Debunking the myth, unravelling the history of Warri ownership claims – Prof Binebai
Debunking the Myth: Unraveling the Complex History of Warri and its Contested Land Ownership Claims
The notion that Warri is the exclusive homeland of the Itsekiri is a pernicious fallacy that crumbles under the weight of historical scrutiny. Like a colossus with feet of clay, this claim is built on shifting sands, devoid of foundation in fact or tradition. The Ijaws, with their rich cultural heritage, have been the undisputed custodians of this land, their presence predating the arrival of the Itsekiri like the ebbing tide that recedes to reveal the contours of a bygone era. Court judgements on land ownership without use of ancient history is judgement without the true colour of justice.
Professors Allan Ryder, J.S. Coleman, and Wilfrid Hambly, esteemed historians, all concur that the Ijaws are the most ancient inhabitants of the Niger Delta. Their works are a testament to the Ijaw’s primordial connection to this land, like the mangrove roots that dig deep into the swampy earth. Dr. P.A. Talbot’s assertion that the Ijaws’ “origin is wrapped in mystery” only adds to the enigma that shrouds their timeless presence in Warri.
The Warri Kingdom, a hybrid entity cobbled together by colonial fiat, is an affront to the Ijaw’s historical and cultural identity. Like a palimpsest, the Itsekiri’s claims to ownership are written over the Ijaw’s ancestral heritage, attempting to erase the latter’s existence. However, the historical record shows that, even the Itsekiri british appointed warrant chief, paramount ruler,Dore Numa, was not accepted as the Olu of Warri by the Itsekiri themselves, let alone the Ijaw and Urhobo. This rejection is akin to a Faustian bargain, where the Itsekiri Bristish appointed paramount ruler traded his traditional legitimacy for the hollow trappings of colonial power.
Furthermore, the Itsekiri’s cultural affinity with the Ijaw is a telling testament to their migrant status. Like a river that flows into the ocean, adopting the rhythms and cadences of the sea, the Itsekiri have assimilated Ijaw cultural practices, despite their linguistic ties to Yoruba. This paradox highlights the complexities of identity and belonging in Warri, where historical narratives are contested and cultural boundaries are blurred.
The inescapable truth is that Warri is a land of entangled destinies, where the Ijaw, Urhobo, and Itsekiri have coexisted, albeit with tensions and contestations. Like a Gordian knot, the historical and cultural dynamics of Warri defy simplistic solutions or unilateral claims to ownership. Any attempt to unravel this complex tapestry must prioritize fairness, equity, and the rights of all communities involved, lest it exacerbate the very conflicts it seeks to resolve.
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