THE OKUOKPELLAGBE DILEMMA: THE BLUEPRINT

In an attempt for us to have a workable template for navigating out of the dilemma we are currently faced with in the choice of a new Okuokpellagbe, is this suggestive piece for a way out drafted. It seeks to address the subsisting realities as it concerns the prevailing impasse.

We are not unaware that we are where we are today on this matter because of the faulty foundation laid by men who wanted to drive their parochial interest by obviously deviating from acceptable norms, traditions, and laid down laws.

As a concerned member of the Okpella community like others who may probably be more concerned than I am in this matter, I propose as follows:

*Town-hall Meeting*
1) A meeting of all the identified aggrieved stakeholders should be held. This should comprise the leaders of the three (3) factions in Ukhomunyio which includes Ogriga. Also, the Itsogwas being the elders in the land according to Okpella tradition should be invited to be part of the stakeholders meeting. If it is possible, all stakeholders who are marked out for the meeting should be by written invitations and acknowledged copies of receipts obtained from them for the records. The resolution by a set-up committee should be signed by the participating stakeholders to have a binding effect. The meeting should have video coverage.

The sons and daughters of Okpella who are so passionate about resolving the lingering issue should be as non-sentimental as humanly possible deploying fair processes that should be visible to all.

*The Existing Factions.*
2) Ukhomunyio which includes Ogriga had ab initio splinted into three (3) factions thus: (a) the S.S Afemikhe (FCA) and Charles Adogah (SAN) group, (b) the Bar Edward Sado and Dr. Ayuba Giwa (Ph.D)/Chief Moshood group, and (c) the Mr. Julius Ederefo/Ogriga group. These three groups have a vested interest in the throne which resulted in the impasse we find ourselves in today. In sequence with this development, and to forestall repeated rancor in the selection process of who becomes the Okuokpellagbe of Okpella, wisdom demands that an independent body of Itsogwa of Ukhomunyio with those of Iddo extraction should be mandated to carry out the selection exercise/ritual being the actual elders in the land according to Okpella customs and traditions.

Those of the Iddo extraction being members of the same Orteku Sub-ruling house whose turn it is to produce the next Okuokpellagbe should serve as an independent umpire/observer. Representatives from the Ogute ruling House also should be included. This is expedient since the three factions in Ukhomunyio have Itsogwas in their domains who may want to drive their respective interest.

*The Kingmakers List:*
3) The existing kingmakers' list did not follow due process. It is fraught with errors: it didn’t follow the Okpella’s norms, customs, and tradition of choosing the oldest men in their respective constituencies as stated in the declaration. It was influenced directly or indirectly by some persons to drive home their selfish interests. It is erratic in its composition due to the fact that some of the characters that made the said list cannot be described as the oldest in their constituencies by any implied standard. It will be in the interest of fairness, equity, and justice to reconstitute the kingmakers' list so that it reflects what it is meant to be.

4) According to Okpella tradition, the Itsogwas are the oldest men in the land being the highest traditional title-holders since age-grade is the determinant factor of seniority as to who an elder is.

5) To reconstitute the kingmakers, these Itsogwas or the next in ranked titled age-grade to them in that order and in the respective constituencies where there are no Itsogwas, should make the list to achieve the 24 required oldest men in the designated and respective sub-ruling houses in Okpella. In a situation where we have more than one person of the same age grade, the most senior by birth should prevail as the oldest person.

*The Role of the Itsogwas & the Independent Umpire.*
6) The composition of the Itsogwa body as it relates to the preliminary selection should comprise all the Itsogwas and Egas in Ukhomunyio which includes Ogriga on one hand and those of Iddo on the other hand in unison to serve as an independent umpire and observer in the traditional selection process. The outcome from the Orteku Ruling house shall be made available to the Ogute Ruling house for further and final deliberations. As a matter of fact, we may choose to have representatives from the Ogute Ruling House.

7) All the Itsogwas and Egas individually and collectively shall be on a solemn oath (Ikwe-etche-luekeh) to be as free, fair, and transparent as possible to present a chosen candidate by our ancestors to the general council of the 24 kingmakers, elders, and legal advisors which candidate shall be adopted as the consensus candidate in line with the tenet of the Bendel State chieftaincy declaration, 1979 for the throne.

The most senior Atsogwa and Ega in Iddo being on the side of the Umpire, with those in Ukhomunyio will present the name of the chosen candidate to the body of the 24 kingmakers in council which some members of these Itsogwas may also constitute a part probably being the oldest in their constituencies. The chosen candidate by our ancestors is presented by the two most senior Atsogwas in (one each from Ogute & Orteku) Okpella to ascend the throne of the Okuokpellagbe of Okpella.

9) When this method and process is adopted, followed, and executed to the letter in the presence of all parties, no faction will feel marginalized or schemed out thereby making the outcome acceptable to all. The Okuokpellagbe this process will throw up will be by divinity. He will be a unifying figure and a royal father of all and sundry; not the Okuokpellagbe men are fighting to manipulate the outcome for selfish personal interest.

*Eligibility and Emergence of successful candidate.*
10) *Eligibility:* To be eligible for selection, one must be an adult male descendant of Ukhomunyio by birth either paternally or maternally, and must be of age (21) years and above. Candidates must be proven to be of a sound mind and not have any form of deformity or blemish in their physical body and appearance. These are the requirements in the declaration.

11) *The successful candidate:* For a candidate to be deemed successful, he must be by consensus probably vide the process stated herein. Alternatively, where consensus fails, the candidate with a simple majority of votes is deemed to be successful. The latter seems complex and cumbersome and may be marred with pockets of violence due to the already tense atmosphere on the subject matter with existing factions.

*Exigencies & Insight.*
The current state of affairs demands insightful exigencies to be deployed to have a seamless successful outcome in line with the declaration. The Itsogwas and Egas are deemed fit for the selection process since even by their traditional existence, it is taboo for an Atsogwa to distort the truth more so, in a traditional matter of divinity of this nature. They can be given a maximum period of seven (7) days to perform and complete the selection exercise/ritual after intensive and thorough consultation within their inner enclave and coven. Seeking the gods of our ancestors is a way to ensure that our community is entrusted into the hands of the chosen one.

As I stated elsewhere, it is priesthood that birth crowns. Crowns are obtained from the priesthood but are only used in the palace. Any attempt to become a king without being rooted in the priesthood behind such a crown makes you a king without backup power that is set up for dethronement. You will be a king without the real Crown and a Scepter.
We cannot with our physical senses know what is best for us, not even with the best of judgment. We cannot be wiser than the gods of the land. They see into the distant future what man cannot see now. In this way, no man or group of men will boast or glory in themselves that they produced the Okuokpellagbe of Okpella. The Okuokpellagbe this process will throw-up will administer fairness, equity, and justice in the discharge of his duties to the people of Okpella without fear or favour. Once the Okuokpellagbe imbroglio is settled, other inherent contending issues will fizzle out by default.

*Non-Involvement of the Warring Factions.*
1) Charging the oldest men which in this case are the titled men (Itsogwas) with the responsibility to produce a candidate for the throne will technically throw out the participation of the constituents’ members of the three (3) warring factions. Members of these factions will never trust themselves to be fair enough if they are allowed to be involved in the selection process. This may lead to another kind of tussle/scheme as to which faction will produce the clan head. Even after settlement, they may still be nursing some unhealthy remedial grievances inimical to the emergence of a successful candidate to the throne.
2) They are not necessarily the oldest men in their respective kindred and villages and are, therefore, better left out of the selection process.
3) However, they may constitute any or part of the advisory body prior to the final submission of the successful candidate to the throne to the State Government.

*Some Infractions To Be Corrected*
1) The selection of kingmakers based on age and their regency role which is yet to be complied with. *(see clause No. 4 of the declaration at the end)*
2) The continuous conduction of our affairs in the palace of the late Okuogbellagbe of blessed memory (May his soul rest in peace), having announced the demise. In the eyes of the spirit, the continuous conduction of our affairs in that palace implies that the sleeping king still rules over our affairs. These deviations can impel our effects to crown a king.

*In Summary*
*How Best To Choose An Okuokpellagbe In The Midst Of The Current Factional Scenario In Ukhomunyio*

1) With the factions in Ukhomunyio, it is expedient that an Orteku Assembly should be summoned to oversee the selection of candidates of Ukhomunyio extraction only. The assembly should take a solemn oath to be transparent and fair in the process. The Egas, Itsogwas, and the Otaru *(see clause 4 of the declaration attached below. The most senior traditional title holder fits into this in this present day)* should spare head the process. Priests, Seers, Mallams, and Clergymen should also be involved. But, this is a traditional thing in which tradition should strictly be followed. If Ifa is involved, the consultation should be done in the presence of all to avoid any sharp practice in the case of those who may choose to damn the consequences of the solemn oath.

2) The (3) three kindred that made up Ukhomunyio should be checked by the priesthood or (oracle by Ifa divination) to see where the Kingship falls. This should be done down the line to the constituent families of the chosen kindred until it gets to the chosen one.

3) Whoever emerges through this seamless process should be adopted as the consensus candidate whose name should be presented by the Orteku sub-ruling house to the rest of Okpella and subsequently forwarded to the Government after all court cases pertaining to the stool are withdrawn by the parties involved. *(Clause 1, 2 & and 3 is to arrive at a consensus candidate according to clause 4 of the declaration. See attachment at the bottom)*




*NB:* The involvement of the entire Orteku sub-components which includes Iddo as an independent umpire will make the selection process transparent since Ukhomunyio is in factions. Even in the face of uniting members of the factions, there are remedial grievances that may impede the selection process if left in the hands of Ukhomunyio alone.


Written By;

*Mr A. U. Kelobo*

*TRADITIONAL RULERS AND CHIEF EDICT, 1979*
*Declaration of Customary Law Regulating Succession to The Traditional Ruler Title.*
It is hereby notified for general information that in the exercise of the powers conferred by session 8 of the Traditional Rulers and Chief Edict, 1979, and by the virtue of all other laws enabling it on that behalf, the Executive Council of the Bendel State of Nigeria has approved the following declaration.
*DECLARATION MADE UNDER SECTION 8 OF THE TRADITIONAL RULERS AND CHIEFS EDICT, 1979 STATING THE CUSTOMARY LAW REGULATING THE SUCCESSION TO THE TITLE OF THE OKUOPKELLAGBE OF (OKPELLA).*
1) There are two ruling houses in Okpella known as Ogute comprising Ogute-Oke, Awoyemi, Imiekuri, and Imiegieli branches and Oteku comprising Komunio and Iddo branches
2) Succession alternates between the Ogute and Oteku ruling houses. The turn of the Ogute ruling house rotates around the four component branches in the order stated above, whilst the turn of the Oteku Ruling House alternates between the two component branches.
3) To qualify, a candidate must be a male adult of Okpella, twenty-one (21) years of age and above, a patrilineal or/and a matrilineal descendant of the appropriate component branch of the Ruling House, free from any serious physical deformity, contagious disease, and insanity. He must not be an ex-convict.
4) When a vacancy occurs, the village Head or in his absence, the senior Daudu of the appropriate component branch of the appropriate Ruling House summons and presides, over a meeting of the adult males of the said component branch for the purpose of nominating a suitable candidate. The candidate is selected by a consensus or where there is more than one candidate by a simple majority is presented to the kingmakers by the said head or senior Daudu as the case may be for formal approval. The kingmakers comprise the four eldest men from each of the six component branches of the two Ruling Houses.
5) Upon the demise of a Clan Head (Okuokpellagbe), the head of his component branch of the appropriate Ruling House informs the Clan’s Senior Head who in turn announces the death to the public of the day next following. Interment takes place on the day of the demise, and ninety (90) days thereafter, burial rites and ceremonies which last for a period of seven days are performed and completed. At the end of ninety days, the candidate is selected by the appropriate component branch of the appropriate Ruling House which then fixes the date for installation. During the interregnum, the kingmakers collectively act as Regent.
6) On the appointed day, the two eldest men and the two eldest women of the candidate’s appropriate branch of the appropriate ruling House install the Clan Head (Okuokpellagbe) in the presence of the Chiefs and general public.

Dated at Benin-City this 28th of September, 1979

DP Lawani O. O. N., K.S.G
Secretary to the Military Government,
Bendel State of Nigeria.