By BOBSON GBINIJE

Polymorphous systematisation and the or chestration of strategic maneuvering remain cardinal adjuncts and imperative constructs in political engineering processes. The collectivity’s indices are multi-dimensionally structured to the economic, socio-political organic fibre of singularity giving the arrow-head its pungency.

Demographically, the Itsekiri people constitute a minute minority – a kind of microcosm in a macrocosm in the geo-political and heterogeneous nation called Nigeria. The history and origin of the Itsekiri people like other tribal groupings in the Old Western Region of Nigeria, remains unambiguously lucid. Phylogenic history has it that Iginua (Ginuwa I) the eldest son of Oba Olua left Benin in 1473 to found the Warri Kingdom in 1480.

The linguistic finesse and numerical superiority of the Yorubas which they met at Ode-Itsekiri (the today real traditional home of the Itsekiris) precipitated cultural osmosis on the Itsekiris and this led to language acculturation, and to the final adoption of the Yoruba dialect of (Itsekiri) as their Lingua franca (Benin And Warri: Meeting Points In History – The Itsekiri Perspective By J.O.S Ayomike).

The Itsekiris, right from 1480 knew the nuts and bolts of “POLITICAL SURVIVALISM” and decided to take their political destiny in their own hands. They found favour in the sight of the colonial masters and this culminated in Chief Dore a shrewd Itsekiri businessman and vulpine litigant becoming a Pro-British political agent. The Itsekiris also acquired early education and this placed them at a vantage political position over their neighbours.

The death of Olu Akengbuwa in June 14, 1848 precipitated 88 years of interregnum. This afforded Chief Dore (1894-1932) the opportunity to entrench the Itsekiri political leadership over their neighbours, notably the Urhobos and the Ijaws. Chief Dore used his connection with the colonial overlords to get and authenticate legal verdicts in favour of Itsekiri ownership of lands-spreading far and wide.

This culminated in the profound principle of “Itsekirism” – A pronuncimiento, an all-embracing ideological format that has as its fundamental fulcrum, the no-holds barred, recondite and total non-negotiable insulation of the political, socio-economic and cultural interest and rights of the Itsekiri people. This remains the political guiding light of the Itsekiris till today.

In the 1959 pre-independence election the Itsekiris teamed up most inexorably with the Action Group, AG, led by the inimitable Chief Obafemi Awolowo. They vied against the Northern People’s Congress, NPC, and the National Council of Nigeria and the Cameroun, NCNC.

The aftermath of the elections ultimately gave rise to covet alliances, carpet-crossing and behind the scene manipulations, which saw the appointment of Chief Festus Okotie-Eboh (Omimi Ejoh) as Minister of Finance, Chief Alfred Rewane and Chief Etchie Ekwejunor as formidable members of the AG.

The political marriage between the Action Group (Yorubas) and the Itsekiris kicked off on a fine note and this continued into the Second Republic Unity Party of Nigeria, UPN, and even till date?

During the life time of Chief Awolowo his crown of political glory was diademed with his choicest emerald and carbuncle “THE ITSEKIRIS”. They remained his greatest ally: “A Biblical Jonathan and David relationship”. Anything that touched the Itsekiri touched the pupil of Awo’s eye; they were the apple of his heart. He truly really loved the Itsekiris. The Itsekiri knew this and they rode on that glory using it to establish themselves firmly.

After the death of Awo, the Itsekiris only betrayed a negligible feeling of Papa’s absence, as the then Olu of Warri Ogiame Atuwatse II and his political machines swung into action reasserting the hold of the Itsekiris. He didn’t do too badly as a progressive.

The Itsekiris in their memorandum, submitted to the 1957 Sir Henry Willinks special commission on states creation strongly declared their profound support for the creation of the Midwest State. They did this because the then Oba of Benin and Chief Awo were in their camp. In the subsequent call for the creation of Bendel State, Itsekiris flew a political kite calling for the creation of Delta State. When it got to the time to call for the creation of Delta State they jumped to their original idea of a Coast State. I think this greatly influenced the location of the Delta State capital in Asaba. This of course did not go down well with the Ijaws and the Urhobos who then initiated a call for the creation of the “Real Delta State” with capital in Warri; the Itsekiris again called for the creation of a “Federal Territory”.

The memorandum submitted to the Boundary Settlement Commission on June 8, 1974 reads in part “……. It will once and for all times put an end to the possible extinction of the Itsekiri race. Faced as we are by an aggressive populous neighbour, a line must be drawn in terms of ownership of our land lost by progressive population growth and the economic manpower deriving therefrom, there might be no end to what our neighbours might claim. In the result, we will only be left with memories of our past and without any land we could call our home”(This memorandum was signed by Prince K.B Omatseye, the then Chairman of Warri Divisional Council). Some political analyst say the Itsekiris’ political strategy defies classification; some say it is amoeboid; some say it is confrontational and some call it politics of blackmail.

But a basic understanding of the simple fact that the Itsekiris are a minority, but a politically vibrant minority group, shows that their politics is that of “SELF PRESERVATION” – through the use of the cry-wolf syndrome to evoke support and sympathy from the powers that be. They also believe in myriad and aggressive lobbying (by any means) to ingratiate themselves and curry the favour of whosoever is listening. This is an uncontextualised political formula that has yielded great and all-embracing political dividend to the Itsekiris.

In the recent past when Warri was in a state of political topsy-turvydom and social cataclysm, the Itsekiris’ political strategy was rebranded to reflect a Fabian and Descartian format, as they were politically sandwiched between the Warri Urhobos and the Ijaws. The truth, facts and fiction about what was really on-ground remains a mystery till today. Then, the Itsekiris were trapped between a Local Scylla and a National Charybdis – they were trapped between the “IZON RENAISSANCE” a New National Reconciliation Drive and a New Transition Programme. 

But they were able to wriggle out of the serpentine political convolution.

In contemporary history the Jewish State of Israel has been prosecuting an internecine and interminable war with the Palestinians since 1948 after the Balfour Declaration, and the Jews in their “ZIONIST” stance have stopped at nothing and will stop at nothing towards protecting their political and socio-economic rights within the ambit of the Middle East.The Itsekiris have been doing same.

Their dogged commitment to their principles of Itsekirism and other protean strategies supported by former Governor James Onanefe Ibori saw the coming in of former Governor Emmanuel Ewenta Uduaghan (an Itsekiri) as Governor of Delta State. This is a gargantuan political plus for the Itsekiri people and their masterful hold of their political lebensraum. But what is now the next line of action now that Uduaghan has served? They survived the death of Chief Obafemi Awolowo, Chief Festus Okotie-Eboh, Chief Alfred Rewane, Chief O.N Rewane, Chief Begho and other Itsekiri political giants too numerous to mention.

Whither goeth the Itsekiri Nation after the crowning of Ogiame Atuwatse III?  The Itsekiri people, Deltans, Nigerians, Africans and the Diasporic Itsekiris are pregnant with great expectations.

We need not stand on the necromancer’s rhomboid or be deft in Egyptological Metempsychosis to know that the Olu of Warri Ogiame ATUWATSE III will all-embracingly excel by the grace of Divine Afflatus. He is the 21st Olu of Warri and the spirituality of the number is cocooned in the auguries of sacrificial acceptance. This will make his reign a more peaceful and successful one. The number 21st which is the date he was crowned, in terms of numerical spirituality entails celestial authority. He therefore has the support of the elements, the Itsekiri people (vox populi vox dei) and positive spiritual vibrations. These blessings can only be pragmatically manifested if he dwells in the truth, love and fear of God.

The Ogiame ATUWATSE III is no doubt aware that some periods during the reign of Ogiame Atuwatse II Warri and its environs was befuddled by wars, tribal hatred, atrabilious and acrimonious social climate precipitating the siege mentality and superiority complex amongst Itsekiris and their neighbours. We beseech the  Ogiame to spread his hands of fellowship to all Itsekiris notwithstanding ascension schisms and to all and sundry in Warri, Delta State and beyond. Itsekiris as well as their neighbours must realize and heed the admonitions of Alexander Pope “The old order changeth yielding place to the new”. The Itsekiris must realize that minorities all over the world only succeed when they are rock solidly united amongst themselves and have a functionally peaceful and effectively friendly relationship with the majority ethnic groups within their political compass. Politics is a game of numerical superiority and they cannot go it alone.

They have to start by extending their hands of friendship, fellowship and the olive branch of total and genuine reconciliation to their neighbours who I believe will be willing to reciprocate their God-fearing and mutually beneficial gesture.

It is said that “men who move mountains must start by removing small stones first”. Let all well meaning Itsekiri sons and daughters rally round the Olu of Warri Ogiame ATUWATSE  III(THE 21ST OLU OF WARRI) to actualize this clarion call. John L. Motlay the great essayist said “deeds, not stones are the monuments of the great”. Ogiame has started building blocks of peace and friendship in Delta State. This new song of reconciliation to enable us move forward must be the melodic refrain of all Itsekiris and I know their neighbours will not sing a different lyric.

Okakuro Gbinije is the Founder of Mandate Against Poverty, MAP, Sapele