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OKPE AND SAPELE RECEIVING LESS THAN THEY DESERVE, SAYS PROF IGHO NATUFE

OKPE AND SAPELE RECEIVING LESS THAN THEY DESERVE, SAYS PROF IGHO NATUFE
· TASKS TINUBU, OBOREVWORI, OTHERS ON OKPE IDENTITY, DEVELOPMENT
· RECALLS IBRU’S ROLE IN THE SYSTEMATIC EXCLUSION OF OKPE
· WARNS CRITICS
By: Our Reporter
A strong and enthusiastic request for the restoration of the independence of the Okpe Nation came Wednesday from the President General of Okpe Union Worldwide, Prof Igho Natufe.
‘’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”.
He enjoined President Bola Tinubu and Delta State Governor, Chief Sheriff Oborevwori to pay attention to the demands of the good people of Okpe kingdom.
‘’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.
Natufe in a statement in Lagos on Wednesday recalled the British fusion of Okpe with the Urhobo in the colonial days.
‘’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”.
He noted with satisfaction that inspite of the problems created by colonialism, the oldest registered ethnic organization of Delta State and in Nigeria; the Okpe Union recorded a lot of achievements in the colonial days.
“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”.
Natufe said 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’’.
According to Natufe, the James Ibori Government not only established the DESOPADEC Law of Delta State in 2007 and recognized Ndokwa as an ethnic nationality in the DESOPADEC Law but 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’’.
He called for the amendment of the DESOPADEC Law, recognition of Okpe ethnic nationality and additional slots for the Okpe Nation.
‘’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’’.
Natufe recollected the keynote address by His Royal Majesty, Orhue l, Orodje of Okpe Kingdom, entitled: “Tradition and governance in Okpe Kingdom delivered on September 1, 2007 the 3rd annual convention of the Okpe Union of North America held at Marriott Hotel, College Park, Maryland, MD. USA.
“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.”
He also remembered the contributions of Dr. (Prince) Isaac Sunday Mebitaghan, JP and Rev. Dr. Charles E, Osume on the origins of the Okpe people and the distinctiveness of the Okpe people.
‘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”.
The renowned political scientist emphasized the role of the Okpe Union in the restoration of Okpe independence as a distinct ethnic nationality.
‘’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’’.
Natufe slammed critics for embarking on a futile crusade.
‘’The Okpe language is very different from the Urhobo, just as the Urhobo is different from the Ukwuani, 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’’.
He accused one Mr. Zik Gbemre and his cohorts of working against the interest of the Okpe Nation.
‘’This 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. 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’’.
He challenged Okpe critics to provide historical evidences to their claim that “Okpe is Urhobo”
‘’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.
He denounced critics for engaging in misinformation.
‘’It is interesting that one 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. 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’’.
OKPE AND SAPELE RECEIVING LESS THAN THEY DESERVE, SAYS PROF IGHO NATUFE
News
RHI Presents Food Items to Vulnerable Groups in Yobe State

RHI Presents Food Items to Vulnerable Groups in Yobe State
…Making it the 20th State to Benefit from the Support
By: Our Reporter
The Renewed Hope Initiative (RHI) Food Outreach Program, launched in Abuja in March 2024 to provide monthly support to vulnerable groups and persons with disabilities, has reached Yobe State—making it the 20th state to benefit from the initiative.
Since its inception, the program has covered Abia, Adamawa, Benue, Borno, Cross River, Delta, Edo, Ekiti, Enugu, Gombe, Kaduna, Kano, Kogi, Kwara, Lagos, Nasarawa, Oyo, Plateau, and Sokoto States before arriving in Yobe.
With generous support from the Abdul Samad Rabiu Africa Initiative (ASR Africa) and another industrialist who prefers to remain anonymous, assorted food items were delivered, bringing relief to many households, particularly those with disabilities.
The First Lady and Chairman of the Renewed Hope Initiative, Senator Oluremi Tinubu, noted that donors provide two truckloads of food items to each beneficiary state for onward distribution. Represented by the Wife of the Vice President, Hajiya Nana Shettima, she highlighted Yobe as a major beneficiary of RHI programs and interventions.
These include:

- The Tony Elumelu Foundation Women Economists Empowerment Program, which supported 500 women with ₦50,000 each.
- The RHI Women Agricultural Support Scheme, where 20 women received ₦500,000 each.
- A ₦68.9 million grant from the Federal Ministry of Agriculture to the Young Farmers Club.
- Annual financial support to senior citizens, with 100 beneficiaries receiving ₦100,000 each in 2023 and 250 beneficiaries receiving ₦200,000 each.
- A ₦50 million financial grant to 1,000 petty traders.
- The Women in ICT Program, aimed at empowering women in the digital economy.
According to Senator Tinubu, these interventions are designed to complement the Renewed Hope Agenda of President Bola Ahmed Tinubu.
Yobe State Governor, Mai Mala Buni represented by his Deputy Governor, Alhaji Idi Barde Gubana reaffirmed his government’s commitment to the initiative, noting that the state has aligned with RHI through various empowerment programs for women, children, and vulnerable groups. These include the distribution of household items, skill acquisition schemes, and post-insurgency recovery programs that have economically empowered many women.
The State Coordinator of RHI and Wife of the Yobe State Governor, Hajiya Hafsat Kollere Buni, expressed gratitude to the First Lady for extending such impactful support to Yobe State. She also looked forward to stronger collaborations to further project the ideals of RHI and improve the lives of the people.
Also present at the event was Dr. Ubong Udoh, Managing Director of the Abdul Samad Rabiu Africa Initiative, one of the key donors to the program.- RHI Presents Food Items to Vulnerable Groups in Yobe State


News
Monguno says lack of national cohesion fuels insurgency

Monguno says lack of national cohesion fuels insurgency
By: Zagazola Makama
Former National Security Adviser, Maj.-Gen. Babagana Monguno (rtd.), has warned that Nigeria’s fight against insurgency will remain elusive without national cohesion and a united front across society.
Monguno stated this in Abuja on Thursday at the launch of Scars: Nigeria’s Journey and the Boko Haram Conundrum, a new book authored by former Chief of Defence Staff, Gen. Lucky Irabor (rtd.).
He said Boko Haram and other violent groups had thrived by exploiting Nigeria’s divisions, stressing that disunity among citizens, political actors, and institutions weakened the country’s capacity to defeat terrorism.
“Without national cohesion, insurgency will not end. Terrorists feed on our fault lines – ethnic, religious, political – and they weaponise them against us. If we remain divided, no amount of military might will deliver lasting peace,” Monguno said.
He urged Nigerians to rise above parochial sentiments and embrace a spirit of patriotism, solidarity, and common purpose. According to him, the fight against insurgency must go beyond the battlefield to include reconciliation, justice, and inclusive governance.
The retired General emphasised that the scars left by Boko Haram were not just physical but also psychological and social, making unity a vital condition for national healing.
“The book reminds us that security is not just the work of soldiers. It is the responsibility of leaders, institutions, and citizens. Unless we build cohesion, insurgency will continue to mutate in different forms,” he added.
Monguno commended Gen. Irabor for documenting his experience, describing the work as a guide that combines history, strategy, and national lessons for the future.
The event was attended by former Presidents Olusegun Obasanjo and Goodluck Jonathan, the Minister of Defence, service chiefs, traditional rulers, diplomats, and senior government officials.
Monguno says lack of national cohesion fuels insurgency
News
Kukah says military operations alone cannot end insurgency, stresses soft power approach

Kukah says military operations alone cannot end insurgency, stresses soft power approach
By: Zagazola Makama
The Catholic Bishop of Sokoto Diocese, Most Rev. Matthew Hassan Kukah, has said Nigeria cannot defeat insurgency through military operations alone, stressing the need to embrace soft power and address root causes of insecurity.
Kukah made this known in Abuja on Thursday while reviewing Scars: Nigeria’s Journey and the Boko Haram Conundrum, a new book authored by former Chief of Defence Staff, Gen. Lucky Irabor (rtd.).
He said the country’s reliance on military doctrines and repeated counter-insurgency operations had failed to produce lasting peace because Boko Haram represented an ideology, not just an armed threat.
“For years, we have had Operation Lafiya Dole, Operation Restore Order, Operation Hadin Kai, Operation Safe Haven, and many others. Yet, when one operation fails, another is launched. These operations have not ended the insurgency because you cannot fight an idea with weapons alone,” Kukah said.
The cleric argued that describing the insurgency only in military terms forecloses other sources of information and non-kinetic solutions that are critical to peacebuilding.
According to him, Boko Haram’s struggle is framed as a jihad, and many of its fighters see death as martyrdom, making them indifferent to conventional deterrence.
“The challenge before us is not merely about defeating insurgents on the battlefield, but about understanding the soft issues of life and death. Guns cannot build peace; soft power must complement military power,” he said.
Kukah pointed to chapters 11, 12 and 13 of Irabor’s book, which emphasise reconciliation, good governance, justice, and national healing as critical conditions for security.
He praised the author’s reflections for going beyond military strategy, describing them as “the writings of a priest” that call for dialogue, reforms and moral renewal.
The bishop added that Nigeria must prioritise structural reforms, political inclusion, patriotism, and judicial integrity to tackle grievances that feed extremism.
“The urgency now is to invest in soft power – in human development, reconciliation, and building trust in institutions. Military operations can only create space; it is ideas and justice that will sustain peace,” Kukah said.
The event attracted former Presidents Olusegun Obasanjo and Goodluck Jonathan, senior government officials, service chiefs, diplomats, and other dignitaries.
End
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