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Biography Of King Pereama Freetown Numupere11.CHILDHOOD: PEREAMA FREETOWN, is the music GRANDMASTER of Ijaw land, a no m...
19/01/2026

Biography Of King Pereama Freetown Numupere11.

CHILDHOOD: PEREAMA FREETOWN, is the music GRANDMASTER of Ijaw land, a no mean appellation and achievement in the Owigiri Industry. He is indeed the master of the stage. The sedative power of his songs can take even the most reserved person to the dancing field. Aside that, his songs are ladened with proverbs and philosophical aphorisms. Born on the 7th day of November, 1970, the music icon was prepared from childhood to conquer the music forestry as a genius. His father, Freetown Sanuku hails from Kpakiama and Ayamasa, while his mother Wurutuwo-ere Freetown is from Isampou, Azebiri and Eriama communities, all in Ijaw land in Delta and Bayelsa states. In fact no one has a stronger Ijaw afinity than the Grandmaster Pereama Freetown.

MUSIC CAREER: As a child of destiny and purpose, he became aware of his music calling as early as when he was at the age of seven. His first encounter with Robert Ebizimor occurred in 1977 at Obrigbene, where the late music icon had come to play. Then his father, Chief Freetown, being a palm wine tapper was a guest of Mr Yandukeme of Obrigbene. Perhaps, it was his father's dream to make a great musician out of his son, and to realize that vision, he had to make him a wooden toy guitar. And that action completely changed his life.

From Obrigbene, he moved to Isampou where he had a brief stay with his grandmother Elatimi in 1978, there his music interest was further enhanced in the company of his uncle, Dennis Ayamah. And in the year 1979, he moved to Ayamasa with his father, and there his flair for the guitar was again improved. It was at Ayamasa that he first played the acostic rhythm guitar belonging to Mr. Onuama. Interestingly, there were only three persons in Ayamasa who were privileged to have owned guitars, and they were Sara, Sir Gbese, and lastly Onuama.

His active music career began in 1981 at Ebedebiri when he was officially introduced to Mr Paulin Isampou, popularly known as Melege by Aperemiebi. The man Melege was astonished to see such a young boy who could do wonders with his hands. Of course, his first outing with the band was at Toru-angiama in 1983. Their second outing was originally supposed to be at Oboro, but there was a twist of event. One of the reasons being that, there was a feud between Chief Kanu of Ayamasa and another Chief from Toru-Orua, over who becomes the king of the ancient Tarakiri Kingdom. In the midst of that kingship tussle, Chief Kanu died. And so, when Pereama and the musical team went for Ebibuloukame Moroye who was the bass player from Orua, unfortunately they were denied of gaining access to him. To the people of Orua, the band was going to Ayamasa to play in Chief Kanu's burial, and that was not permissible to them, bearing in mind, the kingship tussle of both communities. But on their way to Oboro, their engine developed some faults beyond their control leaving them stranded, only to be assisted by the boat conveying Chief Kanu's co**se. In that way the band ended up playing at Ayamasa as the people of Orua previously envisaged. But the truth was that they were not originally prepared to go to Ayamasa, and that what happened was simply a detour.
And so in the absence of Ebibuloukaemi, Pereama was given the responsibility of playing the bass. And ever since he remains the champion of the bass.

Contrary to public opinion, Pereama was not under the tutorship of Chief A.S. Eseduwo, but the latter only employed Melege's musical band where young Pereama was a member in 1984 to 1985.

Then in early 1985, the music legend, King Robert Ebizimor heard of Pereama's fame and personally came to Ayamasa to employ him into his band. But then, Pereama was not around. And so shortly afterwards, perhaps a day or two, King Robert again sent an errand through Chief Ogor of Ebedebiri to fetch Pereama to Sagbama, and that was how the young genius became an integral part of King Robert Ebizimor's musical band and career growth.

After a while, Melege, his former boss, also joined Robert Ebizimor to play the solo guitar but only had a short stay. And immediately young Pereama was asked to replace him thereby becoming the master of the solo guitar. Again at Ekowe in 1986 where King Robert Ebizimor had a show to perform but coincidentally, the drummer and the conga player had left for Lagos with Fine Diaware to produce his new song. Once again Pereama was assigned to play the drum while King Ben Pafiye of Ayakoromo took over the conga drums. From that experience Pereama became one of the greatest drummers of our time.

Furthermore, when Bestman Doupere left King Robert Ebizimor as a backup singer, the lot fell on young talented Pereama again as a suitable replacement. As destiny could have it, he left King Robert Ebizimor peacefully and went solo on February 1994. Historically, the first song he assisted King Robert Ebizimor in the studio to sing was 'Friday' and the last was 'Ofini ama puke'.

His first point of call as an independent musician was staged at Otorofani community on the 22nd of April 1994, at Chief PerryRich Kpodor's father's memorial. Since then, Chief Pereama Freetown's musical career has been very eventful and progressive over the years. He has done a well over hundred of songs. His first song titled 'Dennis Ba Yo Kumor' was produced in 1988, and his current song is 'Elaemi Bebe Dimie' now EPEPELEPE TOTURUTU.

LEADERSHIP
True leaders are those who produced others to succeed them. Chief Pereama Freetown has made several other musicians in the Izon High- Life Musical Industry. He provide both mentorship and human capacity development to his followers so that they too can become self sufficient. Over time, he had also assisted a great number of musicians in the production of their songs. For instance, he was very instrumental to the production of the first three songs of Chief Barrister S. Smooth. He was also very useful and instructive to the career development of Alfred Ezonebi under Later King Robert Ebizimor in those early days when he first appeared before the maestro at Ogodobiri to play the song 'Duama Bo'.

As a great musician he is, he equally assisted Bestman Doupere, Teibou Agbeotu, Prof I.K Belemu, Abraham Young, Azene Maika, Dr Mike Marcus, Chairman Allen Otobo, Ebikabowei Koromowere, etc in the production of some of their best songs. Those who were under his direct tutelage are; Kennedy Duduku, Eyeogha Kalu, Ebinimie the great Kelly, Oyas Freetown, Capt Bartholomew, Kingsway Enrigna Baby Tuma, Kingsway David and others, including Commander Tika, whose musical career was greatly influenced by the Grandmaster. Significantly, they too are masters on their on own in the industry today.

BEHOLD THE KING
The crowning of Pereama Freetown as the NUMOUPERE ll of Izon-Ebe is long overdue and well deserving, considering his musical credentials and antecedents, track records and long years of entertainment and cultural Ambassador of the Izon Nation.

They say 'Kings are ordained by their mentors and superior authorities'. This underlines the fact that, the preparation of Chief Pereama as a King took place long ago when he was prayed for by late King Robert Ebizimor as the rightful and genuine successor. This happened at the production of Pereama's second song titled 'Sele Eneni' in 1989 as he was assisted by king Robert in the studio. Since then Pereama's life often times has been preoccupied with this prophetic revelation that he is the next King to take over. Think of his songs and lines like this: ' If Pereama the true embodiment of music has come to play in your town or locality, what could possibly be your entertainment?'. In another instance, he sang: ' If the whole of Izon Musicians have gathered to make me their King, so be it.' Interestingly, these were songs released so many years ago. Apparently, all of this is a pointer to the future, and today we have walked into that future.

Though it is a common knowledge that the musical prowess of Chief Pereama Freetown has no equal. It is equally a matter-of-fact that a music king should possess both oratory skills in songs and the mastery of musical instruments. The new crowned king, Chief Pereama Freetown is a professional who does not sing to thrill his audience only, but his songs are full of moral lessons. He is a great teacher via his songs. And these are unique qualities of a music king. For this, he is second to none, except the sage King Robert Ebizimor of blessed memory.

As a musician of uncommon greatness, Chief Pereama's songs are ever green in the memories of music lovers of the Owigiri dance as orchestrated by Prof. Isaac Koroware Belemu. No wonder, Mr. Japan of Tuomo, equally known as Sack-the-sacker described Pereama's songs as "made in Japan". In fact, the market value of his songs are timeless.

Worthy of mention is the fact that, since the inception of Owigiri music, Pereama remains the only person who could produce a song without any assistance. Inside the studio, Chief Pereama Freetown is the gifted hand as an instrumentalist, the melodious backup voice and the talented lead voice as well. This of course is rare breed in the history of music within and outside Nigeria, globally.

His selfless and patriotic contributions to the growth of others also distinguished him as a deserving king. His willingness to assist without grudges, makes him the 'bride' of all musicians and music lovers. That is why he had been featured by almost all the Ijaw musicians in their songs. Indeed, his kingship is uncontestable as a result of his pedigree.

Chief Pereama Freetown is widely accepted by all the musicians as a multi- talented instrumentalist, and a man of high professionalism, discipline, integrity and honesty. These virtues are so eminent in him that even his arc critics would not deny.

Above all, Pereama's musical ingenuity as gifted youth, with great natural ability, courage, devotion, originality, creativity, durability, fame- all these fully made him outstanding among his contemporaries as a credible, historical human phenomenon.

As a man of high values, Chief Pereama Freetown (JP), is married to the beautiful amazon of a wife, Chief (Mrs) Premier Pereama Freetown, and they are blessed with children.

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11/01/2026
FIVE IJAW CLANS (SORON-IBE GBOLEI) OF EDO STATE: A REJOINDER TO THE STATEMENT OF OPPOSITION TO THE PROPOSAL FOR THE CREA...
11/01/2026

FIVE IJAW CLANS (SORON-IBE GBOLEI) OF EDO STATE: A REJOINDER TO THE STATEMENT OF OPPOSITION TO THE PROPOSAL FOR THE CREATION OF TORU-IBE STATE BY RT. HON. OMOSEDE IGBINEDION AND TWO OTHERS ON THE FLOOR OF THE HOUSE OF REPRESENTATIVES
Good morning, ladies and gentlemen of the press, we are here to clarify misleading submissions made by Rt. Hon. Omosede Igbinedion, Hon. Murphy Osaro Omoruyi, and Hon. Esosa Iyawe on the floor of the House of Representatives regarding the proposal for the creation of TORU-IBE State.
Our objective is to set the record straight, present historical and legal facts, and explain the true position of the Ijaw people of Edo State. We trust you will report accurately.”
Introduction:
The Ijaw people of Edo State are deeply concerned by the misrepresentations in the presentations made on the floor of the House of Representatives, calling for outright rejection of the proposal for the creation of TORU-IBE State. While we are accustomed to misrepresentation, it is essential to provide correct information for the Senate and House Committees for the sake of clarity.
Edo State has five Ijaw clans: Egbema, Olodiama, Okomu, Gbaraun, and Furupagha, comprising over 500 communities across Ikpoba-Okha, Ovia North East, and Ovia South West LGAs. The proposed TORU-IBE State does not include traditional Bini communities like Udo, Obazuwa, Ughoton, Ologbo, or Aghamioba. On the other hand, Ekewan (Ikusighan), Ikoro, and Okomu are traditional Ijaw communities.
The omnibus term “Okomu-Udo” is not a separate community but a contraption conveniently used by Okomu Oil Palm Plc to refer to the Oil Palm Plantation itself and some of the company residential estates constructed on the north eastern fringes of the plantation. References to Okomu in historical records and legal documents regard the Okomu owned by the Ijaws, is clearly reflected in the Okomu Reserve Official Gazette of 1911.
Gelegele, originally known as Gelegelegbene (“the town on the high hill”), is located in Ovia North East Local Government Area. It is a major Ijaw Oil and Gas-producing community, hosting the Gelegele Forest Reserve (gazetted 1907).
Historical Context & Ethnic Claims:
The Ijaw people predate the Binis in Edo State, with a history spanning over 7,000 years, while the Benin Kingdom is about 1,200 years old. Historians such as Dr. J.U. Egharevba confirm that the Binis met communities already present in the land, with ferrymen along the Ovia River being Ijaws. European and Nigerian historians, including Professor J.S. Coleman, Professor Stride, and Dr. P.A. Talbot, consistently describe the Ijaws as one of the oldest tribes in West Africa, with distinct customs, language, and coastal settlements.
Coastal Ijaw communities have never been owned by the Binis; attempts at such claims are historically and geographically illogical, inconsistent, and obviously inaccurate.
Legislative & Political Background:
The 1989 Constituent Assembly recommended TORU-IBE Local Government for the Ijaw people based on population, contiguity, traditional association, financial viability, and administrative convenience. Opposition from the Bini palace frustrated and prevented its creation, while Local Government Areas recommended for creation at the same time in other states were approved.
Previous attempts at State or LGA creation for Ijaws also exist. Governor Ambrose Ali’s 56 LGAs proposal and the 1991 Edo State creation under Babangida are cases under reference. These were blocked with slogans from the Benin Palace like “You cannot divide my kingdom.”
Creation of TORU-IBE State will not affect Bini communities but would rather allow the Ijaw people to develop autonomously.
Ijaw Marginalization & Developmental Challenges:
Ijaw communities have been politically, socially, and economically marginalized despite hosting resources like crude oil, Okomu wildlife and forest reserves, oil palm plantations, and the Ofunama airstrip. Communities are fragmented across LGAs and wards, limiting representation and denying them the ability to elect local leaders.
Cultural Erasure Attempts:
There have been repeated attempts to rename Ijaw communities as Bini, with a view to erasing Ijaw identity and traditional institutions, which were successfully resisted. For this and other reasons, traditional rulers in the five clans remain unrecognized by the Edo State Government. In contrast, as recently as 22nd December 2025, Ijaw traditional rulers were recognized and given staff of office by the Ondo State Government.
Infrastructure development in Ijaw areas is deliberately neglected, reinforcing historical marginalization.
Legal & Human Rights Basis for the Creation of TORU-IBE State:
Ijaws have the constitutional right to self-determination under the 1999 Constitution, the African Charter on Human and Peoples’ Rights, and the Universal Declaration of Human Rights. TORU-IBE State would unify contiguous Ijaw communities, recognize their ancestral claims, and provide equitable development opportunities.
Ethnic Tensions & Political Commentary:
The motion by Rt. Hon. Omosede Igbinedion and co-sponsors risks inflaming ethnic tensions and distracts from genuine developmental needs. Her actions disregard historical facts, fail to recognize Ijaw marginalization, and could damage relations between the Ijaw people and the Igbinedion family. The presentation reflects a broader history of discrimination, aggression, and lack of assimilation against Ijaw communities in Edo State.
Call to Action:
The Ijaw nation seeks the creation of a distinct TORU-IBE State encompassing all Ijaw communities in Edo State. Anything short of this will be resisted by the Ijaw people through lawful means.
We appeal to the House of Representatives to reject the motion presented by Rt. Hon. Omosede Igbinedion, Hon. Murphy Osaro Omoruyi, and Hon. Esosa Iyawe, which ignores the suffering, history, and aspirations of the Ijaw people.
Closing Remarks:
The TORU-IBE State creation proposal is about correcting historical injustice, ensuring equitable development, and protecting Ijaw identity.
17. We remain committed to pursuing this goal through all lawful channels.

Signed:
Leaders of the Five indigenous Ijaw Clans of Edo State

11/01/2026

𝑺𝑶𝑹𝑶𝑵 𝑰𝑱𝑨𝑾 𝑰𝑩𝑬 (𝑭𝑰𝑽𝑬 𝑰𝑱𝑨𝑾 𝑪𝑳𝑨𝑵𝑺) 𝑻𝑶 𝑨𝑫𝑫𝑹𝑬𝑺𝑺 𝑷𝑹𝑬𝑺𝑺 𝑶𝑵 𝑺𝑻𝑨𝑻𝑬 𝑪𝑹𝑬𝑨𝑻𝑰𝑶𝑵, 𝑺𝑼𝑵𝑫𝑨𝒀 𝑰𝑵 𝑩𝑬𝑵𝑰𝑵
𝑮𝒍𝒐𝒃𝒂𝒍𝑬𝒈𝒃𝒆𝒓𝒊𝑻𝑽 𝒕𝒐 𝑪𝒂𝒑𝒕𝒖𝒓𝒆 𝑬𝒗𝒆𝒏𝒕 𝑳𝒊𝒗𝒆

𝑩𝒚 𝑫𝒓. 𝑶𝒅𝒊𝒎𝒊𝒆𝒏𝒕𝒊𝒎𝒊 𝑨𝒈𝒃𝒆𝒅𝒆𝒚𝒊
𝑭𝒐𝒓 𝑮𝒍𝒐𝒃𝒂𝒍𝑬𝒈𝒃𝒆𝒓𝒊𝑻𝑽 𝑶𝒇𝒖𝒏𝒂𝒎𝒂

𝑩𝒆𝒏𝒊𝒏 𝑪𝒊𝒕𝒚 𝒘𝒊𝒍𝒍 𝒐𝒏 𝑺𝒖𝒏𝒅𝒂𝒚, 𝟏𝟏𝒕𝒉 𝑱𝒂𝒏𝒖𝒂𝒓𝒚 𝟐𝟎𝟐𝟔, 𝒑𝒍𝒂𝒚 𝒉𝒐𝒔𝒕 𝒕𝒐 𝒂 𝒉𝒊𝒔𝒕𝒐𝒓𝒊𝒄 𝒂𝒏𝒅 𝒔𝒕𝒓𝒂𝒕𝒆𝒈𝒊𝒄𝒂𝒍𝒍𝒚 𝒔𝒊𝒈𝒏𝒊𝒇𝒊𝒄𝒂𝒏𝒕 𝒈𝒂𝒕𝒉𝒆𝒓𝒊𝒏𝒈 𝒂𝒔 𝒕𝒉𝒆 𝑺𝒐𝒓𝒐𝒏 𝑰𝒋𝒂𝒘 𝑰𝒃𝒆 (𝑭𝒊𝒗𝒆 𝑰𝒋𝒂𝒘 𝑪𝒍𝒂𝒏𝒔) 𝒊𝒏 𝑬𝒅𝒐 𝑺𝒕𝒂𝒕𝒆 𝒄𝒐𝒏𝒗𝒆𝒏𝒆 𝒂 𝑷𝒓𝒆𝒔𝒔 𝑪𝒐𝒏𝒇𝒆𝒓𝒆𝒏𝒄𝒆 𝒐𝒏 𝑺𝒕𝒂𝒕𝒆 𝑪𝒓𝒆𝒂𝒕𝒊𝒐𝒏 𝒂𝒏𝒅 𝒐𝒕𝒉𝒆𝒓 𝒎𝒂𝒕𝒕𝒆𝒓𝒔 𝒐𝒇 𝒄𝒐𝒍𝒍𝒆𝒄𝒕𝒊𝒗𝒆 𝒊𝒏𝒕𝒆𝒓𝒆𝒔𝒕 𝒂𝒇𝒇𝒆𝒄𝒕𝒊𝒏𝒈 𝒕𝒉𝒆 𝑰𝒋𝒂𝒘 𝒏𝒂𝒕𝒊𝒐𝒏 𝒂𝒏𝒅 𝒕𝒉𝒆 𝑵𝒊𝒈𝒆𝒓 𝑫𝒆𝒍𝒕𝒂 𝒂𝒕 𝒍𝒂𝒓𝒈𝒆.

𝑻𝒉𝒆 𝒑𝒓𝒆𝒔𝒔 𝒄𝒐𝒏𝒇𝒆𝒓𝒆𝒏𝒄𝒆, 𝒔𝒄𝒉𝒆𝒅𝒖𝒍𝒆𝒅 𝒕𝒐 𝒄𝒐𝒎𝒎𝒆𝒏𝒄𝒆 𝒑𝒓𝒐𝒎𝒑𝒕𝒍𝒚 𝒂𝒕 𝟏:𝟎𝟎 𝒑.𝒎., 𝒘𝒊𝒍𝒍 𝒕𝒂𝒌𝒆 𝒑𝒍𝒂𝒄𝒆 𝒂𝒕 𝑵𝒐. 𝟏𝟒 𝑮𝒐𝒅𝒘𝒂𝒚 𝑺𝒕𝒓𝒆𝒆𝒕, 𝒐𝒇𝒇 𝑫𝒆𝒃𝒆𝒌𝒆𝒎𝒆 𝑹𝒐𝒂𝒅 (𝒃𝒚 𝑺𝒑𝒆𝒄𝒊𝒂𝒍 𝑻𝒓𝒆𝒂𝒕 𝑬𝒗𝒆𝒏𝒕 𝑪𝒆𝒏𝒕𝒓𝒆), 𝑼𝒑𝒑𝒆𝒓 𝑬𝒌𝒆𝒏𝒘𝒂𝒏 𝑹𝒐𝒂𝒅, 𝒏𝒆𝒂𝒓 𝑹𝒂𝒊𝒏𝒐𝒊𝒍 𝑷𝒆𝒕𝒓𝒐𝒍 𝑺𝒕𝒂𝒕𝒊𝒐𝒏, 𝑩𝒆𝒏𝒊𝒏 𝑪𝒊𝒕𝒚. 𝑶𝒓𝒈𝒂𝒏𝒊𝒔𝒆𝒓𝒔 𝒉𝒂𝒗𝒆 𝒅𝒊𝒓𝒆𝒄𝒕𝒆𝒅 𝒕𝒉𝒂𝒕 𝒂𝒍𝒍 𝒂𝒕𝒕𝒆𝒏𝒅𝒆𝒆𝒔 𝒎𝒖𝒔𝒕 𝒃𝒆 𝒔𝒆𝒂𝒕𝒆𝒅 𝒃𝒚 𝟏𝟐:𝟑𝟎 𝒑.𝒎. 𝒕𝒐 𝒆𝒏𝒔𝒖𝒓𝒆 𝒂𝒏 𝒐𝒓𝒅𝒆𝒓𝒍𝒚 𝒂𝒏𝒅 𝒕𝒊𝒎𝒆𝒍𝒚 𝒆𝒏𝒈𝒂𝒈𝒆𝒎𝒆𝒏𝒕 𝒘𝒊𝒕𝒉 𝒕𝒉𝒆 𝒎𝒆𝒅𝒊𝒂.

𝑻𝒉𝒊𝒔 𝒄𝒓𝒊𝒕𝒊𝒄𝒂𝒍 𝒄𝒐𝒏𝒗𝒆𝒓𝒈𝒆𝒏𝒄𝒆 𝒊𝒔 𝒆𝒙𝒑𝒆𝒄𝒕𝒆𝒅 𝒕𝒐 𝒃𝒓𝒊𝒏𝒈 𝒕𝒐𝒈𝒆𝒕𝒉𝒆𝒓 𝒕𝒆𝒏 (𝟏𝟎) 𝒂𝒄𝒄𝒓𝒆𝒅𝒊𝒕𝒆𝒅 𝒓𝒆𝒑𝒓𝒆𝒔𝒆𝒏𝒕𝒂𝒕𝒊𝒗𝒆𝒔 𝒇𝒓𝒐𝒎 𝒆𝒂𝒄𝒉 𝒐𝒇 𝒕𝒉𝒆 𝒇𝒊𝒗𝒆 𝑰𝒋𝒂𝒘 𝒄𝒍𝒂𝒏𝒔, 𝒂𝒍𝒐𝒏𝒈𝒔𝒊𝒅𝒆 𝒂𝒍𝒍 𝒄𝒍𝒂𝒏 𝒆𝒙𝒆𝒄𝒖𝒕𝒊𝒗𝒆 𝒎𝒆𝒎𝒃𝒆𝒓𝒔 𝒐𝒇 𝒕𝒉𝒆 𝑰𝒋𝒂𝒘 𝑵𝒂𝒕𝒊𝒐𝒏𝒂𝒍 𝑪𝒐𝒏𝒈𝒓𝒆𝒔𝒔 (𝑰𝑵𝑪) 𝒂𝒏𝒅 𝒕𝒉𝒆 𝑰𝒋𝒂𝒘 𝒀𝒐𝒖𝒕𝒉 𝑪𝒐𝒖𝒏𝒄𝒊𝒍 (𝑰𝒀𝑪). 𝑻𝒉𝒆 𝒃𝒓𝒆𝒂𝒅𝒕𝒉 𝒐𝒇 𝒑𝒂𝒓𝒕𝒊𝒄𝒊𝒑𝒂𝒕𝒊𝒐𝒏 𝒖𝒏𝒅𝒆𝒓𝒔𝒄𝒐𝒓𝒆𝒔 𝒕𝒉𝒆 𝒘𝒆𝒊𝒈𝒉𝒕 𝒐𝒇 𝒕𝒉𝒆 𝒊𝒔𝒔𝒖𝒆𝒔 𝒕𝒐 𝒃𝒆 𝒅𝒊𝒔𝒄𝒖𝒔𝒔𝒆𝒅, 𝒑𝒂𝒓𝒕𝒊𝒄𝒖𝒍𝒂𝒓𝒍𝒚 𝒕𝒉𝒆 𝒍𝒐𝒏𝒈-𝒔𝒕𝒂𝒏𝒅𝒊𝒏𝒈 𝒒𝒖𝒆𝒔𝒕 𝒇𝒐𝒓 𝒆𝒒𝒖𝒊𝒕𝒚, 𝒓𝒆𝒄𝒐𝒈𝒏𝒊𝒕𝒊𝒐𝒏, 𝒂𝒏𝒅 𝒂𝒅𝒎𝒊𝒏𝒊𝒔𝒕𝒓𝒂𝒕𝒊𝒗𝒆 𝒋𝒖𝒔𝒕𝒊𝒄𝒆 𝒕𝒉𝒓𝒐𝒖𝒈𝒉 𝒔𝒕𝒂𝒕𝒆 𝒄𝒓𝒆𝒂𝒕𝒊𝒐𝒏 𝒂𝒏𝒅 𝒓𝒆𝒍𝒂𝒕𝒆𝒅 𝒄𝒐𝒏𝒔𝒕𝒊𝒕𝒖𝒕𝒊𝒐𝒏𝒂𝒍 𝒎𝒂𝒕𝒕𝒆𝒓𝒔.

𝑶𝒃𝒔𝒆𝒓𝒗𝒆𝒓𝒔 𝒅𝒆𝒔𝒄𝒓𝒊𝒃𝒆 𝒕𝒉𝒆 𝒎𝒆𝒆𝒕𝒊𝒏𝒈 𝒂𝒔 𝒂 𝒎𝒐𝒎𝒆𝒏𝒕 𝒐𝒇 𝒄𝒐𝒍𝒍𝒆𝒄𝒕𝒊𝒗𝒆 𝒓𝒆𝒇𝒍𝒆𝒄𝒕𝒊𝒐𝒏, 𝒔𝒕𝒓𝒂𝒕𝒆𝒈𝒊𝒄 𝒄𝒍𝒂𝒓𝒊𝒕𝒚, 𝒂𝒏𝒅 𝒖𝒏𝒊𝒇𝒊𝒆𝒅 𝒗𝒐𝒊𝒄𝒆, 𝒂𝒔 𝑰𝒋𝒂𝒘 𝒍𝒆𝒂𝒅𝒆𝒓𝒔 𝒔𝒆𝒆𝒌 𝒕𝒐 𝒂𝒓𝒕𝒊𝒄𝒖𝒍𝒂𝒕𝒆 𝒕𝒉𝒆𝒊𝒓 𝒑𝒐𝒔𝒊𝒕𝒊𝒐𝒏 𝒘𝒊𝒕𝒉𝒊𝒏 𝒕𝒉𝒆 𝒃𝒓𝒐𝒂𝒅𝒆𝒓 𝒏𝒂𝒕𝒊𝒐𝒏𝒂𝒍 𝒅𝒊𝒔𝒄𝒐𝒖𝒓𝒔𝒆. 𝑩𝒆𝒚𝒐𝒏𝒅 𝒔𝒕𝒂𝒕𝒆 𝒄𝒓𝒆𝒂𝒕𝒊𝒐𝒏, 𝒕𝒉𝒆 𝒑𝒓𝒆𝒔𝒔 𝒄𝒐𝒏𝒇𝒆𝒓𝒆𝒏𝒄𝒆 𝒊𝒔 𝒆𝒙𝒑𝒆𝒄𝒕𝒆𝒅 𝒕𝒐 𝒕𝒐𝒖𝒄𝒉 𝒐𝒏 𝒊𝒔𝒔𝒖𝒆𝒔 𝒃𝒐𝒓𝒅𝒆𝒓𝒊𝒏𝒈 𝒐𝒏 𝒑𝒐𝒍𝒊𝒕𝒊𝒄𝒂𝒍 𝒊𝒏𝒄𝒍𝒖𝒔𝒊𝒐𝒏, 𝒅𝒆𝒗𝒆𝒍𝒐𝒑𝒎𝒆𝒏𝒕, 𝒊𝒅𝒆𝒏𝒕𝒊𝒕𝒚, 𝒂𝒏𝒅 𝒕𝒉𝒆 𝒇𝒖𝒕𝒖𝒓𝒆 𝒐𝒇 𝑰𝒋𝒂𝒘 𝒑𝒆𝒐𝒑𝒍𝒆 𝒊𝒏 𝑬𝒅𝒐 𝑺𝒕𝒂𝒕𝒆 𝒂𝒏𝒅 𝑵𝒊𝒈𝒆𝒓𝒊𝒂 𝒂𝒔 𝒂 𝒘𝒉𝒐𝒍𝒆.

𝑰𝒏 𝒍𝒊𝒏𝒆 𝒘𝒊𝒕𝒉 𝒊𝒕𝒔 𝒄𝒐𝒎𝒎𝒊𝒕𝒎𝒆𝒏𝒕 𝒕𝒐 𝒂𝒎𝒑𝒍𝒊𝒇𝒚𝒊𝒏𝒈 𝒄𝒓𝒆𝒅𝒊𝒃𝒍𝒆 𝒄𝒐𝒎𝒎𝒖𝒏𝒊𝒕𝒚 𝒗𝒐𝒊𝒄𝒆𝒔 𝒂𝒏𝒅 𝒅𝒐𝒄𝒖𝒎𝒆𝒏𝒕𝒊𝒏𝒈 𝒅𝒆𝒇𝒊𝒏𝒊𝒏𝒈 𝒎𝒐𝒎𝒆𝒏𝒕𝒔 𝒊𝒏 𝑵𝒊𝒈𝒆𝒓 𝑫𝒆𝒍𝒕𝒂 𝒉𝒊𝒔𝒕𝒐𝒓𝒚, 𝑮𝒍𝒐𝒃𝒂𝒍𝑬𝒈𝒃𝒆𝒓𝒊𝑻𝑽 𝒘𝒊𝒍𝒍 𝒃𝒆 𝒇𝒖𝒍𝒍𝒚 𝒐𝒏 𝒈𝒓𝒐𝒖𝒏𝒅 𝒕𝒐 𝒄𝒂𝒑𝒕𝒖𝒓𝒆 𝒕𝒉𝒆 𝒆𝒗𝒆𝒏𝒕 𝒍𝒊𝒗𝒆, 𝒆𝒏𝒔𝒖𝒓𝒊𝒏𝒈 𝒓𝒆𝒂𝒍-𝒕𝒊𝒎𝒆 𝒄𝒐𝒗𝒆𝒓𝒂𝒈𝒆, 𝒊𝒏𝒕𝒆𝒓𝒗𝒊𝒆𝒘𝒔, 𝒂𝒏𝒅 𝒂𝒄𝒄𝒖𝒓𝒂𝒕𝒆 𝒓𝒆𝒑𝒐𝒓𝒕𝒂𝒈𝒆 𝒇𝒐𝒓 𝒂𝒖𝒅𝒊𝒆𝒏𝒄𝒆𝒔 𝒘𝒊𝒕𝒉𝒊𝒏 𝒂𝒏𝒅 𝒐𝒖𝒕𝒔𝒊𝒅𝒆 𝑵𝒊𝒈𝒆𝒓𝒊𝒂.

𝑻𝒉𝒆 𝒑𝒓𝒆𝒔𝒔 𝒃𝒓𝒊𝒆𝒇𝒊𝒏𝒈 𝒊𝒔 𝒄𝒐𝒏𝒗𝒆𝒏𝒆𝒅 𝒖𝒏𝒅𝒆𝒓 𝒕𝒉𝒆 𝒂𝒖𝒕𝒉𝒐𝒓𝒊𝒕𝒚 𝒐𝒇 𝒕𝒉𝒆 𝑰𝒋𝒂𝒘 𝑵𝒂𝒕𝒊𝒐𝒏𝒂𝒍 𝑪𝒐𝒏𝒈𝒓𝒆𝒔𝒔 (𝑰𝑵𝑪), 𝑩𝒆𝒏𝒊𝒏 𝑪𝒊𝒕𝒚 𝑪𝒉𝒂𝒑𝒕𝒆𝒓, 𝒂𝒏𝒅 𝒊𝒔 𝒐𝒇𝒇𝒊𝒄𝒊𝒂𝒍𝒍𝒚 𝒔𝒊𝒈𝒏𝒆𝒅 𝒃𝒚:

𝑬𝒍𝒅𝒆𝒓 𝑺𝒂𝒚𝒍𝒐𝒓 𝑱𝒖𝒘𝒐𝒃𝒐𝒓
𝑽𝒊𝒄𝒆 𝑪𝒉𝒂𝒊𝒓𝒎𝒂𝒏
𝑭𝒐𝒓: 𝑪𝒉𝒂𝒊𝒓𝒎𝒂𝒏, 𝑰𝑵𝑪 𝑩𝒆𝒏𝒊𝒏 𝑪𝒊𝒕𝒚 𝑪𝒉𝒂𝒑𝒕𝒆𝒓

𝑨𝒔 𝒂𝒏𝒕𝒊𝒄𝒊𝒑𝒂𝒕𝒊𝒐𝒏 𝒃𝒖𝒊𝒍𝒅𝒔, 𝒔𝒕𝒂𝒌𝒆𝒉𝒐𝒍𝒅𝒆𝒓𝒔, 𝒄𝒊𝒗𝒊𝒍 𝒔𝒐𝒄𝒊𝒆𝒕𝒚 𝒂𝒄𝒕𝒐𝒓𝒔, 𝒂𝒏𝒅 𝒎𝒆𝒎𝒃𝒆𝒓𝒔 𝒐𝒇 𝒕𝒉𝒆 𝒑𝒓𝒆𝒔𝒔 𝒂𝒓𝒆 𝒆𝒏𝒄𝒐𝒖𝒓𝒂𝒈𝒆𝒅 𝒕𝒐 𝒂𝒕𝒕𝒆𝒏𝒅 𝒂𝒏𝒅 𝒘𝒊𝒕𝒏𝒆𝒔𝒔 𝒘𝒉𝒂𝒕 𝒑𝒓𝒐𝒎𝒊𝒔𝒆𝒔 𝒕𝒐 𝒃𝒆 𝒂 𝒑𝒊𝒗𝒐𝒕𝒂𝒍 𝒆𝒏𝒈𝒂𝒈𝒆𝒎𝒆𝒏𝒕 𝒊𝒏 𝒕𝒉𝒆 𝒆𝒗𝒐𝒍𝒗𝒊𝒏𝒈 𝒏𝒂𝒓𝒓𝒂𝒕𝒊𝒗𝒆 𝒐𝒇 𝑰𝒋𝒂𝒘 𝒔𝒆𝒍𝒇-𝒅𝒆𝒕𝒆𝒓𝒎𝒊𝒏𝒂𝒕𝒊𝒐𝒏 𝒂𝒏𝒅 𝒓𝒆𝒈𝒊𝒐𝒏𝒂𝒍 𝒅𝒆𝒗𝒆𝒍𝒐𝒑𝒎𝒆𝒏𝒕.

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BRIEF HISTORY GELEGELE-GBENE IN OLODIAMA KINGDOM, OVIA NORTH EAST LOCAL GOVERNMENT OF EDO STATE.NB: This piece is subjec...
04/01/2026

BRIEF HISTORY GELEGELE-GBENE IN OLODIAMA KINGDOM, OVIA NORTH EAST LOCAL GOVERNMENT OF EDO STATE.
NB: This piece is subject to further corrections and research.



Gelegele is an Ijaw word that means A Mountainous, Hilly or an Elevated Town in Olodiama Kingdom, Edo State. Nigeria

Gelegele Town (Gelegelegbene) is accessible by Land, Air or Sea.

TRADITIONAL TITLES

Gelegele-Gbene Community like any other Ijaw Community is headed by the most Elderly Male indigene called the AMA-OKOSUWEI and assisted by the AMA-OKOSU GBOLUWEI, AMA NANAWEI, AMA BAWEI, AMA DIWEI, IKASI-TEBEWEI, OGUN BOLOWEI, TORU-DIWEI, ERU KARIWEI and many other traditional titles. However, evidence and events have shown that the only overlord, influence/control wielded over the Gelegele people is an Ijaw influence under the Traditional ruler/overlord of the Olodiama Kingdom.

HRM Godwin Ogouyinbo Alagba-bunafa III, Agadagba. The Pere of Olodiama Kingdom. Edo State

The ruler is the Pere of Olodiama Kingdom, the “Overlord” that the Gelegele people usually paid and pays Homage to. The paying of homage to the Pere of Olodiama by all the Ijaw Communities in the Kingdom was backed by the “Pere of Olodiama Mid-Western Gazette No. 56, Vol. 10, dated 10th October, 1973, NSLN 62 of 1973, the Constitution (Suspension and Modification Decree) 1966 Iyeku-Uselu District Council (Appointment of Chieftaincy Committee) order 1973” gave legal backing to the Pere of Olodiama Kingdom with its seat at Ikoro, one of the Ijaw Communities in Olodiama Kingdom.

Some Immediate Past Ama-Okosuweis’ of Gelegele:

Chief Kaide Nawei
Chief Donyegha Perejei
Alaowei Kororo Obara
Ikinbor Duweye
Iyefabiri Basin
Timothy Olekeji Ofunama
Ajari Jimmy
Moses Iteyi Pawuru
Chief S.P. Apohi
Alaowei Wilson Gbaye Kororo
Pa. Timothy Olekeji Ofunama
Past Ama-Okosuwei of Gelegele

Chief S. P. Apohi
Past Ama-Okosuwei of Gelegele

Alaowei Wilson Gbaye Kororo
Past Ama-Okosuwei of Gelegele

Some Past Executive Chairmen of Gelegele:

Pa Moses Pawuru
Chief S.P. Apohi
Elder Thomas Ikinbor
Elder Ezekiel Donyegha
Christopher Milton
Prince Barbs P. Pawuru
Francis Soroghaye
Ezekiel Ikinbor
Pastor Reuben Milton
Samuel Donyegha
Dr. Godwyns Soroaye
Elder Samson Ofunama
Edwin Ikinbor
CULTURE/FESTIVAL

The Gelegele people speaks the Izon language of the Olodiama Kingdom in Edo State that is similar in all ways to other Ijaw speaking communities, their dressing and cultural belief bears No Similarities with that of the Ughoton (Binis) or any other people, and their festival include:

Starch & Banga

Opuro Fiya

Izon Fiya

The Amagbolei Festival, an annual end of the year festival, Dinokon/Agbosukoromor Festivals, an Annual Fishing Festival, other festival includes; Temeweigbolei, Amamieye, Bini-Ere and Posigboloi Festival. Also the traditional dance of the Gelegele people is the same with all other Ijaw areas called “Aboo, Igime, Owusei, Oweigiri, Ogele etc”.

Oweigiri/Cultural Display

Posigboloi Festival

By way of digression into the Benin history as to further buttress the ownership of Benin and existence of the Ijaws of Edo State, the Late Dr. Jacob U. Egharevba, an eminent traditional historian who himself is a Bini in his book titled “A Short History of Bini” Third Reprint; 1968 page 1, submits firmly as follows:

“Many, many years ago, the Binis came all the way from Egypt to found a more secure shelter in this part of the world after a short stay in the Sudan and at Ile-Ife, which the Benin people called Uhe… Tradition says they met some people who were in the land before their arrival’’. The Ijaw people of Edo State were the original inhabitants of Benin. Benin or Bini is an Ijaw ward, which means “Water”

According to E.A. Kenyo in his book “The origin and Title of Yoruba Rulers” Page 3. He wrote about:

“The New People” the bini thus” Up till this time of Oba of (Benin) and his people were pure Yoruba and did not understand the language of the Aborigines who usually saluted themselves and the new people thus: “A Doo” “Dolo O” and wherever the Oba’s people saw these aborigines they used to call them “Ados” from were the name Edo was taken. The Adoo is an Ijaw prayer greeting from the root “UNDO” meaning “may you live long”.

According to Prof. Allan Rider in his book “Bini and the Europeans” 1485-1897, published 1967, page 27.

“Whichever of the “Slave River” the Portuguese frequented, the people they first met would have belonged to the Ijohs (Ijaws) which dominated the coastal belt swamp forest, extending inland to a depth of 30 to 40 miles in this region”.

He went further to state in page 28 thus: “The Bini Edo lived now as they seem then, outside the swamp forest area… and there is no reason for believing that it ever extended to the coast. Nor are the Edo of Bini ever river farers or canoe men. It is on record that Late Oba Akenzua II of blessed memory sent the then crown Prince Solomon Akenzua now Oba Erediawa in 1953 to Ikoro to represent him in the installation of the Pere of Olodiama (the traditional head of the Ijaws). And it is sad and painful to note that since Oba Erediawa came to the throne he has not allowed Gelegele people and any other Ijaw speaking tribe/people to have peace, claiming the Ijaw Land in Edo State as Bini Land

REASON FOR THE CLAMOUR AND ATTEMPT TO PARTITION GELEGELE COMMUNITY

The Benin Monarch has often time planned to assimilate Gelegelegbene Community into Benin Kingdom by installing Bini Tittle called Odionwere, and Okao. This move by Oba Erediauwa is to have a share of the abundant natural resources (Gelegele Forest Produce, Timber, Oil & Gas, Solid Minerals, Sand, Clay and Rich Water Resources) at Gelegele and more so as the Federal Government of Nigeria, Trans-National Oil Companies and the International Community have all beamed their developmental search light on Gelegele community. The shared vision of Gelegele people is to develop Gelegele community into a Super-Mega City that shall be the hub of Commerce and Tourism not only in Nigeria but in the entire African Continent. This is the vision of our forebears. This vision as started speaking and manifesting in Gelegele community, hence the move by the Oba of Benin and his Bini people to annex Gelegele community as part of Benin kingdom. This is also the reason for the numerous court cases and frequent and incessant attack on Gelegele community by the Oba of Benin and his Bini people.

GELEGELE LINKED TO THE BENIN MASSACRE

In December 1896, Captain Philips and others British soldiers enroute to Benin through Gelegele (Gelegelegbene), having obtained passage right from the then Ama-Okosuwei of Gelegele, while on their way, they were killed at a Bini Village called URHUOKHOKHO and their bodies were buried in a mass grave in a piece of land situated between Ugbine and Urhuokhokho Village. The Large canoe boat brought by Captain Philips and his men to Gelegele is lying buried under debris under the seabed at Oputorukubu waterside of Gelegele.

As a reprisal to the killing of Captain Philips and his men, in February 1897, the British government decided on an immediate action. Admiral Rawson and 530 men, half being European Sailors and the rest Africans landed in Gelegele from Forcados.

The force under Admiral Rawson completely razed down Benin and took the Oba of Benin, Oba Ovoramen through Gelegele (Gelegele-gbene) Community to Calabar. This is the famous “Benin Massacre” of 1897. However, the British and the Portuguese people respected the people of Gelegele and even had to obtain permission from Gelegele before passing through Gelegele.

The House below is one of the Oldest Church building in Nigeria, were Captain Philips and his Men Worship God before the Benin Massacre took place, is still standing in Gelegele Town, Edo State, Nigeria.

The rest story about the Benin massacre is history. The road from Benin to Gelegele is known among the local people along the route as “OVERSEA ROAD”. The local people believe that through this road you can get to any part of the world.

THE OCCUPATION OF GELEGELE PEOPLE

The people of Gelegele are traditionally Ijaw people who practice Ijaw Natural traditional occupations such as Fishing, Farming, Lumbering, Carving, Ogogoro Production, Trading and Sea Ferrying etc.



SOME IMPORTANT LAND MARK IN GELEGELE FOREST RESERVE
The biodiversity conservation project in Gelegele forest reserve is one of the largest
Some Pictures of Gelegele Forest Reserve in Edo State. Nigeria

forest reserve in Africa with several species of Biodiversity’s, though some now extinct as a result of Oil Exploration and Exploitation activated by Shell Petroleum Development Company (SPDC), Nigeria Petroleum Development Company (NPDC), Pan Ocean Oil Company, Sahara Energy Company and Dubri Oil Company. The Gelegele forest reserve Bio-diversity conservation project popularly known as BAP (Biodiversity Action Plan) sponsored by Shell Petroleum Development Company and Edo State Government but managed by Nigerian Conservation Foundation (NCF).

There is a legislative devolution of power from Edo State Government to the communities within and around the forest who depend on the forest for their livelihood. The forest reserve is named after Gelegele. By extension it makes Gelegele community the original owner of the forest even before the advent of the colonial master.

SEAPORT

Gelegele has a landing Jetty built by the then President of Nigeria Alhaji Shehu Shagari administration in 1980/1981 for the transportation of goods and service to other parts of the world by sea.

Landing Jetty Built by Formal President Alhaji Shehu Shagari for the propose Gelegele Sea Port

It is in this vein both former President Olusegun Obasanjo and Dr. Goodluck Ebele Jonathan of the federal republic of Nigeria proposed a Seaport at Gelegele. But it is regrettable that the present Governor of Edo state Godwin Enogheghase Obaseki in his bid to continue the seaport project being a Bini man intends to change the name from Gelegele Seaport to Benin-River Seaport or Benin City River Port which has caused controversy in the area, an attempt by the Oba of Benin and his people to annex Gelegelegbene.
Today a Marine police post is sighted there by the incubent Governor of Edo State to curb security challenges within the riverine areas of Edo State.

POPULAR NIGERIAN PASTOR AZEMHE AZENA RESIGNS FROM OMEGA FIRE MINISTRY AFTER 18 YEARS OF SERVICE!Pastor Azemhe Azena, a w...
04/01/2026

POPULAR NIGERIAN PASTOR AZEMHE AZENA RESIGNS FROM OMEGA FIRE MINISTRY AFTER 18 YEARS OF SERVICE!

Pastor Azemhe Azena, a well-known Pastor and longtime leader within Omega Fire Ministry, has officially resigned from the ministry after 18 years of dedicated pastoral service.

In a heartfelt statement released through his official platforms, Pastor Azena thanked God for the grace and opportunity to serve in Omega Fire Ministry for nearly two decades.

He expressed deep appreciation to his spiritual parents, Apostle Johnson Suleman and Dr. Lizzy Johnson Suleman, acknowledging their significant influence on his spiritual growth and personal life journey.

“Meeting them was the best thing that happened to my life,” Pastor Azena said, describing their mentorship, coaching, and spiritual impartation as exceptional and life-changing.

Addressing members of Omega Fire Ministry Benin 1, Omega Fire Ministry pastors worldwide, and viewers of Turning Point, Pastor Azena described his decision to step down as one of the most difficult choices he has ever made.

He explained that the decision followed a prolonged period of prayer, fasting, emotional struggle, and medical advice.

Quoting a familiar saying, he noted that anything that has a beginning must surely have an end, adding that he eventually yielded to the leading of the Holy Spirit to step down from active pastoral duties, despite his deep love and commitment to the ministry.

Pastor Azena further revealed that his spiritual father, Apostle Johnson Suleman, showed understanding, prayed with him, and graciously approved his request on January 1, 2026.

“I really appreciate him. He remains my father,” Pastor Azena affirmed.

Anticipating public speculation, the pastor urged the public to ignore rumours, gossip, and misinformation, emphasizing that only information communicated directly by him or through his verified social media platforms should be regarded as authentic.

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