INTRODUCTION: First of all, it is important to say, that in the history of our kingdom; especially on the tradition of choosing a King, there had never been presentation of papers by academicians and or professionals to teach, educate or elighten the traditional Council, which members are the custodians of the tradions and customs of the land, who are not ignorant of how an AMANYANABO was elected or should be elected before going on.
King Collins Festus Amaegbe - Eremienyo Ogbodo VII At the freak of circumstances
resulting in the election of a new king, since the passing on of our former king, H.R.M (DR.) RALPH MICHAEL IWOWARI,.MEIN VII, the Amanyanabo of Nembe Bassambiri seven.(7) years ago, and in response to demands, the Chiefs Council gave approval for presentation of papers, which was a welcome development.
The first two groups of persons that presented papers to the Chiefs Council in an emergency meeting were:
1. The " OPU - NEMBE CONCERNED INDIGENES"
2. The "OPU - NEMBE (NEMBE - BASSAMBIRI CONSCIENCE GROUP"
Both groups put forward their positions and agreed on harmonization of dynasties, OGBODO and MEIN to one. In view of the fact that each dynasty counted up to the 7th King, totalling 14 if harmonized.
The duo took different positions on the title the new king should bear. The " OPU - NEMBE INDIGENES" proposed "OGBODO MEIN" or "MEIN OGBODO" dynasty, while the"OPU - NEMBE CONSCIENCE GROUP" proposed "OGBODO" as the title.
Both groups agreed on the list and names of the 14 kings that have ruled the kingdom in this order:
1. King Ogbodo ------- Ogbodo 1
2. King Gbolowei ----- Ogbodo II
3. King Wari ------------ Ogbodo III
4. King Aladede ------- Ogbodo IV
5. King Tamuno ------- Ogbodo V
6.King Kariyai ---------- Ogbodo VI
7. King Mein ------------ Mein.I
8. King Dugiriyai ------ Mein Ii
9. King Arisimo ------- Mein.III
10. King Ebifa --------- Mein.IV
11. King Oguara ------ Mein.V
12. King Ben Wari ---- Mein VI
13.King Eremienyo -- Ogbodo VII
14. King Iwowari ----- Mein VII
The two.groups.also.agreed that the new king should be numbered as the XV.
While these proposals were before the Chiefs Council, to be delibrated upon to take a position, a third Group, "SONS AND DAUGHTERS OF OPU - NEMBE" forwarded a "Letter of Notification, which gave ultimatum to the Chiefs Council to elect a King from 12th of August to 30th of October, 2020.
In a related development a 4th group, "OPU - NEMBE THINK TANK" presented a proposal to the Chiefs Council in an emergency meeting held on the 2nd of October, 2020.
THE CONFLICTING ISSUES
The presentation of papers introduced some controversies too dangerous to accept as part of the Nembe traditions and customs which our progenitors practiced and handed down to us, to pass onto future generations.
A careful observation reveals that some of the papers were far from the norms and traditions of our Nembe ancestral kingdom, founded by King Obiaiyai Ogbodo called Bassambiri Nembe,
Nembe Bassambiri or Opu - Nembe.
King Ogbodo existed in the pre-literary era, far before. colonialism. It was a traditional government, a monarchy like every other monarchy in Africa and the world. The kingdom existed from generation to generation, and kings were chosen according to lineage, as tabulated, started with the founder of the Kingdom, King Ogbodo to his son Gbolowei to his son Wari and to his son Aladede, and to his son Tamuno and to his grandson Kariyai, then came King Mein, Mein to his son Duguruyai, to his son Arisimo, to his son Ebifa, to his son Oguara and to his grandson Ben Wari. Then was the long interlude of 14 years without a King.
When in 1978 it was time to elect a new king, It was CHIEF COLLINS FESTUS AMAEGBE-EREMIEMYO from the stalk of Ogbodo who emerged as King Ogbodo VII, when he joined his ancestors, it was from the stalk of Mein, RALPH MICHAEL IWOWARI emerged as King Mein VII.
King (Dr) Ralph Michael Iwowari Meim - VII No stranger was ever chosen as King in the history of Bassambiri Nembe, Nembe Bassambiri or Opu - Nembe. Kings had always emerged from dynasties and not any personality who has no blood lineage to the throne ever elected.
The controversies identified in the presentations revealed that some of the groups don't seem to understand that the issue or topic under discussion was about the tradition of electing a king in Nembe.
And because of that missing link, their recommendations sounded alien and untraditional.
For instance, the first group, "OPU - NEMBE CONCERNED INDIGENES" said:
"That from our observations, limiting the choice to just one Royal dynasty at a time as it has been the practice since the1978 decision is no longer in the interest of majority of the indigenes of our kingdom; if sustainable development remains our ultimate dream."
This position was supported by the "OPU- NEMBE THINK TANK" which said: "This group expresses the view that the dual dynastic tradition shall remain, and the kinship shall rotate between the two dynaties. But for the shake of getting the best available candidate in the kingdom at every point, the candidacy should be open to people from both dynasties. In other words, anyone can be the Amanyanabo at any point in time..."
This position by the above mentioned groups is baseless, because such a position does not have Divine or traditional backing. God said:
"Be sure that the man you choose to be King is the one whom the Lord has chosen. He must be one of your own people; do not make a foreigner your King." GOOD NESS BIBLE
DEUTRONOMY 17:15
God also said in Ezekiel 21:27 reads Amplified:
"I will overthrow, overthrow and overthrow it, this also shall be no more until he comes whose right it is to reign in judgement and righteousness, and I will give it him."
You have to know that God also rules on the earth, He chooses Kings by Himself, hear this:
"This sentence is by the decree of the (heavenly) watchers and the decision is by the words of the holy ones, to the intent that the living may know that the most high God rules in the kingdom of mankind and gives it to whomever He will and sets over it the humblest and the lowliest of men." DANIEL 4:17
1. So the position of these two groups "THE OPU - NEMBE CONCERNED INDIGENES" and "OPU - NEMBE THINK TANK" saying that the kingship of Nembe Bassambiri, Opu - Nemby should be thrown open, in the search, so as to elect anyone no matter where he comes from is not supported by God.
2. That position is also not supported traditionally, because in the history of Nembe the search for a King was never thrown open for all commers regardless of dynasty or dynaties, lineage or lineages, because it was strictly hereditary, you must have the Royal blood to be elected King.
WHAT TITLE SHOULD BE GIVEN TO THE NEW KING
This was discussed by three groups, two going one side and one going the other side. Just like the former the "OPU - NEMBE CONCERNED INDIGENES" and the "OPU - NEMBE THINK TANK" advocated for "OGBODO - MEIN or "MEIN - OG ODO" dynasty." While the "OPU - NEMBE (NEMBE BASSAMBIRI) CONSCIENCE GROUP" came out with " OGBODO" as the title.
The OPU - Nembe Concerned Indigenes which proposed modification of an existing dual dynastic system recommended:
*That the current dual dynastic system of monarchy in Opu Nembe be modified.
*That in it's place, a single, unified dynasty system be instituted.
*That in terms of nomenclature, therefore, it should be known and referred to either as the"OGBODO - MEIN dynasty" or the "MEIN - OGBODO" dynasty."
The "OPU - NEMBE.THINK.TANK" also supported this position thus: "We.appreciate this position for more than two reasons. First, this position is elegant in appearance. Again the numbering of the monarchs such that the next amanyanabo should be "OGBODO - MEIN XV presents the long history of the monarchs such that the next will only be VIII (e.g. OGBODO VIII) when most of our neighbors will be counting higher figures."
But the OPU - NEMBE (NEMBE BASSAMBIRI) CONSCIENCE GROUP" came out with the position that Ogbodo is the most appropriate for the King of Nembe Bassambiri to bear. Hear this:
"More than sufficient evidence abound to the authenticity of OGBODO as the only and sole founder and ruler in his time and children. Opu - Nembe has ever been and still OGBODO AMA. Both ancient and contemporary undeniable records, oral traditions and the folklore all accede this fact...
"Our candid aspiration and heartfelt desire is that we wholly and warmly consider the understated noble recommendation:
"Ogbodo should be the name for the kingship title."
The OPU - Nembe (Nembe Bassambiri) Conscience Group raised another pertinent issue, an extant fact that Mein was a son of Ogbodo by his mother Ina, therefore whatever belonged to Mein belonged to the Ogbodo family. The Group spoke extensively on marital tradions in Nembe whereby a man who married a none native in big dowry, herself and whatever comes out of her, belongs to the man who married her. In line with the Nembe traditions and customs, the group has this to say:
"If all that we have discussed here are true then we can establish the fact that Mein is of the lineage of Ogbodo through Ina his mother of whom Ogbodo married with big dowry from Ekpetiama and also the custom of matrilineal dependence, as Ina (King Mein's Mother) belong to the Ogbodo family."
This means that there was no need for division in the first place between the Ogbodo family and the children of Mein. What happened in the past was an error that needed to be corrected, they said. But the "OPU - NEMBE THINK TANK" came with another position that the status quo of the two dynasties should be retained.
In page 5 they talked about the 'status quo' (maintaining the dual dynastic tradition).
Briefly, this position is that the 1978 agreement (Appendix IV) be respected, the kingship should remain rotational between the two dynasties. The two dynasties should present the Amanyanabo when it is it's turn. This is what has been the status quo with Ogbodo VII and Mein VII":
"We appreciate this position because it is true to history and underline the wisdom compromise, and patriotism demonstrated in 1978. It has also ensured peace and mutual understanding since then".
The THINK TANK group in their position paper made references to history repeatedly with 1978.
Page 5 paragraph 2,3,and 4 they talked about history and it was 1978, read:
"We appreciate this position mainly for it's feature of being true to history and respecting the historic settlement of 1978".
"... briefly, this position is that the 1978 agreement be respected..."
Page 4 paragraph 4 the group attempted to say something different but still ended up with 1978.
"The weaknesse of this argument is that it fails to fully appreciate the historic circumstances that led to the "decapitation" of Mein from the Ogbodo lineage and the circumstances that led to Mein's emergence as the Amanyanabo. We believe that history must not be distorted."
"Furthermore, this position has the potentials of provoking the Mein section of the community, and possibly, even make them rethink the patriotic concession they made in 1978".
These show that the
"OPU - NEMBE THINK TANK" doesn't have any other history or another historical date handy except 1978.
The public was interested to know the so much orchestrated facts on the historical circumstances that led to Mein's emergence as amanyanabo.'
Well, they deserved commendation for at least coming out with the truth they also know that Mein and his descendants belonged to the Ogbodo family.
But if they had any history about "decapitation" that could have made a good reading, but that expectation was not met. Rather they were dwelling on the rotational agreement of 1978.
CONCLUSION:
Reading through the documents presented by the various groups the "OPU - NEMBE CONCERNED INDIGENES" "OPU - NEMBE (NEMBE BASSAMBIRI) CONSCIENCE GROUP" and the "OPU - NEMBE THINK TANK", one can say it is worthwhile experience to talk about our traditions on the election of a King and related issues.
Just for the records: the "OPU - NEMBE THINK TANK" said:
"We note that it has been more than seven (7) since our kingdom witnessed the transition of our monarch, HRM KING (DR) RALPH MICHAEL IWOWARI, MEIN VII, the amanyanabo of the Opu Nembe kingdom...."
The observation here is that, King Iwowari was not Amanyanabo of Opu - Nembe, but Amanyanabo of Nembe Bassambiri.
The position paper by the "OPU - NEMBE THINK TANK" was so aggressive to the extent that the Ogbodo group was undermined with some uncomplementary assertions such as:
"The main rationale for this position is that restricting the search for a new amanyanabo to one dynasty has delayed the discovery of a suitable candidate. It is also likely to eliminate suitable candidates because such candidates are not from the dynasty whose turn it is to produce the king".
1. This is very unfair, the Ogbodo family has great people, all class of people who are eminently qualified to hold even the highest office in this country, so we take exception to that.
2. It is unfair and unjust to present Mein as equal to Ogbodo, by suggesting "Ogbodo-Mein" or "Mein-Ogbodo as titles for the throne of the Kingdom founded by Ogbodo himself.
This aught not to be in view of the fact that, Mein did not see Ogbodo, neither did Ogbodo see Mein, because the gap was unimaginable. The question is, if Mein was born during Ogodo's time, do you think he could have disrespected King Ogbodo his father? That's not possible.
The point worthy of note is that, it was not because the Opu - Nembe Council of Chiefs which is the traditional Senate of this Great Kingdom did not have ideas of how a King should be elected, but just to accommodate stakeholders who have the zeal to rapport with the traditional Senate on issues of common interest.
The presentation of position papers is not part of the tradition and customs of the election of a King.
FINALLY, IT IS NOTE WORTHY THAT THE ELECTION OF A KING, NOT ACADEMIC EXERCISE, BUT DIVINE AND TRADITIONAL.
By
Chief Otonye Evans Tubonah
Dear Oil Minister you have to take this message serious, visit the area make your personal investgations and see things yourself so that you will know how to fix some of these challenges.
