo, says it is de jure, not de facto. Who
is right, Ikime or Ifediora? The issue of the treaty entered into by the Ijaws
with Royal Niger Company, and the order of the British Crown that this be torn
for being treacherous and false answers this question.
Proving the ancientness of Isekiri
and the Warri Kingdom, juxtaposed with the Ijaw and others in the W Niger
Delta, the Warri Scientific History and Literary Society, a branch of Yorubic Scientific
History and Literary Society, diving into the dim past, has discovered some
2000 Isekirio-Yorubic words that are identical with the Ancient Egyptian, some
of these, these. Happy Yoruba!
|
Serial
|
English
|
Egyptian
|
Yoruboid
|
Explanation
|
|
1
|
Water God
|
Ipi (Hippi)
|
Ipi (Isekiri)
|
Brought from Egypt
|
|
2
|
Water
|
Omi
|
Omi
|
Common word
|
|
3
|
Canoe
|
Oko
|
Oko
|
Common word
|
|
4
|
Head
|
Ori
|
Ori
|
Egyptian origin
|
|
5
|
Hold/Pluck
|
Ka
|
Ka
|
Egyptian origin
|
|
6
|
Living Person
|
One/Una
|
One/Una
|
Brought from
Ancient Egypt
|
|
7
|
To wish for to
beg/wish
|
Aab/ube
|
Ube(to plead for)
|
Ancient Egyptian
|
|
8
|
Evil
|
Ika
|
Ika
|
Ancient Egyptian
|
|
9
|
Mouth
|
Aru
|
Aru
|
Ancient Egyptian
|
|
10
|
Black
|
Dudu
|
Black Image of
Osiris
|
Egyptian Origin
|
Few centuries ago, Ijaw started
showing up in the W Niger Delta, from the E Niger Delta where from Ikibiri
(Alagoa, 1977, Ediyekio, 2005), this spread towards the W Niger Delta. The
entry is said to have occurred about the 17th century A.D (Talbot
1927; Alagoa 1977).
Proofs of the Isekirian Ownership of Gbaramatu/Ogbe-Ijoh
Scientific proofs: There is no archeological fact in the
Gbaramatu/Ogbe-Ijaw areas that suits the 2000-year existence being claimed by
Ijaw to support their aboriginality in the Warri lands. There is none pointing
beyond the 19th century, either. INYC challenges Ijaw to bring
anything beyond 19th century in Gbaramatu and Ogbe-Ijoh enclaves!
Whereas, hundreds abound in Isekiri: The Warri Pyramid (Sagay, Undated; Roth,
1903), The Ijala Royal Cemetery, The Olomu Pillars of Ebrohimi (Honsbira and St
Ifa 2008, Mr. Ikechi Uko, Tuesday, September 05, 2017 ) etc. However, there are few things the
Ijaws can boast of as artifacts: looted beads and gold and ancient utensils
from Europe from Obonteghereda, Deghele, Jakpa, Ode Isekiri, Ugborodo, Omadino
etc as they, in league with the Delta State Military Administrator (1996-1997),
invaded these communities (1997).
Legal Proofs:
The lands in and around Gbaramatu in Warri belong
to the Isekiri people. The following among others bear eloquent testimony to
this fact (1) case No: CA/B/230/2010 CHIEF THOMAS EKPEMUPOLO& 4 ORS VS.
GODWIN EDREMODA & 5 ORS. Suit No. W/30/1962: CHIEF E. E. SILLO & 2 ORS (for
themselves and on behalf of Omadino people) vs. JAMES ULUBA & 2 ORS (for
themselves and on behalf of Okerenghigho (2) Suit No. W/29/51 (3) SC/294/70.
Pronouncements from legal pundits, all over the world are the real determinants
of ownership; but in spite of this fact, the Isekiri tenants of Gbaramatu,
undermining these pronouncements, still profess the ownership of these lands,
destroying lives and property in the process.
Ogbe-Ijoh: In the Same way as
in general Gbaramatu, the Ijaws of Ogbe Ijoh have suffered a lot of defeats in
the hands of the Warri kingdom in their attempts to reciprocate the ownership position
in Warri and its areas: this same land, forming a part of the subject matter in
Suit No. W/48/56: Chief Izoukumo Olioki & 5 ors vs. Itsekiri Communal Land
Trustees “in which the Ijaws of Ogbe-Ijoh sued the Itsekiri Communal Land
Trustees for a declaration of title” the Ijaws were declared tenants to the
Warri Crown at the Supreme Court (Suit No SC/450/1965).
That
is not all. Goaded into legal insanity by the Ijaws, the Urhobos burst into
action against their Isekiri landlord and lost to the Warri Crown at the Privy
Council in London (1933) in the Ometa
vs. Dore Numa (No. 25/1926), a case between the Agbarha-Urhobo (Agbassa)
(represented by Ometa) and the Itsekiri (represented by Chief Dore Numa). Out
of shame from the Isekirian defeat of the Ijaw-Urhobo imperialistic alliance,
the Ijaws sued Isekiri in the case with the suit No. W/48/56: Chief Izoukumo
Olioki & 5 ors vs. Itsekiri Communal Land Trustees, suing for a declaration
of title to land. Facts and history decided the case in favour of Isekiri, SC/450/1965.
In fact, arising from the non-necessity and non-complimentarity of the action
of Ijaw to the truth of history, the Ijaws were stopped from further litigating
against the Isekiri in any part of the Warri kingdom, including the areas they
then occupied. Why are all these? What are the determinants of the Isekirian
domineering locus in the W Niger Delta?
The Science of the Isekirian Racial
Superiority
There are genetic factor that
made/make Isekiri, a sub-Yorubic group, superior to all others in the black
world (Honsbira and St Ifa, 2015a, 2015b; Olubunmi 2007). These among others
are (1) Counter Melanone Metastasis Gene (CMMG) (Olubunmi 2007: 69). Then, there
is the Neanderthal Gene which gives the Yorubic race, including Isekiri, a
better use of the speech, civility of speech, so to say (Ian Morris 2010). This
is typified by their application of the Ifa Oracle (Manfredi, 2005 in Honsbira
and St Ifa, 2008).
Another thing is this. The Yorubic
Race, the Isekiri, one of this, lacks a gene that reduces IQ by 20 points in
the other Negroes, Ijaw inclusive. This gene mutates in the gene controlling
Malone malnutrition, and their formation and pattering (Keratrin Cluster near
17 q 12 and FLD 6) (Dallas Morning News, USA, in Olubunmi 2007:71). Also, the
Isekiri as a member of the
Yorubic race possess LARGE, a gene that prevents or reduces Lassa fever (Prof.
Christian Happi, http://www.naijaloaded.com.ng/news/yoruba-people-are-genetically-resistant-to-lassa-fever-nigerian-professor-claims).
These genetic findings, and perhaps more, make the Yorubic races to be the more
sophisticated than other ethnics. In the Savannah, the Oyo, Nupe, Borgu and
Igala are more sophisticated than their neighbours; in the forest Ife and Ijebu are more
civilized than their neighbours. In the Niger Delta Isekiri are the most
sophisticated (Ikime 1969; Ifemesia 1978 Alagoa 1989). Domineering Gene!
Kingdom Versus Kingdom: A Scientific Analysis
At this conjuncture, it is pertinent to prove which
is a kingdom and which is not with the view to proving who the aggressor is as
the Warri ownership crisis or the Warri Question goes. This is necessary in
face of the fact that however poor/weak a kingdom is, it cannot be a vassal to
a non kingdom, at least, as far as History goes. In fact, again, at least, a
kingdom would have been remembered by History! Or did Isekiri influenced/forced
History to forget Ijaw kingdoms?
Proofs
of the Locus of Warri as a Kingdom in the pre-Ijaw Days of the W Niger Delta.
Following are some of the points supporting the
status of Warri/Isekiri as a kingdom: In 1620, Pedro da Cunha wrote in the “Ad
limina report,” saying “Besides these
three islands, there is a town of Christians on the continent in the kingdom of
Warri, called St. Augustine, because its people first received the Faith from
religious of the Hermits of St. Augustine. One of them, called Brother
Franciscus a Matre Dei, baptized the present king at the time he was still a
prince and successor designate. He gave him the name Sebastian, after the then
king of Portugal…” this king was the Olu Atorongboye!
Furthermore,
in the same document, Warri was, in a different sense, referred to as a
kingdom. Hear it. “... In the kingdom of Warri, also called that of the
Forcados Rivers, “… now I am pressing his Catholic Majesty with regard to the
collectors of revenue from the island of São Tomé, who travel and trade for …
This also shows that the kingdom as a sovereign state engaged in international
trade with far away Sao Tome and that it included the whole Forcados River!
In a letter by the dean of Sao Tome, prevailing in the shelf of the Warri Scientific History and Literary Society, 1-6-1604 Petrus Fernandez Barbosa, Dean of São Tomé diocese: Report says: “The diocese of São Tomé consists in the same island of São Tomé, the island of Principe, the island of Anno Bon, and the kingdom of Warri. Each of the said islands has one place inhabited by some Christians. “This is by direct knowledge” since the reporter personally visited the Warri Kingdom.
That is not all, either. In
a letter written by the king of Portugal, King Phillip gives Domingos a
Scholarship for Coimbra, This prince of Warri was referred to as a prince, the
king as a king and the land as a kingdom! Here is a portion of the letter. “I, the King, declare to those who see this letter of
mine, that, since I had Dom Domingos, son of the king of Warri, come from his
land to study in Coimbra, and I have ordered him to be received in the college
of the St. Jerome religious, which is in the city of Coimbra. I have decided
that as long as he stays there to study, he should have from my account 200,000
Reals annually … This letter shall have the force of a document etc.” This is
the first time anybody from Africa south of the Sahara was ever given a
scholarship in World History! (Guinness Book of Record, take note).
Nor is that all! In a letter written
by the king of Warri to the Papacy, 1653 AD, it is clear that Warri, ever
before the advent of the Ijaw in the W Niger Delta (for the Ijaws had not come
to this area before 1600 (Alagoa, 1977) in Honsbira and St Ifa (2008: 55), was
already a kingdom of equal international locus as those of Europe! The reference of the Olu to himself as a
sovereign went unchallenged by the Pope who immediately responded to the letter
in a letter, “20-11-1653 The King of
Warri to the Pope.” The Olu had written: “Most Holy Father and Vicar of Jesus
Christ on earth: I am the Christian king and my kingdom is on the same coast
and borders on that of Benin. Only my own kingdom is called Warri and has
stayed a long time without disinterested ministers to propagate the Faith in my
kingdom…”
Another point to
substantiate the ride of Warri as a kingdom as against the rest in the Niger
Delta , save Aboh ( Ikime, 1969), the following is inviolable, from a letter by
the State Council of Warri to the King of Portugal, 3-2-1675 State Council to
King of Portugal. “The king of Warri
writes to your Highness in his letter of 20 October 1673 that the chapter of
the island of São Tomé had neglected to send him priests to preach and teach
the Catholic Faith in that kingdom and that none has been sent for over ten years
to take care of those faithful souls, …” this Warri King was King Abejoye!
This fact, most bitter to the Warri
contestants for glory, is further buttressed by a letter penned by another
WARRI King, Dom Lewis II. The letter reads “By the grace of God, King of Warri.
Since this kingdom of ours, Warri, has always had a shortage of ministers, … like
sheep without a shepherd, never having had any effective pastor except an
occasional Father coming every few years, since also many years have passed
since any has come to administer the most holy sacraments of baptism,
confession and other things, and therefore … we have come to know that in the
city of São Tomé there lives a certain Italian Capuchin Father called Francesco
da Monteleone …”The writer of these lines was the Olu Akenjoye.
Local
Proofs of the Warri Kingdom Locus before the Ijaw Advent in the W Niger Delta.
In the W Niger Delta, between A.D 900
and 1850 A.D, Warri was already interacting with the E Niger Delta, interacting
with Nembe, especially in Basamabiri where the Ogidigan deity, from the Oroke
quarters of Warri was planted, Kalabari, especially Soku-Selema , Orusengema
and Kula; they were also in the Udekanma area – in all these areas, spreading
Isekirio-Yorubic religion, Ogbia,
president Jonathan Goodluck’s place, where the Isekiri Agidigan is corrupted as
Ogidika ( Alagoa 1972; Alagoa 1977;Ediyekio,
2005) and Bonny where they dropped the Ekiba deity . Also,
when the Portuguese came to Warri Area in 1472 (Ojelabi 1970; Conton 1979), the
Isekiri as the only people in the W Delta, were the people that took them to
Ugborodo area where the first slaves in the history of the Triangular Slave
Trade, were taken in Nigeria, 1479 (Conton, 1979). Thus, the naming by the
Portuguese of the Ugborodo River as Rio dos Esclavos (Escravos) owed much to
this interaction in the Ijaw pre-invasionary days.
Proofs of Gbaramatu/Ogbe-Ijoh as Kingdoms.
The Warri Scientific History and
Literary society, instituting enquiries into this question, has spent twenty
years looking for facts in favour of this contest and arrived at a zero
finding! Thus, the world waits for the Ijaws, in their response to this
discourse, to give the proofs! Or was the “kingdom” of Gbaramatu using an older
name at the time of the colonial documentations of the histories of the
kingdoms of Nigeria? Was/is Isekiri more coastally than Ijaw, making the
Portuguese and British writers notice Isekiri, and failing to get to where the
Ijaw was? If “Yes,” was Ijaw more northerly than Benin, Ife, Bornu, Bidda etc? Or
did the same Nana whom the Ijaws accuse of tearing their treaties in the 19th
century order the Spanish, the Portuguese, the French etc not to document Ijaw
history which they purport as glowing even before Christ? The world awaits
answers to these questions.
1. The Maritime University:
Okerenghigho-Okerenkoko Controversy.
The proposed
Maritime University to be sited there must go by the name “Okerenghigho,” the
name given the land by our fore-fathers even before the arrival of the Ijaws;
not Okerenkoko, the imperialistic name given it by the Ijaws in the bid to
reciprocate the ownership facts about the land.
(See the section, Legal Proofs above). The INYC is not against a
university being sited there, even if they are twenty! But the proper name we
gave to our land over which we have won many Supreme Court cases must be used.
Our 2/3 allocation to lands and all royalty from all external interaction in
Gbaramatu must be given to Isekiri. For the court ruling says the Olu must have
1/3; Omadino-Isekiri 1/3 and the Ijaw tenants of Gbaramatu 1/3. The question
now is: “where is the 2/3 land purchasing money the Federal Government gave to
Tompolo and co. This is a job for the EFCC.
2. Location of the Warri South West
Local Government Headquarters Controversy.
By the Federal Government
official Gazette of 1996, the headquarters of the Warri South West Local
Government Area was/is slated for Ogidigben. But using the huge oil proceed
from our own land, the Ijaws, in league with Col. J.D. Dungs, effected its
change from Ogidigben to Ogbe-Ijoh. And in the consequent controversy that
ensued, armed with the help from the state Government, the Ijaws burnt down
over sixty-two Isekiri towns/villages, killing not less than 500 persons in the
process. As the unprovoked invasions took place, the Isekiri, who had hoped on
government intervention, anticipated the intervention of Government, which
Government had armed the invaders to the teeth! For almost twenty years,
Isekiri has waited for Government to correct the wrong by bringing back the
local government headquarters to Ogidigben. Alas, there has been no action on
the part of Government: state and Federal!
In addition, the over 62
villages occupied by the Ijaws through the Warri Crises in which the above
named were destroyed, are still occupied by same, and to the smiles of the
government.
Our Position 1
The Maritime University
The Maritime University should go by
the name Okerenghigho-Omadino, not Okerenkoko, if the university must be sited
on our land. We want a university on our
land, but not to the detriment of losing same to our tenants. If the
Government, out of the traditional fear of Ijaw for their treachery, killing,
burning and lying, wants to credit the Ijaws, should site the university in an
all-Ijaw land – perhaps anywhere in Bayelsa State! We shall attend the
ground-breaking ceremony!
Position 2
The Local Government Headquarter-ship
Until the Federal Government official
Gazette, pointing to Ogidigben as the headquarters of Warri South West Local
Government Area, is visited, and it justifies the relocation of the
headquarters from Ogidigben to Ogbe-Ijoh, we shall resist the position of the
Ijaws and Ogbe-Ijoh as the headquarters, moving to the right location to
operate as a local government. Our members of the Warri Local Government House
shall also stage an exodus to Ogidigben, as they await electoral materials for
Warri South West to come directly to Ogidigben from the Federal Axis.!
Before the smuggle starts, while we
prepare for same, we shall intimate the UNO, all human right organizations and
indeed, all our fellow Yorubas in W Nigeria, those in other parts of Nigeria (Olukumi,
Ebu, Nupe, Igala, Kanuri, Jukun and the world at large (Itaparica, Tobago,
Cuba, Haiti Jamaica, Benin Republic, Ga in Ghana, Freetown in Sierra Leone). (A
map of the Yorubic peoples of Nigeria and beyond shall be out in our next
publication). If the various Ijaws groups who cannot understand what one other speak,
can come together only for the purpose of annexing Isekiri to the proposed Ijaw
Republic, why cannot the various sub-Yorubic groups, who can understand one
another do the same? Or shall Yoruba stand akimbo watching Isekiri absorbed
into Ijaw? Then where is Pan-Oduduwa, Afenifere etc? Where is the effect of the
Law of Cultural Immortality and its Pan-Yorubicity (Honsbira, 2015)?
Consequences and Counter-Consequences
The above situation in view, we the Warri
Scientific History and Literary Society, feeling that it is in consequence of
the above glory of Isekiri, which the Ijaw lacks, that the three-group alliance
was instituted against Isekiri, 1996. This materialized into the Warri Crises
(1997). The Warri Crises materialized into the general Niger Delta Crises (1997
till date). The Niger Delta Crises encouraged the Boko Haram Intransigence (in
which over 15000000 lives have been lost). When Ijaw unleashed terror on
Isekiri, Government was indifferent, which indifference produced and encouraged
their occupation of over 62 Isekirian villages! Some of these are (1) Ubikpara
in Urejusinsin, (2) Ubilikperi in Deghele, (3) Abiteye in Deghele, (4) Sabashi
in Ebrohimi etc.
What must be done
All the above, considered, we want to
hint that until the anomalies outlined in the Deghele Declaration are
normalized and the burning questions,
answered in their proper perspectives, the Warri Scientific History and
Literary Society, fed full with disgust, shall fight with critical tenacity to
produce orderlessness in the Niger Delta area, suing to the Hague both the
Federal and Delta State Governments for 500 trillion USA Dollars for supporting
genocide, calling for dismembershipping of Nigeria as we are one of the only 5
signatories that formed Nigeria. The
Oduduwan Republic shall be actualized in reaction to Ijaw imperialism in Warri.
In reaction to the Ijaw tendency to loot and
kill, using a lion-stance posture on History, nodded to by successive state
government, we have decided to ventilate our grievances through any means,
including blood-letting, supremely spurred on by the spirit of the Deghele
Declaration. Deghele, in the Isekirian Cosmo-Visionary Theology, is a legendary
woman that would weep to no end in seeking one lost hen out of thousands. Thus,
the Deghele Declaration, the hob on which the weight of this article rest,
could be defined as the drive in Isekiri to fight to no end in the effort to
resent the unfair treatment of Isekiri by the Ijaw-Government Entente, since
1997.
The Youths, male and female, of the
Warri Kingdom employ this medium to express their desire that we, the Yorubic
people of Nigeria, from Warri Sierra Leone, as well as all others in the map
promised, should prepare themselves for the struggle to be free from Ijaw
imperialism.
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. Journal of the Royal African Society
Vol 25 no . 100 (July 1926)pg 378-381)
Tamuno, Tekena .(1972).The evolution of the Nigerian
state;: The Southern phase, 1898-1914. Humanities Press. ISBN 0-391-00232-5
Thurtan
Shaw (1965) A Thousand years of West African History Editted by Ajayi and Ian
Espie. Ibadan : Longman.
Copied
1. The president, Aso Rock, Federal Republic of Nigeria.
2. The Executive Governor, Delta State of Nigeria.
3.
His Imperial majesty Adeyeye Enitan Ogunwusi Ooni of Ife
4.
Alaafin of Oyo His Majesty Lamidi
Olayiwola Adeyemi II
5.
Olugbo Oba Obateru Akinrutan
6.
The Royal Palace – Mahin Kingdom
7.
Lenuwa of Ode-Omi His Royal Majesty Oba Adenuga Okuniyi, the Lenuwa of Ode -Omi
8.
Attah of Igala His Majesty Idakwo Ameh Oboni-
9.
Shehu
of Bornu His Majesty Alhaji Abba Kyari
10.
The Palace of the Aku Uka of Wukari
11.
Olu of Warri His Majesty Ogiame Ikewoli I
12.
Chief Abdul-Ganiyu Adams – Leader of OPC –
Oodua People’s Congress
13.
The Official Palace of the King of Ga.
14.
All leaders of Lucumi temples in Cuba, Haiti,
Brazil etc.
By
Agharowu E. E. (Honsbira) and Olomu A.O.O. (St.Ifa)
(of Warri Scientific History and
Literary Society),
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