Kingship Traditions and Succession in Warri Kingdom

1. The Ruling House

The traditional ruler’s title is the Olu of Warri. The kingdom operates a monarchical ruling house and there is just ONE. The ruling house is a devolving one and it is made up of the male descendants of the reigning Olu, his paternal brothers and half-brothers, and his paternal uncles only. For the avoidance of doubt, the ruling house does not include the descendants of the paternal brothers and half-brothers and the descendants of the paternal uncles of the reigning Olu.

2. Declaration

The only approved declaration is that made on the 22nd of September 1931. This declaration is contained in the “Intelligence Report on the Jekri Subtribe” by Mr. R. B. Kerr, Assistant District Officer and dated December 1931. This report supplemented the first report by Captain Fender, M.C., District Officer on the organization of the Jekri Subtribe. At page 109 of the report – (paragraph 65), the following appears: –

“On the death of an Olu, the choice of the new Olu is restricted to the OTOLUS (Olu’s Company) who were the descendants of the last three Olus. Descendants of the OLUS previous to the last three reverted to the Omajaja Company. The following is the account of the method of appointment agreed on by the Itsekiri Council Meeting at Ode-Itsekiri on the 22nd of September 1931. When an Olu dies his successor is chosen from his sons if he has any; if he has no sons the successor is chosen from his brothers or uncles, if he has no brothers or uncles, the successor is chosen from his grandsons or other relatives…”.

The above declaration is correct in all material particulars.

3. Appointment of an Olu

On the demise of an Olu and before the death is announced, the Ologbotsere orders the members of the Olu Ruling House to meet in the Aghofen (Palace) to choose a successor. The meeting is presided over by the Head of the Ruling House. All sons of the deceased Olu are excluded from this meeting. This means that the meeting is restricted to the the following persons:

(a) The deceased Olu’s paternal brothers and half brothers who are of age; and

(b) The deceased Olu’s paternal uncles who are of age.

4. Suitability of Candidates

The meeting considers the suitability of all the sons who are of age and although the eldest son is given the first consideration, all sons are entitled to be selected. A son whose mother is not a free born Itsekiri or Bini is disqualified.

5. Presentation of Selected Candidate to the Olu Advisory Council

The selected candidate is presented to the Ologbotsere who immediately summons the UGBAJO OJOYE OJISAN (a meeting of the most senior Ojoyes) which is the Olu Advisory Council. They are:

(a) The Ologbotsere

(b) The Iyatsere

(c) The Uwangue

(d) The Ojomo

(e) The Oshodl

(f) Any other Ojoyes not exceeding two whose presence in the opinion of the Council is essential.

If the office of the Ologbotsere is vacant the eldest man in the Ologbotsere Family acts as the Ologbotsere.

6. Announcement

The Olu Advisory Council then considers the candidate presented after consultation of Ifa Oracle. If the Council approves the candidate, a meeting of all the Ojoyes is immediately summoned to take place in the Ologbotsere’s residence. At the meeting, the Ologbotsere announces to the Ojoyes the death of the Olu and the selection of the new Olu. He asks for the formal approval of the appointment of the Olu-elect. This is done by acclamation.

7. Presentation of the New Olu to the Itsekiri National Assembly

Immediately after the meeting of the Ojoyes, the Ologbotsere summons the Itsekiri National Assembly which is a representative meeting of the Itsekiri people. At the National Assembly, the Ologbotsere announces the death of the Olu to the Itsekiri people and presents the new Olu to them.

8. Sojourn at Idaniken

After the presentation of the new Olu or Olu-elect to the National Assembly, he plays his traditional part in the burial of the father ending with the Iken Rites at the royal cemetery at Ijala. Immediately, after the interment of the deceased Olu the new Olu or Olu-elect proceeds to IDANIKEN where he remains for three lunar months at the end of which he is crowned.

9. Meeting of the Ruling House

The only occasion when the members of the Ruling House meet formally is when they assemble in the Aghofen (Olu Palace) to select and present a candidate for the vacant stool after the demise of an Olu.

10. Princesses not Eligible for appointment as Olu

Female members of the Ruling House are not eligible for appointment as Olu of Warri.

11. Kingmakers

The above two bodies, that is to say the Ruling House and the Ugbajo Ojoye Ojisan (Olu Advisory Council) working in close co-operation constitute the Kingmakers in Itsekiri Customary Law.

12. No gifts for Kingmakers

There are no traditional gifts due the Kingmakers either collectively or individually.

13. Ologbotsere Crowns the Olu

The Ologbotsere, apart from being one of the Kingmakers, crowns the Olu.

14. Olu is above Punishment

Once crowned, the Olu suffers no punishment, but the Itsekiri people may desert him if his rule is rough.

15. No Interval Between Announcement of Demise of an Olu and Appointment of New Olu

There is no traditional interval between the demise of the holder of the title of the Olu and the appointment of his successor as in strict customary law, the announcement of the demise and the presentation of the successor are done simultaneously.

16. Interval Between Announcement of New Olu and Coronation

The traditional interval between the appointment of the Olu and his coronation is three lunar months during which period the Olu-elect is in Idaniken.

17. Performance of Traditional Rites

There are various traditional rites and ceremonies which the ruler performs which no other person can perform according to Itsekiri Customary Law.

18. Tenure of Kingmakers

In accordance with Itsekiri Customary Law, kingmakers do not exist during the life time of an Olu. But on his demise, they come into existence by operation of customary law.

19. Announcement of Demise of an Olu

If the throne of the Olu becomes vacant, the Ologbotsere announces this to the Itsekiri Nation according to the procedure stated above.

20. Appointment of Olotu

After the announcement of the demise of an Olu, the Head of the Royal Family is appointed to be the Olotu – (Regent). Once an Olu is crowned, the Olotu immediately ceases as a regent.

LIST OF OLUS FROM INCEPTION OF THE WARRI KINGDOM

The names of all the Olu of Warri from the inception of the Warri Kingdom and their period of reign are as follows:

Culled from Kingdom of Warri in the WIKIPEDIA

Paraphernalia of the Olu

The distinctive paraphernalia of the Office of the Olu of Warri consist of the following:

(a) Silver Crown (1612 A.D.).

(b) Beaded Crown and Idigbe

(c) Sword of Office

(d) Ogboron (Ivory Trumpet)

(e) Atsitsan Ododo (Scarlet Umbrella)

(f) Scarlet Robe, Scarlet Throne or State Chair and nine Oronkun – (nine round beads worn around the neck).

1851-1936 – PERIOD OF POLITICAL INTERREGNUM

Sixteen Olus, from Ginuwa to Akengbuwa, reigned within a period of three hundred and Sixty-eight years, that is to say, from the year 1480 to 1848 when due to the deaths of possible successors and ensuing crisis there was no one to ascend to the throne. A new constitution was thus introduced in 1851 which suspended the Oluship and moved the capital to Jakpa on the Benin River. From this time to 1936, Warri was ruled by five Governors (Gofine) who were mostly very wealthy merchants and they were regarded as representatives of the Olu. It was a period of Plutocracy. Governorship was rotated between the Olu and Ologbotsere families for a period of ten years each.

THE GOVERNORS

(a) GOFINE DIARE               1851-1870

(b) GOFINE TSANOMI        1870-1879

(c) GOFINE OLOMU            1880-1883

(d) GOFINE NANA               1884-1894

Gofine Nana succeeded Gofine OLOMU, his father, who did not complete his ten year term. He was allowed to continue after the completion of his father’s time because of his purposeful leadership and anti-colonial activities. He fought with the British in the famous Benin River Expedition of 1894.

(e) GOFINE/CHIEF DORE NUMA 1894-1932

Gofine Dore Numa succeeded Gofine Nana after the war with the British. The British refused to recognize him as Governor because they also had their own Governor. They converted the Governorship in Warri to paramount chieftaincy, so they referred to Gofine Dore Numa as a chief.

The Oluship was resored on 7th FEBRUARY 1936.

THE CHIEFS OF WARRI KINGDOM

Some of the important chieftaincies in Warri Kingdom amongst others are:

OLOGBOTSERE

IYATSERE

UWANGUE

OJOMO and

OSHODI.

Background to the Chieftaincy Titles and Responsibilities

The holders of these chieftaincy titles are appointed by the Olu and they hold offices at his pleasure. The order of precedence of the important chiefs is as follows:

(I) OLOGBOTSERE

(2) IYATSERE

(3) UWANGUE

(4) OJOMO

(5) OSHODI, etc.

The paraphernalia of office of the chiefs consists of white dress with red band and red cap, aberen (Sword), one to seven Oronkun (round beads worn round the neck).

OLOGBOTSERE

Under the Warri Constitution, the Ologbotsere was the Chief Minister and was in charge of all important matters. He represented the Olu in everything and was Chief Spokesman of the people. As Chief Adviser to the Olu, he was next in rank to the King. And when national ceremonies were performed he sat on the Olu’s right. Unfortunately however, for the whole period of the interregnum, there was no Ologbotsere. Olu Ginuwa II, on his accession to the throne, did not consider it a priority to have an Ologbotsere installed. The reason why he himself was crowned by Ebido was that there was no Ologbotsere and so it was the head of the crowning house in Jakpa that performed the function of the Ologbotsere. Following the attempt by the British to revive traditional rulership in Nigeria, there were studies undertaken by Anthropologists and Sociologists into traditional government in different parts of Nigeria. This has resulted in the approved declaration that was made on 22^nd September, 1931. This declaration could not have been specific as to the function of a title that had atrophied. It dealt mostly with the appointment of an Olu. One salient fact that has always remained in the choice of Ologbotsere in the Warri Kingdom, however, was that it was hereditary in the male line of its original founder in the Warri Kingdom. The election therefore of an Ologbotsere was the responsibility of the descendants of Loadia who came originally with Ginuwa I. From the period of Ologbotsere Eyinmisanren who was Ologbotsere during the reign of Erejuwa I, until the reign of Olu Erejuwa II, the family had expanded and had created new towns and villages such as Jakpa, Tebu, Obaghoro, Obonteghareda, Ebrohimi, Koko etc. from which an Ologbotsere could be chosen.

IYATSERE

In Benin, the most senior town Chief was the Iyase who was the traditional Chief Minister, who with his other Chiefs, on behalf of and in presence of the Oba, confer titles on all other Chiefs. Under the Warri Constitution, he was not the Chief Minister, but he had a military function. If conflict arose, it was he who took action before reporting to the Olu. There were two Iyatsere titles in the Warri constitution. One was Iyatsere Ogbe and Iyatsere Atsogbon of Ubeji. This created a dichotomy which was removed by the Midwest State of Nigeria Gazette No. 24 Vol.9 of 18^th May, 1972 which deleted the titles of Iyatsere Ogbe and Iyatsere Atsogbon and substituted it with the title of Iyatsere of Ode Itsekiri.

On the 24^th December, 1955, Olu Erejuwa II conferred the title of Iyatsere of Warri on Chief Brown Tenumah. Born on the 10^th November, 1907, Chief Tenumah attended the C.M.S School Sapele. Became a trader in Palm Oil and Palm Kernel until 1948 when he became a government contractor. He remained a contractor until he was conferred with this title.

With the establishment of Warri Divisional Council in 1952, any holder of the post of Iyatsere automatically became one of the traditional members that would hold office and would not retire with the elected members. Chief Tenumah therefore played his distinct role as soon as he assumed office.

UWANGUE

In Benin, the post of Uwangue was that of the head of one of the palace associations and was regent during the demise of Oba until a new Oba was crowned. He headed the association responsible for the Oba’s wardrobe and state regalia and made and repaired the coral garment and ornaments. In the Warri constitution, the Uwangue had nothing to do with the headship of the regency but he was in charge of the Olu’s Regalia and prepared the water for the Olu’s bath. He was the Olu’s spokesman in the council.

It is not clear whether this was one of the title of the Chiefs, that originally came from Benin. In Warri, not much was heard of this title until the reign of Olu Erejuwa I, who had an able Ologbotsere in the person of Eyinmisanren. Eyinmisanren had a purposeful son with drive and initiative who was called Uwankun. Uwankun later became the director of Customs in the Benin River. He accumulated sufficient wealth to be able to remain a force to be reckoned with in the Kingdom. Even though his father was Ologbotsere, he was sufficiently influential for the Olu to make him the Uwangwe. His father the Ologbotsere died before the Olu Erejuwa I. At the demise of the Olu, it was Uwankun, the Uwangwe who crowned Olu Akengbuwa I. This was the origin of a controversy. During the interregnum, the son of Uwangue Uwankun became the governor of Benin River. This was Idiare. Anybody therefore, who has to be an Uwangwe must be descendant from the Uwankun lineage group of Jakpa. This post became very important when Olu Erejuwa II, revived it by making Mr. O.N. Rewane the Uwangwe, on the 6^th of November 1982. When Chief Rewane later relinquished this post to become the Ologbotsere on the 22^nd of June 1985, there was a vacancy.

There were many contestants to the Uwangweship until at last Mr. Benard A.E. Otuedon Okome, son of Edema Okome, son of Ogbomoh, son of Uwangwe was chosen as the Uwangwe elect. He was born in 1914. After leaving school, he worked with U.A.C. for seventeen years from 1934 – 1951. In 1951, he became a timber merchant and he operated in Port-Harcourt and Abonema. He came to Warri in 1959 and continued with his timber business until 1974 when timber exportation was banned. In that period, he became a trader and Landlord in Warri until he was installed the Uwangwe of Warri on the 15^th February, 1986 at the Olu’s palace.

OJOMO

In the Benin Constitution, there was provision for Ezomo who was an important Uzama Chief. He was a senior Warrior Chief. His wife and children were addressed in the same way as that of the Oba. He was allowed to wear a coronate of coral beads. The corresponding title in Itsekiri is Ojomo who is Captain of Host with special privileges. This post was also revived by Olu Erejuwa II when he appointed the late Chief Ofoni as the Ojomo of Warri. That was why Chief Ofoni was one of the signatories to the memorandum submitted by the Itsekiri traditional Chiefs to the Bendel State Chieftaincy Declaration Review Commission of the Traditional ruler title of the Olu of Warri in 1977.

OSHODI

In Benin, the Oshodi was the custodian of the Oba’s harem. It was generally his responsibility to announce to the Oba the birth of an Oba’s child, especially the first child. He was in charge of various eunuchs who had control over the harem. In Warri Constitution, the Oshodi performed a similar function.

Culled and updated from a paper by Chief J. O. Mayuku, the Ologbotsere of Warri, dated 2nd December 1977.