On Zik Gbemre’s Campaign Of Calumny In His Diatribe Titled “Why Okpe Kingdom & Upu Must Beware Of Prof Natufe’s Divisive Campaign To Tear Urhobo Apart”

 

By Igho Natufe

On June18, 2025, an Urhobo friend forwarded an article by one Mr. Zik Gbemre on the above subject. I thanked him for it. I also thank Mr. Gbemre for penning the said article, because he has broadened the debate of Okpe Union’s demand for the recognition of Okpe as a distinct ethnic nationality, outside the territory of the Okpe Kingdom. Thus, I shall disregard his insulting outbursts against my person. We have to focus on the main ISSUE, which is the retrieval or restoration of the independence of the Okpe Nation. Let us exchange facts based on historical and cultural evidences instead of trading personal insults and falsifying History.

Students of Nigerian history are familiar with the British colonial policy of fusing diverse ethnic nationalities into one. Outside the contemporary Delta State, this British policy was more pronounced in the “Hausa-Fulani” phenomenon which most Nigerians, until recently, assumed to be one ethnic nationality. We are living witnesses to the awakened consciousness of the Hausas as they engage in an existential struggle to extricate themselves from the “Hausa-Fulani” appellation. It was this same British policy that birthed the false classification of Okpe as “a clan of Urhobo”. At its infancy they referred to Urhobo as “Sobo”. Contemporary Okpe nationals were born and raised in this falsity especially as they relate externally.

This classification has robed Okpe of its ethnic identity, as contributions by Okpe nationals are credited to the Urhobo and not to the Okpe nationality. This cataloguing illegally extinguished Okpe ethnicity and institutionalized the assimilation of the Okpe nationality by the Urhobo.

For the benefits of Mr. Gbemre and his cohorts, it is pertinent that we recall the British fusion of Okpe with the Urhobo by providing the following excerpts from the website of the Okpe Union:

“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 dialects proper”. In the 1930s the Okpe was placed in “Western Urhobo” and the Isoko 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 erosion of 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.”

“Notwithstanding the long years of interregnum, and the attempts by some powerful leaders to establish mini kingdoms, the Okpe people remained together as a Nation, thus giving significance to the slogan “Okpe Agbamua eni” (the unity of Okpe is an Elephant or Okpe Unity enables the lifting of an elephant). The establishment of the Okpe Union on May 16, 1930, in Lagos, galvanized the Okpe people into greater resolve. The Okpe Union, the oldest registered ethnic organization of Delta State, and in Nigeria, became the mouth piece of the Okpe Nation and a defender of Okpe Identity. It championed the fight for the restoration of the Okpe Monarchy and succeeded in doing so when the British colonial regime approved the coronation of the second Orodje of Okpe Kingdom, Esezi II on January 1, 1945. Though the monarchy was to rotate among the four ruling houses, it was however decided by the Ruling Houses that a prince from the Esezi Ruling house be crowned the Orodje, as a way of appeasing the gods for the curse placed on Okpe Kingdom by Esezi l”.

It is instructive to note that, during the Midwest and Bendel State regimes era, when the current Edo and Delta states were together as one state, the colonial blurring of Okpe ethnic identity receded tremendously as Okpe people became practically recognised as a people with a distinct language. This paved the way for the use of the Okpe Language for public newscast and language requests and magazine programmes in the then Bendel Broadcasting Service Radio and Television, separate from the Urhobo Language. This was continued in Delta State in the first years of the military regime. Unfortunately, when the first Civilian Government of Delta State headed by Governor Felix Ibru came on board, there was established a policy of officially recognizing five Ethnic Groups in Delta State which were, in alphabetical order, Anioma, Ijaw, Isoko, Itsekiri, and Urhobo. The Ikas, Ndokwas (Ukuanis) and the Enuanis were to express or parade themselves as Anioma people; the Okpe and Urhobo people were to express or parade themselves as Urhobo people while the Ijaw, Isoko and Itsekiri retained their identities that they already had in the defunct Bendel State.

However, as the James Ibori Government established the DESOPADEC Law of Delta State in 2007, Ndokwa was officially recognised as an ethnic nationality in the DESOPADEC Law which rendered the previous ethnic nationality policies obsolete. In fact, the Delta State Government followed up by issuing a letter of apology to the Ndokwa Nation for previously omitting its name from the list of recognized ethnic nationalities. Unfortunately, the Okpe people did not seize the opportunity to protest the omission of Okpe. By the time Governor Emmanuel Uduaghan came on board, the struggle concentrated on having a Commissioner for the Okpe Nation in the DESOPADEC Commission scaled through when the House of Assembly moved a motion to dissolve the Commission. Governor Uduaghan then reconstituted the DESOPADEC Board to include an Okpe Commissioner in the person of Chief Joseph Egigba. In 2015, the Ika people also succeeded in having the DESOPADEC Law amended to reflect Ika ethnic nationality in the DESOPADEC Law. One implication of the recognition of an ethnic nationality in the DESOPADEC Law is that the group becomes entitled to an Executive Director and a Sub-Budget. In terms of slots, projects and impact on the area, the difference cannot be overemphasised.  Today, as Okpe which is bigger than several of the recognised ethnic nationalities in the DESOPADEC, and even has more quantum in petroluem and gas production is not recognised under the law.

 “Even though the Okpe succeeded in resuscitating the Okpe Monarchy, the struggle for the reinstatement and recognition of its distinct ethnic nationality is an ongoing task that the Okpe Union is spear-heading in collaboration with other Okpe organizations in the sensitization of the population and the Government of Delta State”. (https://okpeunionng.net/okpe-kingdom-history/)

For more details on the distinctiveness of Okpe ethnic nationality vis-a-vis the Urhobo, Mr. Gbemre and his cohorts are advised to consult the Keynote Address by HRM Orhue l, Orodje of Okpe Kingdom, entitled: “Tradition And Governance In Okpe Kingdom: A Keynote Address Delivered On September 1, 2007 By Hrm Orhue 1, LL.M., CFR, mni., Orodje Of Okpe Kingdom At The 3rd Annual Convention Of The Okpe Union Of North America Held At Marriott Hotel, College Park, Maryland, MD.USA, August 31 – September 03, 2007’’

In the above referenced Keynote Address, HRM Orhue l, Orodje of Okpe Kingdom succinctly stated as follows:

“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.”

Dr. (Prince) Isaac Sunday Mebitaghan, JP., (A Brief History of Okpe Kingdom, New Era Publications, Benin City, Nigeria, 2001.) and Rev. Dr. Charles E, Osume (The Okpe People, Mosogar Antioch Baptist Church, Mosogar, 2nd Edition, 2022) provided detailed analyses on the origins of the Okpe people that clearly affirmed the distinctiveness of the Okpe people as belonging to the same ancestry and language unlike the Urhobo ethnic nationality.

 In its study on the History of the Okpe People of Delta Central, 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 (princes Orhue, Orhorho, Evbreke, and Esezi – OIN) founded the present day Okpe Kingdom”.

As the mouth piece of the Okpe Nation, Okpe Union has been consistently steadfast in its advocacy for the restoration of Okpe independence as a distinct ethnic nationality and not a sub-group or clan of the Urhobo or of any other ethnic nationality in the world. This position on the retrieval of Okpe independence was strongly restated by Okpe nationals during the 95th Anniversary Celebrations of the founding of the Okpe Union on May 16, 2025 in Lagos. For example, in his comments on the subject at the 95th Anniversary Celebrations, AVM Frank Ajobena (RTD), former Military Administrator of Abia State, pointedly reiterated the distinctiveness of Okpe ethnic nationality. While he rightfully recognized the Urhobos as our neighbours, he however reminded them that “the identity of a people is fundamental to their emancipation.” He continued: “I don’t know why our brothers are apprehensive of Okpe establishing itself as a nationality. We do not share a common ancestry with the Urhobo people. We do not share the same language with the Urhobo”.

The Okpe language is very different from the Urhobo, just as the Urhobo is different from the Ukuani, and the Itsekiri is different from the Isoko; even though they may all trace their respective origins to Benin Kingdom. However, due to their proximity and century-old relationships, it is normal to find commonalities between all these diverse ethnic nationalities. However, it must be stressed that, the cosmological bond that binds an Okpe to a fellow Okpe is not the same that binds the Urhobo people. For example, when an Okpe addresses another Okpe as “omizu mẹ,” the salutation carries a more profound sociological and historical significance than the Urhobo’s “omoni.” By addressing an Okpe as “omizu mẹ,” the speaker is evoking a deep spiritual bond with his/her fellow Okpe citizen that underlines their common ancestry as the children of Prince Okpe. This is absent in the Urhobo, for example. Therefore, we challenge Mr. Gbemre and his cohorts to provide historical evidences to their claim that “Okpe is Urhobo” and that we share the same ancestry and language.

Mr. Gbemre’s contribution to the debate on the restoration of Okpe as a distinct ethnic nationality is so banal that it is shameful to even consider it as a “contribution”. But, since that is the best he can offer we will include it in our response. He writes:

“I have observed the inciting utterances of one Prof Igho Natufe and gullible cheering fans at an anniversary of the Okpe Union in Lagos, where he chose to resurrect the reckless insult he has been leading some lunatic fringes within Okpe to smear the larger Urhobo nation in the name of fighting for Okpe as an ethnic nationality independent of Urhobo nation.” For him and his cohorts, the demand for the recognition of Okpe as a distinct ethnic nationality is a “reckless insult” by “some lunatic fringes within Okpe to smear the larger Urhobo nation”. This is reminiscent of the dark days of colonialism and apartheid in the colonies and South Africa, as European colonialists and the white racist regime of South Africa reacted to the demand for independence by Africans. Perhaps the next action Mr. Gbemre and his cohorts will contemplate is to employ guns and dogs to truncate Okpe’s agitation for independence.

His defense that “Okpe is Urhobo” is just to say that “Okpe is not a tribe. Okpe is one of the kingdoms or clans of the Urhobo tribe or ethnic nationality. The Okpes were under the Western Urhobo Division in the past”. This is a gross falsification of History. Firstly, we challenge Mr. Gbemre and his cohorts to provide historical evidences to their claim that “Okpe is Urhobo” and that we share the same ancestry and language. Secondly, they should educate us on the establishment of the “Western Urhobo Division”. Was it a division established through a bilateral agreement between the Okpe and the Urhobo? Or was it a division imposed by the British Colonial Government?

It is important to point out one remarkable move by the Okpe people before the Independence of Nigeria. Between 1953 and 1954, the Okpe Union (supported by HRM Esezi II, the Orodje of Okpe Kingdom) wrote to the Western Regional Government in Ibadan that the Okpe Area of Western Urhobo Division should be joined with Sapele Municipality to form an Okpe Division. Though the application did not scale through because of the consideration of the power balance of the Delta Province in the estimation of the then Premier of the Western Region, Chief Obafemi Awolowo, the move was a strong indication of the resolve of the Okpe people that they have always been a distinct ethnic nationality.

In his diatribe, Mr. Gbemre wondered into territories unrelated to the Okpe Union’s advocacy for the recognition of Okpe as a distinct ethnic nationality. In his attempt to prove to his readers that he knew me, he demonstrated a complete lack of knowledge of me. Let us review his piteous references to me, as his subject of enquiry. He wrote:

“For an insight into this deep seated hate campaign, this mischievous Professor Natufe was elected with the identity, Igho Natufe by Urhobo Historical Society (UHS) as Vice President until 2004 when he was forced to resign after his attack on Urhobo prominent personalities, including Chief Benjamin Okumagba and others in a London Event during his presentation”. If Mr. Gbemre had conducted a thorough research on the UHS, he would have discovered that it has no positions of “President” and “Vice President”, but Chair and Deputy Chair.

He further displayed a gross lack of knowledge of his supposed subject by stating that:

“After his sack as UHS Vice President, he deleted “Igho” from his name and resorted to bearing Omajuwa as first name then. Just recently, same “Igho” he discarded has become his second name. He is now known as O. Igho Natufe, deliberately veiling Omajuwa, his Itsekiri identity”. I challenge Mr. Gbemre to provide his evidence of when I allegedly “deleted Igho” from my names and “just recently” restored Igho. It is very shameful of him to knowingly engage in such a misinformation. If he had taken    the          pain   to      consult       the    UHS   website (http://www.waado.org/EditManageCom.html), he would have known that my name has always been O. Igho Natufe as listed in the Editorial & Management Committee and Officers’ columns. I am very proud of my role during my tenure in the UHS.

It is interesting that Mr. Gbemre is obsessed with me bearing an Itsekiri name. In case he and his cohorts are unaware, my maternal grandfather was an Itsekiri (from Obotagharenda) while my maternal grandmother was an Urhobo (from Okpara Inland). My paternal grandparents were both Okpe (from Sapele and Amuokpe, respectively). My paternal grandfather had four wives: three Okpes and one Urhobo (from Orogun). For his information, three of the four children (my uncles and an aunt) from the Urhobo wife were given Itsekiri names, including Uncle Dr. Victor Amoma Natufe, the current Most Senior Okakuro of the Okpe Kingdom. There are hundreds of thousands of Okpe and Urhobo that bear Itsekiri names, irrespective of whether 

they have blood relationships or not with the Itsekiri. We have Okpe families that bear Itsekiri names, including Okakuro Onoriode Temiagin, whose surname was in fact changed from Ofotokun. I wonder why Mr. Gbemre has a headache with Okpe nationals bearing Itsekiri names. He should be concerned with the number of Urhobo nationals that bear Itsekiri names.

Unable to discuss the historical, political and cultural roots of the rationale for the recognition of Okpe as a distinct ethnic nationality, Mr. Gbemre resorted to attacking certain political leaders he described as “political power brokers and political jobbers” that are “beautified with chieftaincy titles” in Okpe Kingdom. Now he, a non-Okpe wants to dictate to the Okpe Monarchy on the prospective candidates suitable for chieftaincy titles in Okpe Kingdom.

He claims without any proof that: “Igho and Natufe are pure Urhobo names. The name ‘OREROKPE’ which is the ancestral headquarters of Okpe Kingdom/Clan is Urhobo language/name meaning the Town of Okpe”. He obviously does not know that Igho, for example, belongs to the Edoid group of languages, including the Bini, Esan, Isoko, Okpe, and Urhobo ethnic nationalities, respectively. Similarly, Orerokpe is an Okpe name or expression just as there is “OREDO” in Benin. Given his knowledge on the origins of names, we expect him to also declare “Okoro” as a name exclusive to the Urhobo. He should also confirm that “Zik” is an Urhobo name.

In addition to the fact that the Okpe people have their distinct ancestry, history and language (which Urhobo people do not understand at all), the world view of the Okpe people has always been that they are a distinct people. This is reflected in how they name products indigenous to them. Their own food, pomade, soap, medicine, etc are named with the word or description “Okpe” at the end.

Despite his condemnation of the agitation for Okpe independence from the Urhobo appellation, it is significant to note that Mr. Gbemre also recognized the right of Okpe Nation to extricate itself from the false Urhobo nationality. He agreed that “Okpe has right to even ask to be a state of its own in the Nigerian federation. Nothing wrong with that”

The study of ethnic relations in Nigeria or ethnic relations in any Nigerian state, including Delta State is fundamentally a study in international relations anchored on the principles of peaceful coexistence and good neighbourliness. Adherence to these principles is imperative for the system or sub-system to function harmoniously. While competition between the ethnic nationalities helps to spur societal development, it is vital that inter-ethnic competition does not lead to a breakdown of the system. Thus, each component of the system in Delta State, listed in alphabetical order, Aniocha, Ika, Ijaw, Isoko, Itsekiri, Ndosumili, Oshumili, Okpe, Ukwuani, and Urhobo are required to adhere to the principles of peaceful coexistence and good neighbourliness while promoting their respective nationality interests.

The ethnic mosaic of Delta State presents us an opportunity to construct and maintain a vibrant and successful multi-ethnic polity. The tendency of any ethnic nationality attempting to impose itself as a great power in Delta State or in any of the Senatorial Districts must not be allowed, as it is a recipe for a collapse of the system.

In the Delta Central Senatorial District which we, Okpe, share with the Urhobo, the policy of the Okpe Nation is strictly based on mutual respect, good neighbourliness, and peaceful coexistence. This also informs Okpe Nation’s relationships with the other ethnic nationalities. Okpe Nation shall define its policy based on the principles of peaceful coexistence, and will never permit any other ethnic nationality to intrude in our policy formulation and implementation. We firmly believe that it is only on the basis of this construct, and a strict adherence to it by all ethnic nationalities, that peace and development can be attained in Delta State.

We urge all ethnic nationalities in Delta State to collaborate with the Okpe Nation in building a stronger and peaceful Delta State.

Prof. O. Igho Natufe is the President General, Okpe Union Worldwide

Pardon for Saro-Wiwa: MOSOP Urges President Tinubu to Remove the Stains of Injustice from "Ogoni 9"

 ***Says Pardon Encourages Healing, Is Positive

 

***Pardon Implies Legitimate Crime and Conviction

 

***Urges President Tinubu to Remove the Stains on Injustice From Ogoni 9

 

The Movement for the Survival of the Ogoni People (MOSOP) wishes to express its position on the encouraging decisions of President Bola Ahmed Tinubu, in announcing full pardon form the 9 Ogoni rights campaigners executed by the Nigerian Government during the regime of General Sani Abacha namely Ken Saro-Wiwa, Dr. Nubari Kiobel, Nordu Eawo, Saturday Doobe, John Kpuinen, Paul Levura, Daniel Gbokoo, Felix Nuate and Baribor Bera.

 

MOSOP in a statement signed by Fegalo Nsuke, President of the Movement for the Survival of the Ogoni People (MOSOP) considered the gesture, announced by His Excellency President Bola Ahmed Tinubu during the 2025 Democracy Day address, as both historic and a positive step towards healing.

 

According to him, “It is a widely acknowledged fact that few administrations have dared to confront this painful legacy with such candor and daring. President Tinubu once again has distinguished himself among Nigerian leaders as one with the wisdom and courage to answer a longstanding prayer from an oppressed populace with compassion and clarity.”

 

Text of the statement further reads: “His recognition of the injustices endured by Saro-Wiwa and his compatriots, and his words acknowledging the moral wounds of their execution, have been received with gratitude across the country and by many in the international community.

 

“However, it is appreciably and respectfully submitted that while the presidential pardon is significant and considered a vital milestone that opens the door to deeper restorative measures, a pardon, by its very nature, implies the existence of an offense.

 

“In the case of Ken Saro-Wiwa and his compatriots, it is clear that no legitimate crime was committed. His Excellency, President Tinubu himself acknowledged that their unjust execution should never have happened,” Tinubu said: “Today, we correct the record and honour their courage in the face of tyranny.” His “conviction” was the result of a deeply flawed and politically motivated process that should never have occurred.

 

“In this light, we humbly appeal that His Excellency goes further, by pursuing a formal exoneration of Ken Saro-Wiwa and his fellow activists. Such an exoneration would be a stronger moral and legal correction, ensuring that their names are no longer burdened by the stain of injustice.

 

“To this end, the establishment of a Judicial Commission of Inquiry, to investigate and formally repudiate the irregularities of the 1995 tribunal would be a landmark act of complete restorative justice, one that would further cement President Tinubu’s legacy as a leader not only of courage, but of conscience.

 

“This administration has taken a bold step. History will surely honour it even more for completing the journey toward full justice.”

 

 

 

Abia Ex-Milad Denounces Marginalization of Okpe Kingdom

 ....Recounts How Oborevwori Emerged As Governor

.....Attributes Urhobo Agenda to Okpe Backwardness

....Slams Ughelli Leaders over Scramble for Governorship Slot

.....Urges Okpe Leaders to Brace Up For 2027 Challenges

 

Air Vice Marshal (rtd) Frank Ajobena may have stirred another round of controversy among Delta political leaders where he observed that the Okpe Nation was the least in the pecking order in Delta Central.

“There is a pecking order in the state. Every time something good comes to Delta Central, it has to go first to the Ughelli people. The next in the pecking order are the Ethiope East people, the Agbon people. The Okpe, who are majority, are the least in the pecking order. You could see it even when the contest for the governorship was on. There was a gang up. They didn't want an Okpe person to be governor. It took a lot of canvassing and the grace of God for the Okpe person to emerge as governor. That position is still being contested by those who think they are born to rule Delta State.”

Ajobena spoke in Lagos at the 95th anniversary of Okpe Union.

“The identity of a people is fundamental to their emancipation. If you look at the Bible, the issue of identity was the reason Jesus Christ came to the earth. If you look at Psalm 82, verses 5-7. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. I have said, Ye are gods; and all of you are children of the Most High. But ye shall die like men and fall like one of the princes. Each time Jesus Christ tries to introduce man as a divinity, they try to stone him.”

The military administrator of Abia State from 28th August 1991 until January 1992 maintained that Okpe was not Urhobo.

“The issue of identity is fundamental. I don’t know why our brothers are apprehensive of Okpe establishing itself as a nationality. If you go to Google and you look at the definition of ethnic nationality, it is well defined. It is a people that share a common ancestry. We do not share a common ancestry with Urhobo people. It further defined people that share the same language. We do not share the same language with the Urhobos. If you speak Okpe in the midst of Urhobo people, they will say you are speaking in tongues. They don’t understand what you are saying. All these questions that Okpe is Urhobo is for political adventure and political gains. They want to project the Urhobo as a large ethnic nationality. So, they use Okpe to feather their own nest.”

Ajobena stated that the political position of the Okpe Nation must be reviewed to save the kingdom from further backwardness.

“Whatever comes to the geographical space that is being referred to as Delta Central today is seen as Urhobo matter. The Okpe people are treated as second class citizens within that space. As long as we remain tied to the apron strings of Urhobo, we will not achieve anything. We need to let them know.”

He said the actions of leaders in the state have thrown Okpe Kingdom into the back burner position in the political affairs of Delta Central.

“Urhobos are our friendly neighbors. We are not quarrelling. We intermarry. I don’t see the reason for this apprehension.”

He, however, warned those celebrating Okpe as the largest Urhobo ethnic nationality to admit their mistake and work for the recognition of Okpe identity.

 

 

Amaechi: Tinubu, Wike's Aides Confirm Mr President's Incapacity To Rule Nigeria - APC Chieftain, Eze

 ...Insists Tinubu Didn't Win any Election in Rivers 

...Says Burden Of Morality, Blackmail, Betrayal, Ingratitude Slowly Drying Wike 

...Describes Amaechi as an Unsung Prophet Who Saw Tinubu's Crass Incompetence Before Time and Fore-warned the Doom of a Tinubu's Presidency

 ... Asks Nigerians Not to Despair as Tinubu's Bad Governance is Winding Up.

".....You want to reap where you did not sow. I have cautioned Wike severally, he has dug his political grave, and the likes of Akpabio, Uzodimma, Umahi, Oshiomohle, etc are waiting for him in APC. 

"The burden of morality, blackmail, betrayal, and backstabbing is slowly but steadily drying Wike up; he is suffering from dementia. Amaechi doesn't have his time, Amaechi is refined, not habitually arrogant and treacherous,  the APC chieftain stated.  

"The world is aware of what Wike did in the 2023 Presidential election, claiming credit for the illegality exhibited in Rivers State. This shows the shamelessness of Wike and the docility of our security architecture. No one comes out boldly to claim credit of electoral fraud and go free in informed societies like Wike did....

Chieftain of the All Progressives Congress, and erstwhile National Publicity Secretary of the defunct New Peoples Democratic Party (nPDP), Chief Eze Chukwuemeka Eze, has applauded the Special Assistant to President Bola Tinubu on New Media, Olabamji Enitan Jowosimi, and Lere Olayinka, the Senior Special Assistant on Public Communications and Social Media to the Minister of the Federal Capital Territory, FCT, Nyesom Wike, for honestly acknowledging Tinubu's incapacity to lead Nigeria.

Jowosimi and Olayinka, had separately reacted to a statement credited to former Minister of Transportation, Rotimi Amaechi, wherein he told Tinubu to his face that he would neither support nor work with him prior to the 2023 presidential election.

“I told Tinubu in Yola, I will not support you; I will not work for you. I did not work for him; I did not vote for him. It was the issue of capacity" Amaechi was quoted as saying during an event to mark his 60th birthday in Abuja last Saturday.

Rather than not being hypocritical and evasive on the issue of "incapacity" raised by Amaechi against Tinubu, the President's "eke uke" dogs (local breed) decided to attack Amaechi.

In sane climes, saying the truth is noble, but in the Nigerian context, you  become a victim of media banditry where bootlickers, urchins and brainless sycophants go haywire, digging up the most demeaning adjectives from their grammatical archives to make a mockery of your honest thoughts to service their loyalty and satisfy the whims of their paymasters, another group of conscienceless mortals squarely in the pursuit of their selfish, private vendetta while parading as reformers even when they only reform their pockets.

Perhaps, it is this startling reality about Nigeria's messy political playground where moral are thrown to the dogs, that warranted Olabamji Enitan Jowosimi and Lere Olayinka to throw caution to the wind and launch a media attack on the Rt. Hon. Amaechi whose expression of angst at the cluelessness of the Tinubu presidency, is a reflection of the reality on ground and the thoughts of suffering Nigerians.

Why vilifying Amaechi and calling him out just because he expressed his manliness and deflated their paymaster's over bloated political ego?  

In a statement released in Port-Harcourt, Chief Eze, berated Jowosimi and Olayinka for their inability to controvert Amaechi's assertion, knowing fully well that an uncontroverted statement becomes a statement of fact.

One would have loved to see these young loons advance cogent reasons to the effect that Tinubu is not incapacitated. But the two angry birds resolved to haul invectives on a man who laboured alongside some elite progressives of like minds to midwife the formation of what is today called the APC" Eze stated.

Eze, insisted that resorting to media propaganda, attacking critics, and casting aspersion on eminent Nigerians who constructively criticize and voice their resentment over the way Tinubu has virtually  destroyed every facet of Nigeria's socio-economic and political fabric, is an exercise in futility as Nigerians will vote him out come 2027.

I expected those attack dogs to either refute Amaechi's claim or confirm its veracity, and not to embark on a wild goose chase of media theatrics.

"Anyway, Nigerians understand the reason for the vexation, name calling and insults by Tinubu's men.

"It is really annoying, psychologically devastating and morally debasing, when your fellow man looks straight to your face and tells you he won't support, work or vote for you because you don't have the capacity to rule, and within two years you have proven the man right following your woeful performance, the APC Chieftain said.

In the same vein, Chief Eze, blasted Wike for helping Tinubu to destroy the country's democracy, with his customary sycophancy and politics of smear campaign.

The fact remains that if Tinubu is a clean Democrat he would have rejected the results of his so called electoral success in Rivers State knowing very well that Wike succeeded to rubbish all he has assumed to have earned as a Democrat.

According to Eze, Wike knows that posterity will never be fair to him and his generation, adding that the FCT Minister has since sold his conscience to satanism and devilry.

"I will be wasting my precious time, if I should give full attention to Wike's ranting against Amaechi. He is only being envious.  

"That man is bereft of good conscience. He knows they are waiting for him in APC, to cut his ego to size. He believes in eye service. One leg in PDP and one in APC, and you call yourself an asset. You are only a reservoir of blackmail, greed, envy and ingratitude.

"Does it make sense? You betrayed and destroyed a party that made you what you claim to be today, and now singing the praises of Tinubu and APC.

"You want to reap where you did not sow. I have cautioned Wike severally, he has dug his political grave, and the likes of Akpabio, Uzodimma, Umahi, Oshiomohle, etc are waiting for him in APC.

"The burden of morality, blackmail, betrayal, and backstabbing is slowly but steadily drying Wike up; he is suffering from dementia. Amaechi doesn't have his time, Amaechi is refined, not habitually arrogant and treacherous,  the APC chieftain stated.  

"The world is aware of what Wike did in the 2023 Presidential election, claiming credit for the illegality exhibited in Rivers State. This shows the shamelessness of Wike and the docility of our security architecture. No one comes out boldly to claim credit of electoral fraud and go free in informed societies like Wike did.

"Yes, you may not be hungry with the level of public looting associated with you, but Nigerians know Wike has contributed to 75% hunger in Nigeria today through his support to the Tinubu's administration that has brought hunger to the entire Nation, Eze said.

However, Eze thanked Wike for taking time to reel out Amaechi's political resumé in the past 23 years of purposeful service to humanity and Nigeria.

Eze described the media aides of Tinubu and Wike as enemies of Nigeria, who along their principals are dancing, drinking and eating on the graves of Nigerians killed as a result of this administration's failed economic and security policies.

While, kidnapping, terrorism, and other clandestine heinous activities are going on in the country, Tinubu and his errand boys are busy campaigning for 2027.

"These media aides are only paper tigers, who reel out trashes in the name of statements, in a bid to defend a man who has no capacity to rule Nigeria.

If one is feeling the pains of Nigerians at this particular time such a person is expected to rally around others in order to stop the government that takes pleasure in inflicting pains on Nigerians and if that is to mean for one to be hungry for power let it be

Let me State that it is not Amaechi, Atiku or Peter Obi that will remove Tinubu but the hungry Nigerians that Tinubu and Wike have inflicted with so muc pains. Amaechi is not fighting for power to remove Tinubu instead Tinubu is doing everything to ensure that his miserable tenure as the President of Nigeria is terminated through the ballot box come 2027 so it will be better for Wike to assist his Principal to start preparing his hand over note because we Nigerians have tolerated his misgovernance enough

At this point, I urge Nigerians to continue to believe in Amaechi, in view of his track records in democratic governance in the country.

"Nigerians should not despair; in not too far a time, the political firmament will take shape and Wike will understand that he is not a politician with national appeal, no matter his antics, but a liability clogging on the wheel of the progress of our nascent democracy and credible electoral system and institutions. No nation makes and progress with the likes of Wike close to sensitive public offices.

Ends

Signed

Chief Eze Chukwuemeka Eze,

APC Chieftain, member of APC Legacy Projects Media Team & former National Publicity Secretary, nPDP

$300 Million Ogoni Development Funds Was Looted, Says MOSOP

 ...Calls For Investigations

 

The Movement for the Survival of the Ogoni People (MOSOP) says $300 Million, an equivalent of N480 Billion, meant for compensation and infrastructural development in Ogoni was looted by some individuals within Ogoni and other parts of Rivers State. The money was part of the proceeds from an out of court settlement with the NNPC and had been allocated to build infrastructure and compensate the Ogoni people to facilitate the settlement of the prolonged oil crisis in the region.

 

President of MOSOP, Fegalo Nsuke who made the allegations in a chat with news men in Port Harcourt on Tuesday {Jne 3, 2025} called the loot a genocide executed against the Ogoni people and the Niger Delta as a whole.

 

He further condemned government silence on the matter despite repeated calls for probe by various individuals and groups noting that the only way the Nigerian Government can absolve itself of blame in the loot is to initiate a probe and get the money returned to work for Ogoni.

 

"We are certain that some individuals shared the money ($300 million) amongst themselves and we cannot be crying of human rights violations in Ogoni while we do this to ourselves. The money in question could have addressed the water crisis, electricity, roads, and education needs of our people. Some privileged individuals cannot continue to do this to our country while we remain silent. We want accountability." Nsuke said.

 

The MOSOP President, Fegalo Nsuke, who once dismissed the allegation of this very loot noted that there is now some overwhelming evidence that necessitates an investigation into the matter urging the government of President Bola Ahmed Tinubu not to be silent over the matter. He said being silent would mean a lack of commitment to resolve the Ogoni problem emphasising that the transformation that would have come with that money would have paved the way for an easy resolution of the Ogoni crisis.

 

"We actually had a solution and personal greed thwarted it. This is a worse form of injustice than some of the allegations we have leveled against the Nigerian state." Nsuke said.

 

"The money ($300 Million) in question would have significantly addressed some critical challenges faced by the Ogoni people and helped resolve some of Ogoni's most critical demands. That way, we would have been better positioned on the path of a resolution of the over 30 years oil crisis."

 

"It is important for the Ogoni people to know what happened to their $300 million infrastructural development fund. This is no joke because such money cannot be allocated to solve critical national problems which have lingered for  over three-decades and it ends up in the pockets of some few people while the problem persists."

 

"Ogoni people want this problem to be resolved. The starting point should be an investigation into what happened to the $300 million infrastructural development fund paid by the NNPC. We want a probe now and want the money back to help us address some critical under-development challenges."

 

The MOSOP leader who was visibly frustrated with the corruption and loss of such golden opportunity to move the Ogoni people forward urged the government to seriously address the loot to ensure that justice prevails and some relief can be seen in the land of Ogoni.

 

"No one should make any mistakes about it. People cannot share some $300 Million meant for social development and expect the people to be silent. Ogoni is now fully aware that $300 million was allocated to drive development in the land through an out of court settlement and the money is in private pockets."

 

"Let them bring back the money. We need to address issues like electricity, entrepreneurship, water provision and improve education. We have had too much of this exploitation in the past and this cannot  be allowed to go unaccounted for" Nsuke said.

 

 

Oil Resumption: MOSOP, Ogoni Liberation Initiative Accuses FG of Provocations

 

The Movement for the Survival of the Ogoni People (MOSOP) and the Ogoni Liberation Initiative  have criticized the federal government over recent remarks made by the National Security Adviser, Nuhu Ribadu, concerning the resumption of oil production in Ogoni noting that the statement was insensitive and damaging to a healing process undertaken by MOSOP over the past five years.

 

The groups further noted that the Ogoni people were yet to recover from the pains of the past and do not need to be reminded of the evils done to them by previous Nigerian regimes neither do they need to be subjected to renewed state repression.

 

President of MOSOP, Fegalo Nsuke, who spoke on behalf of the two groups was responding to Ribadu's comments during a question and answer session with Ogoni youths in Ebubu, Eleme local government area of Rivers State said Ribadu's comments did not reflect the realities in Ogoni neither did it align with the position of the Ogoni people taken at the last Ogoni congress of November 30, 2024 and the Ogoni National Assembly of January 4, 2025.

 

A statement signed by Alex Akori, Secretary-General, MOSOP and made available to news platforms, recalled that the Congress of November 30, 2024 had mandated the MOSOP to engage the government in the negotiation of Ogoni interests in oil and gas resources of Ogoni and the Ogoni Day resolutions of January 4, 2024 rejected all forms of forceful resumption of oil production in Ogoni.

 

"I think the National Security Adviser, Nuhu Ribadu, is getting the wrong advice on the true position of things in Ogoni. I will advise that the issue of resuming oil production in Ogoni, being very sensitive, needs to be handled with deeper consultations to address the underlying problems first, before we proceed"

 

"It is regrettable that the recent actions taken by the Office of the National Security Adviser (ONSA) is fast destroying the gains of earlier community sensitization done by MOSOP and our genuine efforts to persuade the Ogoni people to accept the idea."

 

"And the fear now is that we are fast being driven back to 1993 by the new move because the drivers are desperate and failing to listen" Nsuke said.

 

On the NSA's comments, Nsuke further said:

 

"To say the least, the NSA's comments were unfortunate and had elements of provocation. He should have known about the sensitive nature of the issue of oil production in Ogoni and how seriously the Ogoni people take it, I think it would have been better to expand the scope of consultations, find ways to addresses the Ogoni demands and use persuasion to achieve the goal" Nsuke said.

 

"The National Security Adviser, Nuhu Ribadu, unfortunately spoke so authoritatively, disregarding the pains and critical concerns of the Ogoni people, because he has access to deploy the powers of the state."

 

"When I heard the NSA's comments, I was wondering if he was speaking of the oil in Adamawa or if he was actually speaking of the oil in my Ogoni country. I think we need to be a bit more realistic and not provoke people into the streets."

 

"Besides, the Ogoni issue has far more global dimension and I do not think we need to endanger the reputation of the government or Mr. President, when we have more practical, peaceful options which have been offered by MOSOP to resolve all the issues."

 

"We should not at all times deploy or display the force of state and cause deeper damage that will become too difficult to resolve. Let us consider a proper dialogue especially, in the Ogoni case, where we have all shown willingness to talk" Nsuke noted.

 

He further urged the National Security Adviser to be a bit more humane, objective and put himself in the position of the Ogoni people who have suffered so much in state-backed repression.

 

"I think the NSA should be a bit more objective and humane. The Ogoni people have lost unquantifiable assets in human and material resources, By 1999, at least 30 Ogoni villages were destroyed and some 4,000 Ogonis had lost their lives in the struggle"

 

"What MOSOP and the OLI ARE asking for are basic rights and justice for the living and for the dead and it is only natural to resist every move made by government to resume oil production in the land without corresponding actions to address these injustices which ignited the crises and have prolonged it thus far"

 

The MOSOP president regretted that the National Security Adviser was quick to speak of resuming oil production while ignoring the root causes of the crises.

 

"The Ogoni issue is about justice and not just revenue generation for the Nigerian government. Ribadu forgot that the Ogoni environment is still polluted with people struggling to have access to clean water, he forgot that 4 Ogonis were killed on May 21, 1994, another 9 were executed by the state on November 10, 1995, some 30 villages were destroyed in state-backed repression and an estimated 4,000 people have lost their lives in the struggle for justice."

 

"All these people, dead and alive need justice" he concluded and the government should not run away from these realities if we are to address the problem permanently.