The Nation Newspaper

Tag: Olu

  • How Emiko emerged as Olu-designate

    How Emiko emerged as Olu-designate

    The process leading to the selection of 60-year-old Prince Godfrey Ikenwoli Emiko, as the Olu of Warri designate yesterday followed a careful line of programme laid out in accordance with a declaration made under Section 8 of the Traditional Rulers and Chiefs Edict, 1979.

    The declaration, signed by D. P. Lawani, (O.O.N), Secretary to the Military Government of the then Bendel State, is the customary law regulating succession to the title of Olu of Warri.

    The document, a copy of which was obtained by Our Reporter, specified that there is “only one Ruling House in Warri”, and it is known as Ginuwa I.

    The gazette further stated: “Succession is limited to Olu’s Company (Otolu’s) i.e., the descendants of the last three Olus. The descendants of the other Olus who had previously reigned are known and referred to as Omajaja Company.

    “Ordinarily, succession  passes to a son of a demised Olu, failing which to a suitable member of the Otolu’s, provided that brothers are preferred to uncles, and uncles are preferred to grandsons and grandsons are preferred to other relatives within the Otolus. Females are absolutely barred.

    “The Ologbotsere summons a meeting of the members of the Ruling House to the Palace (Aghofen) specifically to choose a successor. The meeting is presided over by the oldest man in the Ruling House, failing which by the ‘Olare-Ebi’ or ‘Olore Ebi’. All the sons of the demised Olu and members of the Ruling House below the age of eighteen are excluded from the meeting.

    “To qualify, a candidate’s mother must be an Itsekiri or of Edo origin and his father must be Itsekiri.

    “The oldest man of the Ruling House presents a candidate selected to the Ologbotsere, the Iyesere, the Uwangue, the Ojomo, the Oshodi and a maximum of two other Ojoyes (titled noblemen) whose presence in the opinion of the Ologbotsere is essential.

    “At this stage, Ifa Oracles are consulted. The oracle must agree on a choice failing which the selection process is repeated until a candidate acceptable to the oracle is selected. The oracle’s decision is final.

    “After the approval of the candidate by the Olu Advisory Council and the oracles, the Ologbotsere summons at his residence a meeting of the Ojoyes and there he announces the passing away of the demise Olu and the appointment of a successor who is presented to the Ojoyes by the Ologbotsere.

    “Thereafter, the Ologbotsere summons a meeting of the Itsekiri National Assembly i.e. of all Itsekiri people and announces to them, the passing away of the demised Olu, and the appointment of a successor whom he then presents to them. The whole process of selection need not take more than two to three days of the demise of an Olu.

    “Upon the demise of an Olu, and after selection, the Olu-designate participates in the burial rites and ceremonies of the demised Olu, particularly in the performance of the ‘Iken Rites’ at the royal cemetery at Ijala.

    “Failure to perform and complete the burial rites and ceremonies is a bar to the installation of the Olu-designate. Immediately upon internment of the demised Olu, the Olu-designate proceeds to the ‘Ideniken’ where he remains for a period of three lunar months during which the burial rites and ceremonies are completed. ‘Otolu’ i.e. Head of the Ruling House, acts as the Regent from the time of announcement of the demise until the installation.

    “At the end of the period of about three months, the Olu-designate is formally installed by the Ologbotsere in the presence of the general public,” the document concluded.

  • Confusion over crowning of Olu-designate

    Confusion over crowning of Olu-designate

    Although Prince Ikenwoli Emiko has scaled the first of many hurdles in his quest to succeed his late brother, a long tortuous journey has only just begun, if feelers from the Warri Traditional Council of Chiefs are anything to go by.

    It was gathered that the Omoba (Olu-designate) can only assume the throne after successfully burying his predecessor and carrying out a number of rituals including, the Iken rites and three months retreat at Ideniken.

    Our investigations revealed that absence of three of five members of the Olu Advisory Council almost marred the selection process. The Ologbotsere (traditional Prime Minister), Iyatsere (Minister of Defence) and Uwangue stools are vacant.

    The continued absence of these key figures in Itsekiri traditional administration may pose further problems.

    The last Ologbotsere, the very influential Alfred Ogbeyiwa Rewane, died in 1995, 20 years after the stool is still vacant. Rewane, who was instrumental to the emergence of Toritseju Emiko as Atuwatse II, reportedly fell out with his protégé, shortly after the coronation in 1987.

    Why the late monarch failed to appoint Rewane’s successor in 20 years despite the plethora of competent and willing candidates is a subject of theories and conjectures among Itsekiri leaders.

    The very wise Chief Gabriel Mabiaku, who was the Iyasere, died shortly before the Atuwatse II; his death left a gaping chasm in the nation.

    It was gathered that the occupants of the trio of vacant stools, along with the Ojomo and Otsodi of Warri Kingdom, constitute the Olu Advisory Council. The council is empowered to appoint two members of the Ojoye to include in the selection of a new Olu.

    Ironically, it was gathered that only the Ologbotsere can crown the Olu, in line with the 1979 Gazette, but it is only an Olu that can appoint an Ologbotesere based on names suggested by the family. The same is true of Uwangue and Iyasere.

    “This has left the kingdom in a very fragile state; how do we get an Ologbotsere when there is no Olu to appoint one?” one of the younger members of the kingdom told our reporter.

    It was gathered that Chief Yahya Pessu, the Ojomo, who being first among equal, led the process that culminated in yesterday’s announcement, might not be able to perform the coronation ceremony, as members of the other families saddled with the responsibility could kick.

    “Even the Uwangue family are still seething after the 1987 coronation, which was done by the Ologbotsere, who is traditional father of Uwangue. We expect either Uwangue or Ologbotsere to perform the next coronation; any other family might not be acceptable,” a source added.

    But Mr Sunny Amorighoye Mene, a member of the Itsekiri Leaders of Thought, who hails from the Uwangue and Ologbotsere families, assured our reporter that the Itsekiri have a long history to fall back on to correct the situation.

    He explained that going by the tradition, the various families know their routes, adding that prior to and before the 88-year interregnum (1848 – 1936) all families know their roles and how to play them, irrespective of their titular heads.

    Speaking in the same vein Mr Edward Ekpoko, a lawyer and member of the Ologbotsere family, said the absence of a known holder of the title is no impediment to the installation of an Olu.

     

     

  • Anxiety, expectations as new Olu of Warri emerges today

    Anxiety, expectations as new Olu of Warri emerges today

    •No ambition to be Olu – Prince Ebiyemi 

    There are mixed feelings among the Itsekiri people in Warri, Delta State, and those in the Diaspora, as all roads lead to Ode-Itsekiri (Big Warri), ahead of the naming of a new Olu (monarch) for Warri Kingdom.

    Although the invitation for the event was sent under the guise of a special convention of the ethnic group, there were, however, strong indications that it is for the formal announcement of the transition of Ogiame Atuwatse II, who reportedly died in a Lagos hospital a fortnight ago.

    “The announcement of Ogiame Atuwatse II will also pave the way for the emergence of his successor,” a reliable traditional source told The Nation.

    The Nation gathered that the Itsekiri people, who occupy the oil-rich Warri area of Delta state, hold their monarch in very high esteem.

    The Olu is said to be a rallying point and unifying factor for the small, but very influential people, and the selection process is very important for them.

    Already, as earlier reported, Prince Godfrey Ikenwoli Emiko (aka Abiloye) may have emerged  as the successor to his elder sibling, after the son of the late Olu, Prince Tsola Emiko, was disqualified on the ground of his maternal lineage.

    “His (Prince Tsola) mother is not from the two tribes that can be the mother of Olu; only princes born of Itsekiri or Edo mothers are qualified,” a source said.

    As a result, it was gathered that the race was narrowed down to Prince Ikenwoli and his half brother, Prince Ebiyemi Emiko, a former staff of Chevron Nigeria Limited.

    Prince Ebiyemi (Yemi), however, denied nursing an ambition  for the highly exalted stool, even as he feigned ignorance of its vacancy.

    Speaking in a telephone chat to correct what he termed “some misrepresentations”, he explained: “I have no interest whatsoever in being the Olu of Warri; not now or in the future. My interests are in other areas. But I am committed to the growth and unity of the kingdom.”

    In the same vein, Prince Yemi affirmed his qualification, saying:  “I am a full-blooded Itsekiri; my mother was not an Isoko, but an Itsekiri woman from Ekurede-Itsekiri, where she was buried and she was née Agbeyegbe.”

    Meanwhile, sources close to the first son of the late Warri monarch, Primce Tsola, told our reporter that he is under intense pressure to challenge the decision of the Itsekiri kingmakers.

    “The young prince is being inundated by people around him and those who are claiming to love him more than he loved himself. They want him to go to court to stop the process because they feel that it is his right to succeed his father.

    “But from his body language and what he has said so far, he doesn’t seem to be interested, because he has been telling everybody that he is bounded by the decision of his elders and leaders of the land,” the source added.

  • Itsekiri kingmakers search for new ‘Olu’

    Itsekiri kingmakers search for new ‘Olu’

    •May bypass crown prince Tsola Emiko

    The Warri Council in Delta State may have begun the search for a successor to the throne despite the traditional council’s denial of the Ogiame Atuwatse II’s demise.

    Although details of how the 17th king of the ancient kingdom would emerge were sketchy, sources said the kingmakers might bypass Crown Prince Tsola Emiko, the first son of Atuwatse II.

    The Itsekiri monarchy is hereditary and palace sources said the crown prince was his father’s chosen successor.

    “It is true that the Ogiame has joined his ancestors, but we cannot announce it officially until certain procedures have been made and steps taken in line with the tradition and customs of the Itsekiri people.

    “I can confidently tell you that we have commenced the search for a new Olu, so that when we announce his death, we can also say, ‘Long live the new king’ and that is the stage we are right now; that is the Itsekiri tradition.

    “The search for a new Olu is on and I can tell you that the son of our father, king and custodian of our rich history and tradition is no longer in the race for a number of reasons, which every legitimate Itsekiri son and daughter is aware of,” the source said.

    Various sources hinted that the crown prince’ disqualification might not be unconnected with his mother not being from areas earmarked to produce queen mothers.

    “Only princes born by an Itsekiri or Bini queen can become Olu,” another source said.

    An aged source explained that the law relating to the emergence of an Olu stipulated that he must not only be from the royal family, but must be born by either an Itsekiri or Bini mother.

    [ad id=”403656″]The crown prince is from the Olu’s only wife – a Yoruba princess from Southwest.

    “The stool of the Ogiame is one of the strongest glues that hold the Itsekiri nation together and we view it with high respect and dignity. We cannot allow the selection to be tainted in any form in order not to generate controversy.

    “The mother of an Olu must be either an Itsekiri woman or from Bini Kingdom, because of our connection. If you know the history of the Itsekiri monarchy, you will understand what I mean,” our source added.

    Nevertheless, it was gathered that the traditional council was now beaming its searchlight on other members of the royal family for a successor.

    It was also gathered that the move to bypass the crown prince was already generating tension in the traditional council, as some chiefs were strongly canvassing support for Prince Tsola.

    “Those canvassing Prince Tsola’s candidacy are said to be younger members of the council, even though older members are insisting on strict adherence to the gazette.

    Sources also said there were debates on whether the next king should move away from the Emiko Ruling House, which produced the last two monarchs, Gbesimi Emiko (Erejuwa II) and his son Toritseju Emiko (Atuwatse II).

     

  • Olu of Warri is alive, says Itsekiri youth council

    •Chiefs keep mum on monarch

    The Itsekiri National Youths Council has debunked reports that the Olu of Warri, Ogiame Atuwatse II, is alive.

    In a statement yesterday on its website, the youths’ council said: “There has been a very serious rumour going around in various newspapers (online version) about the Olu of Warri.

    “We want to state that these are rumours and should be taken as such. The Itsekiri do not and would not keep the public in the dark on a matter like this. The Olu is very well and alive; that is the position of the palace.

    “Any statement contrary to this is a rumour being peddled by rumour mongers. We ask media houses and media practitioners to desist from delving into matters that they cannot confirm… This is totally wrong; it is an aberration and an abuse of information.

    “The Itsekiri at home and in the Diaspora should be well assured that the Olu is well and hearty.”

    Also, the reported passage of the monarch caused apprehension among the residents yesterday.

    But when our reporter visited his palace in the afternoon, there was nothing unusual there.

    Neither the chiefs nor the crowd at the palace said anything on the frontline monarch, whose “demise” was first reported on Saturday.

    Although none of the security personnel at the palace was willing to speak on the matter, one of those conversant with the affairs of the place, who spoke in confidence, said nobody knew what was going on.

    The source said: “There’s nobody within the premises who could give you any information now. The Olu’s family is not here and the chiefs have not come. Only a few known persons have strolled inside; by the time they realised there was nobody to talk to, they strolled back.

    “I have also been hearing the rumour, but you know how that sort of development can be. Even if it was true, you must wait and hear from a reliable source. So, I cannot confirm to you if it is true or not. You may need to wait to hear from the chiefs.”

    Efforts to get one of the monarch’s closest confidants and spokesman, Chief Mene Brown, were unsuccessful.

    Calls to his mobile phone were unanswered and a text message to it was not replied to.

    On Saturday, Chief Brown told our reporter that he could not confirm the report.

    The Olu of Warri, who had a partial stroke for some time, reportedly passed on last week in a Lagos hospital.

  • The Olu and the gods

    Nothing reflects the conflict between ancient and modern like the hoopla coming from the Warri Kingdom, or Iwerre land. The king, Atuwatse 11, unleashed a sandstorm of faith, and the throne was rocked to its 1480 origin. The Olu said he had found Christ, thus tossing the god of his ancestors into anachronism. He said he would rather sever than serve Belial – or Umalokun, the goddess of the sea.

    He had renounced the traditional name Ogiame because it showed allegiance not to the God of Isaac but to his fathers who are now dust. He wanted to replace the anthem, and other rites and rituals of the throne.

    The development is a dream of poets and novelists. What the Atuwatse has done hallmarks a perpetual battle in the modern soul. How do we serve the God of heaven and abandon the god of the earth, or sea? He must have read parts of the Bible that said, “woe to the inhabitants of the earth and the sea, because your adversary, Satan the Devil, has been cast down…”

    But it would have been more potent if the Olu said he was not going to change his mind. But now that he has apparently bowed, what do we make of him? A Saul who became Paul and fell back to his vomit and became Saul again?

    Can two walk together except they agree, asked Prophet Amos. That is the conundrum. It is the collision of the gods, a classic that plays out in our lives every day, a contest of identities. Today the Christian God works when we shout hallelujah, the next day the god of Belial works when we don’t get that job or we can’t subdue that ailment. In our syncretic way, we have brought traditional observances into Christian or Muslim worship. It comes to high relief when a man on a high throne is ensconced in the conflict.

    Now, can we say the Olu has become a better Olu and a lesser Christian by this recantation? He alone can answer this, but what is clear is that you cannot serve the God of Abraham and that of Umalokun on the same throne. They are both jealous. He should have kept his worship to himself.

    If this shows the power of the kingdom, it also shows the limit of the modern king. Remember Mongo Beti’s novel, King Lazarus, when a born-again king of 23 wives had to renounce his wives and choose one?

    Even though the Atuwatse 11 has recoiled, the question remains if he did it for his own peace or the kingdom’s. If it is for the kingdom and not from his conviction, then we can say of him Shakespeare’s words from his greatest play about kings, Hamlet: the king has not left the throne, but the throne has left the king. But Auwatse 11 will determine that by his actions.