The kingdom of Warri or Iwere kingdom is part of the Nigeria’s traditional states based in the city of Warri, Delta state, Southern Nigeria. According to Bini and Itsekiri histories, Olu Ginuwa, a prince of Bini kingdom, founded the Warri kingdom about 1480.
Findings by this newspaper revealed that the first Christian Olu, Olu Atorongboye also known as Long Sebastian, was coronated in 1570 within a century of the foundation of the Iwere kingdom. It was from his reign that written history actually began. Hence, from the foundation of Warri kingdom till the death of Olu Ogiame Ikenwoli, 20 Olus had reigned over the Warri kingdom.
Since Olu Ginuwa established the Warri kingdom, there has been unbroken succession of monarchs till the death of Olu Ogiame Ikenwoli on December 20, 2020. Findings by this reporter showed that a 1979 edict established the pattern for the succession of monarchs to the throne of the great Warri kingdom in Delta state.
Many sons and daughters of the kingdom had insisted that the edict establishing the pattern of succession of monarchs should be rigidly followed. According to section 8 of the traditional rulers and chiefs edict (law) of 1979, the customary law regarding succession to the title of the Olu of Warri, recognized only one ruling house known as Ginuwa 1.
The edict also specially noted that succession is limited to Olu’s company (Otolus) who had previously reigned from the last three Olus. This is actually referring to the children and followed by other relations.
The edict further stated that to qualify as a candidate, the mother of the aspiring Olu must be either an Itsekiri or of Bini origin in Edo state where the founder of the kingdom emerged. With this law, any aspiring Olu whose mother is from any tribe other than either Itsekrii or Bini is automatically disqualified. This is the law.
Further reports also reveal that at the time of selection of a new Olu when the former is indisposed or dead, pursuant to the Traditional Rulers and Chiefs Edict of 1979, which guides the procedure for selection of a successor to the throne, when an Olu is indisposed, it is only the Ologbotsere that has the power to summon the general assembly of the Itsekiri nation.
It says the Ologbotsere convenes a meeting of members of the Ruling House to the Palace (Aghofen) to choose a successor and is presided over by the oldest man in the Ruling House, failing which the Olare-Ebi or Olore-Ebi presides. It added that all sons of the deceased Olu and members of the Ruling House below 18 are excluded from the meeting.
Prior to the coronation of the reigning Olu, there were five contenders for the throne. Tsola Emiko, the incumbent Olu, Oyeowoli (Ikenwoli’s son), who was reportedly favoured by the dethroned Ologbotsere, Ayiri Emami; Jaiye Emiko, son of Erejuwa (18th Olu), Samuel Gbesimi Emiko, and Bernard Emiko, Ikenwoli’s younger brother.
However, findings show that Tsola Emiko was the favourite of a greater section of the Ruling House. It was reported that oracles were consulted and his name was reportedly picked among the names presented by the oracle priest. But his challenge was that his mother is said to be a Yoruba woman and the edict of 1979 which stipulates the selection process forbids anyone whose mother is either not from Itsekiri or Bini kingdom where the Warri kingdom was founded. This was the beginning of the crisis between Ayiri Emami and the reigning Olu.
The issue knocked heads of the power brokers and the stakeholders in the kingdom. It generated serious crisis which would have led to breakdown of law and order. It systematically polarised the kingdom, putting Ayiri Emami and his supporters on one part and a great section of the ruling house on the other.
The Olu’s advisory council headed by the Ologbotsere (prime minister), Chief Ayiri Emami and the body of princes were locked in battle of wits over who eventually emerged as the Olu of the kingdom. While one group stood on the 1979 edict, the other said the oracle had a favourite candidate who is the ruling monarch.
The cause of the crisis was the rejection of the preferred candidate to the Oluship by Ayiri Emami’s advisory council. Emami’s rejection was based on the ground that Tsola’s mother is a Yoruba woman while the edict governing selection of an Olu stipulates that the mother of the succeeding Olu should either be an Itsekrii or a Bini woman. But since his mother is a Yoruba woman, he was stoutly rejected by the advisory council headed by Ayiri Emami.
Following reports of Prince Tsola’s alleged disqualification, Emmanuel Okotie-Eboh, Head of the Royal Family, announced the suspension of Chief Ayiri as the Ologbotsere and Head of the Olu’s advisory council. He also announced Iyasere of the kingdom to take over the position of Ayiri as the Ologbotsere of the kingdom.
But Ayiri would have none of that. He insisted that Prince Tsola cannot be Olu of Warri kingdom. Many of the power brokers then disagreed with the suspension of Ayiri as Ologbotsere by members of the Ruling House who described the development as affront on the Itsekiri nation.
Some argued that the same Prince Tsola was rejected in 2015 due to the same edict establishing succession process, now questioning why should he be qualified in 2021 to succeed the late Olu Ikenwoli.
Part of the edict reads thus: “The Ologbotsere summons a meeting of the members of the Ruling House to the Palace (Aghofen) specifically to choose a successor. The meeting is presided over by the oldest man in the Ruling House, failing which by the Olare-Ebi or Olore-Ebi. All the sons of demised Olu and members of the Ruling House below the age of 18 are excluded from the meeting.
“Succession is limited to Olu’s Company (Otolu’s) i.e descendant of the last three Olus. The descendants of the other Olus who had previously reigned are known and referred to as Omajaja Company.
“Ordinarily, succession passes to a son of a demised Olu, failing which it goes to a suitable member of the Olotus, provided that brothers are preferred to uncles, and uncles are preferred to grandsons and grandsons are preferred to other relatives within the Otolus. Females are absolutely barred”, Paragraph two of section 8 of the 1979 Edict read.
At the suspension of Ayiri, Emmanuel Okotie-Eboh, the regent appointed the Iyatsere of the kingdom on acting capacity, saying, “The lyatsere, who is next in command, and in fact the most senior chief who accompanied Ginuwa I from Benin to found the Warri kingdom, is hereby appointed as acting chairman of the council of chiefs and the Olu’s Advisory Council.
“He is to take over immediately and steer the process to give us an organized, speedy closure. Enough of Ayiri’s drunken antics and scatter brain approach to our affairs. These are serious traditional and spiritual matters, not meant for people without any strength of character, nor the mental capacity.”
Confronted over his choice for Prince Tsola against the edict specifying who should be selected as king, a Warri chief said the choice of the son of Atuwatse ll by some members of the Ruling House was affirmed by the traditional priest.
One source said the use of oracle to determine ‘acceptability’ was a troubling clause in the law. “The customary law is clear, yet we now hear that a prince born by a Yoruba mother has been chosen by the oracle, even though that same prince was rejected on the basis of his mother’s background when he was naturally the front runner in 2015! The oracles do not speak; they rely on priests, who could be manipulated by men. If the oracle knew he is qualified, why was he rejected five years ago?”
“The sacked Ologbotsere had a bias for Prince Oyowoli, the son of the late Ikenwoli. Prince Tsola Emiko, on the other hand, was allegedly promoted by some chiefs and politicians, among others close to the 19th Olu and father of Tsola. Reports say the two factions then had their agenda – real or perceived – and partisan politics and political ambition of the actors cannot be ruled out. Those against Prince Tsola were afraid that he could be used by his backers against their opponent and vice versa.”
Ayiri had insisted that those who paraded the reigning Olu, son of the late Ogiame Atuwatse II had no clue about the customary laws, norm and tradition of the Itsekiri people. He noted that the process producing a new Olu of Warri was not followed especially the edict that produced the last three Itsekiri traditional rulers.
The insistence of Ayiri for the 1979 edict to prevail in the emergence of a new Olu in 2021 certainly is the reason for the travails of Ayiri Emami. While Ayiri was right on his rigid stance on the procedure for Olu’s emergence, it is pretty difficult for one man to defeat a larger majority irrespective of his righteousness in a society such as ours. As it is now, Ayiri has to lick his wounds and let the kingdom life continue. He has the right to support or watch the palace life from a distance.
NOTE: THIS ARTICLE WAS ORIGNIALLY WRITTEN IN 2021 PRIOR TO THE EMERGENCE OF THE PRESENT REIGING OLU OF WARRI. THE EDITORIAL BOARD OF EMERALD NEWS DECIDED TO REPUBLISH THE ARTICLE TO HELP THOSE WHO MAY BE UNAWARE OF THE GENESIS OF THE CRISIS BETWEEN AYIRI EMAMI AND THE OLU OF THE GREAT WARRI KINGDOM
