₦airaland Forum

NEWSPAPER REPORTER NEEDED URGENTLY IN WARRI

Location: Warri

Job Description

Analyze and collect information through various modes such as personal interviews and news briefings to prepare news reports:

Monitor daily events in the Niger Delta region, assist others to gather current events.

Prepare reports to keep the public informed about daily happenings in the Niger Delta.

Coordinate with news editors and fellow reporters to develop story ideas from the Niger Delta for report writing.

Maintain relations with all news sources on a daily basis to develop story ideas and compile appropriate reports from the Niger Delta.

Perform research and write local and national news.

Analyze and ensure accurate and crisp news reporting to avoid ambiguity and redundancy.

Requirements

Bachelor’s Degree

qualification

Minimum of 2 years experience in the field of Journalism.

We need someone with excellent content writing and development skill.

Must be Warri, PH or Bayelsa based or willing to relocate.

Please only interested and serious candidates should send CVs, Cover Letter and Samples of News Reports you have previously worked on to gbaramatuvoice@gmail.com using the REPORTER as the subject of the email or call for more information 08030891146

How 24-year-old girl from Bayelsa emerged Face of Gbaramatu Int’l 2020

Read more at: https://www.gbaramatuvoicenews.com/how-24-year-old-girl-from-bayelsa-emerged-face-of-gbaramatu-intl-2020/

See pictures of Her Majesty, Queen Alice Emmanuel, 2020 winner Face of Gbaramatu International

NEWSPAPER REPORTER NEEDED URGENTLY IN WARRI

Location: Warri

Job Description

Analyze and collect information through various modes such as personal interviews and news briefings to prepare news reports:

Monitor daily events in the Niger Delta region, assist others to gather current events.

Prepare reports to keep the public informed about daily happenings in the Niger Delta.

Coordinate with news editors and fellow reporters to develop story ideas from the Niger Delta for report writing.

Maintain relations with all news sources on a daily basis to develop story ideas and compile appropriate reports from the Niger Delta.

Perform research and write local and national news.

Analyze and ensure accurate and crisp news reporting to avoid ambiguity and redundancy.

Requirements

Bachelor’s Degree

qualification

Minimum of 2 years experience in the field of Journalism.

We need someone with excellent content writing and development skill.

Must be Warri, PH or Bayelsa based or willing to relocate.

Please only interested and serious candidates should send CVs, Cover Letter and Samples of News Reports you have previously worked on to gbaramatuvoice@gmail.com using the REPORTER as the subject of the email or call for more information 08030891146

In what the oil-producing host communities in the Niger Delta region described to as ignorant by the Presidency along with Delta State government, the leadership of Gbaramatu Youth Council, GYC, has moved to shut down waterways in the region.

The GYC also said that they are tired of the continuous fruitless meetings with the federal government, stressing that the delay reflects they are paying a deaf ear to their agitations.

Read more at: https://www.gbaramatuvoicenews.com/fg-ignorance-were-shutting-down-waterways-in-niger-delta-gbaramatu-youths-roar/

PRESS RELEASE

10 August, 2020

GOV. WIKE, JEGA TO SPEAK AT GBARAMATUVOICE 5TH ANNIVERSARY, LECTURES/AWARDS

1. The Management of GbaramatuVoice Newspapers has announced the Governor of Rivers state, Barr. Nyesom Wike and Former Chairman, Independent National Electoral Commission (INEC), Prof. Attahiru Jega as Keynote Speaker/Chief Host and speaker respectively at its forthcoming 5th Anniversary Lecture/Award slated for September 29 and 30th 2020, at Hotel Presidential, Port Harcourt, Rivers state.

2. The conference will deliberate on the theme; Security, Peace and Development in the Niger Delta, and will centre on critical new research areas as sustainable development goals in the Niger Delta. Its deliberations will address all spectra of analyses.

3. His Excellency, Chief Timipre Sylva, Honourable Minister of State, Petroleum Resources will be the chairman of the occasion, while Senators Ifeanyi Okowa and Douye Diri, Executive Governors of Delta and Bayelsa States will be Special Guests of Honor.

4. Other speakers expected at the Lecture/Award giving event earlier planned for Wednesday, 12th and Thursday, 13th of August 2020, but has to be necessarily shifted owing to national/sub national protocol on COVID-19, include but not limited to; Jeffrey Ewing, MD, Chevron Nigeria Limited; Prof. Tosan Harriman, (CODESRIA) and Alexander Sewell, Senior Project Manager, Stakeholders Democratic Network, UK.

5. The Host of the event is Barr. Kingsley Otuaro, Deputy Governor of Delta State.

Signed
*JACOB ABAI*
Publisher, GbaramatuVoice Newspapers
08030891146

Wike, Okowa, Diri to headline GbaramatuVoice 5th Anniversary, Lectures/Awards

https://www.gbaramatuvoicenews.com/wike-okowa-diri-to-headline-gbaramatuvoice-5th-anniversary-lectures-awards/

All roads lead to Hotel Presidential, Port Harcourt, Rivers state, Sep 29-30, 2020. Prominent personalities like Barr. Nyesom Wike, Dr. Ifeanyi Okowa, Sen. Douye Diri, Governors of Rivers, Delta, Bayelsa states and a host of other eminent personalities will converge for the GbaramatuVoice 5th Anniversary, Lectures/Awards.

Announcing the anniversary’s carte du jour on August 10 2020 at its corporate office in Warri, Delta state, Mr. Jacob Abai, the Publisher of the “most trusted and leading newspaper in the Niger Delta” said that the anniversary was initially slated for August 12-13 but owing to national protocol on COVID-19, it was shifted to September 29-30 2020.

Read more at: https://www.gbaramatuvoicenews.com/wike-okowa-diri-to-headline-gbaramatuvoice-5th-anniversary-lectures-awards/

PRESS RELEASE

10 August, 2020

Gov. Wike, Jega, Sylva, to Speak at GbaramatuVoice 5th Anniversary Lectures

1. The Management of GbaramatuVoice Newspapers has announced the Governor of Rivers state, Barr. Nyesom Wike and Former Chairman, Independent National Electoral Commission (INEC), Prof. Attahiru Jega as Keynote Speaker/Chief Host and speaker respectively at its forthcoming 5th Anniversary Lecture/Award slated for September 29 and 30th 2020, at Hotel Presidential, Port Harcourt, Rivers state.

2. The conference will deliberate on the theme; Security, Peace and Development in the Niger Delta, and will centre on critical new research areas as sustainable development goals in the Niger Delta. Its deliberations will address all spectra of analyses.

3. His Excellency, Chief Timipre Sylva, Honourable Minister of State, Petroleum Resources will be the chairman of the occasion, while Senators Ifeanyi Okowa and Douye Diri, Executive Governors of Delta and Bayelsa States will be Special Guests of Honor.

4. Other speakers expected at the Lecture/Award giving event earlier planned for Wednesday, 12th and Thursday, 13th of August 2020, but has to be necessarily shifted owing to national/sub national protocol on COVID-19, include but not limited to; Jeffrey Ewing, MD, Chevron Nigeria Limited; Prof. Tosan Harriman, (CODESRIA) and Alexander Sewell, Senior Project Manager, Stakeholders Democratic Network, UK.


5. The Host of the event is Barr. Kingsley Otuaro, Deputy Governor of Delta State.


Signed
Jacob Abai
Publisher, GbaramatuVoice Newspapers

AMASEIKUMOR: BEYOND FESTIVAL

By Jacob Abai

Amaseikumor Festival is one of the ancient enduring traditional festival in Ijaw nation. It is celebrated annually by the Ijaws in Gbaramatu kingdom, Warri South West Local Government Area of Delta State, South-South Nigeria. According to elders of the Kingdom, Amaseikumor festival came into being at about 14AD. The Chief Priest who first performed the traditional ritual then is Late Pa. Obuko of Azama town.

On before this year, Amaseikumor festival was been celebrated in the month of March yearly, and Oporoza town, the headquarters of Gbaramatu kingdom served as host to other communities under the kingdom and beyond.

Amaseikumor, as the name implies, means good living, peace, unity, prosperity and protection to the people of the communities in Gbaramatu kingdom.

It is an ancient deity that emanated from river, and since then, it has been celebrated by the entire Gbaramatu communities in accordance with laid down rules and regulations.

Though it is usually celebrated through seven days, this year's celebration was reduced to four days taking into cognisance the security situation in the area and other sundry issues. Throughout this period of elaborate traditional and cultural activities, Gbaramatu chiefs are expected to be in their enviable
traditional regalia, likewise people of the kingdom.

The first day of the festival is the Gbaraun Egbesu day. This is the day when all sons and daughters of the kingdom both home and abroad come and confess their sins, the king thereafter pray for their forgiveness. It is binding on Gbaramatu indigenes, just like any other Ijaws, that blood covenant is forbidden; murder is a sin against God and the goddess of the land; adultery must not be mentioned amongst them let alone committing it,  evil thought against each other is forbidden as well.

Day two and three are the main Amaseikumor days. This is the period the great Amaseikumor masquerade come out to display, and consequently, and the king offers prayers for the whole kingdom.

The last day, that is Iboloumobo-ere day offers old women across the entire Ijaw nation opportunity to  pray for blessing and peace in Gbaramatu kingdom, Ijaw nation, and the nation as a whole, there after which the Pere (king) of Gbaramatu kingdom crown it up with his prayer for the whole kingdom.

During the period of this festival, it is binding on all the communities in Gbaramatu kingdom to attend and take active part in the celebrations. This is because Amaseikumor festival itself is a combination of several masquerades from different communities in the kingdom; each of the communities is given opportunity to display skills of her masquerades.

Amaseikumor festival can be regarded as the most important and highly celebrated festival in Gbaramatu kingdom in the ancient days and till now. Records from past celebrations and it significance no doubt make an average Gbaramatu person to holds the celebration in high esteem.

Amaseikumor festival according to investigation heralds unprecedented peace to Gbaramatu kingdom and her people. This has Therefore established Amaseikumor a deity of peace. More so, the people of the kingdom are more united, and enjoy abundant blessings after the celebration. These blessings flow in diverse ways. For instance, there are usually abundant flowing from fishermen, hunters, farmers, traders, etc. the people in addition, also enjoy good health, safe delivery of pregnant women and good neighbourliness.

Also, Amaseikumor festival, according to research is key to protection of the people of Gbaramatu kingdom. It was gathered that after the celebration people are protected from premature death, accidents, ill-health and strange diseases, etc.

It is a standpoint and a symbol of unity that offers the entire people of Gbaramatu the opportunity to gather and unite as one during and after the festival. This is so as the communities in the kingdom do unanimously attend and actively participate in the festival with joy and happiness in accordance with the rules and regulations binding the the festival. It is a festival celebrated indeed to unite, restore and re-affirm brotherhood of the entire Gbaramatu communities, as the people firmly believe that unity is strength.

Amaseikumor festival has no doubt endure and continue to retain its main features despite modernisation in all aspects, say political, economic, sociological and technological development. The Ijaws in Gbaramatu has not allow modernization to becloud their culture as they still continuously maintain their stand in traditions and cultures.


Gbaramatu Voice Newspaper
gbaramatuvoice@gmail.com

TOMPOLO: THE SECOND EMANCIPATOR

By Jacob Abai

High Chief Government Oweizide Ekpemupolo (TOMPOLO) is man of destiny, an apostle of peace who had risen to the superior heights of spiritual awareness, a soaring hero and historical role model whose mission in life is to serve others. His wisdom, words, commitment, deeds and dreams for a new cast of life were intertwined with the noblest of human aspirations; there is nothing in his life that is not joyous, and full of hope. He is a charismatic figure who attracted people by the magnificence of his concepts, and the brilliance of his insights.

His visions and goals were simple, yet breathtaking in their scope, the complete liberation of the Ijaw-man and the elimination of injustices. Laws which generally inhibited or prevented these objectives, simply had to change, this was the unfinished agenda, and challenge for the Ijaw Nation.

Whenever God is going to speak through history and I choose to defer to the feminine manifestation of God’s desire and power, whenever She is going to change history, whenever She is going to move a situation, move a nation, free a kingdom, free a people, She sends someone to do Her work. She doesn’t enlist the services of a lobby group, She doesn’t go to a committee, She finds one special person, Abraham Lincoln to reaffirm the creed of freedom, Mahatma Gandhi to free the land of spirituality from oppression; Martin Luther King, Jr free the black race; to redeem those subjected to generations of slavery She called forth TOMPOLO and made him call out to all right minded people that now is the time to stand as tall proud unfettered men and cast off the shackles of dictatorship and go forth into the light of self-determination.

Many religious people and those committed to social justice are strong on doctrine but light on deeds, much on creed but light on conduct, much on belief but light on behaviour, much on principle but light on practice. TOMPOLO was not so restricted, he got out and worked to free himself and his people from the shackles of unjust authority, he seized the initiative, and the day.

TOMPOLO is a preacher, moralist, a decent human being, recipient of the title “IJAW EBI-DOUWEI” who would not bow his head in apathy, or still his voice while his kingdom strayed from its professed reverence for justice and human life. His contributions were so dramatic and meaningful that they are appreciated across the Niger-Delta. The entire Niger-Delta is the beneficiary of the efforts of this outstanding leader who brought millions of neglected and downtrodden people hope for living, and in so doing challenged the moral conscience of all people. Part of his universal appeal was that his philosophy of life is accessible, easily understood, recognised, and accepted by humanity. He challenged those committed to negativism to look inside themselves and to make brotherhood and equality a new possibility, and for others a meaningful reality.

TOMPOLO was a compassionate, honest, warm and wise individual with a clear sense of purpose, self-definition and internal balance, even today it is difficult to appreciate the magnitude of his greatness. He had many gifts, including an articulacy of speech that reached out to millions of people in the Niger Delta. He was dearly loved by the oppressed, and despised by those who opposed him. He called the Ijaw nation, and its people, to live out the true meaning of its existence and its heritage and in so doing infused his people with pride and the necessary determination to change their world. He made the oppressed feel that they were not alone, he gave hope to the poor, friendship to the lonely, understanding to the ignorant, and helped the lost find their way. His views and thoughts were breathtaking, yet simple, his vision spanned the Ijaw nation of human conduct, and he had strength born of humility; he was a man of his times, for all times, and all Ijaw Kingdom.

TOMPOLO was born into a region where practically every Ijaw community was segregated, a divided and unequal system made up the educational, economic, political and social landscape of the Ijaw nation.

TOMPOLO is the first son of Chief Thomas Ekpemupolo. He was described as a precocious and intelligent child who pondered weighty issues and who spoke on advanced ideas that were always far beyond his years and experience.

In every age, every generation, every country, the forces of Hate supported by unknown and unseen power spawns and parades the erroneous, discredited and malicious oppression. Strangely they are found at every level in society from the great universities the so called defender of open-mindedness where discrimination may be couched in the soft tones of sociology and psychology, from the judiciary, from the police force who choose to term communities ghettos, through to the highest circles of Government. But we all know that oppression is oppression and is evil in all its forms, no matter how it is marketed, or from whom and whence it comes; its poison is still the same, nearly incurable, leaving a deep scar upon the mind public.

Martin Luther King final sermon in Memphis, the night before his assassination, Martin Luther King, Jr described the situation in terms of the parable of the Good Samaritan. He said the reason one passed by the man who had been beaten and robbed is because they asked the wrong question:

‘If I help this man, what will happen to me?’

The good man stopped to help because he asked the right question:

‘If I don’t help this man, what will happen to him?’

Martin Luther King had a profound understanding of the intrinsic value of the relationship between justice and peace and knew that there could not be an equitable settlement as long as injustice and inequality prevailed, he worked and gave his life trying to realise this dream.

The country killed MAJOR ISAAC ADAKA BORO as nations always kill their prophets, He fought on the side of the Federal Government but was killed under mysterious circumstances in active service in 1968 at Ogu (near Okrika) in River State.

When we review the life of TOMPOLO it is appropriate to draw inspiration from the life and leadership of one whose vision and commitments remain unparalleled in modern Nigeria.

The legacy of TOMPOLO to us is an abiding faith in the possibilities of Niger Delta and the promised of a just God. Despite the forces around and sometimes inside him conspiring to provoke alienation and despair, TOMPOLO loved Niger Delta and gave his life to help the Ijaw nation be true to its covenant of freedom and equality. God did not bring us this far to leave us behind’.

I classify HIGH CHIEF GOVERNMENT EKPEMUPOLO as the second Emancipator, the first was MAJOR ISAAC ADAKA BORO, at the conclusion of the 1996 crisis was the catalyst for the second Emancipation.

We can create the beloved Ijaw nation that TOMPOLO envisioned. Let us now dare to embrace this common vision and mobilise all our resources to bring it into being. Let us build a nation based on hope, and let us not only dream, but create a new national Ijaw unity, unburdened by bigotry and strengthened by a conscious commitment to prosperity through interracial brotherhood and sisterhood.

The Gbaramatu Kingdom, Ijaw nation need to actively work for a just society through an integrated sense of being, but we cannot afford to just wait for the day when it finally becomes a reality. We need to begin to live and work together with the faith that we are all brothers and sisters in the great human family and where each of us leads decent lives and through self-realization attain our own inner peace and harmony; we should settle for nothing less. Now is the time and the way has been found for those who truly seek it.

JACOB BRAKERE ABAI,
Publisher/Editor-in-Chief, Gbaramatu Voice Newspaper
gbaramatuvoice@gmail.com

Gbaramatu Voice Newspaper
On March, 2016 Special Edition

WILLIAMS OGOBA IS THE 26TH PERE OF GBARAMATU KINGDOM
• How Williams Ogoba Emerged As The New Pere
• Pere’s (Kings) In Gbaramatu From 1372 Till Date
• Discovery Of Gbaramatu Pere: Beyond Selection

By Jacob Abai, Joseph Kanjo & Francis Abai

The long yearnings for a Kingship by the Gbaramatu Ijaws, in Warri South West Local Government Area of Delta State, was put to rest last month, as people from various communities and beyond trooped out en mass to witness the selection of a new Pere (King) of the Kingdom.
Dwellers of various communities under the Kingdom and beyond, spurned the menace looking military men (positioned at strategic locations of the Kingdom by the Federal Government to checkmate the illegal activities of sea piracy, illegal bunkering and attacks on crude oil pipelines) gathered in excitement at Oporoza, the headquarters of the Kingdom, to witness the selection.

It is worth noting that since the demise of His Royal Majesty, Pere Godwin K. Bebenimibo, DSP (RTD), Ogeh Gbaran III in the year 2013, Gbaramatu Kingdom has been under the rulership of a regent.

Meanwhile, according to the traditions and customs of Gbaramatu Kingdom, after the demise of the Pere (King), three contestants from a ruling house in a community, that is, the next community entitled for the kingship, usually vie for the stool of the traditional ruler of the kingdom.

Consequently, these three contestants names are thereafter forwarded to a committee refer to as Pere Sele-Ogbo, meaning ‘King Selection Committee’, that is saddled with the responsibility of selecting the next king at the headquarters (Oporoza) for further screening and deliberations, after which a candidate is selected as successor to the throne and consequently presented to the King Makers for crowning.

HOW WILLIAMS OGOBA EMERGED AS THE NEW PERE

The story of the new Pere (King) is not different as the Pere Sele-Ogbo (King Selection Committee) led by Chief Nelson Ogelegbawei, the Tonwei of Gbaramatu Kingdom, with a view to selecting a new King, screened and deliberated on the three names forwarded to it by the Oboro ruling house in Benikrukru Community.

Though there were apparent apprehensions and speculations on who was going to ascend the throne, resulting to a long awaited outcome of a close-door meeting amongst Community Chiefs and concerned Committees at Oporoza guest house, Gbaramatu Voice can authoritatively report that the concerned Chiefs at the meeting refused to brief anyone on the outcome of the long-hour meeting, but rather moved from there straight to the palace for the next session.

Exercising powers vested on it, the Pere Sele-Ogbo however put all apprehensions and speculations to rest at the Palace, as the Secretary of the Committee, Chief Godspower Gbenekama presented a chosen candidate, Prince Williams N. S. Ogoba to the Chairman, Pere Tua-Ogbo (King Maker Committee), Chief Alfred Bubor and the Regent of Gbaramatu Kingdom, Elder Chief P. T. Heavens for confirmation.

Announcement of William N. S. Ogoba as The 26th Pere of Gbaramatu Kingdom was greeted with loud cheers and applauds by the patiently waiting crowd, as he stood up for identification with his observable well-built frame, handsome look and calm appearance.

The Chairman of the Pere Tua-Ogbo, according to tradition and custom, thereafter confirmed William N. S. Ogoba as the Pere and conferred him the rights to occupy the stool as the 26th Pere of Gbaramatu Kingdom.
Confirmation by the Chairman of the Pere Tua-Ogbo committee was affirmed by the Regent of Gbaramatu Kingdom, Chief (Elder) P. T. Heavens, who had occupied the position for twenty-six months. He acknowledged the completion of the procedures that brought the Pere and confirmed it to be in line with the tradition.

The regent, in his submission wished the cooperation he received from the Gbaramatu traditional council to be given to the Pere, while he urged all and sundry in the Kingdom to live in peace and harmony. He further warned them not to be used as an instrument in dividing the people of the Kingdom.

While appreciating the Pere Sele-Ogbo for their commitments, Elder Chief P. T. Heavens prayed for peace and prosperity in the Kingdom, as he urged other contestants who lost out in the process to be of good cheer and faith. He further stressed the need for the contestants to cooperate with the Pere in building Gbaramatu Kingdom to an enviable height.

After this session, guests present at the occasion proceeded to Oporoza guest house for entertainment, and for further meetings amongst the Chiefs and the Pere in a closed chamber.

PERE’S (KINGS) IN GBARAMATU FROM 1372 TILL DATE

Meanwhile, before the advent of British colonial rule in Nigeria, Gbaraun-Amatu Kingdom, as it was called then, just like other clans or empires, was being ruled and administered by the head of the existing traditional institutions then, and they were known as “Pere” (King). His Royal Majesty, Pere Gbarawei Izo, Gbaraun I, was the first Pere of the Kingdom and he reigned for forty-nine (49) years (1372-1421). After Pere Izo joined his ancestors, His Royal Majesty, Pere Oporoza Gbarawei, Oporozawei I, ascended the throne in the year 1421 and exited 1426, reigning for just five (5) years. Pere Gbarawei exit in the year 1426 paved way for his His Royal Majesty, Pere Fiebai Oporoza, Oporozawei II, who reigned for another forty-two (42) years. His departure in the year 1468 created a vacuum for a kingship in the Kingdom, and this brought in His Royal Majesty, Pere Egelou Ogei, Ogei I, in the year 1468. Pere Egelou joined his ancestors in the year 1495 after reigning for twenty-seven (27) years. After this, His Royal Majesty, Pere Sei Ikirentimi, Ikirentimi I, was selected in the year 1495. Pere Sei Ikirentimi exited in the year 1560 after reigning for sixty-five (65) years. His Royal Majesty, Pere Burun Oboro, Oboro I, took over from Pere Sei Ikirentimi in the year 1560 and exited in the year 1590 after reigning for thirty (30) years. This was followed by His Royal Majesty, Pere Ebiabo Ofomini, Ebiabo I, who ascended the throne in the year 1590. He joined his ancestors in the year 1627 after reigning for thirty-seven (37) years. Thereafter, it was His Royal Majesty, Pere Ebiowei Arugu, Arugu I, in the year 1627. He passed away in the year 1652 after reigning for twenty-five (25) years. His Royal Majesty, Pere Veke Daugeregha, then came in as the Daugeregha I, in the year 1652. He too joined his ancestors in the year 1670 after reigning for eighteen (18) years. Thereafter, His Royal Majesty, Pere Agidiwei Dein-Owei, Dein-Owei I, ascended the throne in the year 1670 and exited in the year 1689 after reigning for nineteen (19) years. It was then the turn of His Royal Majesty, Pere Ebime Ugborugbo, Ugborigbo I, in the year 1689. He left to the great beyond in the year 1711 after reigning for twenty-two (22) years. His Royal Majesty, Pere Ekiri Saisai, Saisai I, thereafter came on board in the year 1711 and exited in the year 1728 after reigning for seventeen (17) years. Pere Saisai demise brought in His Royal Majesty, Pere Ebilade Tomitibi, Tomitibi I, in the 1728. He joined his ancestors in the year 1739 after reigning for eleven (11) years. His Royal Majesty, Pere Amakubu Ogbeyama, Ogbeyama I, became the next Pere in the year 1739. He passed away in the year 1760 after reigning for twenty-one (21) years. His Royal Majesty, Pere Suaru Usaku thereafter became the Usaku I, in the year 1760 and joined his ancestors in the year 1761 after reigning for just a single year. The untimely demise of Pere Usaku paved way for His Royal Majesty, Pere Bojo Usaku as the Usaku II, in the year 1761. He too joined his ancestors in the year 1800 after reigning for thirty-nine (39) years. His Royal Majesty, Pere Brabai Fieowei, Fieowei I, thereafter came on board in the year 1800 and exited in the year 1825 after reigning for twenty-five (25) years. His Royal Majesty, Pere Ikiyan Etibo, Etibo I, took over from Pere Fieowei in the year 1825 and exited in the year 1848. His reign lasted for twenty-three (23) years. Thereafter, His Royal Majesty, Pere Ofini-Egbe Kenebra, Kenebra I, ascended the throne in the year 1848 and departed to the great beyond in the year 1861 after reigning for thirteen (13) years. His Royal Majesty, Pere Ofomini Agbo, Agbo I, became the next Pere in the year 1861. He joined his ancestors in the year 1872 after reigning for eleven (11) years. His Royal Majesty, Pere Egbene Gbazo, Gbazo I, became the next Pere in the year 1872 and exited in the year 1892 after reigning for twenty (20) years. It was thereafter the turn of His Royal Majesty, Pere Furuh Ekpesin, Ekpesin I, who reigned between 1892 and 1913. His reign lasted for twenty-one (21) years. The demise of Pere Ekpesin brought in His Royal Majesty, Pere Tanga Ukpolukpo, Ukpolukpo I, in the year 1913. He too departed to join his ancestors in the year 1924 after reigning for eleven (11) years.
Immediately after the demise of Pere Ukpolukpo in the year 1924, there was a period of interregnum for about fifty-two (52) years. This is the period the British came to Nigeria and introduced colonial rule. During this period, Warrant Chiefs were appointed by the colonial masters to rule over Gbaramatu Kingdom. After the nation's independence in the year 1960, Gbaramatu was able to choose Pere for herself and His Royal Majesty, Pere Zai Tiemo was selected as the Gbaraun II in the year 1976. He joined his ancestors in the year 2000 after reigning for twenty-four (24) years.
In the year 2000, there was another brief interregnum. This was done with the aim of following due process in the selection of a new King (Pere). During this brief period of interregnum, the Kingdom was ruled through a regent, Chief Alfred Bubor. He ruled from 2000 to 2004. Chief Wolo Ukulor also ruled as regent for another four years, that is, from 2004 2008. However, in the year 2008, Pere Godwin K. Bebenimibo, (DSP, RTD) was installed, crowned and enthroned as Ogeh Gbaraun III, Aketekpe (Agadagba) of Gbaramatu Kingdom. He departed to the great beyond in the year 2013 after reigning for five (5) years.
When Ogeh Gbaraun III, Aketekpe (Agadagba) of Gbaramatu kingdom exited the throne in the year 2013, there was another brief interregnum from 2013 till date in order to give room for due process in the selection of a new king (Pere). During this period, Chief (Elder) Oyagha Heavens was selected to rule the Kingdom as regent pending the enthronement of a new king. The vacant stool since 2013 paved for another Pere, and Prince Williams Naira Ogoba, from Benikrukru community ruling house was selected on the 25th of February 2016, as the 26th Pere of Gbaramatu Kingdom.

DISCOVERY OF GBARAMATU PERE: BEYOND SELECTION

Apart from the normal selection process of a King in Gbaramatu Kingdom, there are other processes; both the ones visible to the ordinary man and the ones that are invisible, that the king need to passes through.

It must be said here that the Ijaws have a culture; they have a tradition. The Ijaws have before observing their cultures and traditions. Even before the advent of the colonial master, the Ijaws have a God; the Ijaws have their own mode of worship; the Ijaw people know how to relate with nature and their environment. This is why some traditions have been laid down for the Pere to observe before ascending the throne as the Pere of the Kingdom.

It is a long process that starts with the King Makers who first of all perform their own rights in the selection process. Thereafter, the Pere-designate perform his cultural and traditional assignments. Assignments such as fishing, breaking of firewood and other occupations synonymous with the Ijaw ethnic group are carried out one after the other. This, according to tradition is the last domestic assignments the Pere is expected to perform.

The next line of action is the purification rites. The purification period involves the Pere confessing all the bad deeds he had done. It is a popular belief that after confession, the gods would forgive the King and he would become a new person. Confession by the King leads to old women of the community purifying him. At this stage, the old women would purify the King by dipping bunch of palm fronds into water (not ordinary water) and sprinkle it on the body of the Pere. Still on the purification process, the Pere after the sprinkling of water by the old women proceeds on a three-day shout after which the gods are appeased for acceptance of the King as the Pere of Gbaramatu kingdom. It is worth noting that the purification process could last for seven days, nine days, fourteen days or twenty-one days depending on the specification.

Consequently, the State Governor presents him with the staff of office as a recognized monarch in the State after the period of cleansing and purification. He is thereafter expected to ascend the throne and carry out his statutory duties as the King of the Kingdom.

After the completion of the purification and enthronement processes, the Pere is then seen as a father to all in the Kingdom. He is expected not to marry from the Kingdom after his installation apart from the one he married before his enthronement. He is father to both male and female, old and young, and must be respected by all. After God, he is seen as the next. He must not be angry, and peradventure he got angry, he calls on the gods three times with incantations after which nothing would be able to harm him.

This process according to a High Chief in the community who pleaded anonymity is misunderstood has serving idols. He argued that the process is a tradition that every King must pass through and it is not idol worship. According to him, the loss of one’s tradition connotes a loss to all, and that the Ijaw traditions must be preserved in order for them not to go into extinction.

Gbaramatu Voice Newspaper
On March, 2016 Special Edition

WILLIAMS OGOBA IS THE 26TH PERE OF GBARAMATU KINGDOM
• How Williams Ogoba Emerged As The New Pere
• Pere’s (Kings) In Gbaramatu From 1372 Till Date
• Discovery Of Gbaramatu Pere: Beyond Selection

By Jacob Abai, Joseph Kanjo & Francis Abai

The long yearnings for a Kingship by the Gbaramatu Ijaws, in Warri South West Local Government Area of Delta State, was put to rest last month, as people from various communities and beyond trooped out en mass to witness the selection of a new Pere (King) of the Kingdom.
Dwellers of various communities under the Kingdom and beyond, spurned the menace looking military men (positioned at strategic locations of the Kingdom by the Federal Government to checkmate the illegal activities of sea piracy, illegal bunkering and attacks on crude oil pipelines) gathered in excitement at Oporoza, the headquarters of the Kingdom, to witness the selection.

It is worth noting that since the demise of His Royal Majesty, Pere Godwin K. Bebenimibo, DSP (RTD), Ogeh Gbaran III in the year 2013, Gbaramatu Kingdom has been under the rulership of a regent.

Meanwhile, according to the traditions and customs of Gbaramatu Kingdom, after the demise of the Pere (King), three contestants from a ruling house in a community, that is, the next community entitled for the kingship, usually vie for the stool of the traditional ruler of the kingdom.

Consequently, these three contestants names are thereafter forwarded to a committee refer to as Pere Sele-Ogbo, meaning ‘King Selection Committee’, that is saddled with the responsibility of selecting the next king at the headquarters (Oporoza) for further screening and deliberations, after which a candidate is selected as successor to the throne and consequently presented to the King Makers for crowning.

HOW WILLIAMS OGOBA EMERGED AS THE NEW PERE

The story of the new Pere (King) is not different as the Pere Sele-Ogbo (King Selection Committee) led by Chief Nelson Ogelegbawei, the Tonwei of Gbaramatu Kingdom, with a view to selecting a new King, screened and deliberated on the three names forwarded to it by the Oboro ruling house in Benikrukru Community.

Though there were apparent apprehensions and speculations on who was going to ascend the throne, resulting to a long awaited outcome of a close-door meeting amongst Community Chiefs and concerned Committees at Oporoza guest house, Gbaramatu Voice can authoritatively report that the concerned Chiefs at the meeting refused to brief anyone on the outcome of the long-hour meeting, but rather moved from there straight to the palace for the next session.

Exercising powers vested on it, the Pere Sele-Ogbo however put all apprehensions and speculations to rest at the Palace, as the Secretary of the Committee, Chief Godspower Gbenekama presented a chosen candidate, Prince Williams N. S. Ogoba to the Chairman, Pere Tua-Ogbo (King Maker Committee), Chief Alfred Bubor and the Regent of Gbaramatu Kingdom, Elder Chief P. T. Heavens for confirmation.

Announcement of William N. S. Ogoba as The 26th Pere of Gbaramatu Kingdom was greeted with loud cheers and applauds by the patiently waiting crowd, as he stood up for identification with his observable well-built frame, handsome look and calm appearance.

The Chairman of the Pere Tua-Ogbo, according to tradition and custom, thereafter confirmed William N. S. Ogoba as the Pere and conferred him the rights to occupy the stool as the 26th Pere of Gbaramatu Kingdom.
Confirmation by the Chairman of the Pere Tua-Ogbo committee was affirmed by the Regent of Gbaramatu Kingdom, Chief (Elder) P. T. Heavens, who had occupied the position for twenty-six months. He acknowledged the completion of the procedures that brought the Pere and confirmed it to be in line with the tradition.

The regent, in his submission wished the cooperation he received from the Gbaramatu traditional council to be given to the Pere, while he urged all and sundry in the Kingdom to live in peace and harmony. He further warned them not to be used as an instrument in dividing the people of the Kingdom.

While appreciating the Pere Sele-Ogbo for their commitments, Elder Chief P. T. Heavens prayed for peace and prosperity in the Kingdom, as he urged other contestants who lost out in the process to be of good cheer and faith. He further stressed the need for the contestants to cooperate with the Pere in building Gbaramatu Kingdom to an enviable height.

After this session, guests present at the occasion proceeded to Oporoza guest house for entertainment, and for further meetings amongst the Chiefs and the Pere in a closed chamber.

PERE’S (KINGS) IN GBARAMATU FROM 1372 TILL DATE

Meanwhile, before the advent of British colonial rule in Nigeria, Gbaraun-Amatu Kingdom, as it was called then, just like other clans or empires, was being ruled and administered by the head of the existing traditional institutions then, and they were known as “Pere” (King). His Royal Majesty, Pere Gbarawei Izo, Gbaraun I, was the first Pere of the Kingdom and he reigned for forty-nine (49) years (1372-1421). After Pere Izo joined his ancestors, His Royal Majesty, Pere Oporoza Gbarawei, Oporozawei I, ascended the throne in the year 1421 and exited 1426, reigning for just five (5) years. Pere Gbarawei exit in the year 1426 paved way for his His Royal Majesty, Pere Fiebai Oporoza, Oporozawei II, who reigned for another forty-two (42) years. His departure in the year 1468 created a vacuum for a kingship in the Kingdom, and this brought in His Royal Majesty, Pere Egelou Ogei, Ogei I, in the year 1468. Pere Egelou joined his ancestors in the year 1495 after reigning for twenty-seven (27) years. After this, His Royal Majesty, Pere Sei Ikirentimi, Ikirentimi I, was selected in the year 1495. Pere Sei Ikirentimi exited in the year 1560 after reigning for sixty-five (65) years. His Royal Majesty, Pere Burun Oboro, Oboro I, took over from Pere Sei Ikirentimi in the year 1560 and exited in the year 1590 after reigning for thirty (30) years. This was followed by His Royal Majesty, Pere Ebiabo Ofomini, Ebiabo I, who ascended the throne in the year 1590. He joined his ancestors in the year 1627 after reigning for thirty-seven (37) years. Thereafter, it was His Royal Majesty, Pere Ebiowei Arugu, Arugu I, in the year 1627. He passed away in the year 1652 after reigning for twenty-five (25) years. His Royal Majesty, Pere Veke Daugeregha, then came in as the Daugeregha I, in the year 1652. He too joined his ancestors in the year 1670 after reigning for eighteen (18) years. Thereafter, His Royal Majesty, Pere Agidiwei Dein-Owei, Dein-Owei I, ascended the throne in the year 1670 and exited in the year 1689 after reigning for nineteen (19) years. It was then the turn of His Royal Majesty, Pere Ebime Ugborugbo, Ugborigbo I, in the year 1689. He left to the great beyond in the year 1711 after reigning for twenty-two (22) years. His Royal Majesty, Pere Ekiri Saisai, Saisai I, thereafter came on board in the year 1711 and exited in the year 1728 after reigning for seventeen (17) years. Pere Saisai demise brought in His Royal Majesty, Pere Ebilade Tomitibi, Tomitibi I, in the 1728. He joined his ancestors in the year 1739 after reigning for eleven (11) years. His Royal Majesty, Pere Amakubu Ogbeyama, Ogbeyama I, became the next Pere in the year 1739. He passed away in the year 1760 after reigning for twenty-one (21) years. His Royal Majesty, Pere Suaru Usaku thereafter became the Usaku I, in the year 1760 and joined his ancestors in the year 1761 after reigning for just a single year. The untimely demise of Pere Usaku paved way for His Royal Majesty, Pere Bojo Usaku as the Usaku II, in the year 1761. He too joined his ancestors in the year 1800 after reigning for thirty-nine (39) years. His Royal Majesty, Pere Brabai Fieowei, Fieowei I, thereafter came on board in the year 1800 and exited in the year 1825 after reigning for twenty-five (25) years. His Royal Majesty, Pere Ikiyan Etibo, Etibo I, took over from Pere Fieowei in the year 1825 and exited in the year 1848. His reign lasted for twenty-three (23) years. Thereafter, His Royal Majesty, Pere Ofini-Egbe Kenebra, Kenebra I, ascended the throne in the year 1848 and departed to the great beyond in the year 1861 after reigning for thirteen (13) years. His Royal Majesty, Pere Ofomini Agbo, Agbo I, became the next Pere in the year 1861. He joined his ancestors in the year 1872 after reigning for eleven (11) years. His Royal Majesty, Pere Egbene Gbazo, Gbazo I, became the next Pere in the year 1872 and exited in the year 1892 after reigning for twenty (20) years. It was thereafter the turn of His Royal Majesty, Pere Furuh Ekpesin, Ekpesin I, who reigned between 1892 and 1913. His reign lasted for twenty-one (21) years. The demise of Pere Ekpesin brought in His Royal Majesty, Pere Tanga Ukpolukpo, Ukpolukpo I, in the year 1913. He too departed to join his ancestors in the year 1924 after reigning for eleven (11) years.
Immediately after the demise of Pere Ukpolukpo in the year 1924, there was a period of interregnum for about fifty-two (52) years. This is the period the British came to Nigeria and introduced colonial rule. During this period, Warrant Chiefs were appointed by the colonial masters to rule over Gbaramatu Kingdom. After the nation's independence in the year 1960, Gbaramatu was able to choose Pere for herself and His Royal Majesty, Pere Zai Tiemo was selected as the Gbaraun II in the year 1976. He joined his ancestors in the year 2000 after reigning for twenty-four (24) years.
In the year 2000, there was another brief interregnum. This was done with the aim of following due process in the selection of a new King (Pere). During this brief period of interregnum, the Kingdom was ruled through a regent, Chief Alfred Bubor. He ruled from 2000 to 2004. Chief Wolo Ukulor also ruled as regent for another four years, that is, from 2004 2008. However, in the year 2008, Pere Godwin K. Bebenimibo, (DSP, RTD) was installed, crowned and enthroned as Ogeh Gbaraun III, Aketekpe (Agadagba) of Gbaramatu Kingdom. He departed to the great beyond in the year 2013 after reigning for five (5) years.
When Ogeh Gbaraun III, Aketekpe (Agadagba) of Gbaramatu kingdom exited the throne in the year 2013, there was another brief interregnum from 2013 till date in order to give room for due process in the selection of a new king (Pere). During this period, Chief (Elder) Oyagha Heavens was selected to rule the Kingdom as regent pending the enthronement of a new king. The vacant stool since 2013 paved for another Pere, and Prince Williams Naira Ogoba, from Benikrukru community ruling house was selected on the 25th of February 2016, as the 26th Pere of Gbaramatu Kingdom.

DISCOVERY OF GBARAMATU PERE: BEYOND SELECTION

Apart from the normal selection process of a King in Gbaramatu Kingdom, there are other processes; both the ones visible to the ordinary man and the ones that are invisible, that the king need to passes through.

It must be said here that the Ijaws have a culture; they have a tradition. The Ijaws have before observing their cultures and traditions. Even before the advent of the colonial master, the Ijaws have a God; the Ijaws have their own mode of worship; the Ijaw people know how to relate with nature and their environment. This is why some traditions have been laid down for the Pere to observe before ascending the throne as the Pere of the Kingdom.

It is a long process that starts with the King Makers who first of all perform their own rights in the selection process. Thereafter, the Pere-designate perform his cultural and traditional assignments. Assignments such as fishing, breaking of firewood and other occupations synonymous with the Ijaw ethnic group are carried out one after the other. This, according to tradition is the last domestic assignments the Pere is expected to perform.

The next line of action is the purification rites. The purification period involves the Pere confessing all the bad deeds he had done. It is a popular belief that after confession, the gods would forgive the King and he would become a new person. Confession by the King leads to old women of the community purifying him. At this stage, the old women would purify the King by dipping bunch of palm fronds into water (not ordinary water) and sprinkle it on the body of the Pere. Still on the purification process, the Pere after the sprinkling of water by the old women proceeds on a three-day shout after which the gods are appeased for acceptance of the King as the Pere of Gbaramatu kingdom. It is worth noting that the purification process could last for seven days, nine days, fourteen days or twenty-one days depending on the specification.

Consequently, the State Governor presents him with the staff of office as a recognized monarch in the State after the period of cleansing and purification. He is thereafter expected to ascend the throne and carry out his statutory duties as the King of the Kingdom.

After the completion of the purification and enthronement processes, the Pere is then seen as a father to all in the Kingdom. He is expected not to marry from the Kingdom after his installation apart from the one he married before his enthronement. He is father to both male and female, old and young, and must be respected by all. After God, he is seen as the next. He must not be angry, and peradventure he got angry, he calls on the gods three times with incantations after which nothing would be able to harm him.

This process according to a High Chief in the community who pleaded anonymity is misunderstood has serving idols. He argued that the process is a tradition that every King must pass through and it is not idol worship. According to him, the loss of one’s tradition connotes a loss to all, and that the Ijaw traditions must be preserved in order for them not to go into extinction.