Warri History

Post by Lord_of_Warri on X https://x.com/lord_of_warri/status/1902041890046013647?s=46

Setting the Record Straight Against Misinformation by Some Urhobo Peasants.

It’s hardly shocking news that some Urhobo’s thrive on falsehoods, trickery, and sheer ignorance—a truth so well-established it barely needs repeating. Today, we stood in court to halt the shameless Agbassa tenants in Warri from hijacking and masquerading under the “Warri Kingdom” name and title, which rightfully and exclusively belong to the Olu of Warri and the Itsekiri people. Naturally, we braced ourselves for the inevitable flood of misinformation and fabricated tales spewing from the Urhobo camp.

Their chief propagandist, the loudest liar in all of Urhobo land, did not disappoint us. he claim they’d filed some preliminary objections, and that the Itsekiris haven’t bothered to respond. Misinformation as expected from the illiterate lots but This is nothing short of a bald-faced lie—exactly the kind of garbage you’d expect from an Urhobo, where the old adage rings true: “If sobo (Urhobo) no dey lie to your face or deceive you, dem dey find way to thief from you when you no dey look. sobo (urhobo) wayo wayo”. Such a true statement even till today.

The reality? The lawyer representing Mr. Oritsegbubemi Adrian Edema and Comr. Lily-white Esigbone filed their originating summons way back last year, and we didn’t receive a single scrap of a reply until we stepped into court today. And even with an Urhobo woman sitting as judge, our case is rock-solid, so we have refused to shuffle it elsewhere.

Then there’s Barr Otomewo, squirming before the court with some pathetic excuse that he didn’t reply late—blaming a supposed laptop crash, no less—yet he couldn’t produce even a shred of evidence to back up his story about serving us. How do you respond to a preliminary objection when we only got served right there in court today? The man’s a clown.

This same court, by the way, conveniently “lost” the case file until our legal team kicked up a storm back in February. Today, Barr Otomewo had to retract one of his flimsy applications because—get this—he claimed the affidavit wasn’t signed by the commissioner of oaths.

Ejiro Imuere and his puppet masters need to quit feeding their gullible followers these pathetic lies and stop acting like they’ve already won before the judge even opens her mouth.

Motions, applications, and counter-affidavits are just the usual dance before a judgment drops—nothing’s been decided yet. This case is as straightforward as it gets. You don’t get to strut around claiming a name that’s been around longer than you and your entire tribe, a name that was etched in Warri’s history before your people even wandered into the picture. This is just the opening act.

By Lord_of_Warri on 𝕏 (Twitter).
Itsekiri Activist and Historian.

Setting the records straight the said judgment has nothing to do with ownership of land.

Dear Ejiro Etaghene,

When I stated that the Urhobo people have the highest number of Functional illiterates in the entire country, many thought it was a joke. I have chosen to remain silent for months, observing and ignoring the majority of their posts. Because of some of my urhobo friends here. However, when a supposed chief from one of their kingdoms propagates such an absurd lie, one cannot help but question whether there is anyone in Urhobo land with a semblance of reasoning or education.

Ebrimoni was not just any slave; he was a slave of the Warri royal household until his death. He was never regarded as a freeborn individual. He did the bidding of the Itsekiris, and when he attempted to persuade the British to recognize him as king of the Warri kingdom, he was swiftly reminded of his status as a slave (Eru). The Itsekiris disdainfully spat on the ground, uttering the phrase (ubi-edo/Eru ee ne mi tsi), which translates to "a child of a slave and a slave? It will never happen." They rejected him, labeling it an abomination, and even drove the British away from the scene.

But Ebrimoni's ambitions did not end there. He conspired with the British consul, Campelle, to position himself as the governor of the Benin River. To achieve this, they accused the governor of Benin River, Idiare, of attempting to initiate slave trading in the river, leading to his deposition by the British. The British then sought to appoint this same slave, Ebrimoni, as the governor of the Benin River through a declaration. However, the Itsekiris rose in revolt, declaring that a slave would never govern their lands. As Ebrimoni's plans crumbled for the second time, Idiare was reinstated as the governor of the Benin River, and all of Ebrimoni's aspirations to rule in Itsekiri land remained nothing more than a distant dream until his death.

He never ruled anywhere in Itsekiri land, not even in his quarters as a slave. to the Itsekiris of old at the time, a slave is a slave no matter how one attempts to polish his image, he will always remain a slave. Therefore, the narrative that Ebrimoni ruled the Itsekiri people and land for ten years is utterly false; he never ruled for even a single day.

During the time you claim Ebrimoni was in power, there was already a ruler named Iye Idolorusan, popularly known as Queen Dola, who had been in charge of the kingdom since the interregnum began in 1848 until her death between 1870 and 1875. It is also worth noting that Beecroft recorded that Ebrimoni collected taxes on behalf of Queen Dola. As I mentioned earlier, Ebrimoni was a royal slave; he belonged to the royal family as their property and was never a free man, as he served the royal family of Warri. Thus, the day he was purportedly elected as governor by the British, he never truly ruled as governor; he was rejected outright—a slave can never rule.

Ebrimoni may have paraded himself as a governor until his death, but he never received the staff of office, nor did he ever reign as a governor. The British consul may have labeled him a governor and attempted to impose him on the Itsekiris, but this endeavor failed. He continued to refer to himself as a governor until his demise. Diare was the rightful governor and ruled until his passing, after which Chanomi took over as governor.

In response to your other remarks, the title of our ruler is Olu of Warri. Please take the time to educate yourself; it is shameful that you even hold the title of chief. What a disgrace to your kingdom and your people. The Agbassa got their lands from the Itsekiris, which is why their name is derived from the Itsekiri language. The term Agbassa means "they ran away." Is it not sufficient evidence that they obtained their lands from the Itsekiris? Their full name is Uboweagbassato, meaning "this is where they ran to," abbreviated to Agbassa, which reflects the journey of the Urhobo tenants from their ancestral home in Ughelli to our lands in Warri.

By Lord_of_Warri on 𝕏 (Twitter).

𝐀𝐛𝐨𝐮𝐭 𝐂𝐚𝐬𝐬𝐚𝐯𝐚 𝐚𝐧𝐝 𝐈𝐭𝐬 𝐈𝐧𝐭𝐫𝐨𝐝𝐮𝐜𝐭𝐢𝐨𝐧 𝐭𝐨 𝐍𝐢𝐠𝐞𝐫𝐢𝐚: 𝐇𝐨𝐰 𝐂𝐚𝐬𝐬𝐚𝐯𝐚 𝐖𝐚𝐬 𝐁𝐫𝐨𝐮𝐠𝐡𝐭 𝐢𝐧𝐭𝐨 𝐍𝐢𝐠𝐞𝐫𝐢𝐚 𝐓𝐡𝐫𝐨𝐮𝐠𝐡 𝐈𝐭𝐬𝐞𝐤𝐢𝐫𝐢.

Cassava, a starchy root vegetable, holds a significant and fascinating place in the agricultural history of West Africa, particularly in Nigeria. The Itsekiri people were among the first to cultivate this vital crop, having received it from the Portuguese, who introduced it to the region. This introduction marked a pivotal moment in the agricultural practices of the Itsekiri, transforming them into key players in the trade of cassava and its byproducts.

Historical accounts reveal that cassava was brought to the Itsekiri people by the Portuguese during their extensive trade activities in the region. Notably, the Dutch explorer Olfert Dapper documented the cultivation of cassava in Forcados (Warri) in 1668, attributing its introduction to the Portuguese. Similarly, another trader named Barbot recorded the cultivation of cassava in Warri during the 1680s, further solidifying the Itsekiri's role in the early adoption of this important crop.

The Portuguese maintained a presence in the Benin and Warri regions for approximately 300 years, primarily engaging with the Itsekiri people. It is crucial to note that the Portuguese did not venture into Urhobo territories, which meant that the Itsekiri were the first to gain access to cassava before it spread to neighboring tribes, including the Ijaws, Isokos, and Urhobos. As the Itsekiri people became adept at cultivating cassava, they began trading it with these tribes, establishing a network of commerce that benefited all parties involved.

Upon introducing cassava to Itsekiri land, the Portuguese not only shared the crop but also imparted knowledge on how to process and utilize it effectively. In turn, the Itsekiri people passed on this knowledge to their slaves and trade partners, teaching them how to produce starch, farina, and garri from cassava. However, as the Itsekiri began to acquire more slaves, they started to perceive farming as a task beneath them, meant only for their slaves. Consequently, they employed more slaves to work the land on their behalf. Ironically, this shift in perspective led to the spread of cassava beyond Itsekiri territory into other regions.

The Urhobo people primarily obtained cassava and other goods through their interactions with the Itsekiri. In contrast, the Benin people did not engage in trade with the Urhobos and were known to have a contentious relationship with them. This dynamic further emphasizes the Itsekiri's central role in the distribution of cassava in the region.

It is important to clarify that there is no substantial evidence suggesting that the Urhobo people had direct contact with the Portuguese regarding cassava. Historical records indicate that the Oba of Benin prohibited any interactions between the Urhobo and European traders, a decree that was respected by the Europeans of the time. Consequently, the Urhobo's access to cassava was facilitated through trade with the Itsekiri, rather than through direct contact with the Portuguese.

In conclusion, the Itsekiri people played an instrumental role in the introduction and dissemination of cassava in Nigeria. Their early adoption of the crop and subsequent trade with neighboring tribes laid the foundation for cassava's significance in the region's agricultural landscape. The narrative of cassava's introduction to Nigeria serves as a testament to the Itsekiri's pivotal role in shaping the agricultural practices of West Africa.

References:
Dapper Warri reports, Barbot Warri productions, Introduction and diffusion of cassava in Africa S.E. Carter, L.O. Fresco, P.G. Jones, J.N. Fairbairn, The diffusion of cassava in Africa: lexical and other evidence, Roger Blench, Kay Williamson Educational Foundation 8, Guest Road, Cambridge CB1 2AL, United Kingdom.

By Lord_of_Warri on 𝕏 (Twitter).

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Itsekiri Historical Front responds to Chief Ominimini regarding his recent misleading statements made during the press conference for his so-called Urhobo State Movement.

Warri not Urhobo land, group dismissed ownership claims The Itsekiri Historical Front has faulted claims that Warri is Urhobo land, describing it as a reckless invitation to breakdown of law and order and war.

Urhobo Misconceptions and Inherited Illiteracy by their Elders and youths. Part 1. By Lord_of_Warri on 𝕏 (Twitter).

Both Dr. Nnamdi Azikiwe and Chief Obafemi Awolowo conducted separate investigations into the Olu of Warri title and found substantial evidence supporting the Itsekiri claim. Contrary to the Urhobo narrative, which was fueled by anti-Yoruba sentiment, it wasn't just Awolowo who verified the Itsekiri claim. Azikiwe's findings also confirmed the Itsekiri's strong grounds for their assertion, debunking the misinformation spread by the Urhobo people.

The Olu of Warri title; for many years, the Urhobo people have ignorantly claimed that it was Obafemi Awolowo who gave the Olu of Warri title to the Olu, suggesting that it never existed before then. However, despite proof to the contrary and letters showing that the Olu of Warri was briefly changed to Olu of Itsekiri due to Delta being referred to as Warri province at the time, this misconception persists.

It wasn't just Obafemi Awolowo who investigated the Olu of Warri title; in fact, in 1940, Nnamdi Azikiwe also investigated and brought proof of Itsekiri ownership of the area, confirming that the title "Olu of Itsekiri" is incorrect and that it has always been "Olu of Warri". Zik obtained ancient European records and published his findings in a newspaper.

This matter became an issue of topical importance, and no less a person than Dr. Namdi Azikwe then contributed to the debate in the West African Pilot of 14 May 1940 as follows:
“His highness Ginuwa Il is Olu of the Itsekiri speaking people who live on Itsekiri land on a section of Warri Township. If the matter is to be discussed in detail, it will be found that a definite title is necessary, in which case the Olu of Warri seems to be most historical and correct. When we speak of the Oba of Lagos, we refer to the paramount Native Ruler of Lagos Township, although Lagos is peopled mainly by Yoruba speaking peoples and Lagos is part of Yoruba land. So too, in the case of his Highness Ginuwa II, the Olu of Warri is the paramount Native Ruler of Warri although Warri Township is peopled mainly by the Itsekiri-speaking people and Warri is part of Itsekiri Land.”

That was vintage Dr. Azikiwe, a patriot and nationalist who had joined the debate against the oppressive imperalist policy against the Itsekiri in those days. Then, when independence drew near, Awolowo, the government leader in the Western Region, had to take the matter of the Olu of Wari title to Parliament in 1952. After a healthy debate there, the Delta parliamentarians accepted that Warri Province be changed to Delta province so that Warri, as a name, should revert to those who had it. On the prompting by London, the governor general in Lagos, following the parliamentary approval of the title in Ibadan in may 1952, wrote a report to London dated 14 Oct 1952 justifying the change, saying it was based on “sound historical grounds especially as Warri Division (sic jekri-sobo division) which consisted of two areas, the itsekiri (Warri district now the three Warri local government areas) and the sobo area (sobo division now delta central) had been separated (C544/708/of colonial records)

The mere suggestion that education and research could be beneficial to the Urhobo people is met with a knee-jerk reaction of belligerent ignorance. They launch into vacuous arguments, bereft of logic or reason, which only serve to further erode their already tenuous grasp on intellectual credibility. It's a pitiful spectacle, one that eerily echoes the scathing indictment delivered by Judge Maxwell over a century ago in the landmark Warri ownership case - a verdict that still resonates today as a damning testament to their obstinacy and close-mindedness.

Judge T.D. Maxwell's scathing assessment of Urhobo witnesses in his 1926 court still resonates today:

“They come to this court in the persons of a series of utterly illiterate peasant witness. Of the first three, each of them seemed to me merely senile and l accept (not without hesitation) their counsel assertion that they were sober or at least normal in the witness box. Each of the others seemed to me to be abysmally stupid as well as ignorant.” - harsh words that unfortunately remain relevant nearly a century later.

It's staggering that within an ethnic group of 2 million people, not one individual has demonstrated the intellectual curiosity or critical thinking skills to challenge the prevailing narrative of ignorance. Instead of conducting independent research or seeking credible sources of information they blindly follow the crowd in claiming ownership of something that has never been theirs.

Their obstinacy flies in the face of overwhelming evidence - 13 European eyewitness accounts 62 historical maps spanning over three centuries (1588-1896) - all corroborating Itsekiri ownership of Warri Not even federal government investigations have swayed them from their misguided conviction.

One can't help but wonder if this collective delusion has taken a devastating toll on their mental health - perhaps even inducing severe cognitive dissonance or mass hysteria among Urhobos It's imperative for them to break free from this cycle of ignorance and seek education before it's too late.

By Lord_of_Warri on 𝕏 (Twitter).