There are so many breaches of tradition and custom committed by the hungry men who seek desperately to sit on the prominent throne. Mr. Godfrey Ikenwoli Emiko and his sponsors/supporters have gone all out to ensure that the rightful heir to the throne – Prince Tsola Emiko is not known, recognised, or even considered for the seat. Why? Could it be because the same fate he faced during the last king selection would be his fate again... Godfrey was never accepted even by the devilish gods which he serves and now he and his supporters have denied the oracle of the Itsekiri people from pronouncing who the heir apparent should be... (though I don't believe in these fetish things; God ordains His earthly kings)
However, a voice has arisen amongst the Itsekiri people under the umbrella of the Concerned Iwere Indigenes (CII.) to contest and expose the plans of these evil men! May it never work for these evil, small minded men in Jesus' name - Amen!
(Psalm 2 : 1-2 Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,)
For The Attention of Itsekiri Council of Chiefs. Itsekiri Leaders of Thought, Political Leaders, Opinion Leaders and Itsekiri National Youth Council.
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We, Concerned Iwere Indigenes, as keen observers of the unfolding events in Iwere Kingdom, believe it is pertinent we should air our views on the development. We believe sentiments and prejudice have been allowed to prevail over rational reasoning and judgement. The choice of candidate by the Emiko ruling house for the Itsekiri Crown is Prince Godfrey Ikenwoli Emiko, Brother of Olu Atuwatse II.
We gathered that in all the meetings and deliberations by the Emiko ruling house which threw up Ikenwoli as their choice for the crown, the two sons of Atuwatse II, Prince Tsola Emiko and Prince Toju Emiko were never contacted or invited. We however, heard that they were belatedly called for after the name of Prince Ikewonli had been presented to the council and the two sons were told to cooperate with the family in the interest of peace to prevail in the family and Iwere Kingdom. Being raised as peaceful men and in the interest of peace over the Iwere kingdom, they obliged.
The Principal reason for the Emiko ruling house ruled out the two sons, we are told, was because of the gazette publication by the defunct Bendel State Government in 1979 stating that a choice olu can only be crowned if his mother is Itsekiri or Bini. We also gathered that another reason why they picked Prince Ikenwoli as their choice is that they believe he is the rightful person for the throne.
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How can it be argued and justified that if one’s father is itsekiri, and the mother is not Bini or Itsekiri, that the person is not an Itsekiri? Was Olu Atuwatse II king over the Itsekiri People? Are his sons Itsekiri? Are all Itsekiri whose mothers are not Bini or Itsekiri outcasts?
We know the Itsekiri as a people, operates largely a patrilineal genealogy “Otonolokere” Generally, community heads, Olare-Ajas, in Iwereland are installed irrespective of their maternal pedigree. All Olus that have reigned in Warri kingdom reigned irrespective of their maternal pedigree. So in Itsekiri history, we have Olus whose mothers were not Binis or Itsekiri. We cannot recall any time in the past where matrilineal descent was used as a criterion to discriminate against a candidate for the Warri Crown. Also, there is precedence in the lineage of Past Olus that ascended the throne and neither had Edo nor Itsekiri mothers. For example, Prince Ginuwa left Benin without being married, and he famously married an Ijaw lady, Derumo. He famously had two sons, Ijijen & Irame. Who was the mother of these two sons of Ginuwa? Also the son of Atuwatse I and his Portugese wife, Olu Oyenakpagha ruled as Olu without dispute. These can be examples are recorded in history for all to see.
In Itsekiri tradition and customs, it is the Olu that is the law in matters concerning the Itsekiri Nation, who can dispute it? Any edict or publication by the state government that did not have the imprimatur or signature and seal of the Olu in our opinion, is rather misleading and cannot be said to be valid. The then Ologbotsere who was responsible for making the then Bendel State government enact that gazette was not an Olu. We are not aware of any referendum that was conducted and a consensus reached by the Itsekiri people before the edict was issued? Furthermore, may we ask, did the gazette have the signature and seal of the Itsekiri Council of Chiefs before it was taken to state government to issue it? If so, where is the proof of the minutes of deliberations on which the chiefs took the decision before forwarding it to the then state government? We therefore appeal to all Iwere sons and daughters to view the gazette publication as arbitrary, vacuous, utterly discriminatory, capricious, vindictive, unfair, unjust and fragrant negation as well as an outright violation of Itsekiri tradition and custom.
Furthermore, the provision of the gazette need not take into account Itsekiri-Yoruba historical affinity and root with the Yorubas as it is well known and documented in history. Itsekiri ethnic nationality is largely a Yoruba sub-tribe. This is a statement of fact. The Yoruba ethnic nationality acknowledge it as we do. Whenever Itsekiri is mentioned, it implicitly refers to a Yoruba sub-tribe. That the gazette did not mention Yoruba should be seen as an obvious acknowledgement of the existing affinity which long predates 1979 our Yoruba ancestry cannot be denied us. We call on all Itsekiri with Yoruba history to resist this discrimination. The discrimination against The sons of Atuwatse II is a discrimination against all Itsekiri with Yoruba root or history.
Further still, even when a government gazette either by omission or commission is in error about our history, should we allow ourselves to be hamstringed or gaged by such error? We should do the right thing, and that is to give the gazette the right interpretation with the facts of our history. Yet further still, why should we allow an "erroneous" gazette publication make maternal descent a discriminatory basis for ascension to the Itsekiri throne to the total disregard of the actual facts of our history? The Olu is the final authority in Itsekiri matters, period. The Good People of Iwere Kingdom, this indeed is a pertinent question we cannot afford to ignore.
Most importantly, Atuwatse II, as the Olu of Warri, made a proclamation to the itsekiri ethnic nationality in 2010 which contained a number of reforms in Itsekiri tradition, including the statement that any candidate for the Itsekiri Crown, his mother must be Itsekiri, Bini or Yoruba. It was signed and sealed by the Olu himself. The proclamation is law in Itsekiri tradition. It was given the widest publicity both in English and Itsekiri Languages. It was published in national newspapers. To the best of our knowledge, no itsekiri person, man or woman any voice or opinion of dissent against the proclamation to this day. Itsekiris always say, after God, it is the Olu. The Olu has the final authority on all matters succession. If we now say the Olu’s 2010 proclamation is not law or valid for the Itsekiri people because it was not gazette by the state government, it means that future itsekiri Kings will no longer have any right or power to make decisions or pronouncements regarding Itsekiri tradition and norms. Anything they want to say must always have the backing of a government gazette. To the best of our knowledge, we, Concerned Iwere Indigenes are not aware of any tribe that is doing that in Delta state or Nigeria at large. The implication of this is very grave and will sooner or later turnaround to hunt and hurt and possibly destroy whatever semblance of community we have. We shall not be able to escape it. Let no Itsekiri person make any mistake about it. We believe this may have been the reason why Olu Atuwatse II did not see the need to seek a government gazette to back his 2010 proclamation. As a trained lawyer, the Olu was more thoughtful and wise about his action than many people realize.
Most importantly, those who rejected Atuwatse II proclamation in 2010, partly or completely, risk committing a major taboo in Itsekiri, as they imply that The Olu is infact NOT Afomasin! All our ancestors are watching us, and most importantly, God Almighty is watching us.
Now, let us compare and contrast the proclamation the Olu made in 2013, to bring about some changes in certain aspects of Itsekiri tradition. Itsekiri people got wind of it and protested against it. The Olu listened to the itsekiri people and suspended the matter, pending further wide consultations with his people. This same protest did not meet the 2010 proclamation and as such widely accepted.
Now to the second issue: Is it indeed true that Prince Godfrey Ikenwoli Emiko was denied the crown in 1987? We, Concerned Iwere Indigenes do not believe so. Even if Prince Godfrey Ikenwoli Emiko was truly Olu Erejuwa II preference for the throne before his demise, it must be made clear that that alone was not sufficient to confer on him an automatic ticket to become the Olu. The installation of new Olu after the demise of Erejuwa II followed the due process of Itsekiri tradition. The ruling house presented four names as their choice to Itsekiri traditional council. The name of Erejuwa first son, followed by prince Godwin Toritseju Emiko, followed by Prince Godfrey Ikenwoli Emiko, and Prince Ebiyemi Emiko. In selecting the candidate for the Olu, two criteria set down by Chiefs decided the fate of the nominees; One, the candidate must a university graduate. Second, the candidate must have some appreciable degree of Financial/material independence. As it were, Erejuwa II first son did not measure up on health ground. Ikenwoli and Yemi scored low by the criteria. Prince Godwin Emiko came top. But the process did not end there.
The choice of Prince Godwin, now late Olu Atuwatse II, was subjected to further scrutiny by the oracle. At the end, the oracle affirmed the choice of Prince Godwin was offered. There was no controversy anymore. The Emiko ruling house and the larger Ejo descendant family as well as Itsekiri chiefs and the leaders know the details and facts of the emergence of Prince Godwin Emiko as Olu Atuwatse II. Why are members of the Emiko ruling house and some Itsekiri people now saying, campaigning that Ikenwoli was denied the Crown? It is pertinent to also mention that the fact that Ikenwoli is “Abiloye” does not confer on him or give him automatic right to the throne. An “Abiloye” may become king depending on other factors and variables, but it is not an automatic entitlement as far as Itsekiri tradition is concern. For anybody to therefore say that Ikenwoli was denied the Crown in the past is a baseless and unsubstantiated talk calculated to hoodwink undiscerning Itsekiri people and mislead them. We concerned Iwere Indigenes must not be misled on the basis of any parochial agenda.
We, concerned Iwere Indigenes believe that if anyone is been denied and Crown, it is the sons of Atuwatse II. It is only when an Olu does not have any son or worthy son to succeed him, it is only a brother may succeed him. This is the Itsekiri Tradition. We must not deviate from it or twist it. Olu Atuwatse II had two sons who are eligible for consideration by the ruling house and should have primarily been considered before anyone else. With the demise of Atuwatse II, we believe The sons of Atuwatse II should be allowed to bury their father. Let no one deny them the right. The sons of Atuwatse II must not be suppressed or oppressed in any guise. We call on all Itsekiri to stand up for justice for them. Let truth and justice prevail. We wish to state that this publication is without prejudice to Godfrey Ikenwoli Emiko or the Emiko ruling house. We only want Itsekiri people to think twice and deeply on the issues and facts we have stated.
Long Live Iwere Kingdom.
Long Live The Olu of Warri.
Singed: CONCERNED IWERE INDIGINES
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