PUBLISHED UVWIE HISTORY CLIPS FROM NEWSPAPERS.
EDITOR'S NOTE: We have republished these articles unedited as we received the document. The views of the Authors are solely theirs.
Please see Editors review and comment at the end of document.
EXCERPTS:
I am contributing this body of information for consideration by my brother Wilson Ometan who edited the above mentioned subject. The webmaster can enrich this title by adding this lot to the Uvwie page. Kind regards Randie Babor. corporating@hotmail.com
Wafi Society, No 1 2003, pages 14 & 28
Who should be the next Ovie of Uvwie?
With the passing away of Johnson Uvwiekoko Edjekohwo, the Ovie of Uvwie Kingdom on the 28th of April 2003, the bitter rivalry on who should be the rightful Ovie of Uvwie has rear it ugly head. Chief J.M Urhobodoro, Secretary of the Uvwie Council of Chief in a statement has said that there was nobody like Ovie Erumagborie I, II, and III. The only one that existed then with such a name was the Chief Priest whose only function was to serve the community deity. Below is a statement made by the Uvwie General Improvement Union in the Daily Telegraph of July 24, 1962 .
The Uvwie General Improvement Union, a registered body and a state steering organisation of Uvwie tradition and cultural affairs both at home and abroad with branches all over the federation of Nigeria and Ghana, wished to enlightened the general public that before and after the advent of the British Government in Delta Province, there was only one ruling house in Uvwie.
As from 1250 AD. There existed a form of Local government presided over by the Ovie of Uvwie, the Iniyerovboro and the Iletu.
This viral indigenous administration was originated by King IMOWE of Uvwie who reign successfully over Uvwie before the arrival of the white man.
Ovie OKOROVIE was succeeded by his son ERUMAGBORIE I who started his reign in 1840. In 1891 he gave out the administration of Uvwie Kingdom to the first British Consul MAJOR CLOUD MCDONALD.
On the 5th June 1894 , ERUMAGBORIE 1 signed a treaty with HER BRITANNIC MAJESTY QUEEN VICTORIA through her consular agent P. Copland Crawford.
Erumagborie 1 led agitations of the whole Delta Province against the Revenue Extension Ordinance of 1927, which led to the shooting of peaceful demonstrators at Sapele in the then Warri Province by Major WALKER D.S.O.
Ovie Erumagborie I was arrested and brought before the District Officer CAPTAIN JOHN HILL who fined him #150(one hundred and fifty pounds) or an alternative of one year imprisonment on the 7th October, 1927.
He paid the fine and was released. He died on Monday 10th February 1928 . The life history of the Great Erumagborie I was published in the Lagos Daily News of the 6th and 10th February 1928 by the doyen of Nigeria Nationalism, the late Helas Herbert Macaulay.
After the death of Erumagborie I he was succeeded by his son Awefe Erumagborie II on the 6th, November 1928. In March 1933 Awefe was appointed a permanent member of Uvwie Sub-Native Authority by the then Governor of the Southern Provinces. He reigned successfully over his people and died on Monday 6th February 1961 .
On 15th October 1961, Prince Ovedje Uvwievire Erumagborie who was heir to the throne succeeded the late Ovie at a cere-mony full of pomp and pageantry, organized by the King makers (INIYEVBORO) namely; AKARIKOKO, ERHE, ONOTU, ONOYE, AYOBA, UGOVBORI and attended by Unions and citizens drawn from all walks of life.
We sons and daughters of Uvwie Kingdom at home and abroad are resolute in our determination to uphold our age long traditional laws and customs in the hereditary appointment of the Supreme ruler. We hereby declare our unswerving faith, unflinching confidence and unalloyed support for the IMOWE RULING HOUSE that is the great progenitor of Uvwie sovereignty.
We therefore take this opportunity to warn nonchalant who are non-native of Uvwie to desist from flouting the constitution of Uvwie Kingdom and intruding into our internal affairs with impunity.
No commoner had ever challenged the sovereignty of the IMOWE RULING HOUSE for centuries: Those who for personal benefit tend to play politics with our much respected traditions should be guided by history and should realize that truth crushed down to the deepest layer of the earth must surely rise again.
We advise intending usurpers to desist from polluting our customs. We pray that the God of justice should enlighten their minds to know the great damage, which they have inflicted on our great nation. We appeal to their conscience to judge whether they are fighting a righteous cause. We pray for their repentance so as to join us in supreme task of reviving the former glories of Uvwie Kingdom . We beseech those in authority, whose responsibilities are to seek the welfare and harmony of the people to apply the law of God in their judgment.
The general public will see and judge for themselves how a worthy and rightful Ovie of Uvwie should be received by hundreds of Uvwie sons and daughters when HIS HIGHNESS OVEDJE UVWIEVIRE ERUMAGBORIE III happens to visit his subjects residing in Lagos . This will not be a reception of a 24-man get together family union.
HIS HIGHNESS OVEDJE UVWIEVIRE ERUMAGBORIE III HAS HIS TRADITIONAL PALACE AT EROVIE QUARTERS IN EFFURUN TOWN WHERE HIS PREDECESSORS HAVE LIVED ONE AFTER THE OTHER.
“ON THE 5TH JUNE 1894 , ERUMAGBORIE I signed a treaty with HER BRITANNIC MAJESTY QUEEN VICTORIA through her consular agent P. Copland Crawford.„
Wafi Society, No 3 2004, pages 14 & 15
The Great Imowe and the Uvwie Festivals [1]
The History of Imowe ands the Uvwie Festivals is a demonstration of the fact that long ago, in the wisdom of the Almighty Father, the Uvwie people were helped to recognize the clear fact of the superiority of Spiritual Life over the material. The Uvwie people were also privileged to recognize the Love and Power of the Almighty that flows to man once at about the middle of the year.
Ajuwe, the most remote ancestor of the Uvwie people was the head of a particular mystical cult ‘IGUE' in Ife land. The main tenant of this cult was that man's destiny is spiritual, mystical and occultical in nature. Therefore man should be able o discover his spiritual destination. They claimed that man's misery was due to the diversion from this path but once a man is knowledgeable and confident enough to follow this part, he will become spiritually uplifted and in this state could communicate with the gods, divine beings and spiritual entities.
During the festival of this cult, the members seat in a forest with an earthen pot “OTOTORUVWIE” in the center giving testimonies of how their various ancestors had spiritual encounter with these gods. This was the main belief of this group of people, the possibility of having friendly relationship with the gods and making friends with spiritual entities. A particular spiritual lifestyle was the dominant believe and ideas in this group and their descendants. These descendants have to prove that they belong by making the gods to appear in public and play with then especially while they are celebrating the festival of destiny “IGUE”.
Before the Uvwie people migrated to Arogbo clan to finally settled in the present Uvwie Local Government Area, Imowe the eldest son of Uvwie had been enlisted into the Oba of Benin Army. His gallantry during the Benin wars earned him the title of ‘OKPONODOGUAJI” and his ability to administer and gather people made the Oba to give him other titles like ‘OYOKOKONOKOKOMOR' abbreviated to Iyokoko.
He got married to Oguve the daughter of the Oba and latter returned to Arogbo to rule his people. He was crowned by the Iniyevworo with the title of Okpo, Okporokpo, Osio, etc.
The earthen pot Ototoruvwie, the sacred essence of Ajuwe ancestral deity became the community deity along with the two deities, Ebeke and Abia which were worshiped by Imowe's mother also became the community deities. Imowe further strengthened the community worship by his encounter with ‘IGUE', the sea Lord'.
One day, when Ovie Imowe undertook expenditure along the seashore of Arogbo in Western Ijaw , he saw to his amazement a very amusing festival of water deities; similar to what they claim was celebrated by their ancestors. He therefore named the deity ‘IGUE' meaning destiny. Imowe later found out that this event was annual occurrence between the month of March and April at the beginning of the planting season. Ovie Imowe was fascinated with what he saw from his hiding place. He decided to capture the deity. He was of the opinion that if the deity could be made to celebrate the next festival jointly with the Uvwie people, they will automatically become elevated spiritually and reptile attack that was common among them would be prevented.
The first step he took in realizing his dreams was to make friends with a particular spirit. He went into the forest sleeping in a self-made grave and several other ceremonies that were revealed to him by this spirit were performed they lasted for three years and are mainly cleansing ceremonies. These ceremonies form the basis of the festival known as RUEKPARI which lasts for three years, Edjuvwie Igue festival is `normally suspended for that three years. The most important ceremony in this festival is that of ‘TSUREDJO' [domesticating of a deity] where people are expected to domesticate different types of deities.
When Imowe came back from this three years cleansing period, he intimated his subjects and held council with his brothers who agreed to accompany him on the expendition to capture the deity. On the faithful day, they all surrounded the place were the aquatic festival is normally celebrated, according to their plan waiting when IGUE and his team of celebrants will arrive. As expected they arrived and started their ceremonies.
Imowe and his team waited until nine of them were on the playground. As the festival was nearing closing time, Ovie Imowe cast a spell from his charm, as directed by his spirit friend. He further signaled his brothers and the fishing net was spread over them. This caused a big scuffle resulting in the escape of six of the celebrant and fortunately, the last three were captured. When the three IGUE were being taken home Imowes people sang songs of victory in Ijaw language. This song of victory is still sung by all Uvwie till the present day. They matched through the street with this deity singing triumphants songs of destiny ‘AGUE', showing that they had finally demonstrate the believe of their ancestor. It was also their believe that since they have gotten to this state, no calamity can befall then again.
The captured deities lived with Uvwie people like human; the only problem was that Imowe could not make them to talk. According to the Oracle the deity nursed grievances for having been humiliated by human beings. Every night the senior wives of the deity are seen crying in the river with their heads raised above the water. It was held by the whole clan that the thought of the weeping wives might provoke the situation to an over bearing stage wherer the anger of the deity now called IGUE might be too difficult to control. Ovie Imowe went to his spirit friend who showed him a way to appeals the sea-Lords. He dressed four women in white robes in the fashion of the water goddess and stuck parrot feathers in their hair. They were then address as ‘EDJORIMOKO AND IREREN.
When IGUE saw the noble ladies his face beamed with joy. They were accordingly presented to him and the sorrowful cry of his wives were heard no more. They sank deep into the sea and return to their spirit world, when they become apprehensive of the fact that they had been supplanted by earthly women and their husband had no further need of them this was the beginning of IRENREN, the women normally seen on Edjuvwie festival day, dressed in white clothes with parrot feathers in their hair. They represent the triumph that Uvwie mothers or women had over the sea-ladies. The IGUE now form the third part of the EDJUVWIE worship.
During the Edjuvwie (Igue) festival you witness a fight between the deity and an Uvwie man representing how Ovie Imowe fought and capture the deity. They then nicknamed the deity ITSIYINWHEBE (foot match kills plant) because of their believe that spiritual lifestyle which had enable them to capture a deity is more efficacious than charm, making since charms are mostly prepared from plants.
With all this powers, Ovie Imowe became a mystical king, venerated, loved, respected, honoured, and above all annually worshiped with songs. He conferred the titles of INIYEVBORO (Voice and lord of the clan) on his brothers as an appreciation of their assistance. He also conferred titles of honoured on the four ladies whom he used to entice the deity. These titles are AKARIKOKO, AYOBA, ERHE, OLOYE, UGOVWORI, AND ONOTU. His brothers were collectively called INIYEVWORO, IGBIDE, INYEONIOVWORDO AND OSIORURU for the four ERHENREN in accordance with the names of the four wives of Ajuwe (Ofheneruvwie). They are regarded as mothers and queen of Uvwies kingdom to this very day.
This Royal deify progenitor of the Uvwie withdrew into a seclusion when he became old from where he exercised a quasi-divine supervision over the affairs of his children brothers and subjects. It was said that Uvwie people of indigenous time perform miraculous deeds by singing a song in honour of him. Imowe left behind sons and daughters amongst who were Akporarho, Prince Uwangue, Princess Itokwo, Prince Akwa, Prinscess Atana. Since his departure, the Uvwie people had always regarded the descendants of this great king as the only ones that could ascend to the Royal Stool of their Community and whenever there is a usurper, the community always face several conflict.
Wafi Society, No 5 2004, pages 23 & 24
UVWIE TRADITIONAL INSTITUTIONS IN TRANSITION:
WILL HISTORY REPEAT ITSELF?
Due to the tyrannical and murderous tendencies of Ogoni in Effuruntor, there was massive migration of Uvwies to the present location and the subsequent interregnum in political leadership. It was the arrival of Ovie Okorovie who provided the way and a sustainable peace in Uvwie. With the current maneuvering for political leadership and the fears spreading around the Uvwie nation, it seemed history is about to repeat itself. Have the so-called “blue-blooded” Uvwies lost political direction and focus. Do we need a modern Ovie Okorovie from the “Imowe Ruling House” to provide the leadership again? Only time will decide.
Before Okorovie was coroneted as king, the entire Uvwie nation was engulfed by crisis, due to the absence of a monarch who will be a source of unity in the community. Therefore when he becomes king his first task was to settle the various lingering crisis in the community. Ogbogbor family of Alegbor and Onoseri family of Ogbe where in constant battle. In Ekpan, Edjekuvwie family and Ovwowho family were also fighting. He then called the entire community elders together and settles them. Those Otota that had gone to Benin to validate their family title were given Etche (a wood title of three feet tall robbed with white chalk) in addition to the ornament they brought from Benin , normally presented to them by the Benin monarch. To complete these settlements Ovie Okorovie then visited Ekpan. He invited some Erowha people along with him to Ekpan who then dressed themselves in the Isoko masquerade dress. When they got to Ekpan, Ovie Okorovie ask all Ekpan inhabitants to bring their various deities and they were all collected and placed at the feet of Ovie Okorovie. It was discovered that each street had charms and deities bought or obtained, to destroy themselves. These were all accordingly divided into two groups; one was named Owhorukpa and the other Owhoruame. The Owhorukpa was left on the spot were Ovie Okorovie sat on and a priest was appointed by Ovie Okorovie to worship it on behalf of the community while the Owhoruame was taken to Afieke in Ekpokpor to be worshipped. At the end of the meeting, the Isoko guests started moving from street to street in the Isoko masquerade dress called Udo giving prayers to everybody. This event became a festival celebrated every 25 years as Owhorukpa festival, where everybody seats on the ground or on top of a log of wood around the Okpo who sits on the royal stool.
This feat of assembling different deities together and changing the type of sacrifices to be given to them without any harm made many of his subjects to regard him as a deity though he was still a human being. Some even call him the number one deity in Uvwie and this group actually worship Ovie. It was from this group that one of the titles of the Ovie that is OVIEREDJOR originated. (Just like Obarisa in Yoruba for Obatala) This title in recent times has been misinterpreted as Chief Priest.
The above title in addition to his ancestral title of Okpo (head) Okporokpo (Lion) Ovie-Aden (King of the elders) Ovieruvwie (King of Uvwie) he ruled and govern the entire community peacefully and was succeeded by his son Erumaborie 1.
THE IMOWE FAMILY GENEOLOGY
Ovie Uwangue married Oke, the sister of Ekone and gave birth to Prince Okan (Adewaruvwie), Prince Useh Adague and Princess Avwobogetta. Ovie Owangue also got married to Eregan, the antie of Ogbe and gave birth to Prince Eleri. Prince Useh Adague married Ikoko, the daughter of Uwerume (Abadi's father) and gave birth to Prince Okorovie and Princess Eduriemu. Ikoko (live and died in Udumugberugbe where her house is still located). Princess Avwoboyetta married to Ughwe, one of the founders of Ekpokpor sector of Uvwie and gave birth to Ekun and Eyovwe, this is the reason why the Ughwe family are called in-laws to the Imowe royal family.
Okorovie married Princess Kohor of Ebodjor and Ugbonka family of Uredjor (Enerhen) and Opete town and gave birth to Erumagborie, Onoke, Idiemoar, Odumu, Abido, Onorieghame and Osumuvie.
Erumagborie married Urevun the daughter of Imedo (Igbo) family of Alaka and gave birth to Prince Loromeke, Prince Awhefe, Prince Onotamere, Prince Idiamrere, Prince Orakpomu and Princess Imuitor. Prince Onotamere married Inyogwearo and gave birth to Prince George , Prince Ovedje and Prince Isaac.
Ovedje got married to Victoria, the daughter of Omofeye Emakpor and gave birth to Prince Horembabor, Prince Ochuke, Prince Ogba, Prince Oyonvo and Prince Urieme.
THE PATRIDGE REPORT ON OVIE OF UVWIE STOOL
The 1974 Patridge Report into the role of Chiefs in the defunct Midwest State had one general conclusion that “the problem of creating or resuscitating a political Clan Headship to meet present day needs is not one which is peculiar to the Uvwie Clan.
1) The only long-established traditional Ovie title in the present day Uvwie clan is that of Ovie of Edjuvwie, which until the present dispute commenced in 1952 was known as the “Ovie of Uvwie”.
2) This title (or office) is reserved for the Imowe family of Erovie quarter and normal succession is from father to son.
3) The presently recognized political Ovieship is a new creation or resuscitation of a title, which according to legend existed in the original Uvwie settlement (but only for at most two reigns) but has never been known in the present day Uvwie clan.
4) The decision to create or resuscitate this title in the early 1950s, whatever its merits or demerits – inevitably gave rise to much confused thinking on the Clan Headship issue. In retrospect, it seems possible that much of the subsequent controversy might have been avoided – or at least reduced – if those who supported a political headship separate from the existing Ovie had been content to retain the traditional title of Unuevbore, or had chosen any title other than that of Ovie.
5) The consequence in essence was that the Uvwie Clan found itself with two Ivie – an impossible situation under custom – one a fetish Ovie with a long and awe inspiring tradition behind it, and the other a new creation or a resuscitation (depending on the view taken of it) which in any case, had virtually no known tradition to support it. Hence, as the Divisional Officer (himself a native of Uvwie) observe in 1961, it would have been preferable for this title to have been created on agreement been reached on the method and eligibility for selection.
6) In practice, no such agreement was possible. Indeed, this would have been difficult at any time (as the history of political institution in Uvwie clearly shows).
7) The problem of creating or resuscitating a political clan headship to meet present day need is not one, which is peculiar to the Uvwie Clan. Indeed, it has presented itself in many areas and no where more so than in Western Urhobo where it is found in one form or another, in all the seven component Clans, only one namely Oghara, has this issue been resolved by general agreement. In one other, Abraka, the Clan headship is still very much a live issue and in the others, the question has in the past been the subject of formal Commission of inquiry-Agbon, Jesse, Okpe and Udu.
In Uvwie, however, the position is different and although one attempt was made to resolve the issue by means of inquiry (the Mc'Call Inquiry of 1962) this proved abortive and, in any event, its terms of reference were far too narrow and did not go to the real heart of the matter. There can be no doubt, however, that the setting aside of this inquiry and the cancellation of the subsequent Nwaboku Inquiry together with the unconvincing reasons given subsequently for canceling the later above – have given rise rightly or wrongly, to a widespread feeling of dissatisfaction in Uvwie and an impression that government had become partisan in the Clan Headship dispute.
It is a general maxim that nothing is settled until it is settle fairly and justly, and this is seen to be done by all concerned. In Uvwie, however, this is not yet the case. Nevertheless, during the current investigation there were clear indication that both side in this dispute have become somewhat tired of it all and that a further attempt to reach a compromise solution (which would recognize and spell out the right and position of both major parties) might prove successful. This may or may not prove to be the case. If however, such an agreed compromise solution is not forth coming then it is considered, that the only hope of finding a lasting settlement to the Uvwie Clan Headship issue is to conduct a formal public inquiry into the true wishes of the people of Uvwie or reasonable majority of them – regarding it.
Although it may well be argued that this will lead to further controversy (which may well be true) it is considered that this, in any event, is unavoidable and that is preferable to embark on a once for – all surgical operation than to allow a running sore to continue indefinitely with all its adverse effects on the political and social life of the Uvwie people. It is therefore suggested that consideration should be given to appointing a Commission of Inquiry with the following references:-
1) To investigate and ascertain the true wishes of the people of Uvwie Clan regarding the Clan Headship.
2) To prepare a declaration of customary law regulating succession to this Clan Headship.
BY MR. PATRIDGE
Wafi Society No 6 2005, pages 15
A BRIEF ON THE EVOLUTION OF THE URHOBO PEOPLE (1)
The Urhobo nation is made up of 2.5 million people in Delta region of Nigeria, making up the largest tribe in Delta State. Urhobo land which lies between 23 and 40 feet above sea level is situated in nine local government areas of Ethiope East, Ethiope West, Okpe, Sapele, Udu, Ughelli North, Ughelli South, Uvwie and Warri South.
Urhobo is bounded in the East by Ndokwa and Isoko, in the West by the Ijaw and Itsekiri, in the North by the Benin in Edo State , and in the South by the Isoko and Ijaw.
The term Urhobo is the Anglicized version of Orubu, a variation of “Oru” the ancestor who gave the Urhobo people their name. Other variants are Sobo, Horu, Uhobo, and Tobo meaning the same thing. Even the word Yoruba is also claimed to be a variant of “Oru” for Anago was actually the name by which Oduduwa and his followers were called. The name Yoruba refers to the aborigines of that region before the coming of Oduduwa and the Anagos who populated and drove away the aborigines who together with the Ijaws and Urhobo were regarded as descendants of Oru.
There are different opinions about the origin of the Urhobo people. Some anthropologist claim that the Urhobos came from the followers of Horu's in Egypt . Others claim they came from Ife , while others claim that the Urhobo evolved from the fussing of Ife , Benin , Ishan, Ibo and Ijaw emigrants with the aboriginal Urhobo called Erowho. But more people believe that the Urhobo people came from Benin . This difference of opinion about the actual origin of the Urhobo people is the major impediment in the proper analysis of the Urhobo historical antecedence. The confusion cannot be unconnected with the complex nature of the Ife and Benin origin, especially the origin of Oduduwa, the Yoruba progenitor and the father of Oramiyan, an Oba of Benin. For quite some time now there has been an interesting debate about the Ife-Benin relationship and that of the various tribes in the Southern region.
This is because many generally accepted historical claims can no longer stand in the presence of new facts before researchers. Adulterated history is gradually crumbling before historical validation. What cannot be proved has no place in the court of intellectuals. Strings of questions previous historians left unanswered are begging for attention. Why would a sovereign nation with history of over 200 years, having never been conquered by any kingdom appeal to a neighboring settlement situated over 500 miles away for a king? Why did the Edo people appeal to Oduduwa to come and rule Edo or send his son? Why were they suddenly seeking a ruler after over 200 years of Ogisos and 70 years of interregnum. Had the Ogisos no nephews or uncles to succeed them.
What is the significance of and relevance of burying all the Benin monarchs in Ile-Ife until about 1900? Why were the Urhobo monarchs going to Benin to obtain blessing before their coronation and why is the Ishan language more akin to the Benin language than that of the Urhobo, if they both came from Benin?
According to modern research, there tend to be five different group of aborigines in five different areas in the south-south region before the coming of several emigrants from the far east that fuse themselves with the aboriginal stock to form five different ethnic tribes or nations. These aboriginal sites were Uche( Ife ), Ogodo(Erowha) and Agadagbabou(Ijaw).
According to late Ovie Erumagborie 111, there are five aboriginal sites in this region before the coming of Oduduwa, who came with is militants group to subdue the aborigines. Several researchers including Rev. Hubbard In his book titled, Sobo of the Niger Delta made remarks about Erowha as the aborigines of Niger Delta region dating back to the stone of age.
It Is the proper analysis of his aborigines who many researchers claim to be the Oru people or ancient people that this work is dedicated to: To evaluate their evolution and migration in relation to how the Urhobo people gradually evolved from them to become a distinct ethnic group from its neignbours who also evolved from the ancient people.
SHORT HISTORY OF UVWIE/EFFURUNTOR AND THE EVOLUTION OF ITS CHIEFTANCY INSTITUTIONS
Prior to the formation of Effuruntor clan, the OLOTU (War Officer) of the Effuruntor people is Ogun, he led a group of Effuruntor people from Okpari-Olomu area to Effuruntor area, and he therefore became one of the founding fathers of Effuruntor clan. Eguare Orubu (Highest Clan Council) was established with HRM AKPORARHO the Ovie of Effuruntor was its head and Ogun the Otota.
After the death of Ovie Akporarho, the right of succession shifted to his brother Prince Uwangue due to the fact that prince Ovierage the only son of Ovie Akporarho had moved with his mother to Ewu Clan and refused to come back to inherit his fathers throne.
Ovie Uwangue shifted his seat of authority to Uvwie, which was founded by Uvwie hunters that went in search of game for Edjuvwie festival that is celebrated every 25 years known as Reukpari this shift left the Effuruntor under the authority of the elders council (Ituaden) main while, Ogun died and was succeeded by his son Eruowho who was in turn succeeded by his brother Ogoni as the Otota of Effuruntor.
This succession of Eruowho by Ogoni did not go down well with Uvwaro the son of Eruowho who subsequently organized an opposition camp against Ogoni and his supporters. Ogoni married the daughter of Ovie of Ughelli this consolidated his camp and he started moving around as the “Orosuorere” while Uvwaro was moving around with the nickname of Orovworere due to his claim that his father founded the Effuruntor clan to strengthen his camp. Uvwaro travel to Benin to obtain the Oba's blessing on his way back, he was murdered by Ogoni culminating in a civil strife in Effuruntor which resulted in Emowa the younger brother of Uvwaro fleeing to Uvwie to join the other Uvwie people already settle there.
Emowa met Ovie Uwangue whose seat of authority was in Idjedo and it was concluded that the crisis in Effuruntor is linked to the absence of an Ovie in Effuruntor. Ovie Uwangue therefore sent his brother Prince Odjai Ogene (Ofhene) to Effuruntor to be Crowned Ovie. Ogoni attempt to prevent the coronation resulted to a heavy War, there the Uvwie crew rooted Ogoni and his Ughelli/Ogor supporters. Ovie Odjai Ogene reign in Effuruntor, died without a son, he was succeeded by Agbamre the grand great son of Ovie Akporaro and the grandson of Ovieranye who moved with his mother to Ewu, Ovie Agbamre moved his palace from Erovie to Alaka quarter to be in a central position between the two major warring faction in Effuruntor re-uniting the various quarter as one community in peaceful co-existence.
It was during the period of the reign of HRM Akretsia Agbri the ovie of effuruntor with his Otota chief Maduku Waghoregho the Orovworere of Effuruntor that the old crisis started again were Akretsia Agbri was gazetted as the Ovie of Effurunotor while Maduku Waghoregho gazetted the Orovworore of Effuruntor in 1962, while Etsalomi was in turn moving around with the title of Orosuorere. The present Ovie of Effuruntor is Vote Akretsia while the Orovworere is Eyareye Ejenavwo. The clash of who head the clan is still on but in a lesser degree, because of the recognition give to Eyareye Ejenavwo by the government.
Meanwhile, in Uvwie, Ovie Uwangue died and was succeeded by his second son Prince Useh Adague because his eldest son Prince Okan had escorted Prince Odjai Ogene to Effuruntor.
It was during the reign of Ovie Useh Adague that some hunters of Uvwie led by Prince Eleri, Igbo, Ughwe Ughworume entered into a forest presently called Afieki were they met a man named Adewa. These Uvwie hunters felt that this man was too wired, they therefore killed him. The killing of Adewa brought a lot of spiritual attack on these hunters, their families and the entire community. The first to die among the hunters was Ughwe making him to be the first ancestor in Evwokpokpor he was buried in Afieki. The corps of the other hunters were accordingly buried in Afieki to avert the negative force emanating from the murder of Adewa. This did not prevent the spiritual attack, the community therefore went to Effuruntor and brought Edjuvwie diety and planted it on this Afieki forest. As a result of the illness that befall Ovie Useh Adague, his elder brother Prince Okah came back from Effuruntor to officiate during the movement of Edjuvwie diety from Effuruntor to Uvwie gradually Prince Okan started administering Ekpokpor- the name of the community that grew around the Afieki sanctuary, these angered Ovie Useh Adague and the crisis that brewed between supporters of both parties resulted to the death of Ovie Useh Adague and later Prince Okan. The death of these two royal icons led to the fall of the administrative structure of the clan living behind only the quarter council headed by the oldest man of each quarter the Imowe royal family reputation in these period was discarded and prince Okoro was sold into slavery when he was unable to pay for a goat accidentally killed by his sister princess Eduriemu.
This period of interregnum coincided with the growing influence of the Benin monarchy over the Urhobo Kingdoms, several quarter accordingly identified with the Benin authority by sending representatives to the OBA to seek his supports and blessing in other to consolidate their various quarters.
Due to the clash between the various quarter council led by the various Otota's (unuevworo) that were able to visit the Oba the entire community was engulf in crisis, were charms were used, this resulted to a very heavy down pour of rain which was interrupted as an expression of the anger of the gods and that the only solution is the coronation of an Imowe descendant as king and the extablishement of the Eguare-Orubu in view of this Prince Okoro the son of Ovie Useh Adague was brought from Idebe taken to Benin to obtain the Oba of Benin blessing and was crown as Ovie of Uvwie. He ruled the community uniting all its quarters together for the first time they saw themselves as one blood with a popular adage that an Uvwie man does not kill an Uvwie man. All Uvwie people agree to this fact that Ovie Okorovie is the brain behind Uvwie existence as one community as against conflicting quarters that was in existence before he was made king. He died and was succeeded by his son Prince Erumagborie.
From all school of taught in Uvwie history, the people who actually settled in the present day Uvwie are those who supported the Imowe Royal family Ovieship as against those who remained in Effuruntor. The crisis in the traditional circle started when those carrying the Edjuvwie masquerade had a fracas with HRM Awefe Erumagborie II the then reigning Ovie of Uvwie. These masquerade carrying families Abe (Onoseri) for Ogbe, Imedo for Alaka and Ororobe (Abadi) for Erovie and Ugbomro claimed that since the Ovie of Uvwie is also the chief priest of Edjuvwie he is therefore subjected to them since they are the masquerade and as such they are the actual representatives of the gods, they therefore wanted the larger claim of the financial proceed from the Edjuvwie festival and community in general.
Accordingly, chief Agboruwa a desendant of Abadi led these families after his death Edoworu Erubasa led them also against the Ovie, it was these crew that held the Uvwie conference of 1952 to produce a head to revile the existing Ovie HRM Awefe Erumagborie II who succeeded his father HRM ERUMAGBORIE I.
These crew fought fruitlessly for decade without success, they therefore re-enacted the tussle between the Eruowho family and Imowe family of Effuruntor in other to give the fight a historical foundation. This made them to choose somebody from Eruowho family, which resulted to the enthronement of chief Johnson Edjekowho as Eruowho II in 1954.
In 1955, a general peace meeting was held by Uvwie people and it was made clear that no other person can be recognized in Uvwie as Ovie except Imowe/Erumagborie family. The Eruowho family and supporters were asked to abandon their struggle. This culminated in Eruowho II being recognized and gazetted as “Ohovwore of Uvwie” in 1958 and chief Tobi Ikaka as Itu Unuevworo of Uvwie.
In conclusion, the Imowe Royal family Ovieship stern from the fact that Imowe is the eldest son of Uvwie the progenitor of Uvwie race, his various title describe his person, Okporokpo (Lion), Okpo (Head) Okponodugwaji (Head that defend the house), Iyokokonokonor, Ajuwe (Ancestral representative) e.t.c. Ovie Imowe also got married to Princess Oguve the daughter of OBA OF BENIN making his descendant Prince and Princess from the Benin throne.
Daily Telegraph July 24, 1962 .
THE UVWIE TRADITION (BY U.G.I UNION)
The Uvwie General Improvement Union a registered body and a state steering organisation of Uvwie tradition and cultural affairs both at home and abroad with branches all over the federation of Nigeria and Ghana wish to enlighten the general public that before and after the advent of British Government in the Delta province there has been only one ruling house in Uvwie. As from 1250 A.D., there existed a form of Local Government in Uvwie. Presided over by the Ovie of Uvwie, the Iniyerovboro and the Iletu.
This viral indigenous administration was originated by King IMOWE of Uvwie who reined successfully over his people during the first dynasty. As there were no written records in those days the history of Uvwie during the reign of King IMOWE was being passed from one generation to the other by songs of praise of the great King, which we of the present generation sing with pride in remembrance of our great king.
King IMOWE was succeeded by his son UWANGUE. Ovie Uwangue was in turn succeeded by his son OKOROVIE who reigned successfully over Uvwie before the arrival of the white man.
Ovie KOROVIE was succeeded by his son ERUMAGBORIE I who started his reign in 1840. In 1891 he gave out the administration of Uvwie Kingdom to the first British Council MAJOR CLOUD McDONALD.
On the 5th June 1894 , ERUMAGBORIE I signed treaty with HER BRITANIC MAJESTY QUEEN VICTORIA through her consular agent P. Copland Crawford. ERUMAGBORIE I led agitation of the whole Delta Province against the Revenue Extension Ordinance of 1927 which led to the shooting of peaceful demonstrators at Sapele and the then Warri Province by MAJOR WALKER D.S.O.
Ovie Erumagborie I was arrested and brought before the District Officer CAPTAIN JOHN HILL who fined him £150 or alternative of one year imprisonment on the 7th October, 1927. He's paid the fine and was released. He died on Monday 10th February 1928 . The life history of the Great ERUMAGBORIE I was published in the Lagos Daily News of the 6th and 10th February 1928 by the doyen of Nigerian Nationalism the late Helas Herbert Macaulay.
After the death of Erumagborie I he was succeeded by his son AWEFE ERUMAGBORIE II on the 6th November 1928 . In March 1933 he was appointed a permanent member of Uvwie Sub-Native Authority by the then Governor of Southern Provinces. He reigned successfully over his people and died on Monday 6th February 1961 .
On 15th October 1961, Prince OVEDJE UVWIEVIRE ERUMAGBORIE who was heir to the throne succeeded the late Ovie at a ceremony full of pomp and peagentry, organized by the King makers (INIYEVBORO) namely: - AKARIKOKO, ERHE, ONOTU, ONOYE, AYOBA, UGOVBORI and attended by Unions and Citizens drawn from all walks of life.
We sons and daughters of Uvwie Kingdom at home and abroad are resolute in our determination to uphold our long aged traditional laws and customs in our hereditary appointment of supreme rule. We hereby declare our unswerving faith, unflinching confidence and unalloyed support for the IMOWE RULING HOUSE that is the great projenitor of Uvwie sovereignty. We therefore take this opportunity to warn nonchalants who are non-natives of Uvwie to desist from flouting the constitution of Uvwie Kingdom and intruding into our internal affairs with impunity
No commoner had ever challenged the sovereignty of the IMOWE RULING HOUSE for centuries. Those who for personal benefits tend to play politics with our much respected tradition should be guided by history and should realize that truth crushed down to the deepest layer of the earth must surely rise again.
We advise intending usurpers to desist from polluting our custom. We pray that God of justice should enlighten their minds to know the great damage, which they have inflicted on our great nation. We appeal to their conscience to judge whether they are fighting a righteous cause. We pray for their repentance so as to join us in this supreme task of reviving the former glories of Uvwie Kingdom . We beseech those in authority, whose responsibilities are to seek the welfare and harmony of the nation, to apply the law of God in their judgment
The general public would see and judge for themselves how a worthy and a rightful Ovie of Uvwie would be received by hundreds of Uvwie sons and daughters when HIS HIGHNESS OVEDJE UVWIEVIRE ERUMAGBORIE III happens to visit his subjects residing in Lagos. His, would not be a reception of a 24 -man get together family union.
HIS HIGHNESS OVEDJE UVWIEVIRE ERUMAGBORIE III HAS HIS TRADTIONAL PALACE AT EROVIE QUARTERS IN EFFURUN TOWN WHERE HIS PREDECESSOR HAD LIVED ONE AFTER THE OTHER.
WAFI SOCIETY NO 3, 2004. Pages 26 & 27
Erumagbore Claims to the Ovie of Uvwie Stool
The Erumagborie claims to the stool of the OVIE of Uvwie is based on their conviction that Uvwie had always operated a theocratic system of government.
Despite the 1979 government gazette supporting their opponent the Erumagborie family has come out with what they claim to be irrefutable facts showing that traditionally the Ovie of Uvwie stool rightly belong to them.
According to them, the street where the Erumagborie/ Imowe family resides in Uvwie clan is called Erovie (King's enclave). Their title's OKPO (Head) OKPOROKPO (Lion) and their staff in the clan council is regarded as the head, while that of OWRE the ancestor of Eruowho family is regarded as the spokesman (Otota) staff of office. Also, their headship of the clan council (Eguareorubu) where issued concerning the entire community are discoursed is another proof of their right, including the fact that all the document signed with the imperialist by their family on behalf of Uvwie, the various publication from 1891 to 1960 about Uvwie which had the picture of Erumagborie I and II referred to them as Ovie Uvwie.
In 1962 gazette the Ovie of Effuruntor, EKRETSIA AGBRI who is from Imowe family was gazetted as the number one representative of Effuruntor assisted by the OROVWORERE of Effuruntor, Maduku Waghoregho who is from Eruowho family. In 1958 gazette, Chief Edjekowho Eruowho II was gazette as Ohovwore of Uvwie to assist the Unevworo of Uvwie. Tobi Ikaka.
They further claimed that Eruowho family had never in the history of Uvwie produced an Ovie, though they have always tussle for the title but traditionally the spokesman title of OWRE their ancestral line is the only title they can aspire to.
The first agitation for the Ovie stool by the ERUOWHO family started during the period of OGONI the Otota of Effuruntor, as a result of the fact that when Uvwie people migrated from Effuruntor to Uvwie, some of its indigenes were left behind, unfortunately for Effuruntor people, the reigning Ovie of Effuruntor name Ovei Uwangue migrated with the emigrant to Uvwie living behind those Effuruntor without an Ovie. The administration of Effuruntor therefore fell on the shoulders of the elders; it was at this period that the Oba of Benin influence on the community in this area became very powerful; it was therefore very necessary to obtain the Oba's support and blessing. Accordingly several people were sent by the elders to Benin headed by the spokesman of the community who at that time was Eruowho. When they came back, Eruowho continue his function as an Otota (Spokesman) to the elders of the community. Unlike Eruowho who performed his function as a spokesman (Otota) diligently, his successor named OGONI could not, due to his ambition and selfishness. He therefore started appropriately several title to himself. His marriage to the daughter of the Ovie of Ughelli then increased his followers in the area, he started dealing harshly with people that refused to accept him as an Ovie since the tradition of the clan reserve the Ovie title for the Imowe Royal Family, the elders of the clan decided to replace Ogoni with his brother name Uvwaro as the spokesman (Otota). To achieve this, Uvwaro went to Benin , when he came back, he was murdered by Ogoni.
Due to fear, Uvwaro supporters and descendant fled with Emowa to the present Uvwie settlement and they settled at a place presently called Okuemowa. It was this crisis that necessitated the sending of Odjai (an Imowe descendant) from Uvwie to revive the Imowe stool in Effuruntor. Odjai died without a son. Agbamre a descendant of Imowe from Eghu was brought and installed the Ovie of Effuruntor. It is his descentant that are still the Ovie of Effuruntor till date.
Ovie Agbamre then relocated the family compund of Uvwaro (Ogbogbor) from Udumurue to Ogbe, thereby separating them from Ogoni family compound. In other to prevent futher clash between the two family that now regard themselves as enemies. He further relocated the Imowe family compound from Erovie to Alaka in other to be in a central position between the two families. Local disputes in Ogbe quarters was then handled by the head of Otota of Uvwaro (Ogbogbor) family and cases of Udumurie was handle by Ogoni family head. But cases concerning the entire community was handle by Ovie Agbamre in Eguare-Orubu. He then made the Otota of Effuruntor title to rotate between the Ogoni family and Uvwaro family. It is this arrangement that made Chief Etsalomi of Ogbe of Erovie, (Orovworere of Effuruntor) to succeed Chief Wagboregbor of Ogbe as the Orovworere (Otota) of Effuruntor before the present holder, Chief Ejenavwo of Ogbe.
The holders of these title as at 1962 are EKRTSIA AGBRI (Imowe descentant) as the Ovie of Effuruntor and MADUKU WAGHOREGHO (Eruowho descentant) as the Oroworere of Effuruntor in 1962 gazette, Ovie of Effuruntor was gazetted as the number one representative of Effuruntor and as such the executive head assisted by the Orovworere of Effuruntor the number two representative.
Ovie Ekrtsia agbri died in 2000, his successor and their apparent is yet to be installed due to the need to correct several abnormalities that surround the clan headship of Effuruntor, a situation were certain people are projecting the Orovworere (Otota) tiltle as the executive head (King) of the kingdom and the Ovie of Effuruntor as Chief Priest of the Kingdom. Despite the fact that the Ovie of Effuruntor is the paramount ruler (King) of the kingdom having both religion, executive and judicial authority over his people.
While in Uvwie, the Eruowho descendant's that fled from Ogoni in Effuruntor gradually moved from Okuemowa to Alaka quarter and they were accommodated by Igbo family of Alaka. Since Igbo family and Erowho are both descendant of OWRE line of Uvwie children, it was not difficult for them to mix up together.
A descendant of Eruowho named Ogbogbor succeeded IGBO as the spokesman Otota of Alaka through his family link with Benin monarch he was able to suppress several families, except families like Onoseri, Edjekuvwie and Uwerume who in order to validate their families spokesman (Otota) title decided to travel to Benin. All this took place in Uvwie due to an interregnum after the reign of Ovie Useh and Okan (both of Imowe descendant).
Due to several crises that brew between supporters of these spokesmen, the need for a united front under a king then led the community into bringing Okorovie (an Imowe descendant) from Idebe . before his coronation, the Uvwie people decided to take him to Benin for the Oba's blessing and support. He was succeeded by Erumagborie I, II and III
Erumagborie claims to the Ovie of Uvwie Stool
All throw the Imowe family reign as Ovies of Uvwie and Ovies of Effuruntor, the Eruowho family simultaneously produced the Unuevworo (Otota both in Uvwie and in Effuruntor as follows:
IMOWE ROYAL FAMILY LINE OF SUCCESSION
EFFURUN-OTOR UVWIE
AKPORARHO UWANGUE
ODJAN USEH
AGBAMRE OKAN
AGBRI OKOROVIE
ARUERAKPRO ERUMAGBORIE I
OTUOKENA ERUMAGBORIE II
EKERTSIA AGBRI ERUMAGBORIE III
OWORE (ERUOWHO) FAMILY LINE OF SUCCESSION
EFFURUN-OTOR UVWIE
OWRE OGBOGBOR
OGUN UFUOMADJA
ERUOWHO AHONRON
OGONI OKOGO
EDJEKOWHO
Note that the holders of the title AYULUHU
of Ogoni Eruowho as at 1962 were
Maduku Waghoregho for Effurun-otor
and Eyerinkimor Amurun for Uvwie. EYERIKIMOR
.
WAGHOREGHO
UGBODUMA (Erute)
ETSALOMI WILSON
ATUOTA (present holder)
EJENAVWO
When the Imowe descendants were heading the Clan Council, the Uvwie Kingdom was administered in a federal pattern. The entire community was divided into several federating units with a very powerful center. These federating units are in the form of councils. The manor family council is called EGUAREKRUN TETE. The major family council is EGWAREKRUNKPORO. QUARTER Council is EGUAREUDUMU and highest clan council EGUAREORUBU. The minor family councils consist of a section of that family in question. It is headed by the oldest of that section assisted by the spokesman. The major family councils are made up of the entire members of a family headed by the eldest man of the family assisted by spokesman.
The quarter councils consist of the entire people of that quarter, headed by the oldest man of the quarter assisted by the spokeman or Owuvwie of that quarter.
The highest clan council is made of the representatives of all the quarters of the clan, and representative of major family lines of the clan headed by the Ovie who must be a descendant of Imowe assisted by his spokesman (Odibokporo,Unuevworo,Owhuvwie or Otota).
The above administration can be termed a theocratic system with its head having both religious and executive function like the sultan of Sokoto , the Emir of Kanu, the Oni of Ife, the Oba of Benin and the pope in the Vertical City .
INSTALLATION OF AN UNUEVWORO
To fill a vacant post of an Unuevworo (Otota) title of any quarter, the Okpako(senior elder) of the family, whose turn is to produce a candidate will summon a meeting of the family to select the candidate: the choice of the family will then be submitted to the Okpaku(senior Elder) of the quarter who in turn summons a meeting of the quarter council. This council will then meet to consider the legibility of the candidate. If he is considered fit by a resolution from the council, the quarter council will then send him to the Ovie from Imowe Royal family in Erovie quarter for installation and acceptance. If the Ovie accepts him, then he proceeds to collect the customary fees and performs his installation ceremony at Afiaki.
The customary fees for the installation ceremony is made up of the following, 21 coconuts, 21 white chalk, 21 alligator pepper, 21 balls of native soap, 21 kola nut, 21 cowries, 21 yams, bunches of plantain, 3 tins of palm wine, one tin of palm oil and money.
On the day of the ceremony known as Edevokere the successful candidate Unuevworo designate will go to the palace of the Ovie to pay homage. He knelt down and raising his right hand adjusting the right at the elbow salutes by proclaiming Okpo, Okporokpo, Ajuwe Iyokoko etc.
Sources: Prince Vote Ekretsia and Elder Richard Biomoh, Eldest Owuvwue of Uvwie Kingdom.
THE URHOBO VOICE, NOVEMBER 15, 2004
RESOLVING UVWIE OVIEWSHIP TUSSLE
With the death of the last Ovie of Uvwie Kingdom HRH Erouwho II, the chieftaincy stool of the Ovie of Uvwie Kingdom became vacant. The demise of the Ovie has opened a floodgate of discussion/write-ups on who is to be the next Ovie of Uvwie Kingdom. A school of thought has argued that the Bendel state Legal Notice (BSLN) No. 100 of 1979 as applicable to the Delta state should govern succession to the stool of the Ovie of Uvwie whilst another school of thought has argued very strenuously that the said edict does not represent Uvwie customary law on the throne of the Ovie and should be disregarded.
The last school further contend that the Uvwie Chieftaincy declaration of 1979 was fraudulent as it recognized only three ruling houses Eruowho, Abe and Imedo families but deliberately omitted the Erumagborie family which has produced three kings (Ivie) in the past. Erumagborie I, II, and III.
The question is: is it true that Erumagborie family of Erovie Quarters of Effurun ( P.T.I Road , Effurun) has produced Ivie in the past? It is the firm belief of this writer that the issue of who is to succeed the deceased Ovie can be amicably resolved if all Uvwie will come out to say the truth about the stool of the Ovie of Uvwie and allow the right stakeholders to be accommodated.
A round table conference of this matter will save us from the rigour of wasteful and protracted litigations. Let us recall the Ighodaro chieftaincy committee report of 1979 to know the people that made representation /submissions on behalf of Uvwie and why Erumagborie family was excluded from the gazette. A record of the previous Ivie of Uvwie will reveal whether the chieftaincy declaration of 1979 is fraudulent or otherwise.
We should jettison personal interest on who is to be the next Ovie of Uvwie Kingdom. The matter should be treated objectively so that Uvwie can select a king that can deliver the goods and carry everybody along. With the level of development in Uvwie kingdom, it is needless to state here that the next Ovie of Uvwie must be a person who has distinguished himself. Neighbours of Uvwie Kingdom are capitalizing on our domestic problems to their advantage. United we stand, divided we fall. If it is true that Erumagborie family of Effurun has produced previous occupants of the stool of the Ovie, then the BSLN No.100 of 1979 be amended. The problem is not irredeemable. If the stool is not rotational according to the history of Uvwie Kingdom , justice should be done to the Erumagborie family by giving them the stool of the Ovie of Uvwie Kingdom. Some indigenes of Uvwie are heard saying that Erumagborie I to III were juju priests. The question is where they not Ivie (kings) of Uvwie Kingdom ?. A bishop, reverend father, reverend pastor, evangelist can not be made a traditional ruler of a community. The chief priest performs the community traditional rites. The Ovie and his chiefs are addressed as traditional rulers. As such, nothing seems to be wrong if the community juju priest was also the king of Uvwie Kingdom as it was the practice adopted by the Uvwie community ancestors. Give what belong to Caesar to Caesar.
Let's appeals the gods of our land so that they can shower their blessings on the land and that will assist/help all indigenes to benefit from the community cake/wealth. I pray the Almighty God to send down his angels in heaven, to use dignitaries of the community like the council chairman, chairman, council of chiefs, the Inuevworo, chiefs, the senior chief adviser to the Delta State Government on Youth Matters, House of Assembly Representative from Uvwie, concerned elders and indigenes of Uvwie community, both home and in the diaspora, in taking a favorable and a justifiable decision that will bring abundant peace and overall development to Uvwie Kingdom. I pray God to touch the mind of all Uvwie. God Bless and best wishes.
Nelson Agbinor wrote in from Effurun, Delta State .
EDITORS COMMENT :-
We know that Uvwie has the history of migration among other Urhobos from Egypt through Ife and Benin to their present boundaries of 22 cultural units just like other ethnic groups of Nigeria . We also know that of these migrations, Uvwie people arrived from Uvwiero'rho to their present location beginning with Ekpan and have many families of whom origins have roots in other ethnic groups of the so-call edoid culture. This same cenario plays itself out in the wider ethnic groups of the East and West of Nigeria which we have close affinity with.
Furthermore, these East and West ethnic groups have royal families which are not only democratized according to the sign of times but also having roots in the foundation of the earlier Patriarchs as originators and founders of the Land.
Uvwie people knows their history as Children of the founders of the Land. We have these founders today as the royal families. It is therefore imperative that rulership should reflect the colouration of these families having none relegated to the bottom or jettisoned as not of the political equation. On the other hand, it is wrong for one family to claim ownership of a royal stool while the rest are seen as non existent.
Uvwie people with their long history of migration and political struggle embedded in their traditional rites indicates and clearly shows their lineages and roots viz-aviz their Ekpor, Etche, Rituals etc. and the periods. On the other hand, Ijaw ethnic group has it in their history as the founders of Effurun. It is likely that the voices of dissension might be coming from this group because, history has shown that where one speaks a variant of the language, there is always paranoia of what the other means in his gesticulation and speech. For instance, the Ijaws have their history of Effurun as follows:-
Quote:
From Oproza town in Gbaranmatu clan was founded at the end of the 15th century, Kabo, Kumbo and Gbaran clans, which was the result of a large family migration from Oproza town about 1480. From Kumbo was founded Okparabe. From Gbaran town in central Izon, was founded Effurun and Uvwie. Efferun a descendant of Gbaran, elder son of Ujo, was the ancestor of the Effurun in upper Warri area, while Owei was the ancestor of the Uvwei. Likewise from Gbaran was founded via Efferun, the Tuomo clan. From Oporoma was founded the Operemo clan, and some went to join the Ogbos, descendants of Kala-Ogbo to become the Ogbe-Ijo clan. From the Isedani lineage of Kolokuma, led by Opumakuba and Alagbariye (alias Kala-Beni), a migration to the eastern delta coast founded the Ibeni or Ibani clan now known as Bonny early in the 12/13th century. From the Isoma-bou area along the Nun, was founded Obiama, from which came Boma and Ogboin. Izon who lived at Benin city later joined these ancestors. From Benin City , migrated Beni-Izon people who were fleeing the local wars. They founded Obotebe, and Beni (Oyakiri) clans. The ancestor Mein, who was Beni-Izon, i.e. an Izon citizen of Benin , and his family migrated from Benin City because the reigning Oba had started to confiscated the private lands and property for his own use. Mein settled in Igbedi creek and founded the town of Ogobiri . From Ogobiri, was founded the Mein of the western delta. Perebokekalakebari shortened to Kalabari the grandson of Mein was the ancestor who founded Kalabari clan. Unquote.
Source: Ijaw-naa.org
The Ijaw history as it is, cannot be said to be wrong because there are Ijaw indigenes among Uvwie who have been assimilated just like Igbo people. But that does not translate to the fact that they founded Uvwie with nothing to show for it. In the same vain, where one unit assumes the position of many units, it amounts to fraud in political oppression of other units if they have no where-withal to withstand the thuggery and dog eat dog culture.
We know that history is objective but this should not be so serious as to write off an authentic history of our origin. The Uvwie people know that their Edjuvwie deity found its way from Uvwiero'rho through some Ijaw towns to Ekpan and due to no adequate location, was relocated to Evwokpokpor, Evwokpokpor in the literal meaning of a new town. Aside from that, Ekpan the Mother land has her history to show for her authenticity. It is also important that these Ekpan royal stools of Eyaye and Edjekuvwie among the rest numbering about two be mentioned in the history of the Patriarchs. Perhaps it should be corrected that Unuevworo ONWONREN also mentioned in one of the write-ups should be corrected as of Edjekuvwie ruling house and not Eruohwo.
Much as we sympathize with families shortchanged by political fanatics who have nothing up their sleeves for the development and progress of these lands, it is important that we must advocate issues that best benefit the teaming masses who may be ignorant of their rights that they are being shortchanged by the thieving political class who have the interests of their nuclear families only. To this end, we beg the warring parties to bury the spears and look inside themselves, think hard, and come out with a solution which will benefit them all. Life is short, you will only live your own life and not mine.
