JANUARY 1, 2022

*Dear Fellow Members of the Okpe Union,*

Few hours ago, we bided farewell to 2021, a year that brought us several challenges in our stewardship of the Okpe Union. We had the challenge of organising national elections in circumstances of an international plague in the form of COVID 19 as well as the unfortunate disagreement between the Okpe Union and HRM, Orhue I, the Orodje of Okpe surrounding an attempt to take over the administration of the Union which all branches rejected in the General Assembly of the Union. I strongly commend your resolve as individuals and collective for remaining steadfast and committed to the ideals of the Okpe Union bequeathed to us by our forefathers.

Unfortunately, we lost some prominent members of the Okpe Union, like Mr. Chadrick Idjeneba of Lagos Regional headquarters, Mr. Johnson Usieta of Jos Branch, and close family members, including Mrs. Delphina Akpederin, the mother of our indomitable General Secretary who schooled him and a number of other Okpe nationals in the virtues of Okpe Identity. Many of you represented Okpe Union in giving all of them a glorious and befitting funeral, respectively. We thank you all and pray for their souls to rest in perfect peace. On their behalf and on behalf of all departed family members and leaders of the Okpe Union, we dedicate our activities to the rebuilding of Okpe Union.

The success of the national elections of the Union was a welcome relief. It was peaceful and the outcome was without any protest despite the fact that some offices were keenly contested. We charge the leaders of the different regions and branches of the Union to focus on rebuilding the branches now to ensure that more Okpe nationals in various towns and cities of the country and the globe are attracted to join the body.

As we take our first steps into 2022, I invite all members to sharpen our awareness and consciousness in developing a strong and united Okpe Union. We must be aware that, no matter how genuine our objectives are, there will also be some elements hostile to Okpe Union. Our weapon is to continue with our task of promoting, defending and protecting the interests of the Okpe Nation on the constructs of Okpe Identity. We shall continue to rely on superior argument and logic in doing so, as we deepen democratic principles of leadership in all structures of Okpe Union.
We shall embark on a series of sensitization campaigns focusing on Okpe Identity in all branches of the Okpe Union. We shall institute a series of entrepreneurship workshops to assist our youths and women in acquiring needed skills to sustain themselves. We shall also launch a mentorship programme to assist our youths and women. All these initiatives shall employ the now well established women and youths wings of the Union as well as the National Association of Okpe Students (NAOS) .

We recognize the youths’ and students’ categories as the future leaders of the Okpe Union. In this regard, we shall continue the support we began last year 2021 to the campus chapters of NAOS to enable them organise their various Okpe Cultural Day events in the campuses that they are active.

We recognize that the path to achieving these programmes will not be smooth. It will be filled with potholes, curves, hidden valleys and road blocks. With FAITH in our belief and God’s continued guidance and blessings we shall succeed in our mission and mandate to transform Okpe Union into a formidable institution to build a prosperous Okpe Nation.

We shall achieve this noble historical mission by collaborating with all institutions in Okpe Nation, including the Udogun Okpe, political leaders and civil societies in Okpeland.

We shall also build on our close relationships with other ethnic organizations in Delta State and across Nigeria in a united endeavour to construct a strong Federal Republic of Nigeria on the basis of equity, equality and justice; a strong Federal Republic of Nigeria where the democratic rights of all ethnic nationalities, irrespective of their sizes, are recognized and upheld. Our success in this undertaking depends on our collective efforts at solidifying the various organs of the Okpe Union, from the branches to the National Executive Council, the National Congress, the Board of Trustees and finally, the General Assembly which is the highest organ of the Okpe Union.

My Dear Brothers and Sisters, I welcome you all to the year 2022. May God grant us the wisdom and guidance to serve our Okpe Nation selflessly.

God Bless the Okpe Union!
God Bless the Orodje of Okpe Kingdom!
God Bless the Okpe Nation!

*Prof. Igho Natufe*,
*President General*

RE PROF. IDOLOR’S ILLEGAL INTERIM NEW YEAR MESSAGE; HOW COULD HE SPIT ON HIS FATHER’S GRAVE?

Difficult to understand how Prof. Emurobome Idolor could describe the Okpe Union as having been moribund for over eighty years. The status of the Okpe Union with the CAC began to have issues with the CAC after the death of Chief P.A. EWETUYA the former President General and last trustee of the Union. He transited on the 1st of March, 2014.

How could the Okpe Union which mobilised the Okpe people to resuscitate the Orodje stool in 1945 with the coronation of Esezi II; brought stability to the Okpe Nation with the coronation of Orhoro I in 1972 and also played a notable role in preventing crises in the Okpe Kingdom by the coronation of Orhue I be said to have been “moribund for over 80 years by Prof. Emurobome Idolor? People need to be made to understand that the relocation of the CAC Headquarters from Lagos to Abuja and subsequent conversion of operations to online that made some old organisations to have several issues with their documents with the CAC. This is in addition to the nonchalance of the subsequent leadership of the Union in ensuring update with the CAC. Several other ethnic unions have same issues with the CAC. The Okpe Union current elected leadership is currently on top of regularising the status of the Union with the CAC. Suffice to state that the law and CAC regulations provide for the entire procedure for replacement of trustees and the issue ought not generate any furor but the sworn poise of some persons to distabilise the Okpe Union.

It is worth informing Okpe people that Prof. Emurobome Idolor joined the Okpe Union in 2009 for the first time when the National Headquarters of the Okpe Union in Lagos inaugurated the Sapele LGA Branch of the Union and he became the first chairman of that Sapele LGA Branch that year. The question to Prof. Idolor is if the Okpe Union he joined in 2009 (twelve years ago) and became a new branch chairman is the same Okpe Union that he describes in his new year message as purported illegal Interim PG as moribund for over eighty years?

This action by Prof. Idolor can be likened to a boy who was convinced by enemies of his family to spit on and desecrate his father’s grave and do several other sacrilegious commands against his family in exchange for some promise of bread or other immediate need. May God help the Okpe Nation.

Signed:

Akpederin K.E. Esq., General Secretary.
3rd January, 2022.

THE BATTLE OF IDEAS IN OKPE NATION: PART 1_*
By
Prof. O. Igho Natufe
President General, OKPE UNION.
January 19, 2022

*_INTRODUCTION_*
Let us forget, for a moment, that Nigeria is a Republic where it is incongruous to have monarchies in any part of the country. Let us pretend, for a moment, that Nigeria is *_“a parliamentary monarchy”_*, like the United Kingdom is. In this pretentious situation a Monarch, like the Orodje of Okpe, is to *_reign_* but not to *_rule_*, just like the Queen (or King) is in the United Kingdom. The various levels of parliaments rule/govern by enacting laws for the administration of the federal, state and local governments, respectively.
As is well known, it is contradictory for a *_monarchy_* to coexist with a *_republican system_* in the bowel of the same polity. This contradiction is exacerbated when a monarch attempts to *_rule_* a polity in which he possesses no defined constitutional authority to *_rule._* When Nigeria became a Republic on October 1, 1963 it retained a House of Chiefs in each of the then four federating regions, in an attempt to replicate the British House of Lords, as the upper house in each of the regions. This gave the chiefs who were traditional rulers in their respective domains, a constitutional role as parliamentarians. Thus, they saw themselves as both parliamentarians in the House of Chiefs and as monarchs in their respective kingdoms. This admixture was a conceptual blunder infused into the political system by the Nigerian political leaders in 1963. This blunder has been aggravated by the continuous failures of succeeding political leaders to resolve the contradiction resolutely by deciding on this crucial issue: Remain a *_Federal Republic of Nigeria_* and abolish traditional rulership *_OR_* declare the country a *_United Kingdoms of Nigeria._* In the former, traditional rulers will be extinguished as their existence contravenes the diktat of a Republic, while the latter recognizes their constitutional role as heads of states of their respective kingdoms.
Even as a head of state of a given kingdom, if we were in a *_United Kingdoms of Nigeria,_* the role of a Monarch, like the Orodje of Okpe, will be defined by whether the system is a *_constitutional monarchy_* (like the United Kingdom) or an *_absolute monarchy_* (like Saudi Arabia). If Okpe Nation were a *_constitutional monarchy_* the Orodje will *_reign_* but cannot *_rule._* Conversely, if Okpe Nation were an *_absolute monarchy_* the Orodje will possess and exercise an unquestioned political and legislative power and authority to *_reign_* and *_rule_* as he pleases in accordance to the mediaeval concept of the “divine right of kings”, whose pronouncements are considered law, final and binding on all citizens.
Constitutionally speaking, Nigeria is not a monarchy. Therefore, it is severely injurious to the political system to speak of monarchies in the polity. This injury is exemplified by the way several political leaders have used and abused traditional rulers across the country since 1960. The intent of this piece is to provoke a scholarly debate based on reason and logic on how to get out of this quagmire.
*_GOVERNANCE AND THE ORODJESHIP_*
A monarch is the symbol of a given nation under a monarchical regime. This is equally true of the Okpe monarchy as it is a symbol of the Okpe Nation that unifies the Okpe people. The concept of democratization of a system implies some inadequacies or absence of democratic norms in the given system. Some might ask: why democratize the Okpe monarchy?
In the preceding section we agonized over the contradictory construct of the Nigerian polity where a *_republican_* political system is forced to share the same space with an assemblage of *_monarchies._* Instead of rectifying this blunder that defies reason and logic, we are being urged to democratize the incongruity. Since the collapse of the First Republic, monarchy (or traditional rulership) has been a non-recognized element in the governance of Nigeria by its absence in the Constitution of the Federal Republic of Nigeria (as amended). However, at every election circle politicians of all political stripes promise a role for traditional rulers in the constitution, if elected. They have failed repeatedly. This failure leaves traditional rulers in a limbo.
The purported dissolution of the democratically elected National Executive Council (NEC) of the Okpe Union, by HRM Orhue l, Orodje of Okpe on October 3, 2020, has introduced a divide in Okpe Nation. Note that the Orodje’s purported dissolution took place 42 days before the scheduled Annual General Assembly/Meeting of the Okpe Union to elect a new NEC. It was a stratagem to convert Okpe Union to an administrative arm of the Palace under the Orodje’s control. This became evident in August 2021 when the head of the interim regime he imposed decline to participate in a mediation process on the ground that he would only participate if instructed by the Orodje.
The Orodje’s purported dissolution is challenged by the Okpe Union as an illegal action that violates the Constitution of the Okpe Union, while a group of fellow Okpe endorsed the Orodje’s action, arguing that the Orodje must be obeyed and that his word was final. They compared the Orodje of Okpe to the Oba of Benin whose decrees are alleged as final by the Binis. The comparison is based on false historical premises. Let us consider the following: –
1. The Oba of Benin and the Orodje of Okpe are products of two contrasting legitimacies. While the former emerged from absolute monarchy, the latter emerged from a democratic prism.
2. The Bini monarchy is hereditary and constructed on the concept of *_absolute monarchy._*
3. The Bini monarchy derives its authority from conquest as exemplified by the coronation ceremony whereby a new Oba engages the youngest male child of the Ogiamien family in a wrestle match.
4. The Okpe monarchy, irrespective of the fact that the four founding brothers – Orhue, Orhoro, Evbreke and Esezi – were grandsons of Prince Igboze of Benin, deviated from the hereditary principle and rejected *_absolute monarchy_* by adopting a democratic framework in electing an Orodje of Okpe.
5. The Orodje is democratically elected by accredited representatives of the Okpe people.
6. Recall that a prominent Okpe national sued HRM Orhoro l for allegedly misappropriating Okpe land.
Thus, the action of the Orodje on October 3, 2020 is akin to the action of an *_absolute monarch._*
Unfortunately, very unfortunately, the first Orodje of Okpe, Esezi l abandoned the democratic structure and embraced *_absolute monarchy,_* an action which led to his demise and ushered in a period of almost 200 years interregnum of the Okpe monarchy.
HRM, Orhue l’s action of October 3, 2020 is a throw-back to the medieval concept of the “divine right of kings” which challenges the fundamental thrust of democratic practice in Nigeria. It also ridicules the basis of the democratic election process that the Orodje cultivated during his campaign for the Orodjeship in 2004-2006.
This prompted a prominent Okpe Scholar/Journalist to lament:
“I worry for Africa and Nigerians. More for the Okpe who are still buried in the womb of medieval mentality.” (An Okpe Scholar/Journalist, January 15, 2022.)
The Orodje’s purported dissolution of NEC of the Okpe Union in October 2020, and the banning of its leaders from contesting future elections has created a huge schism in Okpe Nation. While the Orodje’s action is challenged by a group of *_pro-democracy_* Okpe nationals, a *_pro-absolute monarchy_* group is propagating the deceased medieval concept of the “divine right of kings.” This division caused by the Orodje’s unprecedented intrusion into the administration of the Okpe Union has facilitated an inimical atmosphere injurious to peace, law and order in Okpe Nation. Several Okpe belonging to the *_pro-democracy group_* are being harassed and intimidated by some members of the *_pro-absolute monarchy group_* whose source of authority is left to conjecture. This is reminiscence of events in the (then) Soviet Union when scores of Soviet citizens, at the minutest of criticism framed in Marxist-Leninist prism, were labeled “dissidents and revisionists”, arrested and incarcerated in the infamous gulag system of imprisonment scattered across the Soviet Union. Interestingly, the Udogun Okpe has categorized the Okpe Union as “mischievous” and “dissidents” for speaking truth to power.

*_IN LIEU OF A CONCLUSION_*
Traditional rulership is part of the poor governance crisis that has bedeviled the development of Nigeria for decades. Writing in 1947, Obafemi Awolowo recognized this conundrum when he stated:
“There is a mutual distrust verging on antagonism between the educated few and the Chiefs in Nigeria. The latter fear that the former are out to oust them from their privileged positions.” (Obafemi Awolowo, Path to Nigerian Freedom, London, 1947, p.32.)
Unfortunately, Nigerian governments have not been able to resolve this problem since independence. All they have done so far is to employ traditional rulers as mere tools in their respective competing policies, similar to the role traditional rulers played under the colonial regime.
A vexing phenomenon is the proliferation of traditional rulers by political leaders across the country since 1960. Recently, the Alaafin of Oyo, Oba Lamidi Adeyemi lll condemned this senseless proliferation of traditional rulers, who are glorified bales or village chiefs, a phenomenon which has corrupted the value of traditional rulers. (*_A CONVERSATION WITH THE ALAAFIN OF OYO, OBA LAMIDI ADEYEMI lll,_* Sunday, October 24, 2021. 5:00 PM Nigeria. ZOOM Platform. 50th Anniversary of the Coronation of Oba Lamidi Adeyemi lll.)
Prof. Tony Afejuku aptly captured this troubling trend when he wrote:
“Our high chiefs who are out of wisdom are the wisest animals in their heights of folly. This makes them the most dangerous animals in our every land and every kingdom. They are more dangerous than the serpent in each and every one of us. How do we rightly dub them?”
He continued:
“Our chiefs and high chiefs, the majority of them, are a pack of foxhounds. They know that our politics, like our local culture, currently is run by those riding to hounds.” (Tony Afejuku, “Of chiefs and high chiefs,” The Guardian, Lagos, Nigeria, January 14, 2022.
How do we make sense out of this incongruous contraption? It is instructive to note that, the only serious attempts made by any Nigerian government to grapple with this issue occurred under the military regimes of General Muhammadu Buhari in 1984 and General Ibrahim Babangida in 1986, respectively. In 1984 General Buhari’s government sponsored a national conference on the theme “THE ROLE OF TRADITIONAL RULERS IN THE GOVERNANCE OF NIGERIA” which was organized by the Institute of African Studies at the University of Ibadan in September 1984, while General Babangida established a Political Bureau to, inter alia, “review Nigeria’s political history and identify the basic problems which have led to our failure in the past and suggest ways of resolving and coping with these problems.” (Federal Republic of Nigeria, Government’s Views and Comments on the Findings and Recommendations of the Political Bureau, Lagos, 1987, p.3. (Hereinafter referred to as the Political Bureau).
The Political Bureau, chaired by S. J. Cookey, comprised of some prominent academics as members. Concerning tradition rulers, the Political Bureau recognized the significant role of traditional rulership in Nigeria’s political system, a view which was accepted by the Ibrahim Babangida military Government (The Political Bureau, p.4.), but recommended contending options vis-à-vis traditional rulership that the Babangida regime and subsequent Nigerian governments have failed to address. The Political Bureau submitted the following options: –
1. “outright abolition of the institution”;
2. “co-optation in government”;
3. “democratisation to conform with process of modern government”;
4. “maintenance of status quo”; and
5. “the determination of their relevance and future by the people.”
The Political Bureau made the following assertions on traditional rulers:
• “traditional rulers should have no specific role to play in government beyond the local government level, where they have relevance.”
• “it is a misnomer, considering the scope and character of the contemporary Nigerian state to call them traditional ‘rulers.’”
Therefore, the Political Bureau argued that, it
• “will make no sense to install in the political system, people whose primary qualifications is ascribed to status at a time when the people are demanding a truly democratic polity.” (Ibid. p.50.)
Even though the Political Bureau recommended that “traditional rulers should have no specific role to play in government beyond the local government level, where they have relevance”, the concluding section of its recommendations is more telling when it declared:
“They possess no special qualities to enable them to be used in enriching the political system or instilling moral rectitude in public life.”
As reasoned by the Political Bureau, traditional rulers are of no use to contemporary *_federal republican political system._*
The failure of Nigerian governments, including the Babangida regime, to implement the recommendations of the Political Bureau has significantly worsened the relationships between traditional rulers and political leaders. The political leaders are aware of the incongruity of having traditional rulers in a *_republican polity,_* but it serves their contending interests to disregard the anomaly. It benefits political leaders to opt for a “maintenance of status quo” where traditional rulers are treated as their vassals to be exiled and punished as they deem fit, while no politician is advocating for an “outright abolition of the institution.” On the other hand, the option of “co-optation in government” will formally convert traditional rulers to agents or warrant chiefs of the government as in the colonial era. Since the 1979 elections several traditional rulers have expressed their preferences for contending candidates, thus positioning themselves as partisan politicians. Is it wise for traditional rulers to inject themselves in partisan politics? What impact would this have on their constituencies if their preferred candidates are defeated? These are some of the troubling questions that must be grappled with by the traditional rulers and the political elites.
The recommendations of the Political Bureau that are of interest to us are: *_“democratisation to conform with process of modern government”_* and *_“the determination of their relevance and future by the people.”_* Regarding the Okpe Nation, how do we “democratise” the Orodjeship to “conform with the process of modern government?” How do we determine the “relevance and future” of the Orodjeship? These are vital questions which Okpe nationals of all political and ideological persuasions are invited to wrestle with.
These are tough questions to grapple with under the framework of a Republic. But since there seems to be no appetite to rename Nigeria as the *_United Kingdoms of Nigeria,_* or to abolish traditional rulership as one of the recommended options of the Political Bureau, then we have to accommodate traditional rulership in the *_Federal Republic of Nigeria_* under the guise of a *_constitutional monarchy._* Under this pretentious framework, the Orodje will *_reign_* but not *_rule_* in Okpe Nation. Like the Queen of the United Kingdom, the Orodje is a ceremonial head of the Okpe Nation, while the two local government councils, currently in Okpe Nation, are to *_rule_* without any interference from the Orodje and/or the Udogun Okpe. This applies to all civil societies and Okpe organizations, including the Okpe Union. As Nigeria is a federation, implying that each federating unit is free to develop at its own pace, including the establishment of traditional rulership, it is reasonable to postulate that each federating unit and components thereof are to determine the utility and stipend of their respective traditional rulers.
[06/08, 11:01] Ebireri Ovie Henry: CUTTING THE NOSE TO SPITE THE OKPE FACE

All real men should accept responsibility for their actions and the consequences of their actions and positions. The Asagba of Asaba could not have be been more correct in his position that he did need to consult further than he had done in the matter of the proposed summit of Delta State Traditional Rulers on the rotation of the Governorship seat of Delta State. His consultation was based on ethnic groups. He had consulted with the head of Urhobo Traditional Rulers who happens to be the Ohworode of Olomu who heads the group that the Orodje has agreed to be a member. Can we approbate and reprobate at the same time?

I once asked the immediate past leadership of the Okpe Youths Council who were confused about the urgency of achieving Okpe identity at that time if the OYC would be invited by the Governor if he wants to meet with the leaders of youths organisations of all ethnic nationalities in Delta State, if Okpe is considered as Urhobo? They could not respond as the answer was not only obvious but ignominious. Indeed this played out when the Vice President, Prof. Yemi Osibanjo held a consultation visit to Delta State at the PTI Conference center a couple of years back. The Presidents General of all ethnic groups spoke on behalf of their people and only Okpe was excluded as the Urhobo Progress Union President General was there.

The repercussions the naive and self denigrating denial of Okpe distinct ethnic identity by the forces within the Okpe Nation have led to so much real poverty and underdevelopment of the Okpe Nation. The projects in Okpeland from both NDDC and DESOPADEC are a tiny fraction of the projects in similar or smaller territories than Okpe because of the consideration of of Okpe as an appendage of Urhobo. It does not even favour the Urhobos too except the feeding of the subjugation ego of some of them. Till tomorrow, Okpe Students do not get their bursary allocation from DESOPADEC like Itsekiri, Isoko, Ika, Ukuani and Ijaw who get 1500 slots each but must scramble from the Urhobo slots. The last time less than 200 Okpe students got. This is because Okpe is not recognised as an ethnic nationality in our own DESOPADEC. A recognised ethnic nationality in DESOPADEC immediately gives you an exclusive Commissioner, an Executive Director and an exclusive budget head.

The list of the consequences of this self inflicted malady is endless. Without the recognition of Okpe as a distinct ethnic nationality, Chairmanship of Delta State Traditional Rulers’ Council gives the Okpe Nation nothing. If Urhobo Traditional Rulers visit Buhari today, it is the Ohworode of Olomu and his EXCO that would be in front. During the last visit, our revered Orodje was at the back and was hardly seen. If the ethnic configuration of Delta State remains, what the Asagba of Asaba said that he needn’t consult with the Orodje would play out and continue to hurt the Okpe Nation. It is not he who pointed out that an illness would kill a patient that killed him if he eventually dies.

Mortgaging Okpe ethnic identity for any office or temporary benefit amounts to spiting the Okpe face. We pray the series of such acts or inactions of recent do not constitute total damage that the next generation cannot recover from. Let us use our tongue to count our teeth.

Okpe wadooo!

Akpederin Kingsley Ehensiri Esq.

CUTTING THE NOSE TO SPITE THE OKPE FACE (A REJOINDER TO THE CLAIMS OF THE ASAGBA OF ASABA)

All real men should accept responsibility for their actions and the consequences of their actions and positions. The Asagba of Asaba could not have be been more correct in his position that he did not need to consult further than he had done in the matter of the proposed summit of Delta State Traditional Rulers on the rotation of the Governorship seat of Delta State(reported on the Vanguard Newspapers issue of March 20th, 2022). His consultation was based on ethnic groups. He had consulted with the head of Urhobo Traditional Rulers who happens to be the Ohworode of Olomu who heads the group that the Orodje has agreed to be a member despite the position of Okpe historically as a distinct ethnic nationality which has always been maintained by the Okpe Union. Can we approbate and reprobate at the same time?

I once asked the immediate past leadership of the Okpe Youths Council, who were confused about the urgency of achieving Okpe identity at that time, if the OYC would be invited by the Governor if he wants to meet with the leaders of youths organisations of all ethnic nationalities in Delta State, if Okpe is considered as Urhobo? They could not respond as the answer was not only obvious but ignominious. Indeed this played out when the Vice President, Prof. Yemi Osibanjo held a consultation visit to Delta State at the PTI Conference center a couple of years back. The Presidents General of all ethnic groups spoke on behalf of their people and only Okpe was excluded as the Urhobo Progress Union President General was there.

The repercussions the naive and self denigrating denial of Okpe distinct ethnic identity by the forces within the Okpe Nation have led to so much real poverty and underdevelopment of the Okpe Nation. The projects in Okpeland from both NDDC and DESOPADEC are a tiny fraction of the projects in similar or smaller territories than Okpe because of the consideration of of Okpe as an appendage of Urhobo. It does not even favour the Urhobos too except the feeding of the subjugation ego of some of them. Till tomorrow, Okpe Students do not get their bursary allocation from DESOPADEC like Itsekiri, Isoko, Ika, Ukuani and Ijaw who get 1500 slots each but must scramble from the Urhobo slots. The last time less than 200 Okpe students got. This is because Okpe is not recognised as an ethnic nationality in our own DESOPADEC. A recognised ethnic nationality in DESOPADEC immediately gives you an exclusive Commissioner, an Executive Director and an exclusive budget head. Okpe Nation oil wells are currently grouped into Urhobo Nation oil wells.

The list of the consequences of this self inflicted malady is endless. Without the recognition of Okpe as a distinct ethnic nationality, Chairmanship of Delta State Traditional Rulers’ Council gives the Okpe Nation nothing. If Urhobo Traditional Rulers visit Buhari today, it is the Ohworode of Olomu and his EXCO that would be in front. During the last visit, our revered Orodje was at the back and was hardly seen. If the ethnic configuration of Delta State remains, what the Asagba of Asaba said that he needn’t consult with the Orodje, even though the Orodje is the Chairman of the Delta State Traditional Rulers’ Council, would play out and continue to hurt the Okpe Nation and people. It is not he who pointed out that an illness would kill a patient that killed him if he eventually dies.

Mortgaging Okpe ethnic identity for any office or temporary benefit amounts to spiting the Okpe face. How can a people have a distinct migration history, a distinct language, one traditional ruler whose jurisdiction covers two exclusive Local Government Areas and beyond, have the largest kingdom of Delta State and yet still hesitate to claim a status that is rightly hers? We pray the series of such acts or inactions of recent do not constitute total damage that the next generation cannot recover from. Let us use our tongue to count our teeth.

Okpe wadooo!

Akpederin Kingsley Ehensiri Esq.

*OKPE UNION at 92:*
*An Anniversary Address By Prof. O. Igho Natufe, President General, Okpe Union on May 16, 2022.*

Exactly 92 years ago on this day, May 16, 1930, a group of young Okpe nationals residing in Lagos established the Okpe Union, the oldest registered ethnic nationality organization in Nigeria. It was registered under the Land (Perpetual Succession) Ordinance of 1924, on the 13th of December, 1934. As descendants of these Okpe nationals, we are gathered today in all branches across Nigeria and in the Diaspora to commemorate their vision and patriotism in paving the path for the building of a strong Okpe Nation anchored on Okpe Identity. We salute them and revere the legacies they bequeathed us.

As the umbrella organization of the Okpe people, Okpe Union is primarily concerned about the growth and development of the Okpe Nation and the enhancement of Okpe in the comity of ethnic nationalities in Nigeria and in Delta State. It was on the basis of this fundamental that the Okpe Union successfully agitated for the resuscitation of the Okpe Monarchy in 1945 when HRM Esezi ll was crowned as the Orodje of Okpe (1945-1966). This followed an interregnum of almost 200 years. Esezi ll was succeeded by HRM Orhorho l (1972-2004), who was succeeded by HRM Orhue l (2006 till date). Thus, the modern Okpe monarchy was birthed by the Okpe Union.

Since its foundation, the Okpe Union has played and continues to play vital role in the development of the Okpe Nation. A critical challenge confronting the Okpe Nation is the restoration of the independence of Okpe as a distinct ethnic nationality, a status which was illegally extinguished by the British Government and subsequent governments in Nigeria. The unjust classification of Okpe as a sub-unit/clan of another ethnic nationality contradicts the fact that Okpe Kingdom was never established as a sub-unit or clan of any other ethnic nationality. The Okpe Union has since the colonial times always represented to various governments that Okpe is a distinct ethnicity.

The current status ridicules the historical and linguistic facts that Okpe is the most populous monolithic nationality in Delta State. I am pleased to inform you that the National Executive Council (NEC) of the Okpe Union is working assiduously with internal (traditional and political leadership) and external stakeholders in Delta State for the recognition of Okpe as a distinct ethnic nationality. This is our sacred historical responsibility to restore Okpe to its legitimate position in Delta State. The benefits of this recognition include the following: –

1. The Okpe people will immediately occupy their pride of place in the comity of ethnic nationalities in Delta State and Nigeria as the misconception that Okpe is under another ethnicity would be buried forever.
2. As an ethnic nationality that exclusively owns at least two Local Government Areas in Delta State, the Okpe Nation shall immediately be recognized in the Delta State Oil Producing Areas Development Commission (DESOPADEC) and therefore be entitled to an exclusive Commissioner and an exclusive Executive Director like our neighbouring oil producing ethnicities of Delta State. The advantages of this include direct budget for projects in the area as well as specific slots for different empowerment programs and policies. For example, whereas Ika, Ijaw, Isoko, Itsekiri and Ndokwa are each allocated one thousand five hundred bursary slots, the two Local Government Areas of the Okpe Nation are left with no direct slots but directed to get from the three thousand slots given to Urhobo. In practice, Okpe students hardly get up to three hundred.
3. The non-recognition of Okpe Nation by the DESOPADEC Law has deprived her of the exclusive computation of her oil wells as the over one hundred Okpe oil and gas wells are currently categorized as belonging to Urhobo. This has deprived the Okpe Nation many entitlements some of which have been identified above. This deprivation has made the projects by DESOPADEC in the Okpe Nation to be few when compared to other areas with lesser petroleum oil and gas quantum. Towns like Umiagwa, Amuokpokpo, Okobia and others in Okpe LGA are inaccessible due to lack of motorable roads and during the rainy season, teachers abandon the schools there for several months of the year. The Ugborhen area of Sapele LGA with over forty oil and gas wells has no metre of tarred roads by both the Delta State Government, the NDDC, and DESOPADEC. The only projects there are by SEPLAT Petroleum.
4. With the recognition of Okpe as a distinct ethnic nationality, the Okpe Language shall be developed and taught in all schools in Okpeland and beyond. This can generate immediate employment for Okpe Language teachers which other fully recognized ethnicities currently benefit. Similarly, the Okpe Language will occupy its rightful position in public broadcast be it radio and television as well as interpretation in churches and other public places. Okpe music whether traditional, gospel, pop, or otherwise as well as traditional masters of ceremonies and orators shall flourish thereby generating more local employment.
5. The development of the Okpe Language will promote the survival of the language and also enhance literary advantages in the academics of Okpe children as African languages have proven to have an appreciable impact in the arts generally.
6. Politically, Okpe shall become a recognized bloc which is negotiated with on its own recognition with the cards placed on the table objectively and equitably.
7. The crisis of identity which has been faced by Okpe nationals since colonial times will finally be lifted from the shoulders of the Okpe people.
8. Of all the Ethnic Nationalities in Delta State, only the Okpe Nation lacks a higher institution. When Okpe nationals make such demands, they are reminded that Okpe is grouped under Urhobo. Similarly, the Okpe people have been denied the template of identifying themselves in public documentations like registration under the Delta State Health Insurance Scheme as the portal does not have Okpe programmed in it and thus automatically registers Okpe nationals as Urhobo.

As we gather today to celebrate our Founder’s Day, I want to assure you that your NEC is working very hard to ensure that the above objectives are realized in due course. Your continued support and steadfastness in the defence and promotion of Okpe Identity is required.

In February 2023, state and federal elections shall be held to elect new political leaders for Delta State and Nigeria. We are closely monitoring the campaigns of all Delta State aspirants vying for elective positions as Delta State Governor, and for members of the Delta State House of Assembly, with special interests on their respective positions on Okpe Identity, which will guide the stance of the Okpe Union. The NEC considers this an existential matter for the growth and development of the Okpe Nation, a historical feat in memory of our forefathers and founders of the Okpe Union.

On behalf of the National Executive Council (NEC) of the Okpe Union, I wish you a successful celebration of the 92nd Anniversary of the founding of the Okpe Union.

*God Bless the Okpe Union!*
*God Bless Orodje of Okpe Kingdom!*
*God Bless the Okpe Nation!*

26th May, 2022.

*THE OKPE UNION FELICITATION MESSAGE TO RT (HON.) SHERIFF FRANCIS O. OBOREVWORI AS DELTA STATE PDP FLAG BEARER.*

The Okpe Union, the umbrella socio cultural organisation of the Okpe people, hereby sends her congratulations and best wishes to Rt. (Hon.) Sheriff Francis O. Oborevwori on his election as the candidate of the People’s Democratic Party (PDP) for the 2023 gubernatorial election for Delta State.

As the Okpe Union joins other Deltans to wish you well in the coming general election, we also seize this opportunity to thank Deltans of the People’s Democratic Party represented by the delegates for considering our son worthy for a shot at this all important office of huge responsibility.

The Okpe Nation has always been known to be a people desirous of promoting peace, unity and fairness to all people around them. The choice of Rt. (Hon.) Oborevwori will therefore ensure an opportunity for Deltans to be so united for the overall development of the state.

The Okpe Union and indeed all Okpe people pray for a smooth and hitch free campaign as you, Okakuro Rt. (Hon.) Sheriff Francis Orohwedor Oborevwori, the Ukodo of Okpe Kingdom, and your team, criss cross the length and breath of Delta State in your continuing consultations and campaign for the governorship seat of our dear Delta State.

Congratulations once more and congratulations to all Deltans.

*Signed:*

*Prof. Igho Natufe,*
President General
*Barr. Kingsley E. Akpederin,*
General Secretary
*Mrs. Atarhe Abuh,*
National Publicity Secretary.

*PROFILING OF OKPES, REAL DANGER FOR SHERIFF OBOREVWORI’S CHANCES FROM HIS HOME FRONT*

One Okpe chief of recent told me that if Sheriff Oborevwori becomes governor, he cannot appoint or give anything to any Okpe person not approved by the Orodje no matter how the person labours to support him in his governorship bid. This obviously underscores why Okpe has been where it is as the least developed area of Delta State and the Niger Delta for some time now.

During a recent recruitment by Seplat Petroleum, another Okpe chief saw the application of a very qualified Okpe and declared “enemy of the Orodje can never get a job in Okpeland…”. He made the remark in reference to the applicant as one of those who opposed the attempt by the Palace to undemocratically take over the administration of the Okpe Union which has had a democratic transition for over ninety two years, and founded long before the restoration of the modern Okpe monarchy.

Though I personally do not believe that Rt. Hon. Sheriff Oborevwori believes in such dark and evil profiling of fellow Okpes along the line of being pro or anti Orodje or the current strange classification of some patriotic Okpes as “dissidents” it nevertheless casts a very dark and unfortunate shadow on the quest for Okpe governorship. Indeed if the long practice since 2006 of some freeborn Okpe being asked rhetorically “who is your father…” as they are turned away from the Palace which Okpe people collectively built, is extended to political patronage, it would be difficult to salvage the Okpe Nation.

The likes of Esezi II, Orhoro I, the Late Chief Ewetuya (who served the Okpe Union as Secretary General and President General for over forty years) and the several heroes of the Okpe Union who ensured the taxing of Okpe Union members and branches throughout the world to build the all Okpe Orodje Palace would all be turning in their graves today when they see what the Okpe Nation which they laboured for is turning to.

It is not late for Okpe leaders to embrace love and unity. If this heinous and self depraving profiling of some freeborn Okpes just because they stood for the truth that the Okpe Union, being a registered organisation with its constitution should determine its leadership instead of a one man imposed leadership, is permitted to continue, then Okpe is being pushed to a precipice difficult to step back from. Those responsible for this are said to be so vile that they have threatened to go to the extreme position the worst for those they have now declared the enemies of Okpe and the Orodje.

We call on the Governor of Delta State to step in and the Speaker of the state and candidate of the state ruling party to disassociate himself from the evil position. All Okpes are freeborn; being descendants of one of the four “gates” of Okpe. Slavery must not be permitted in a kingdom in which any male child can aspire to be an Orodje (Okpe King). May the Okpe Nation escape any self inflicted affliction. Amen!

*Akpederin Kingsley Ehensiri Esq., General Secretary, the Okpe Union,*
Sapele,
3rd August, 2022

*OKPE UNION IS DISTINCT FROM OKPE KINGDOM AND IS INDEPENDENT OF THE ORODJE OF OKPE*

Let me even ask those who criticise the stance of the elected Okpe Union National Executive Council in protecting the autonomy of the Okpe Union, if they know that the Okpe Union is a registered organisation with a legal personality separate from Okpe Kingdom and with registered members who pay monthly dues and that only members of the Okpe Union in a General Meeting can decide on its leadership? If we all know this but the traditional ruler goes against the law by claiming to have power to dissolve the elected leadership of the Okpe Union and impose non members as its leadership and members of the Union point it out to him severally, does that amount to insult?

Does it mean that if our King puts on an apparel that reveals his nakedness, we should all keep quiet and not let him know so that the throne would not experience disgrace?

All Okpe people must understand and act as a people in the modern era. The Okpe Nation is in a global community and must therefore operate with a mindset of civilised norms and best practices. Elected officials of registered organisations take oaths of office to abide by and defend the constitution of the organisation. The elected National Executive Council of the Okpe Union cannot do the opposite of that. Every responsible loving father would advise his children to observe the letters and spirit of the constitution of the organisations they are elected to serve. In the Holy Bible, the book of Luke (11: 11) says: “What father among you, if his son asks for a fish, will give him a snake instead?” Indeed the Okpe Union and its elected National Executive Council hold the ancient throne of the Orodje of Okpe in highest esteem and would do everything to promote it. It is prayers and advice that the Union demands for and expects from the monarchy.

Lastly, it needs to be emphasised, in addition to the above, that to be a member of the Okpe Union, a person must be an Okpe and take steps to join a branch of the Union and periodically pay his or her monthly dues and other obligations. It is not every Okpe person that is a member of the Okpe Union. No non member of the Okpe Union can be an official of the Union. By the provisions of the Okpe Union Constitution, only dues paying members can hold any office. In conclusion, it is the constitution of the Okpe Union that governs its administration and transition from one leadership to another. It has been so for over ninety years. Woe betides any official of the Union that betrays this sacred history, norm and convention of the Okpe Union.

May God open our eyes and our hearts to realise that those who point out these real issues and speak truth to power are the real patriots of the Okpe Nation. May God give us and the leaders of the Okpe Nation courage to design a pragmatic pathway to ensure love, unity and advancement of the Okpe Nation.

Okpe oo! Agbamua-eni!

*Akpederin Kingsley Ehensiri Esq., General Secretary, the Okpe Union.*
5th August, 2022.

*FOR THOSE WHO THINK THE OKPE UNION ARE UNNECESSARILY EXPOSING THE OKPE THRONE TO RIDICULE*

For eighteen months now we have been doing so much to resolve the issues behind the scenes. There has been four Reconciliation Initiatives in all now. The most robust one was headed by Rev. Dr Charles Osume and Secretary was the late Prof. Idamoyibo. Chief Moses Asini(an Udogun Okpe member), Prof. Hope Eghagha, Mr. Philip Mebradu, and Madam Dora Omuvwie were also of that Reconciliation Committee. After submitting their recommendations which the Okpe Union accepted and started implementing, the Orodje received it and said he would get back to them. One month’ later, he wrote to the Corporate Affairs Commission (CAC), that his Prof. Idolor imposed group is the authentically elected leadership of the Okpe Union. The CAC invited us to react after they received our objections.

We pray there is more intervention to nip this embarrassing crises in the bud. None of us is paid in what we do. It is selfless service that we spend our personal resources on. However, there is
nobody or group of persons that would keep quiet when unjustly demonised. Okpe Union National Leadership cannot be different.

Akpederin K.E. Esq.,General Secretary, the Okpe Union.