The Ijaw Ethnic-WPS Office1
The Ijaw Ethnic-WPS Office1
The Ijaw Ethnic-WPS Office1
*Introduction*
The Ijaw have been adjudged the fourth most populated ethnic nationality in the geopolitical
configuration of Nigeria. Although this position is contestable, for the Ijaw might as well have been the
most populated if the British colonial conditions of conducting census had favoured them.
The British colonial authorities have been accused even by their compatriots of rigging the colonial
elections and census in favour of certain ethnic nationalities in Nigeria. If fiticious numbers that seem to
have included minors and animals are eliminated from the census figures, the Ijaw might as well be first
or at worse second largest ethnic nationality in Nigeria, population -wise.
Prior to the founding of the Ijaw National Congress (INC) in 1991 and the Ijaw Youth Council (IYC) in
1998, the Ijaw had no single global organization with the objective of fostering a united vision and voice
towards a sustained progressive and prosperous existence of the ethnic nationality, amidst daunting
challenges from the colonial era through the independence and post independence epochs in Nigeria.
The associations that existed from the early 20th century when the Ijaw began to live in the then
emerging cities of Nigeria such as Lagos, Ibadan, Kaduna, Jos, Benin, Warri, Port Harcourt etc, were
town and clan unions.
Since the founding of the INC and IYC however, new challenges have emerged in the face of old hurdles,
with regards to Ijaw unity and cohesion. Hurdles that hamper and threaten the survival, sustenance and
progress of the ethnic nationality.
What are the divisive challenges and what solutions may we proffer to solve them? Such solutions that
could enable the Ijaw Nation attain the highest levels of unity, resilience and achievement, befitting of
its status as the fourth largest ethnic nationality in Nigeria, and one of the largest and most enduring in
Africa and the world.
To actualise the paradigm shift, it is only imperative for the Ijaw ethnic nationality to be more aggressive
in its advocacy towards social and cultural cohesion. To do so, the Ijaw ethnic nationality needs to
address two major growing challenges. They are the identity and language questions, which have
reached the crisis point, slowly but aggressively threatening to corrode and erode the Ijaw ethnic
nationality into extinction.
There is, in view of the above, the urgent and growing need to address the Ijaw identity question. That is
by defining who is Ijaw and what qualifies a people as Ijaw. This request to define who is Ijaw should not
be baffling, as it is undoubtedly very significant because not all the people who say "bo" for come and
"mu" for go; or "tubara", "tebra", "itoro"for "how do you do", accept that they are Ijaw even in the
twenty-fourth year of the 21st century. And those who
Prior to the founding of the Ijaw National Congress in 1991, the Nembe, Kalabari, Okrika (Wakrike Se)
and Bonny (Ibani), for example, didn't identify themselves en mass, as Ijaw. The popular refrain was
_Wamini Nembe nongu o; Wamini Kalabari napu;_ ; Wa Kirike Se; _Wani Ibani apu_. And all these
various people rather referred to the Ijaw of the Central and Eastern Niger Delta as _Ijaw nongu_ (Ijaw
people) or _Ijaw napu._
As one enlightened mind once remarked, when one of the greatest Ijaw sons of the last and present
centuries, Sir Chief Dr Amba Ambaiowei established his Amba Hospital in the heart of Port Harcourt, his
main patronisers were the Ijaw of the Central and Eastern Ijawland who identified the hospital as "the
Ijaw man's hospital". The others didn't view the hospital as that, welcoming as its founder and
management was at the time (See Goodwill message by Alabo Gideon Ekeuwe; Amba Ambaiowei
Memorial Lecture, at the Niger Delta University, 17th May, 2023).
Insignificant as this example may be to some persons, it speaks of a more far-reaching challenge. There
are many who are originally and genetically Ijaw, who do not want to be identified or classified as Ijaw.
Another visible example to buttress this position, is the number of persons that are registered members
of the Ijaw National Congress. Evidently, there is no gainsaying the fact that only a fraction of the huge
population of Ijaw people in Nigeria and beyond are registered members of the INC, representing an
abysmal direct organisational participation level in Ijaw affairs that is certainly retrogressive and
regrettable.
In view of the foregoing position therefore, it is only baffling how the vast majority of Ijaw people seen
to be aloof, and are clearly not actively involved with any known Ijaw organization of significance, to
promote Ijaw culture, and protect its existence and its future.
Besides the identity question, is the challenge of the sustenance and survival of the Ijaw language which
is about the strongest unifying factor of a people, and could therefore be a formidable force at uniting
the Ijaw nation. Clearly, however, the Ijaw language is in recession and has since been classified as one
of the world's most unspoken languages, and has been listed as a language at the verge of extinction.
Even by cursory observation, it is evident that only one out ten children born between 2000 and 2024,
can speak any dialect of the Ijaw language. A visit to any typical Ijaw town or village would butteress this
position as factual. Most children are likely to say "fine" in response to the question " _tubara", "tebra",
"itoro_ " all of which means "how are you fairing?" or "how do you do?"
This threat on the Ijaw language has been fairly well documented. As such, I shan't dwell on it too much.
The point has obviously been made that a language not frequently and adequately spoken signs its own
death and extinction.
We are evidently down to the last adequate speakers of the Ijaw language, and if it is true that most of
us cannot even speak Ijaw adequately or fluently without adding a word or two English words to each
sentence, the language might as well be doomed and shall certainly be unable to foster greater Ijaw
unity and cooperation towards its survival and progress.
The Ijaw people have always been a people of resilience, showing extraordinary strength in adversity
from their earliest existence through the 18th and 19th centuries, to the 20th century that witnessed
the formation of the Ijaw National Congress in 1991 and the Ijaw Youth Council in 1998.
The Ijaw hold the record as the only people, one of whose kings took war to the British in a day in the
19th century when challenging the British government could be termed a definite suicide mission. King
Frederick William Koko attacked the British by invading and destroying its flagship Royal Niger Company
Depot at Akassa in 1895. That attack was a classical example of Ijaw resilience before, during and after it
was launched. It was a product of a united Ijaw resilience. So because King Koko and the Nembe
Kingdoms were not alone in the causes, consequences and execution of the battle against the British
oppression of that era. King Koko and his Nembe royal allies were supported by allies from the Central
zone of Ijawland, who were billed to mete out the same attacks in some major trading posts in Central
Ijawland at Amassoma in Ogboin clan and Yenaka in Atissa clan.
Indeed, a particular school of thought holds that King Koko's force comprised fighters recruited from the
trading towns of Central Ijawland who were his allies in trade and politics.
The Nembe/British war was perfectly executed and victory won. It was a victory, not only for the Nembe
Se, but for the Ijaw nation as a whole, whose towns and villages had suffered from the British crafty and
highhanded monopolistic trade tendencies.
The British, and the Portuguese, Spaniards and the Dutch that had traded with the Ijaw since the mid
15th century when they first arrived in the Niger Delta, decided to be crafty, but ended being upstaged
and defeated. They underestimated the Ijaw intellectual capabilities and resilience.
The British had subjected the Ijaw merchant princes and towns to very stringent trading conditions.
Tariffs and taxes on trade goods were unreasonably high and arbitrary. Ijaw manufactured salt,
agricultural products; and rum (Atuo, wuru) distilled in Ijawland were regarded as inferior to European
equivalents and classified as contraband.
In addition to all these provocative measures, the British attempt to boycott the Nembe merchant
princes who were the traditional middlemen in the trade between the coastal city states of Ijaw
extraction being Bonny (Ibani), Kalabari (Bakana, Nyankpo, Asari, Nyemoni) Okrika (Wa Kirike Se) and
Nembe (Ogbolomabiri, Bassambiri, Twon and Okpoama); and the Ijaw trading towns in the hinterland
(Amassoma, Yenagoa, Ekpetiama, Kaiama etc) and beyond, strengthened the Ijaw resilience to fight
back or die of oppression, starvation and possible extermination and extinction. Hence, King Koko
planned and executed what became designated the Akassa Raid in 1895, during which he and his allies
sacked the Royal Niger Company Depot at Akassa and incapacitated its operations, thereby
Beyond the 19th century Ijaw resilience, the 20th century leaves examples of Ijaw aptitudes at forging
alliances, fostering cohesion and resisting inimical developments in trade and politics. The Ijaw have
been very resolved and resilient. Here a few names readily come to mind.
From the intellectual spectrum which gave impetus for resilience and direction to the many personalities
working towards the liberty and progress of Ijawland, are the authors whose writings spored the Ijaw
resolve to resilience and greatness. Amongst such cerebral authors were Mr. Adebiyi Tepowa,_A Short
History of Brass and Its People,_ (1907); Chief George Igabu Amangala, _A Short History Ijaw,_ (1939);
Mr. Simon K. Owonaru, _The History of the Ijo and Her Neighbouring Tribes in Nigeria,_ (1948); Rev.
Daniel Ogiriki Ockiya, _History of Nembe,_ (c. 1948); Chief Harold Dappa- Biriye, _Minority Politics in
Pre- and Post Independence Nigeria,_ thoughts from the 1950s; etc.
The Ijaw conferences and meetings highlighted earlier in this public lecture dating back to 1926, were
very important pointers to Ijaw resolve to survive and thrive. Such meetings gave strength to the Ijaw
resolve to greater heights. Here the memories of several sages of the ethnic nationality is honoured.
Numerous as they were, we remember Chief Henry Buowari-Brown of Bonny Kingdom who convened
the first known conference of Ijaw elites in the 20th century at Oporoma in 1926;
Other meetings convened at different places that underscores the Ijaw resilience and willingness to self
actualisation were the All-Ijaw Conferences at Bomadi in the Western Delta in 1942; the All-Ijaw
Conference at Onitsha in 1944; the Ijaw Union meeting at Patani in 1949; the Rivers State Congress in
1953; the Rivers Chiefs and Peoples Conference in 1956; the Ijaw State Union in 1964; the Niger Delta
State Movement from 1979 to 1983; the Abayelsa State Movement between 1985 and 1993 and the
Bayelsa State Movement of 1993 to 1996.
These and other Ijaw unification meetings led to the creation, by the colonial authorities, of the Rivers
Province composed mainly of the Ijaw in 1947. The Rivers Province would later be succeeded by Rivers
State created in 1967, and subsequently, by Bayelsa State created in 1996.
For Rivers State, it was composed mostly of the Ijaw who constituted about seventy percent of the state
both in landmass and in population, and became even larger by 1976 when the Sagbama Local
Government Area was carved out of the then Bendel State to become part of the then Rivers State. And
for Bayelsa State, all its nationalities pledge allegiance to one Ijaw National Congress with only
comparatively few dissenting voices on the whole.
All the above efforts at a definitive Ijaw national identity and self-actualisation during the two decades
leading to Nigeria’s independence and much were carried out by an evidently outstanding corp of Ijaw
sons in their twenties and thirties.
Amongst them were, in no particular order, Chief Harold Dappa-Biriye (from Bonny, Eastern Ijaw), Chief
Ezekiel Pappah Okoya (Ekpetiama, Northern Ijaw), HRM King Francis Osamade Alagoa (Ogbolomabiri,
Eastern Ijaw), and HRM King Benjamin Wari (Bassambiri, Eastern Ijaw).
Others were Barr. S.N. Dikibo (Okrika, Eastern Ijaw), Chief (AIG Retd.) P.H.E. Brisibe (Ojobo, Western
Ijaw), Chief Melford Obiene Okilo (Ogbia/Nembe, Eastern Ijaw), Chief Ninetry Izonbodo (Agbere,
Western Ijaw), Chief Lawrence Reigbudu Nabena (Aduku, Western Ijaw), Chief P.A. George Weikezi
(Western Ijaw), Chief Wenike Opurum Briggs (Kalabari, Eastern Ijaw), Chief Nicholas Abo Frank-Opigo
(Angiama, Southern Ijaw), Dr. I.J.M. Fiberesima (Okrika, Eastern Ijaw), Barr. R.P.G. Okara (Ekpetiama,
Northern Ijaw), Chief G.B.C. Otoko (Andoni, Eastern Ijaw), etc.
With regards to the creation of Bayelsa State, the narrative shall be incomplete except we tell the roles
of a personality such as Dr. Amba Ambaiowei. He and a host of patriotic Ijaw sons and daughters were
frontline in organising the struggle for state creation through the years as we shall highlight promptly.
Celebrated amongst such patriots were Comrade T.K. Ogoriba (then President of MOSIEN), Chief Joshua
B. Fumudoh (then President of the INC), Chief HE Chief Melford Okilo, Rear Admiral Festus Porbeni,
Chief Dan Etete, Commodore Victor Ombu, Commodore W.G. Yanga, Senator Amatari Zuofa, HRH
Nicholas Abo Frank Opigo, Chief Francis Endeley who hosted several Bayelsa Forum meetings, in the
years leading on to the creation of Bayelsa State.
Other frontline leaders in the struggle were Chief Pere Ajuwa, Chief Youmo Gabice, Sir Gabriel Lambert
Eradiri, Chief Francis Doukpolagha, Prof. Turner T. Isoun, Col. Mark Itonyo (retd.), Chief Edward Azorbo,
Engr. Numoipre Wills, Chief F.J. Williams, W.J. Keme, Ambassador Lawrence Baraebibai Ekpebu, HRM
W.J.S. Igbugburu, HRM G.F. Aganaba, HRM Ezekiel Pappah Okoya, HRM Jones A. Ere, HRM C.B. Agulata,
HRM N.S. Orianzi, HRM J.I. Igbagara, Chief M.Y. Waritimi, Chief A.A. Tariebi, Chief Obiyo Owotorufa,
Chief J.T.T. Alamene-Bobai, and Professor Kimse Okoko.
Other celebrated patriots were Mr. Fred Agugu, Chief Simon Ambakederemo, Chief John Kojo
Brambaifa, Chief L.T. Ukuta, Prof. N. Brambaifa, Dr. Lovet Kigigha, Mr. Douye Diri, Engr. Charles
Ambaiowei, Mr. Rawlings Eben Spiff, Chief Martins Agbede, Chief Super Digifa Paris, Mr. Engozu Kime,
Prince M.O. Ere, Prince Kainga, Lt. Col. Inokoba, Captain Kennedy Ibariweni, Apostle S.D. Asaikpuka, Mr.
Collins Odogu, Mr. Nelson Azibolanari, Mr. Marshal Kunoun, Mr. B.F. Ikoli, Mr Thomas Iti, Mr. I.M.F.
Omiebi, Mr. Oyingidubamo Kakiri, Mr. Morris Ekiye, Mr. (later Senator) Foster Ogola, Dr. Emmanuel
Denenu, Dr. D.C. Douglas, Dr. (later Prof.) Kingsley Alagoa, Mr. (now His Excellency) Senator Douye Diri,
Barr. C.J. Ayabowei, Mr. J.T. Toruemi, Mr. Millo C. Okoto, Mr. (later Chief) Benedict Guembe, Mr. Joseph
Opigo, Engr. George Amos, Miss Primrose Kpokposei, Mrs. Evelyn Suowari, Mrs. Rebecca Suowari, Mr.
Joe Garb, Mr. Lovet Kigigha, Chief Stephen Oweibia and Mrs. Lillian Izonfadei Amba-Ambaiowei, etc.
The foregoing positions taken into coignisance, perhaps nothing defines Ijaw resilience in the 20th
century than the first ever attempt at the creation of a separate country in what the British designated
Nigeria. That is the movement designed and executed by Major Isaac Jasper Adaka Boro in 1966, that
became the inspiration for other such movements in Ijawland, Igboland and beyond.
Major Isaac Boro was one of the most cerebral minds to traverse Ijawland and indeed the Niger Delta.
He studied Chemistry at no less an institution than the University of Nigeria. He wrote one of the most
intellectually intriguing memoirs known to humanity "The Battle in the Creeks"; which was later
published as _Twelve Day Revolution_.
Obviously an epitome of Ijaw resilience, Isaac Boro noticed that the government of Eastern Nigeria at
the time, six years after Nigeria's independence, had no vision to develop Ijawland and the Niger Delta in
general. He therefore took up arms against the regional government with headquarters in Enugu, and by
extension, the federal government with capital at Lagos.
Although, his army of young men was outnumbered and outgunned multiple times, he and his comrades
held out in their respective sectors until they were arrested.
Since the era of Isaac Boro, the Ijaw nation has made significant progress in its quest towards self
actualisation and advancement by every developmental standard. At least two states - Rivers and
Bayelsa States were created in 1967 and in 1996 respectively. Several development interventionist
agencies have been instituted - the Niger Delta Development Commission (NDDC); the Ministry of Niger
Delta Affairs; the Presidential Amnesty Programme; and the Nigerian Content Development Monitoring
Board (NCDMB) have all been instituted and have been beneficial to the Ijaw. Besides, several
institutions of higher learning have been established where there was hardly any.
However, the situation in Ijawland today, prosperous as it is, begs the following questions.
I. Is the Ijaw Ethnic Nationality is still as resilient as King Jaja of Opobo; King William Dappa Pepple of
Bonny; King Koko of Nembe; King Ibanichuka of Okrika; King Abbi Amachree of Kalabari; King Willie
Braide of Bakana; Chief Harold Dappa Biriye, King Benjamin Warri; King Joseph Alagoa; King Geoffrey
Aganaba; King Ere; Chief K.B.C. Otoko; Chief George Weikezi; Chief Ninetry Izonbodor; Major Isaac Boro,
Captain Samuel Owonaru; Major Boardman Nyananyo; Captain George Nanyam Amangala; Lt.
Nottingham Dick; Senator Amatare Zuofa; Pastor P.Z. Aginighan and Professor Christopher Dime. Is the
Ijaw still as resilient as the great sages numbered above and numerous others of an age long gone.
II. Can we be even more resilient to take the Ijaw nation even to greater heights in the foreseeable
future?
Scholars and other observers are all agreed to the fact that the Ijaw are a formidable, determined and
ingenious people, who invented their own astronomy and astrology, capable of determining the times
and the seasons by the movement of the moon and stars, to know what time of the day, month and
year it was, and what fish would be predominant in certain parts of the river or sea.
But can we also read the times and the seasons. What time is it in Nigeria, Africa and the world? And
where are we in the scheme of things?
There is no gainsaying the fact that the Ijaw Ethnic Nationality is not as strong and adaptable to the
changing trends around the country and the world today. The reasons are not farfetched. We are
divided along a number of lines.
I. Places of Origin and Linguistic Differences: Many people in Ijawland do not believe they are Ijaw
because of their places of Origin or the language or dialect they speak.
II. Political Party Lines: The tendency towards violent politics in Ijawland which is gradually being
eradicated, has not helped the land and its people. There is need for national repentance as it relates to
how people have gone to great lengths to pull down their brother while seeking elective or appointive
political post.
III. Pecuniary Selfishness: There is need to do some self introspection as to whether there are economic
saboteurs who have fed fat on the common wealth of the Ijaw nation anywhere within its length and
breath of its land.
This question is pertinent because not so much has changed in some Ijaw towns and villages since the
times of Major Isaac Boro. There is need for an audit of projects not executed from the 1960s to date,
and to prosecute personalities even if posthumously.
Since we have our halls of fame, it may serve as a deterrent to the present and future generations of
Ijaw personalities, if there is a hall of shame for the unfaithful amongst us, if any.
If the Ijaw nation must continue to be resilient and thriving in all situations and circumstances, then it
should be incumbent upon it to shun violence that leads only to chaos and backwardness, embrace
peaceful and harmonious coexistence.
Historical records reveal that the Ijaw have been one of the most achieving of ethnic nationalities in the
world, from ancient to modern times. The success that the Ijaw have recorded as a people from
antiquity and as an ethnic nationality by its recent history in the 20th and 21st centuries, during which it
achieved self actualisation and attempted to control of the resources out of Ijawland is significant. The
programs and projects of various governments have no doubt brought development. Such that many
towns and villages are not what they used to be. Since the 1900s till date, there have been more schools
and health centers and other amenities that have been established from one era to the other.
Besides, crude oil and gas exploration companies have contributed to the development of communities
especially if such communities are located within their areas of operations. Also, interventionist agencies
of the Federal Government have enabled the Ijaw partake in the dividends accruing from the crude oil
and gas exploration activities taking place in their natural homelands.
In the end, all these interventions are impressive, but not conclusive. There is still a lot to be desired as
many towns and villages are still medieval and primitive, lacking the most basic of amenities, thus
making life difficult for the inhabitants. And the reason for this perennial backwardness is at least
fourfold.
First, not all post-independence governments have been sincere in their developmental projects, and
many of the projects they've been embarking on are self-serving, substandard and not built or made to
last.
For a long time in Port Harcourt for instance, the roads built by the colonial masters in the old Port
Harcourt township (popularly called "Town" from 1913 in the early 20th century, when the city of Port
Harcourt was first built, up to the 2000s, were without potholes and still very motorable.
Besides, the Ijaw have set national and world records in every known sector of human endeavour
through the ages. From the Pre- European era, they have excelled in traditional governance, trade and
politics, in education, sports, entertainment, inventions and innovations, politics, the public service, the
military, journalism, religion and in traditional science, philosophy, music, literature, kinetics and games,
etc.
In terms of self sustaining endeavours, the Ijaw were second to none. They were masters of their
environment and had no difficulties in eking a living from the often inclement environment and
geographical conditions.
Here we can only attempt a few names from the gamut of names in various literary masterpieces on
Ijaw achievers.
In traditional rulership trade and politics, Queen Ediminiba Kambasa, daughter of King Asimini Pepple of
the Ijaw Kingdom of Bonny, crowned herself after her father's death, reigned effectively, stabilised and
promoted trade with the Portuguese in the 16th century. She founded the palace guard corp -
Okpuapu, which became her standing army by which she maintained peace and order, and eventually
colonised the hinterland markets of Opuoko and Kalaoko, along the Imo River in Ogoni territory. Queen
Kambasa also founded the Owuogbo for recreational purposes and for the promotion of the Ijaw
heritage in Ibaniland (Bonny). She died in circa 1553.
*King Ina Biget was an Ijaw king of Obolo Andoni. He reigned in the 17th and 18th centuries and built
Andoni Kingdom into a formidable trading state. Rich in forest resources, he harnessed the resources of
the land to the benefit of the people. His organizational abilities led to administrative and commercial
stability. The Portuguese merchants of that era, traded at his instance.
*King Perekule I of Grand Bonny Kingdom reigned in the early 18th century. As ruler, he encouraged the
birth of any trading houses and instituted conditions that enterprising slaves could grow to become
chiefs. He married the daughter of King Amachree the Great of Kalabari Kingdom, thus became
exemplary in fostering diplomatic ties amongst two major city-states of the Niger Delta.
*King Amachree I of Kalabari saved the Kalabari Kingdom from disintegrating. He was a wealthy King
who made amassed his riches from selling fish (mainly mullets). He was offered the kingship which he
accepted when he used his wealth to rebuild the Kalabari Kingdom after the great fire that razed the old
settlement (Elem Kalabari - Old Shipping) on the Royal (Bonny) River in the 17th century. He also bailed
out the Kingdom from a devastating famine, thus sustaining and stabilizing the Kingdom for posterity.
*King Koko of Ogbolomabiri Nembe Kingdom (1853 - 1898), was an administrative strategist and military
genius. The war he executed against the British for their highhanded and oppressive trade policies
remains a spell binder till today. In 1895, he, in conjunction with other kings, chiefs and people of the
principal moieties of Nembe Se (nation) supported by trading partners in other parts of Ijawland,
executed an attack on the British-owned Royal Niger Company depot which was the symbol of the
British mercantile oppression; sacked and incapacitated the company and took some workers away as
trophies. Why? to send a clear signal to the British that you don't take a people forgranted.
*Chief Christopher Iwowari of Bassambiri Nembe Kingdom (1834 - 1897), was the regent of the Kingdom
at the time of the Akassa Raid. He was the strongest alie of King Koko. One of the Christian chiefs
supported by other Christian chiefs who were also commanders of the war such as Chief Nathaniel
Yekorogha and Chief Samuel Olali, he saved many prisoners of the war from being executed. He testified
against the British during the sittings of the Sir John Kirk Commission of Enquiry into the disturbances
that led to the Brass River.
*Chief Daniel Oju Kalio (1857 - 1928), was the regent of Okrika Kingdom during the exile of King
Ibanichuka of Okrika. He ensured the stability of the kingdom during that turbulent era and mobilised
the people to build St. Peters Cathedral, which became the symbol and custodian of Christianity and
western education in the Okrika Kingdom.
*Chief Henry Buowari-Brown (1881 - 1959) was, alongside Hon. S.B. Rhodes, the founder of the Rivers
Divisional Chiefs Conference in 1930, becoming its president in 1943. He was the convener of the all-
Ijaw conference at Oporoma in 1926.
*Chief Ambakederemo Ogein (d. 1926), was the son of the great merchant prince - Chief Ogein of
Kiagbodo, who controlled the territory and trade in palm oil and kernel from the River Forcados in the
Niger Delta to Idah on the River Niger. Chief Ambakederemo took over the trade at the death of his
father and became the richest man in the Forcados area. He was subsequently appointed Warrant Chief
in charge of the territory from Furukamo to Forcados during the British colonial era.
In education:
*Herbert Jumbo of Bonny, the first Ijaw University College graduate, graduated from the University of
London in 1856.
*Robert Abrakassa-Igbeta of Nembe, graduated from the University of the Isle of Man, England in 1888.
*Josiah Akidiye Batubo of Buguma graduated from Cowlyn Bay, Wales in 1909.
*Afonyaa Richard Bestman from Abonema was the first Nigerian to obtain the Doctor of Science degree
in Mathematics. He did so in 1990 at the University of London.
*William Waripamo Ogionwo was the first Nigerian Scholar to obtain two doctorate degrees in two
distinct fields. He bagged a PhD in Psychology from Lunds University, Sweden in 1967 and a PhD in
Sociology from Leeds University, England in 1969. He became a Professor of Sociology at the University
of Ibadan in 1979.
*Miller Jaja from Opobo was the first Nigerian Professor of Orthopaedic Surgery. He became Professor
of that field at the University of Lagos in 1977.
In journalism, Sisei Ikoli from Twon Brass was the first Nigerian newspaper editor in 1926. He was the
first editor of the Daily Times newspaper.
*Horatio Agedah (1929 - 2007) was from Odi in Kolokuma/Opokuma LGA of Bayelsa State. He was the
first Nigerian journalist to cover the Olympic games for the electronic media in 1960.
He was appointed as the first Nigerian Director of News and Current affairs in 1962. He was elected
President of the Nigerian Guild of Editors in 1973, and returned unopposed in 1975. He was conferred
with Fellowship of the Guild in 1998.
**The Modern Government/Companies/Interventionist Agencies/Ijaw Achievement Challenge*
Through the years, the Ijaw quest for self actualisation, control of its natural resources and
developmental advancement has yielded significant dividends. This assertion is visibly manifested in the
various government projects and programs over the years; in community development initiatives of
crude oil and gas prospecting companies; in the work of the known interventionist agencies that the
Nigerian state have instituted to aid development in Ijawland through the years; as well as the
development initiatives of Ijaw people in their various villages, towns and clans from time immemorial.
The various infrastructural and empowerment programs of the various governments, agencies,
companies and communities through the years notwithstanding, it remains a fact that there are a
myriad of problems still subsisting especially in rural Ijawland, thus putting a strain on the Ijaw spirit of
achievement, and instigating a quest towards greater unity, resilience and attainments. What then are
the problems?
Identifying the problems would derive credence from the thought of Kitchin (1985) who advocated the
non-monocausal theory to the explanation of causes and impact. He posits that the prevalence of
dependency and underdevelopment in Africa should not be blamed on only external forces but also on
internal factors. The problems therefore are to be ascribed to the government, the companies and the
communities in almost equal measure.
First, there is the problem of the execution of substandard projects on the part of successive
governments since independence. Corruption, cutting corners, lack of adequate supervision are all the
reasons for such substandard projects.
Indeed Major Isaac Boro made allusions to this corruption and substandard ways of executing
government projects and the neglect that existed in his book - Twelve Day Revolution written way back
in 1966 but published in 1982. What Boro wrote about Ijawland and the Niger Delta then is
unfortunately, not so different today.
It is particularly disheartening how many public servants and political office holders have enriched
themselves with public funds building very large castles they can barely maintain when they leave office.
It is common knowledge even without complex statistics that monies meant for the development of the
rural areas have regularly been mercilessly squandered for so many years. Only few public officers can
be trusted in this regard.
Second, is the lack of maintenance culture on the part of government and the communities. That is
when maintenance is defined not only in terms of effecting regular repairs on a facility, but also about
careful discrete disciplined utilisation of facilities and amenities. Many persons don't care about utilizing
facilities carefully. The popular refrain seems to be that anything belonging to Government belongs to
nobody and can be trampled upon at will. It is pertinent to state that that attitude needs to change.
Third, is the neglect of rural communities which are actually economically viable, some of which are
dying, dead or have gone extinct. Indeed, there is no gainsaying the fact that over the years, there has
been massive rural/urban population drift in virtually all parts of Ijawland, leaving behind only those
who have no where in the town or city to go to.
What then are the solutions to all these problems? Since the prognosis derives strength from the theory
propounded by Kitchin, the solutions must also be drawn from the same theoretical postulation to
achieve practicable outcomes.
First, the various modern governments and traditional rulerships in Ijawland should of necessity forge
greater partnerships in ensuring that all programs and projects designed to be executed in any part of
Ijawland are executed adequately and promptly. It is certainly time to set up incorruptible Government
monitoring teams, Community development committees and other such bodies to serve as watchdogs
to ensure the effective and timely completion of projects.
Second, it is imperative that seminars and symposiums be held in communities to reinforce the need to
maintain decorum and care in the utilisation of public facilities.
Third, government, companies and communities should unite in reestablishing a well-funded Rural
Dwellers Development Program (RDDP).
Government should establish or reestablish dead farm estates; Palm, Plantain and Banana, Rice and
other plantations; fish farms camps; craft villages etc, in the rural areas of Ijawland to encourage rural
dwelling. Such initiatives shall forestall the rural/urban drift that has long depleted and destroyed Ijaw
villages and the beautiful life it once held.
Such villages could also serve as tourism centers that could generate income for individuals in the
communities, government and any investing company.
*Conclusion*
The Ijaw Ethnic Nationality undoubtedly has potentials for greatness. From time immemorial, the Ijaw
have shown capacity to be united to tackle tasks, problems and challenges in peace time and in times of
crises. They have been resilient in the face of daunting challenges and have shown extraordinary ability
to regain consciousness and composure even in the most adverse of times. The Ijaw are known for
extraordinary strength and feats and have achieved greatness in every century. This lecture posits that
although the Ijaw have been great, challenges still abound. And that out those challenges greater
greatness can be achieved. For where there is a will, there'll always be a way.