News From Nigeria
The July 6, 1967, operation at Gakem near Ogoja, in present-day Cross River State, Nigeria was an attempt to invade and arrest Ojukwu. That was not war. No territory was taken.
Why are Biafrans so full of falsehood? They have formed a subculture of using propaganda to advance their positions. They did this during the war and lost.
What makes them think this method will work again? This is their insanity. They think they can use intimidation and emotional subterfuge to cow Nigerians who are armed with the truth.
This generation of Nigerians will not give them the confusion they crave. No one will give them a war. They will be given oblivion.
Looking back now, all that would have been done is blockade and their Biafra will wither on the vine.
Emeka Odumegwu-Ojukwu declared Biafra, fought a war for three years and put together a book (Because I am Involved) to explain his decisions. It is nothing but self-congratulation and evasive polemics. There is nothing in that book that gives meaning to the restiveness we are dealing with today.
Serious minded figures wrote books of a thousand pages. Gowon wrote a book of about a thousand pages. Ojukwu wrote that pamphlet in Nigeria, after he was pardoned. For him, the war was an afterthought. This means he never spent his years in exile to reflect and give us a more honest and dispassionate assessment of his thoughts on Biafra, his hope for his people in the future. As it is now, no one can quote any line from his book. There was no national benefit from his pardon.
His public utterances after a thirteen-year exile spent in the C’ote d’Ivoire were exercises on hedging. This is why a lot of Igbo people including his wife will come out and say this is not the “outcome” they expected.
What were they expecting? Were they expecting a royal welcome for the man who desecrated everything we hold dear in Nigeria? Were they expecting the man spearheading the mayhem in the East should be vindicated and continue with his criminality? Until we have a constitution that allows secession, no one should declare his enclave a republic. Ironically, all the chains binding us together were weaved by people of Igbo extraction.
Read your history. Biafrans introduced the unitary system that is our yoke today. Instead of finding ways to loosen the chains, the Biafrans are wearing blindfolds to look for an exit.
I am appalled because Ojukwu did not leave behind a blueprint for his people. His acolytes have used this lacuna to insert their angst and misdirect their people.
Nnamdi Kanu and resurgent Biafra is Nigeria’s failure to secure and guard the sovereignty of this nation. This is the failure and recklessness of the civilian administration of Alhaji Shehu Shagari.
If Ojukwu had remained in exile, he would have perhaps written a more solemn and honest book that would have prevented the likes of Nnamdi Kanu to emerge and threaten our peace because he was involved and he did not care to talk about his reminiscence.
In advanced societies, people like Ojukwu will only receive a posthumous pardon. The pardon of Ojukwu was a colossal mistake. This pardon is what has given rise to the murkiness and emboldened Biafrans like Kanu to engage in revisionist history that insults Nigerians who died in the struggle and threaten our sovereignty.
The Presidential pardon of Ojukwu shows we did not take our sovereignty seriously and we have empowered the imbeciles to threaten our nation with the failed arguments of the past. This should be a lesson to all those who want the president to wield the power of pardon with a high level of responsibility. The pardon of Ojukwu is the main reason why these Biafrans have caused the breakdown of law and order. Alhaji Shagari did not take the responsibility of the pardon seriously and those agitating for Biafra think our sovereignty is a joke.
Why do Biafra agitators think the best way to advance their case is to insult people? A Biafra agitator wrote to me when I said it was the Biafrans who declared war on Nigeria. He is acidic and his reply is full of venom and revisionist history. He made no attempt to shed light on his position. His writing is an exercise in verbosity and insult meant to create murkiness. An alliterate person could have done a better job. His anger is contrived because he knows the truth but chose to be intellectually dishonest. This shows that he does not have any responsibility to the truth because all he knows is propaganda.
Make your points and let the facts speak for themselves. If you have to insult and intimidate people, it means you lack the intellectual depth necessary to sustain an argument and the truth is not on your side. It means you have no decorum and what it takes to be a civilized human being looking for solutions.
Biafra agitators want everyone to swallow the lies without protest. They are giving revisionist history to their young ones who are drawn into a vicious cycle of anger and hatred. They are too emotionally suffused to be considered rational. This is the reason for killing their own because they want to protect them. Is that logical?
The Biafran at this time has descended to an irrational level. He lacks common sense and has surrendered his environment to nihilistic lots who see no point in preserving humanity.
Until Biafrans evolve, Nigerians have to devise a way to contain their irrationalities that are becoming uncomfortable to live with. In this country, we must learn to be good citizens. Part of being good citizens means we should have the understanding to owe each other the truth.
At this point, the Biafran can only be dealt with by feigned civility. No Nigerian in his right mind will treat Biafra agitators as fellow citizens in good faith, if all they subscribe to is the lies and destructive polemics of Nnamdi Kanu.
We saw that trial live. No judge in the world will tolerate the disrespect Nnamdi Kanu exhibited in the court. He defended himself and he lost. He should accept the consequences. His appeal will be denied because he has no grounds to appeal. If the appeal is rejected, he should go to the Supreme Court.
I doubt if the Supreme Court will agree to hear his case. It is the responsibility of those who subscribe to him to advise him of the right conduct and strategy for legal defense if he would listen.
Nnamdi Kanu told us he knows the law more than his lawyers and the judge. For those of you sheepishly shouting the law, you have shown the level of ignorance that is frightening.
Nnamdi Kanu was tried under the laws of Nigeria and was found guilty of treason. If Buhari was interested in jungle justice like the Biafrans, he could have eliminated him in Nairobi. This is what a lot of the Biafrans are doing in Igbo land. They are killing people in the name of Biafra. The government did the right thing by arresting him and giving him a fair hearing in a court of law.
How many people killed by the Biafrans had the opportunity to go to court and defend themselves? What separates us from the animals in the jungle is the rule of law. Those who have no respect for the court of law are uncivilized and champions of anarchy.
The anarchy in the East is the reason why no one can do any legitimate business in that environment. Is this what you want?
DR AUSTIN ORETTE WRITES FROM HOUSTON, TEXAS
PRESIDENT BOLA TINUBU DID NOT MAKE A MISTAKE, SAYS AGANBI
The Chief Executive Officer of Akogate Group, Felix Aganbi, on Thursday applauded the Minister of the Federal Capital Territory, Chief Nyesom Wike for making a lot of sacrifices for the country and rising above sectional interest.
He also applauded Wike for his innate power of reason, human relationship, good intentions and prudent conduct.
‘’You have proved that in Rivers State and in the Federal Capital Territory, you are a square peg in a square hole’’
In a statement in Koko, Aganbi showered praises on Wike for modernizing Nigeria’s capital, fostering widespread development, creating opportunities for women and youth, and strengthening democratic governance nationwide.
‘’One can say most assuredly that President Bola Tinubu did not make a mistake after all’’.
The business mogul emphasized Wike’s efforts in bringing “sanity” to Abuja, his extraordinary display of courage, commitment and passion for the job and the Nigerian project.
‘’You have demonstrated that it is indeed possible to transform Nigeria’’
He described Wike as a role model and a hallmark of the country’s democracy.
‘’No responsible Nigerian can dismiss Wike’s hard work, integrity and passion for the common good’’.
Particularly, Aganbi commended Wike for his initiatives in creating a “smart city,” improving the living standards of rural communities, and acting as a dedicated political leader.
Using the Akogate smart streetlight project as a prime example of the Minister’s impact, Aganbi noted the minister’s role in enhancing safety, deterring crime, improving nightlife visibility, fostering social interaction, and stimulating economic growth by extending business operating hours.
‘’You have achieved so much for the good people of the Federal Capital Territory particularly in the area of road construction, electrification, healthcare, security, education, water supply and empowerment’’.
The statement also highlighted Wike’s visionary leadership.
‘’Your positive programmes have given the good people of the Federal Capital Territory the cause to look into the future with hope and great optimism’’.
Ending the statement, Aganbi said ‘’in the period ahead, we wish you abundant blessing of God, good health, wisdom and strength to serve the wonderful people of Nigeria’’.
PRESS RELEASE
The Governor of Lagos State and Chairman of the South-West Governors Forum, Mr Babajide Sanwo-Olu, has congratulated the Senate President, Godswill Akpabio, on his 63rd birthday celebration.
The Governor described the Senate President as an amazing personality whose life has remained a shining example of service, strength and uncommon leadership in public office.
Governor Sanwo-Olu, in a statement issued on Tuesday by his Special Adviser on Media and Publicity, Mr Gboyega Akosile, said Senator Akpabio’s leadership continues to exemplify vision, passion, courage and unwavering dedication to national growth and development.
The Governor also praised Senator Akpabio’s uncommon transformation and remarkable contribution to the development of his home State, Akwa Ibom, and Nigeria at large as a Commissioner, Governor, federal lawmaker and now Senate President.
He said: “On behalf of my wife, family, the government and the people of Lagos State, I extend my heartfelt congratulations to the Senate President, Senator Godswill Akpabio, on the occasion of his 63rd birthday.
“Senator Akpabio, as an amazing personality and transformational leader, has committed himself to serving his state, Akwa Ibom, and beloved country, Nigeria, passionately. He has shown remarkable dedication to the advancement of nation building.
“He has recorded significant strides in his public service to impact his generation positively. As the leader of the legislative arm of government, he has contributed immensely to the robust relationship between the executive and legislature, as well as the success of the President Bola Tinubu-led All Progressives Congress (APC) administration in Nigeria.
“The Senate President has also contributed positively to his constituency, the Senate and Nigeria in general, through qualitative representation, laudable intervention and legislative business.
“On this momentous day, I join Senator Godswill Akpabio’s family, friends, and associates in conveying best wishes for a joyous 63rd birthday celebration. I pray that the Almighty God will bless him with good health as he continues his dedicated service to our beloved nation.”
SIGNED
GBOYEGA AKOSILE
SPECIAL ADVISER – MEDIA AND PUBLICITY
09 DECEMBER, 2025
Top Okpe leaders on Sunday kicked against the narrative of Okpe as Urhobo, listing the errors in Orodje’s recent declaration.
‘’At its meeting on November 15, 2025, the National Executive Council (NEC) of the Okpe Union (Worldwide) exhaustively discussed Orodje’s declaration. Relying on historical facts in debunking the grave errors in the Orodje’s declaration, the union provided the evolution of the Orodje’s disturbing flip-flop of policy pronouncements, a flip-flop which falsifies Okpe History and exposes Orhue l as an enemy of the Okpe Kingdom whose national interests he swore to promote and defend when he was crown as the Orodje of Okpe Kingdom on July 29, 2006’’.
In the response to the Orodje of Okpe Kingdom by the National Executive Council of the Okpe Union (Worldwide), the union narrated how His Royal Majesty began to move away from his role as the chief promoter and defender of Okpe Identity in favour of his personal aggrandizement.
‘’He cautioned the then NEC of the Okpe Union (Worldwide) to stop the agitation for the recognition of Okpe as a distinct ethnic nationality, because, according to him, the advocacy will diminish his chances of becoming the Chairman of the Delta State Traditional Rulers’ Council. That notwithstanding, the Orodje was trying to walk on both sides of the street at the same time by internally espousing Okpe as a distinct ethnic nationality while externally he was collaborating with the anti-Okpe Identity forces to undermine the internal cohesion of the Okpe Nation’’
The union accused Orodje of sacrificing Okpe national interest for a pot of Ukodo prepared by his political masters ahead of the 2027 elections.
‘’This is political correctness gone awry. The Okpe Union, and indeed all sons and daughters of Okpeland, are greatly distressed by the video of HRM Orhue l making rounds about our identity. As proud children of Okpe, we have access to several literatures and ancestral information about our origin which has never been disputed by the Orodje who is the traditional ruler as at today. Perhaps he is in possession of new facts and documents which have altered our ancestry. The time to produce it is now. It is highly regrettable that our revered Traditional ruler would grant such weighty interviews about the core of our existence without presenting facts and references’’.
The union denounced Orodje’s declaration, which undermines the rich cultural heritage and dignity of the Okpe people.
‘’As the mouth-piece of the Okpe Nation, the Okpe Union rejects the Orodje’s de-marketing of our ethnic nationality and asserts our pride in our identity, culture, and sovereignty. While we sympathize with various political actors who in a bid to score political mileage have been manipulating ethnic boundaries for political gains, we cannot comprehend how the custodian of our rites and traditions will join the fray. Several monarchs have betrayed their respective countries. Why did Orodje shift from his strong position as a promoter of Okpe as a distinct ethnic nationality that he brilliantly articulated on September 1, 2007, to become a shameless apologist for Urhobo ethnic nationality? Historians will compare the declaration of Orhue l and the dictatorship of Esezi l, to determine which of the two is more injurious to the Okpe Nation’’.
The union called on members of the Okpe Union (Worldwide), and indeed all Okpe sons and daughters to remain united under the umbrella of the Okpe Union in the continued advocacy for the recognition of Okpe as a distinct ethnic nationality.
‘’The struggle is going to be long and difficult, but the redemption of the Okpe Nation is worth the battle. A kingdom exists because there was a Nation that produced it. Thus, a king or an Orodje cannot be superior to the Nation that birthed it. This is particularly true of the Okpe Kingdom where the Okpe Nation congregates to elect one of its male citizens as the Orodje via a democratic electoral process. The sovereignty of an Orodje does not grant him an absolute or dictatorial power or authority, but is derived from the results of the electoral process on behalf of the Okpe Nation. When the four princely brothers, our ancestors – Orhue, Orhoro, Evbreke, and Esezi – decided to establish the Okpe Kingdom, they did so from the bowel of the Okpe Nation. Thanks to the Okpe Union, the Okpe Kingdom in the modern era was resuscitated in 1945 after an interregnum of 166 years. During this period, there were no Orodjes because there was no kingdom, but the Okpe Nation continued to exist and was represented by power brokers in several Okpe communities that exercised independence and sovereignty. It is therefore our historical and sacred responsibility, as members of the Okpe Union, to ensure that the Okpe monarchy remains a symbol of unity and strength of the Okpe Nation, and not to degenerate into anarchy and dictatorship.
The statement signed by Prof. O. Igho Natufe, President General, Okpe Union (Worldwide), Barrister Kingsley Ehensiri Akpederin, General Secretary, Okpe Union (Worldwide) and Barrister Victor Oruno, National Publicity Secretary, Okpe Union (Worldwide) recalled a study initiated and financed by HRM Orhue l, where Udogun Okpe stated emphatically that “Okpe is indubitably known to be a distinct and autonomous Kingdom, an ethnic entity from its beginning.
‘’The people and their language are distinct and are named after their progenitor, Okpe, whose four sons founded the present day Okpe Kingdom. But externally, simultaneously, the Orodje’s emissaries, mostly Palace Chiefs, continued their anti-Okpe Identity narratives by their false claim that “Okpe is Urhobo”. The Orodje’s declaration that “Okpe is a dialect of Urhobo” lends credence to the statements of his emissaries that “Okpe is Urhobo”. From all available historical sources, Okpe is a distinct language from the Urhobo language. The Orodje’s declaration is not only a blatant distortion of Okpe History, but a shameless public denial of Okpe Identity. History will Judge if this seismic shift was influenced by the Orodje’s personal interest or by Okpe national interest’’.
On November 5, 2025, an undated video of HRM Orhue l, Orodje of Okpe Kingdom, appeared on several Okpe platforms, as well as on some non-Okpe platforms. In the video Orhue l categorically declared that “Okpe is a dialect of the Urhobo” and therefore not a distinct ethnic nationality. This declaration injected another level of schism between the Okpe Union and HRM Orhue l. We consider this declaration a falsity by a Monarch who is supposed to know the truth.
The Union highlighted the three main migratory waves from Benin Kingdom to the present territory of Delta Central Senatorial District in the Ogiso period of Benin Monarchy.
‘The first was in the 1170s under the reign of the 1st Oba of Benin, Oba Oronmiyan (1170 – 1200 AD) that saw the settlement of a group known as “Usobo” (Urhobo) in Ughelli and other villages. The second wave was the last Usobo migration that settled in contemporary Abraka in the 1370s, under the reign of the 10th Oba of Benin, Oba Ogbeka (1370 – 1400 AD). The migration of Okpe from Benin Kingdom occurred during the reign of the 16th Oba of Benin, Oba Ozolua (1483 – 1504 AD). Oba Ozolua conquered several territories, including Ijebu Ode, Ondo, and towns in contemporary Edo State. For his unprecedented military conquests in Benin History, he earned the appellation “Ozolua, n’ ibaromi” meaning “Ozolua the Conqueror”. He had several sons, including Prince Eze of Aboh, and Prince Igboze that migrated to contemporary Delta Central Senatorial District in 1550, and whose son, Prince Okpe had four princely sons: Orhue, Orhoro, Evbreke, and Esezi. They resided individually and collectively in several villages, moving from Olomu to Okperikpere (Okpe Isoko) and through contemporary Ozoro en-route to Orerokpe. It is instructive to note that, when the Four Princely Brothers, our forefathers founded the Okpe Kingdom with its headquarters in Orerokpe, it was established as an independent ethnic nationality and not as a clan or an appendage of any other ethnic nationality. This historical fact underlines the distinct ethnic nationality of the Okpe of Delta State which was extinguished by the British Colonial Office’’.
For purely its administrative convenience, the Union said the British Colonial Office fused diverse ethnic nationalities into one.
‘’This British policy gave rise to the falsity of classifying Okpe as a clan of Urhobo. Most contemporary Okpe were born and raised in this falsity.
‘’By administering the Okpe under the Urhobo umbrella, the British set in motion a process that led to the gradual but systematic attempt to deny Okpe ethnicity which was erroneously subsumed under the Urhobo. Over time, this grave error of British colonialism assumed a “truth” of its own as the outside world and several Okpe began to refer to the Okpe as “Urhobo.” This falsity was inherited by post-colonial Nigerian governments. A similar fate befell the Isoko of “Eastern Urhobo.” However, unlike the Okpe, their western counterpart, the Isokos were able to extricate themselves from the Urhobo appellation and restored their independence as a distinct ethnic nationality. Okpe and Urhobo do not share a common ancestry, or a common language. The Urhobo argument that Okpe is “Urhobo” is anchored on the concept of transferred colonialism from British rule to Urhobo rule in post-colonial Nigeria. This diabolical plot is facilitated by internal fifth columnists that, in most cases, have an Urhobo parent and therefore posit that “Okpe is Urhobo”.
The Union also underscored a growing realization among leading Okpe personalities to follow the Isoko example.
‘’Two subjective factors seem to conspire against this legitimate proposition. First, the Urhobo argument is that Okpe will be weakening the Urhobo nation if they emulate Isoko. Second, some Okpe, after being assimilated into the Urhobo fabric as a consequence of flawed colonial policy, seem conditioned to accept Urhobo as their nationality. Both viewpoints are based on weak and false argumentations. To endorse either is to condone the denial of Okpe nationality. And to suggest that by upholding their nationality the Okpe will weaken the Urhobo nation, we are invited to accept the lie that “Okpe is Urhobo”. On the contrary, the extrication of Okpe from Urhobo will strengthen the independence of both ethnic nationalities. They each need to re-define their respective identities’’.
The union said the uniqueness of the Okpe Nation was that each Okpe national is a descendant of one or two of the four ruling houses of the Okpe Kingdom, as depicted in the genealogy of the Okpe people: Orhue, Orhoro, Evbreke, and Esezi.
‘’Thus, the Okpe ethnicity satisfies all the properties of statehood and nationality as the nationals share the same common ancestry, the same language, culture, and traditions. The Okpe Kingdom has a clearly defined territory under a single monarchy and a permanent population of Okpe ethnicity. In fact, Okpe is one of the few ethnic nationalities in Nigeria that possess these clearly defined properties. The others are, inter alia, in alphabetical order, Benin, Nupe, and Itsekiri, etc’.
Major General Felix Mujakperuo (RTD) was crown as HRM Orhue l, Orodje of Okpe Kingdom on July 29, 2006; after a 2-year interregnum. He immediately positioned himself as the chief advocate of Okpe as a distinct ethnic nationality. Not only did he and several Okpe chiefs participate actively in the deliberations of the 1st Okpe Voice World Conference held in Sapele, October 17 – 18, 2006, he hosted a delegation of Okpe leaders drawn from the Okpe Union Nigeria, the Okpe Union of North America (OUNA), and the Okpe Union UK, under the auspices of the OKPE VOICE, at the Palace, on October 20, 2006, to review and approve the resolutions and communiqué of the Conference. The communiqué included, the recognition of Okpe as a distinct ethnic nationality, the establishment of an all Okpe federal constituency, the teaching of Okpe language in all primary and secondary schools in Okpe Nation, etc.
HRM Orhue l delivered a powerful landmark address entitled Tradition and Governance in the Okpe Kingdom: A Keynote Address, on September 1, 2007 AT THE 3RD ANNUAL CONVENTION OF THE OKPE UNION OF NORTH AMERICA HELD AT MARRIOTT HOTEL, COLLEGE PARK, MARYLAND, USA AUGUST 31 – SEPTEMBER 03, 2007. This was a defining moment in the struggle for the recognition of Okpe as a distinct ethnic nationality.
The Orodje succinctly declared: “Okpe is a unique ethnic nationality. It has distinctive roots in ancient history, tradition, culture, customs and language.”
He added: “Our people are rooted in migration from the Bini Kingdom. This historical experience is similar to most other ethnic nationalities of the Western Niger Delta. Of all these nationalities however, Okpe History, language, tradition, and culture are closer to those of Bini which form part of the Edo group of languages”.
Orhue l endorsed the conclusions of R. E. Bradbury and Rev. Dr. Charles E. Osume, (The Okpe People, 2006 edition), about the origin of the Okpe, he classified Okpe as “a unique ethnic nationality” with “distinctive roots in ancient history, tradition, culture, customs and language” irrespective of its similarity “to most other ethnic nationalities of the Western Niger Delta”.
Regarding the wrongful excision of Okpe territory from the Okpe Kingdom, HRM Orhue l was very categorical in expressing the position of the Okpe on this issue. He averred: “Let me also mention briefly that although the Okpe Kingdom covers the two local government areas of Sapele and Okpe, our people and communities are located in towns and villages presently and wrongly included in some neighbouring local government areas, for example, Ohorhe in Uvwie Local Government”.
In the keynote address, HRM Orhue l positioned himself as the chief promoter and defender of Okpe national interest. He subsequently established an Udogun Okpe Education Committee to liaise with the Nigerian Educational Research and Development Council (NERDC) to ensure the recognition of Okpe Language as a teaching subject in Okpe Nation.
NNAMDI KANU, OMOTOSHO AND THE RULE OF LAW BY DR AUSTIN ORETTE
Now that Nnamdi Kanu has been sentenced, we can see clearly that the sky did not fall. The most beautiful thing is that this is a big win for the rule of law in our democratic setting.
Keeping him for so long gave the Indigenous People of Biafra (IPOB) proponents a measure of legitimacy that they did not deserve.
We must learn and prepare our courts to handle thorny and vexatious cases. The more we try these people, who are on the lunatic fringe of society, the more we have a clearer definition of who we are as a people.
Throughout my writings, I have emphasized the rule of law as the pinnacle of our democratic society. The failure to try criminals leads to a culture of nihilism, vigilante justice and anarchy.
We must build more prisons and update our criminal justice system. We must not allow criminals living on the fringes of our society to determine our ethos. Rule of law and justice must go hand in hand.
One of the most puzzling things that troubled me is the way the proponents of Biafra were asking for a criminal to be freed without trial. Some trivialized the sins of Nnamdi as political as such; he should be set free using political methods to set a criminal free.
Some even argued that there is nothing he has done that other people have not done. They used yellow journalism to tell us that Boko Haram members are being recruited into the Nigerian army.
The Biafrans were attempting to amputate justice by agitating for Kanu to be freed without trial.
I sincerely believe that In the Federal Republic of Nigeria, all criminals should have their day in court. Calling it a political case does not make it less criminal.
In politics, we are expected to disagree with each other on issues. The moment you slap someone due to this disagreement, you have left the realm of politics into criminality and you should be prosecuted for criminal assault.
Politics is not a criminal enterprise even when unruly politicians use criminal methods to gain ascendency.
We must fight to prosecute them. Some people may not decipher this if they take their cues from Nigerian politicians who send thugs to beat up journalists and their opponents. It is this misrepresentation that made a swath of South East politicians to agitate for the release of a criminal without trial.
Why didn’t they appeal to Norway to free Simon EKPA on political grounds? At the end of the day, Nnamdi Kanu who was giving orders to summarily execute people had a fair trial that was denied to his victims.
We must jettison the temptation to deny citizens of due process. We may not be happy with the outcome but that is not a reason to impugn the integrity of the judge.
The right thing to do is to appeal the case. At the post mortem, one of Nnamdi’s lawyers regaled us with Nnamdi’s knowledge of the law. He said Nnamdi knows more law than the lawyers and the judge.
Here we go again with stupid braggadocio. What is the knowledge of the law if you have no respect for our courts and the presiding judge? In what universe do these Biafrans exist?
A lawyer who will defend himself has a full for a client. How come these Biafrans are so gullible that they will take the hallucinations of a sick person as ordained truth?
I will advise them to plead that their client is impaired by reason of insanity instead of questioning this judgment which was based on sound legal reasoning.
Court proceedings are public records. Those in doubt should get a copy of the transcript of the judgement instead of substituting their emotional tantrum for sound legal reasoning.
DR AUSTIN ORETTE WRITES FROM HOUSTON, TEXAS
OKPE LEADERS OPPOSE DELTA MONARCH
Top Okpe leaders on Sunday kicked against the narrative of Okpe as Urhobo, listing the errors in Orodje’s recent declaration.
‘’At its meeting on November 15, 2025, the National Executive Council (NEC) of the Okpe Union (Worldwide) exhaustively discussed Orodje’s declaration. Relying on historical facts in debunking the grave errors in the Orodje’s declaration, the union provided the evolution of the Orodje’s disturbing flip-flop of policy pronouncements, a flip-flop which falsifies Okpe History and exposes Orhue l as an enemy of the Okpe Kingdom whose national interests he swore to promote and defend when he was crown as the Orodje of Okpe Kingdom on July 29, 2006’’.
In the response to the Orodje of Okpe Kingdom by the National Executive Council of the Okpe Union (Worldwide), the union narrated how His Royal Majesty began to move away from his role as the chief promoter and defender of Okpe Identity in favour of his personal aggrandizement.
‘’He cautioned the then NEC of the Okpe Union (Worldwide) to stop the agitation for the recognition of Okpe as a distinct ethnic nationality, because, according to him, the advocacy will diminish his chances of becoming the Chairman of the Delta State Traditional Rulers’ Council. That notwithstanding, the Orodje was trying to walk on both sides of the street at the same time by internally espousing Okpe as a distinct ethnic nationality while externally he was collaborating with the anti-Okpe Identity forces to undermine the internal cohesion of the Okpe Nation’’
The union accused Orodje of sacrificing Okpe national interest for a pot of Ukodo prepared by his political masters ahead of the 2027 elections.
‘’This is political correctness gone awry. The Okpe Union, and indeed all sons and daughters of Okpeland, are greatly distressed by the video of HRM Orhue l making rounds about our identity. As proud children of Okpe, we have access to several literatures and ancestral information about our origin which has never been disputed by the Orodje who is the traditional ruler as at today. Perhaps he is in possession of new facts and documents which have altered our ancestry. The time to produce it is now. It is highly regrettable that our revered Traditional ruler would grant such weighty interviews about the core of our existence without presenting facts and references’’.
The union denounced Orodje’s declaration, which undermines the rich cultural heritage and dignity of the Okpe people.
‘’As the mouth-piece of the Okpe Nation, the Okpe Union rejects the Orodje’s de-marketing of our ethnic nationality and asserts our pride in our identity, culture, and sovereignty. While we sympathize with various political actors who in a bid to score political mileage have been manipulating ethnic boundaries for political gains, we cannot comprehend how the custodian of our rites and traditions will join the fray. Several monarchs have betrayed their respective countries. Why did Orodje shift from his strong position as a promoter of Okpe as a distinct ethnic nationality that he brilliantly articulated on September 1, 2007, to become a shameless apologist for Urhobo ethnic nationality? Historians will compare the declaration of Orhue l and the dictatorship of Esezi l, to determine which of the two is more injurious to the Okpe Nation’’.
The union called on members of the Okpe Union (Worldwide), and indeed all Okpe sons and daughters to remain united under the umbrella of the Okpe Union in the continued advocacy for the recognition of Okpe as a distinct ethnic nationality.
‘’The struggle is going to be long and difficult, but the redemption of the Okpe Nation is worth the battle. A kingdom exists because there was a Nation that produced it. Thus, a king or an Orodje cannot be superior to the Nation that birthed it. This is particularly true of the Okpe Kingdom where the Okpe Nation congregates to elect one of its male citizens as the Orodje via a democratic electoral process. The sovereignty of an Orodje does not grant him an absolute or dictatorial power or authority, but is derived from the results of the electoral process on behalf of the Okpe Nation. When the four princely brothers, our ancestors – Orhue, Orhoro, Evbreke, and Esezi – decided to establish the Okpe Kingdom, they did so from the bowel of the Okpe Nation. Thanks to the Okpe Union, the Okpe Kingdom in the modern era was resuscitated in 1945 after an interregnum of 166 years. During this period, there were no Orodjes because there was no kingdom, but the Okpe Nation continued to exist and was represented by power brokers in several Okpe communities that exercised independence and sovereignty. It is therefore our historical and sacred responsibility, as members of the Okpe Union, to ensure that the Okpe monarchy remains a symbol of unity and strength of the Okpe Nation, and not to degenerate into anarchy and dictatorship.
The statement signed by Prof. O. Igho Natufe, President General, Okpe Union (Worldwide), Barrister Kingsley Ehensiri Akpederin, General Secretary, Okpe Union (Worldwide) and Barrister Victor Oruno, National Publicity Secretary, Okpe Union (Worldwide) recalled a study initiated and financed by HRM Orhue l, where Udogun Okpe stated emphatically that “Okpe is indubitably known to be a distinct and autonomous Kingdom, an ethnic entity from its beginning.
‘’The people and their language are distinct and are named after their progenitor, Okpe, whose four sons founded the present day Okpe Kingdom. But externally, simultaneously, the Orodje’s emissaries, mostly Palace Chiefs, continued their anti-Okpe Identity narratives by their false claim that “Okpe is Urhobo”. The Orodje’s declaration that “Okpe is a dialect of Urhobo” lends credence to the statements of his emissaries that “Okpe is Urhobo”. From all available historical sources, Okpe is a distinct language from the Urhobo language. The Orodje’s declaration is not only a blatant distortion of Okpe History, but a shameless public denial of Okpe Identity. History will Judge if this seismic shift was influenced by the Orodje’s personal interest or by Okpe national interest’’.
On November 5, 2025, an undated video of HRM Orhue l, Orodje of Okpe Kingdom, appeared on several Okpe platforms, as well as on some non-Okpe platforms. In the video Orhue l categorically declared that “Okpe is a dialect of the Urhobo” and therefore not a distinct ethnic nationality. This declaration injected another level of schism between the Okpe Union and HRM Orhue l. We consider this declaration a falsity by a Monarch who is supposed to know the truth.
The Union highlighted the three main migratory waves from Benin Kingdom to the present territory of Delta Central Senatorial District in the Ogiso period of Benin Monarchy.
‘The first was in the 1170s under the reign of the 1st Oba of Benin, Oba Oronmiyan (1170 – 1200 AD) that saw the settlement of a group known as “Usobo” (Urhobo) in Ughelli and other villages. The second wave was the last Usobo migration that settled in contemporary Abraka in the 1370s, under the reign of the 10th Oba of Benin, Oba Ogbeka (1370 – 1400 AD). The migration of Okpe from Benin Kingdom occurred during the reign of the 16th Oba of Benin, Oba Ozolua (1483 – 1504 AD). Oba Ozolua conquered several territories, including Ijebu Ode, Ondo, and towns in contemporary Edo State. For his unprecedented military conquests in Benin History, he earned the appellation “Ozolua, n’ ibaromi” meaning “Ozolua the Conqueror”. He had several sons, including Prince Eze of Aboh, and Prince Igboze that migrated to contemporary Delta Central Senatorial District in 1550, and whose son, Prince Okpe had four princely sons: Orhue, Orhoro, Evbreke, and Esezi. They resided individually and collectively in several villages, moving from Olomu to Okperikpere (Okpe Isoko) and through contemporary Ozoro en-route to Orerokpe. It is instructive to note that, when the Four Princely Brothers, our forefathers founded the Okpe Kingdom with its headquarters in Orerokpe, it was established as an independent ethnic nationality and not as a clan or an appendage of any other ethnic nationality. This historical fact underlines the distinct ethnic nationality of the Okpe of Delta State which was extinguished by the British Colonial Office’’.
For purely its administrative convenience, the Union said the British Colonial Office fused diverse ethnic nationalities into one.
‘’This British policy gave rise to the falsity of classifying Okpe as a clan of Urhobo. Most contemporary Okpe were born and raised in this falsity.
‘’By administering the Okpe under the Urhobo umbrella, the British set in motion a process that led to the gradual but systematic attempt to deny Okpe ethnicity which was erroneously subsumed under the Urhobo. Over time, this grave error of British colonialism assumed a “truth” of its own as the outside world and several Okpe began to refer to the Okpe as “Urhobo.” This falsity was inherited by post-colonial Nigerian governments. A similar fate befell the Isoko of “Eastern Urhobo.” However, unlike the Okpe, their western counterpart, the Isokos were able to extricate themselves from the Urhobo appellation and restored their independence as a distinct ethnic nationality. Okpe and Urhobo do not share a common ancestry, or a common language. The Urhobo argument that Okpe is “Urhobo” is anchored on the concept of transferred colonialism from British rule to Urhobo rule in post-colonial Nigeria. This diabolical plot is facilitated by internal fifth columnists that, in most cases, have an Urhobo parent and therefore posit that “Okpe is Urhobo”.
The Union also underscored a growing realization among leading Okpe personalities to follow the Isoko example.
‘’Two subjective factors seem to conspire against this legitimate proposition. First, the Urhobo argument is that Okpe will be weakening the Urhobo nation if they emulate Isoko. Second, some Okpe, after being assimilated into the Urhobo fabric as a consequence of flawed colonial policy, seem conditioned to accept Urhobo as their nationality. Both viewpoints are based on weak and false argumentations. To endorse either is to condone the denial of Okpe nationality. And to suggest that by upholding their nationality the Okpe will weaken the Urhobo nation, we are invited to accept the lie that “Okpe is Urhobo”. On the contrary, the extrication of Okpe from Urhobo will strengthen the independence of both ethnic nationalities. They each need to re-define their respective identities’’.
The union said the uniqueness of the Okpe Nation was that each Okpe national is a descendant of one or two of the four ruling houses of the Okpe Kingdom, as depicted in the genealogy of the Okpe people: Orhue, Orhoro, Evbreke, and Esezi.
‘’Thus, the Okpe ethnicity satisfies all the properties of statehood and nationality as the nationals share the same common ancestry, the same language, culture, and traditions. The Okpe Kingdom has a clearly defined territory under a single monarchy and a permanent population of Okpe ethnicity. In fact, Okpe is one of the few ethnic nationalities in Nigeria that possess these clearly defined properties. The others are, inter alia, in alphabetical order, Benin, Nupe, and Itsekiri, etc’.
Major General Felix Mujakperuo (RTD) was crown as HRM Orhue l, Orodje of Okpe Kingdom on July 29, 2006; after a 2-year interregnum. He immediately positioned himself as the chief advocate of Okpe as a distinct ethnic nationality. Not only did he and several Okpe chiefs participate actively in the deliberations of the 1st Okpe Voice World Conference held in Sapele, October 17 – 18, 2006, he hosted a delegation of Okpe leaders drawn from the Okpe Union Nigeria, the Okpe Union of North America (OUNA), and the Okpe Union UK, under the auspices of the OKPE VOICE, at the Palace, on October 20, 2006, to review and approve the resolutions and communiqué of the Conference. The communiqué included, the recognition of Okpe as a distinct ethnic nationality, the establishment of an all Okpe federal constituency, the teaching of Okpe language in all primary and secondary schools in Okpe Nation, etc.
HRM Orhue l delivered a powerful landmark address entitled Tradition and Governance in the Okpe Kingdom: A Keynote Address, on September 1, 2007 AT THE 3RD ANNUAL CONVENTION OF THE OKPE UNION OF NORTH AMERICA HELD AT MARRIOTT HOTEL, COLLEGE PARK, MARYLAND, USA AUGUST 31 – SEPTEMBER 03, 2007. This was a defining moment in the struggle for the recognition of Okpe as a distinct ethnic nationality.
The Orodje succinctly declared: “Okpe is a unique ethnic nationality. It has distinctive roots in ancient history, tradition, culture, customs and language.”
He added: “Our people are rooted in migration from the Bini Kingdom. This historical experience is similar to most other ethnic nationalities of the Western Niger Delta. Of all these nationalities however, Okpe History, language, tradition, and culture are closer to those of Bini which form part of the Edo group of languages”.
Orhue l endorsed the conclusions of R. E. Bradbury and Rev. Dr. Charles E. Osume, (The Okpe People, 2006 edition), about the origin of the Okpe, he classified Okpe as “a unique ethnic nationality” with “distinctive roots in ancient history, tradition, culture, customs and language” irrespective of its similarity “to most other ethnic nationalities of the Western Niger Delta”.
Regarding the wrongful excision of Okpe territory from the Okpe Kingdom, HRM Orhue l was very categorical in expressing the position of the Okpe on this issue. He averred: “Let me also mention briefly that although the Okpe Kingdom covers the two local government areas of Sapele and Okpe, our people and communities are located in towns and villages presently and wrongly included in some neighbouring local government areas, for example, Ohorhe in Uvwie Local Government”.
In the keynote address, HRM Orhue l positioned himself as the chief promoter and defender of Okpe national interest. He subsequently established an Udogun Okpe Education Committee to liaise with the Nigerian Educational Research and Development Council (NERDC) to ensure the recognition of Okpe Language as a teaching subject in Okpe Nation.
November 24, 2025
INTRODUCTION
On November 5, 2025, an undated video of HRM Orhue l, Orodje of Okpe Kingdom, appeared on several Okpe platforms, as well as on some non-Okpe platforms. In the video Orhue l categorically declared that “Okpe is a dialect of the Urhobo” and therefore not a distinct ethnic nationality. This declaration injected another level of schism between the Okpe Union and HRM Orhue l. We consider this declaration a falsity by a Monarch who is supposed to know the truth. Coincidentally, but not surprising, HRM Orhue l had directed Okakuro O. P. Biadoyo, the Secretary of Udogun Okpe/Okpe Traditional Council to send the letter below to the Chairman of the Urhobo Progress Union (UPU) Electoral Committee .
At its meeting on November 15, 2025, the National Executive Council (NEC) of the Okpe Union (Worldwide) exhaustively discussed the Orodje’s declaration and authorized this response. Our response will rely on historical facts in debunking the grave errors in the Orodje’s declaration. It will also provide the evolution of the Orodje’s disturbing flip-flop of policy pronouncements. A flip-flop which falsifies Okpe History and exposes Orhue l as an enemy of the Okpe Kingdom whose national interests he swore to promote and defend when he was crown as the Orodje of Okpe Kingdom on July 29, 2006.
THE OKPE NATION OF DELTA STATE
GENEAOLOGY OF THE OKPE PEOPLE
OBA EWUARE THE GREAT* (Reign 1440 – 1473)
(Father of Oba Olua and Oba Ozolua)
↓
OBA OLUA (Reign 1473-1480) ←Brothers→ OBA OZOLUA (1483-1504)
↓ ↓
Father of Prince Ginuwa Father of Prince Igboze
↓
Prince Okpe
↓ __________________________________________________
↓ ↓ ↓ ↓
Prince Orhue Prince Orhoro Prince Evbreke Prince Esezi
(*NOTE: Since the current Oba of Benin is known as Oba Ewuare ll, Oba Ewuare the Great is now referred to as Oba Ewuare l).
There were three main migratory waves from Benin Kingdom to the present territory of Delta Central Senatorial District in the Ogiso period of Benin Monarchy. The first was in the 1170s under the reign of the 1st Oba of Benin, Oba Oronmiyan (1170 – 1200 AD) that saw the settlement of a group known as “Usobo” (Urhobo) in Ughelli and other villages. The second wave was the last Usobo migration that settled in contemporary Abraka in the 1370s, under the reign of the 10th Oba of Benin, Oba Ogbeka (1370 – 1400 AD).
The migration of Okpe from Benin Kingdom occurred during the reign of the 16th Oba of Benin, Oba Ozolua (1483 – 1504 AD). Oba Ozolua conquered several territories, including Ijebu Ode, Ondo, and towns in contemporary Edo State. For his unprecedented military conquests in Benin History, he earned the appellation “Ozolua, n’ ibaromi” meaning “Ozolua the Conqueror”. He had several sons, including Prince Eze of Aboh, and Prince Igboze that migrated to contemporary Delta Central Senatorial District in 1550, and whose son, Prince Okpe had four princely sons: Orhue, Orhoro, Evbreke, and Esezi. They resided individually and collectively in several villages, moving from Olomu to Okperikpere (Okpe Isoko) and through contemporary Ozoro en-route to Orerokpe. It is instructive to note that, when the Four Princely Brothers, our forefathers founded the Okpe Kingdom with its headquarters in Orerokpe, it was established as an independent ethnic nationality and NOT as a clan or an appendage of any other ethnic nationality. This historical fact underlines the distinct ethnic nationality of the Okpe of Delta State which was extinguished by the British Colonial Office. (For details, see https://okpeunionng.net/okpe-kingdom-history/ ).
For purely its administrative convenience, the British Colonial Office fused diverse ethnic nationalities into one. This British policy gave rise to the falsity of classifying Okpe as a clan of Urhobo. Most contemporary Okpe were born and raised in this falsity.
According to R. E. Bradbury, a renowned British scholar, (The Benin Kingdom and the Edo-Speaking Peoples of South-Western Nigeria, 1970, p.128) the classification of Okpe among the Urhobo was influenced by geographic contiguity and the expediency of British colonial administration “rather than a linguistic basis.” He concluded that “Okpe is …closer to the Edo of the Benin Kingdom than are the Urhobo”. In the 1930s the Okpe was placed in “Western Urhobo” while the Isoko was in “Eastern Urhobo.” By administering the Okpe under the Urhobo umbrella, the British set in motion a process that led to the gradual but a systematic attempt to deny Okpe ethnicity which was erroneously subsumed under the Urhobo. Over time, this grave error of British colonialism assumed a “truth” of its own as the outside world and several Okpe began to refer to the Okpe as “Urhobo.” This falsity was inherited by post-colonial Nigerian governments. A similar fate befell the Isoko of “Eastern Urhobo.” However, unlike the Okpe, their western counterpart, the Isokos were able to extricate themselves from the Urhobo appellation and restored their independence as a distinct ethnic nationality. Okpe and Urhobo do not share a common ancestry, or a common language. The Urhobo argument that Okpe is “Urhobo” is anchored on the concept of transferred colonialism from British rule to Urhobo rule in post-colonial Nigeria. This diabolical plot is facilitated by internal fifth columnists that, in most cases, have an Urhobo parent and therefore posit that “Okpe is Urhobo”. As stated by a senior Chief in the Palace of the Orodje of Okpe of Kingdom, this group of supposedly Okpe nationals has captured policy formulation and implementation in Okpe Kingdom. The enemy is within.
For more than seven decades, there has been a growing realization among leading Okpe personalities to follow the Isoko example. Two subjective factors seem to conspire against this legitimate proposition. First, the Urhobo argument is that, Okpe will be weakening the Urhobo nation if they emulate the Isoko. Second, some Okpe, after being assimilated into the Urhobo fabric as a consequence of flawed colonial policy, seem conditioned to accept Urhobo as their nationality. Both viewpoints are based on weak and false argumentations. To endorse either is to condone the denial of Okpe nationality. And to suggest that by upholding their nationality the Okpe will weaken the Urhobo nation, we are invited to accept the lie that “Okpe is Urhobo”. On the contrary, the extrication of Okpe from Urhobo will strengthen the independence of both ethnic nationalities. They each need to re-define their respective identities.
The uniqueness of the Okpe Nation is that each Okpe national is a descendant of one or two of the four ruling houses of the Okpe Kingdom, as depicted in the above GENEAOLOGY OF THE OKPE PEOPLE: Orhue, Orhoro, Evbreke, and Esezi. Thus, the Okpe ethnicity satisfies all the properties of statehood and nationality as the nationals share the same common ancestry, the same language, culture, and traditions. The Okpe Kingdom has a clearly defined territory under a single monarchy and a permanent population of Okpe ethnicity. In fact, Okpe is one of the few ethnic nationalities in Nigeria that possess these clearly defined properties. The others are, inter alia, in alphabetical order, Benin, Nupe, and Itsekiri, etc.
THE ORODJE’S DECLARATION: A PATRIOTIC ACT OR BETRAYAL?
Major General Felix Mujakperuo (RTD) was crown as HRM Orhue l, Orodje of Okpe Kingdom on July 29, 2006; after a 2-year interregnum. (See https://okpeunionng.net/orodjes-of-okpe-kingdom/). He immediately positioned himself as the chief advocate of Okpe as a distinct ethnic nationality. Not only did he and several Okpe chiefs participate actively in the deliberations of the 1st Okpe Voice World Conference held in Sapele, October 17 – 18, 2006, he hosted a delegation of Okpe leaders drawn from the Okpe Union Nigeria, the Okpe Union of North America (OUNA), and the Okpe Union UK, under the auspices of the OKPE VOICE, at the Palace, on October 20, 2006, to review and approve the resolutions and communiqué of the Conference. The communiqué included, inter alia. the recognition of Okpe as a distinct ethnic nationality, the establishment of an all Okpe federal constituency, the teaching of Okpe language in all primary and secondary schools in Okpe Nation, etc.
HRM Orhue l delivered a powerful landmark address entitled Tradition and Governance in the Okpe Kingdom: A Keynote Address , on September 1, 2007 AT THE 3RD ANNUAL CONVENTION OF THE OKPE UNION OF NORTH AMERICA HELD AT MARRIOTT HOTEL, COLLEGE PARK, MARYLAND, USA AUGUST 31 – SEPTEMBER 03, 2007. This was a defining moment in the struggle for the recognition of Okpe as a distinct ethnic nationality. Let us refer to some excerpts of the Keynote Address. The Orodje succinctly declared:
“Okpe is a unique ethnic nationality. It has distinctive roots in ancient history, tradition, culture, customs and language.”
He added:
“Our people are rooted in migration from the Bini Kingdom. This historical experience is similar to most other ethnic nationalities of the Western Niger Delta. Of all these nationalities however, Okpe History, language, tradition, and culture are closer to those of Bini which form part of the Edo group of languages”.
It should be stressed that, not only did Orhue l endorse the conclusions of R. E. Bradbury and Rev. Dr. Charles E. Osume, (The Okpe People, 2006 edition), about the origin of the Okpe, he classified Okpe as “a unique ethnic nationality” with “distinctive roots in ancient history, tradition, culture, customs and language” irrespective of its similarity “to most other ethnic nationalities of the Western Niger Delta”.
Regarding the wrongful excision of Okpe territory from the Okpe Kingdom, HRM Orhue l was very categorical in expressing the position of the Okpe on this issue. He averred:
“Let me also mention briefly that although the Okpe Kingdom covers the two local government areas of Sapele and Okpe, our people and communities are located in towns and villages presently and wrongly included in some neighbouring local government areas, for example, Ohorhe in Uvwie Local Government”. (For the full text of the KEYNOTE ADDRESS see: https://okpeunionng.net/tradition-and-governance/)
In the above keynote address, HRM Orhue l positioned himself as the chief promoter and defender of Okpe national interest. He subsequently established an Udogun Okpe Education Committee to liaise with the Nigerian Educational Research and Development Council (NERDC) to ensure the recognition of Okpe Language as a teaching subject in Okpe Nation.
By 2010, the Orodje began to move away from his role as the chief promoter and defender of Okpe Identity in favour of his personal aggrandizement. He cautioned the then NEC of the Okpe Union (Worldwide) to stop the agitation for the recognition of Okpe as a distinct ethnic nationality, because, according to him, the advocacy will diminish his chances of becoming the Chairman of the Delta State Traditional Rulers’ Council. That notwithstanding, the Orodje was trying to walk on both sides of the street at the same time by internally espousing Okpe as a distinct ethnic nationality while externally he was collaborating with the anti-Okpe Identity forces to undermine the internal cohesion of the Okpe Nation. Internally, in a study initiated and financed by HRM Orhue l, Udogun Okpe stated emphatically that
“Okpe is indubitably known to be a distinct and autonomous Kingdom, an ethnic entity from its beginning. The people and their language are distinct and are named after their progenitor, Okpe, whose four sons founded the present day Okpe Kingdom”. (Udogun-Okpe, THE OKPE PEOPLE OF DELTA CENTRAL SENATORIAL DISTRICT, DELTA STATE, NIGERIA, 2020, p. 2)
But externally, simultaneously, the Orodje’s emissaries, mostly Palace Chiefs, continued their anti-Okpe Identity narratives by their false claim that “Okpe is Urhobo”. The Orodje’s declaration that “Okpe is a dialect of Urhobo” lends credence to the statements of his emissaries that “Okpe is Urhobo”. The dictionary defines dialect as “a particular form of a language which is peculiar to a specific region or social group”, while a language is “the principal method of human communication, consisting of words used in a structured and conventional way and conveyed by speech, writing, or gesture”. From all available historical sources, Okpe is a distinct language from the Urhobo language. The Orodje’s declaration is not only a blatant distortion of Okpe History, but a shameless public denial of Okpe Identity. History will Judge if this seismic shift was influenced by the Orodje’s personal interest or by Okpe national interest.
Commenting on an article entitled “IS OKPE STILL URHOBO?” that was posted on the Okpe People’s Forum (WhatsApp) platform on November 28, 2023, that bears relevance to the Orodje’s declaration, two brilliant Okpe sons responded in strong defence of Okpe Identity. Barr. Ehensiri Akpederin declared: “When the leadership of a people claim the identity of a neighbouring nation for political correctness, they have wittingly or unwittingly opted to destroy their own identity, language, arts and the self esteem of the people of their nation or ethnicity. May the Okpe Nation be saved from betrayers”. Prof. Kenneth Eni opined: “Well, it’s only a few Okpe people who do not know their roots that will trumpet Okpe as Urhobo. The Urhobo people have not really considered Okpe as Urhobo. This is not coming as a surprise to me. The more Okpe is not included in this type of affair, the better for the identity struggle”.
It is obvious to all perceptive observers and policy analysts that the Orodje has sacrificed Okpe national interest for a pot of ukodo prepared by his political masters ahead of the 2027 elections. This is political correctness gone awry. The Okpe Union, and indeed all sons and daughters of Okpeland, are greatly distressed by the video of HRM Orhue l making rounds about our identity. As proud children of Okpe, we have access to several literatures and ancestral information about our origin which has never been disputed by the Orodje who is the traditional ruler as at today. Perhaps he is in possession of new facts and documents which have altered our ancestry. The time to produce it is now. It is highly regrettable that our revered Traditional ruler would grant such weighty interview about the core of our existence without presenting facts and references.
There is no linguistic or empirical research that has determined that any of the languages of the Edoid Group of Languages is easier to understand by the speakers of the others in the language group as to position one as a general language or dialect. Indeed, it is acknowledged by many that a large segment of the Uvwie people understand the Okpe Language. However, this has not driven the Okpe people or leaders to conclude that the Uvwie Language is a dialect of the Okpe Language. Similarly, as close as the Esan Language is to the Edo Language, Edo leaders or scholars have never claimed that it is a dialect of Edo Language but as one of the languages of the Edoid Group of Languages just as Etsako, Okpe, Isoko, Urhobo and others.
Thus, we are shocked and disappointed by the Orodje’s declaration, which undermines the rich cultural heritage and dignity of the Okpe people. As the mouth-piece of the Okpe Nation, the Okpe Union rejects the Orodje’s de-marketing of our ethnic nationality and asserts our pride in our identity, culture, and sovereignty. While we sympathize with various political actors who in a bid to score political mileage have been manipulating ethnic boundaries for political gains, we cannot comprehend how the custodian of our rites and traditions will join the fray. Several monarchs have betrayed their respective countries. Why did the Orodje shift from his strong position as a promoter of Okpe as a distinct ethnic nationality that he brilliantly articulated on September 1, 2007, to become a shameless apologist for Urhobo ethnic nationality? Historians will compare the declaration of Orhue l and the dictatorship of Esezi l, to determine which of the two is more injurious to the Okpe Nation.
IN LIEU OF A CONCLUSION
We call on members of the Okpe Union (Worldwide), and indeed all Okpe sons and daughters to remain united under the umbrella of the Okpe Union in the continued advocacy for the recognition of Okpe as a distinct ethnic nationality. The struggle is going to be long and difficult, but the redemption of the Okpe Nation is worth the battle.
A kingdom exists because there was a Nation that produced it. Thus, a king or an Orodje cannot be superior to the Nation that birthed it. This is particularly true of the Okpe Kingdom where the Okpe Nation congregates to elect one of its male citizens as the Orodje via a democratic electoral process. The sovereignty of an Orodje does not grant him an absolute or dictatorial power or authority, but is derived from the results of the electoral process on behalf of the Okpe Nation. When the four princely brothers, our ancestors – Orhue, Orhoro, Evbreke, and Esezi – decided to establish the Okpe Kingdom, they did so from the bowel of the Okpe Nation. Thanks to the Okpe Union, the Okpe Kingdom in the modern era was resuscitated in 1945 after an interregnum of 166 years. (See https://okpeunionng.net/orodjes-of-okpe-kingdom/) During this period, there were no Orodjes because there was no kingdom, but Okpe Nation continued to exist and represented by power brokers in several Okpe communities that exercised independence and sovereignty.
It is therefore our historical and sacred responsibility, as members of the Okpe Union, to ensure that the Okpe monarchy remains a symbol of unity and strength of the Okpe Nation, and not to degenerate into anarchy and dictatorship.
Long live the Okpe Nation.
Long live the Orodje of Okpe Kingdom.
Long live the Okpe Union.
Prof. O. Igho Natufe
President General, Okpe Union (Worldwide)
Barr. K. Ehensiri Akpederin
General Secretary, Okpe Union (Worldwide)
Barr. Victor Oruno
National Publicity Secretary, Okpe Union (Worldwide)
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His appointment as the Vice-Chancellor of the Delta State University, Abraka was not only a testament to his outstanding academic credentials but also a groundbreaking moment. His leadership ushered in a new era of innovation, inclusion, and academic excellence at Delsu.
Professor Asagba has made significant contributions to the field of biochemistry, with particular focus on Toxicology. He also authored several personal and peer-reviewed publications, many of which appear in reputable international journals. His research work has been instrumental to the advancement of knowledge in health and nutritional sciences, and his academic excellence and leadership have earned him several professional honors.
A member of numerous national and international academic bodies and a reviewer and editorial board member for several scientific journals, Professor Asagba since assuming office as Vice Chancellor of Delsu has emphasized innovation, gender equity, research-driven education, university industry collaboration, Infrastructure development and digital transformation.
This devoted and resilient Vice-Chancellor has prioritized institutional expansion and modernization, establishing two groundbreaking faculties to meet emerging academic demands. The Faculty of Health Sciences now encompasses Pharmacology, Nursing, Public Health, Medical Laboratory Sciences, Physiotherapy, and Optometry, while the Faculty of Environmental Sciences resuscitated from the defunct Asaba campus includes Surveying, Estate Management, Geography and Regional Planning, Architecture and Building programs.
Further unbundling initiatives have elevated specialized disciplines: Computer Science has evolved into the stand-alone Faculty of Computing, and the Department of Mass Communication has been separated from the Faculty of Social Sciences to form the new Faculty of Communication and Media Studies. This faculty now offers diverse programs such as Public Relations, Advertising, Mass Communication, Film and Multimedia Studies, Broadcasting, Journalism and Media Studies.
Prof. Asagba’s achievements extend to creating three new faculties overall; Environmental Sciences, Computing, and Allied Health Sciences fostering a more dynamic and interdisciplinary academic environment.
Infrastructure development stands as a cornerstone of his administration. Key projects include the construction of an access road linking the Faculty of Basic Medical Sciences (BMS) and the Faculty of Arts. The ongoing construction of the Faculty of Agriculture building addresses long-standing challenges.
Since relocating from Asaba, the faculty has relied on the old College of Education structure. “We have started the Faculty of Agriculture structure,” Prof. Asagba noted. “As more money comes in, I hope to finish it within two months. It’s a complex of two- or three-story buildings.”
Other vital upgrades include the reconstruction of an abandoned 500-capacity lecture theatre; renovation of the 750-capacity Lecture Halls A, B, C, and D, and refurbishment of the old Faculty of Pharmacy building.
At the Faculty of Clinical Sciences in Oghara, lecture halls have been renovated alongside the installation of fibre optic internet and a robust 24-hour server room to enhance research connectivity.
Power reliability has been strengthened at the ICT centre in Site II with an upgraded server room featuring a 15KVA inverter and 32 panels for constant supply. Additionally, there has been procurement of office equipment and furniture for the current accreditation exercise, ensuring seamless operations across lecture halls and administrative offices. His tenure so far has been marked with efforts to deepen Delsu’s global partnerships while improving internal systems, staff welfare, and student development.
Asagba is known for his meticulous planning. Those who have worked with him echo his reputation for reading memos word by word—ensuring every line counts. This is not just a formality; it’s the mark of a leader committed to effective administration.
As Professor Samuel Asagba marks his first year in office, he continues to represent the pinnacle of intellectual brilliance, visionary leadership, and gender progress in Nigeria’s academic space.
As Vice-Chancellor of Delsu, he is not only shaping the future of science and technology education but also inspiring a new generation of leadership.
His story is one of dedication, excellence, and breaking barriers; and his legacy will continue to influence the Nigerian academic community for years to come.
DANNY KEMS IS AN EXECUTIVE DIRECTOR IN THE FORUM FOR CREDIBLE ELECTION AND GOOD GOVERNANCE IN AFRICA. HE WRITES FROM WARRI, DELTA STATE.