Opinion
Egbesu Religion: A Sacred Covenant with the Ijaw Elohim – Revival, Dialogue, and Cultural Significance
By: Prof. Benedict Binebai
Egbesu Religion: A Sacred Covenant with the Ijaw Elohim. In a moment of profound sanctity and timeless significance, the ancestors of the Ijaw people forged an enduring covenant with Egbesu, the majestic Elohim of the Ijaw planet Earth. This hallowed indigenous religion of the Ijaw, steeped in the mists of tradition and mysticism, found an epoch of unparalleled prominence in the Tompolo era. Through indefatigable efforts, Chief Dr. Government Oweizide Ekpemupolo—a former militant general turned venerable chief priest of Egbesu and kindred deities—laboured zealously not only to revive the splendour of this ancient faith but also to unfurl its essence onto the national and global stage. Amidst this renaissance, many across tribal boundaries and geographic landscapes who align themselves with Tompolo and partake in the contemplation, discourse, and practices pertaining to the Egbesu religion have been branded by others as pagans and devotees of idols, couched in eloquent yet often contentious terminology.
The narrative of Egbesu’s sacred bond with the Ijaw ancestors is one of mystical grandeur, where the Elohim Egbesu reigns as a potent symbol of justice and spiritual vigour in the Niger Delta’s cultural tapestry. Chief Ekpemupolo’s endeavours have woven a compelling narrative of revival and outreach, embedding the Egbesu religion in broader dialogues of culture and spirituality. Yet, this visibility has drawn diverse perceptions, with some viewing adherents through the lens of traditional paganism or idolatry. Developing and practising the Egbesu religion isn’t satanic, nor is it sin or idolatry. Egbesu is worshipped by Ijaw faithful as a national divinity, akin to how Indians, Chinese, and Japanese people worship their own divinities. The worship of Egbesu is deeply rooted in Ijaw spirituality, symbolising hope, freedom, and development. Criticism of Egbesu worship may stem from cultural and religious differences, lack of understanding, or historical contexts of traditional religions facing suppression or criticism.
Just as the *luminous tapestries of Hinduism* weave through the cultural fabric of India, the *ancient wisdoms of Buddhism and Taoism* cascade like mystical rivers through China’s spiritual landscape, and the *ethereal beauty of Shintoism* whispers secrets of nature to the soul of Japan. The Egbesu religion plays a vital role in Ijaw spirituality and cultural identity. Egbesu worship involves elements like rituals and symbols, emphasising Egbesu’s sacred nature in Ijaw tradition. They have their indigenous religion, which they built and protected over time. These are globally accepted religions that defer from Christian⁶ religion in terms of worship. They have different methodologies. Interestingly, Indian, Chinese, and Japanese Christians have not condemned those religions the way the Ijaws are doing to their own cultural religion. In a harmonious ballet of beliefs, these Eastern nations embrace their traditional faiths with a grace that bespeaks deep cultural reverence. Amidst the pluralistic melodies of their societies, Christians in these lands coexist with indigenous traditions in a symphony of spiritual diversity. Cultural diversity and religious freedom are fundamental aspects of human societies, contributing to the richness and complexity of global interactions. Respect for diversity, protection of rights, and cultural exchange promote peaceful coexistence and dialogue. Challenges include balancing rights and sensitivities, promoting understanding, and addressing discrimination. Examples of cultural and religious diversity include multicultural societies, interfaith dialogue, and cultural festivals showcasing diversity and promoting inclusivity.
Promoting interfaith dialogue involves fostering understanding, respect, and cooperation among people of different religious backgrounds. This can be achieved by *Encouraging Open Conversations*: creating spaces for people from different faiths to share their beliefs, practices, and values; *Focusing on Commonalities*: highlighting shared values like compassion, peace, and community service to build bridges; *Educating About Different Faiths*: learning about other religions fosters empathy and reduces misconceptions; *Organising Interfaith Events*: activities like interfaith prayers, cultural festivals, or community service projects promote unity; and *Engaging in Respectful Listening*: listening to others’ perspectives without judgement to build trust. Benefits of interfaith dialogue include promoting peace and understanding, encouraging cooperation, and enhancing cultural awareness. Challenges involve respecting differences, avoiding proselytising, and building trust gradually.
Chief Dr. Government Oweizide Ekpemupolo (Tompolo) is the spiritual overlord, playing a pivotal role in revising and revitalising the Egbesu religion. Through his indefatigable efforts, Tompolo has brought significant attention to the Egbesu religion, embedding it in broader cultural and spiritual dialogues. His work has been instrumental in the revival of the Egbesu faith among the Ijaw people.
By: Prof. Benedict Binebai
One must aver that concerning the Niger Delta, that most vital and economically pulsating hub of Nigeria, the paramount endeavour ought to be the fortification of hope amongst its denizens and the edification of its citizenry. In this vein, the Federal Government has demonstrated sagacity in instituting the Presidential Amnesty Programme (PAP), a most commendable initiative. Moreover, the appointment of a true scion of the region’s struggle, Chief Dr. Dennis Burutu Otuaro, as the administrator of the PAP, bespeaks a discerning choice.
Albeit tumultuous times erstwhile beset the region, there now prevails a relative tranquillity, and the narratives of vision pertaining to the management of funds have resonated with striking efficacy in the ears of the region’s inhabitants. Chief Dr. Dennis Burutu Otuaro, the eminent PAP boss, merits approbation for his stewardship. In a span of less than two years, the felicitous outcomes of the programme, as interpreted and operated by this distinguished gentleman, have been manifestly evident. His tenure has been characterised by an assiduous dedication to fostering peace, stability, and a renaissance of hope in the Niger Delta. The beauty of the programme, as conveyed through his adept administration, has captured the imagination of the region’s populace, engendering a sense of optimism touching upon the prospects for sustainable development and harmonious coexistence.
By: Prof. Benedict Binebai
The Tompolo Model of the Revolution of the Mind is a pivotal framework for empowering the Ijaw nation through a profound and transformative shift in collective consciousness, perception, and thinking. This model, spearheaded by Tompolo, a former militant commander of the Movement for the Emancipation of the Niger Delta (MEND), emphasises the empowerment of the Ijaw people to reclaim their identity, challenge oppressive systems, and drive progress through cultural empowerment, self-determination, and adaptive strategies. It involves breaking free from mental constraints imposed by external forces, embracing one’s heritage, and fostering a renewed sense of agency to address challenges and seize opportunities.
The Tompolo Model ignites a revolution of the mind for the Ijaw nation, implying a significant metamorphosis in cognition, perception, and approach to challenges and opportunities amongst the Ijaw people, who predominantly reside in the Niger Delta region of Nigeria. With a population of around 15 million, the Ijaw have a distinct culture that includes traditions like returning deceased women to their natal homes for burial and celebrations honouring water spirits. Historically strong in fishing, trading, and water transport within their mangrove forests and creeks, the Ijaw face challenges like environmental degradation from oil spills. The Tompolo Model could catalyse advances in cultural preservation and empowerment, emboldening the Ijaw to embrace their legacy whilst navigating modern exigencies. It could leverage historical strengths in fishing and trading for economic progress in the Niger Delta. It might also nurture efficacious, inclusive governance in the Ijaw’s clan-based polity, where chiefs and elders entwine tradition with democratic tenets. Potential outcomes include enhancement of identity and pride amongst the Ijaw through fortified cultural essence, inciting innovation to surmount challenges like poverty, and espousing sustainable stewardship of the Niger Delta’s natural resources.
Tompolo, through his leadership in the struggle for his people’s emancipation amidst environmental degradation and exploitation by oil companies, has been instrumental in galvanising efforts towards emancipation, cultural empowerment, and sustainable development.
Through cultural risorgimento, political activism, spiritual authenticity, pragmatism, economic empowerment, educational support, historical restoration, and geographical restoration, the Ijaw nation could experience significant progress via the Tompolo Model.
Building bridges across tribe and geography in the Niger Delta could foster inter-tribal cooperation, enhance connectivity within the complex waterways, and promote cultural exchanges for peaceful coexistence and development in the region.
The Tompolo Model of a mind revolution for the Ijaw nation resonates with Frantz Fanon’s concepts of mental decolonisation and liberation through awakened consciousness. Fanon, in his work “The Wretched of the Earth”, emphasised the necessity for colonised peoples to break free from imposed mental frameworks and reclaim their essence, culture, and volition. Similarly, Tompolo’s leadership in advocating for the Niger Delta’s emancipation amidst environmental onslaughts echoes Fanon’s call for a revolution in consciousness to defy oppressive systems. Both visions underscore the importance of reclaiming cultural identity, challenging external domination, and nurturing empowerment through transformed mindset to drive progress and liberation.
Additionally, the theory of *Paulo Freire’s Pedagogy of the Oppressed* supports Tompolo’s revolution of the mind. Freire’s work emphasises the importance of critical consciousness and empowerment of marginalised communities through education and collective action. Like Fanon, Freire advocates for breaking free from oppressive structures and fostering a sense of agency among oppressed peoples to drive change. Tompolo’s efforts in empowering the Ijaw people amidst environmental and economic challenges in the Niger Delta align with Freire’s principles of promoting critical awareness, empowerment, and liberation of marginalised communities.
The revolution of the mind is one of the greatest weapons of progress and decolonisation. By transforming collective consciousness and breaking free from mental constraints imposed by external forces, communities like the Ijaw can reclaim their identity, drive self-determined progress, and challenge systems of oppression. This revolution empowers marginalised peoples to assert their agency, nurture cultural pride, and seek sustainable development pathways that align with their values and heritage. In the context of the Tompolo Model, the revolution of the mind stands as a powerful tool for the Ijaw nation to navigate the complexities of modern challenges while staying rooted in their cultural essence.
In conclusion, the Tompolo Model emerges as a potent catalyst for progress, empowerment, and the reclaiming of identity in the Niger Delta. Tompolo’s vision aligns with principles of liberation and self-determination, echoing the transformative ideas of Frantz Fanon and resonating with Paulo Freire’s pedagogy of empowerment. By championing the cause of the Ijaw people and navigating the complexities of tradition and modernity, the Tompolo Model for a mind revolution stands as a powerful framework for transformative change when driven by a commitment to cultural integrity, environmental stewardship, and the empowerment of marginalised communities.
The Warri crisis is an enduring occurrence and legacy of colonial manipulation, historical obliteration, and geographical thievery. Like a festering wound, this decades-long conflict continues to suppurate, fuelled by the combustible forces of ethnic tensions, disputes over political control, and the struggle for access to oil revenue. The festering scars of this crisis run deep, with over 200,000 people displaced by the conflict between 1999 and 2006, and a staggering 700,000 displaced by violence in Delta State overall.
At its core, the Warri crisis revolves around competing claims of ownership and belonging among the Itsekiri, Ijaw, and Urhobo ethnic groups. The Itsekiris claim Warri as their homeland, whilst the Ijaws and Urhobos assert their own historical and ancestral ties to the land. This dispute has been further complicated by colonial legacy, with the British colonial administration exacerbating existing tensions through their policy of indirect rule and manipulation of traditional institutions. The resultant power imbalance has had far-reaching consequences, shaping the trajectory of the conflict and rendering it increasingly intractable.
In a just and divine order, when a thief of any magnitude is caught, they lose their false inheritance, and the original owner reclaims their rightful possession. The Warri Ijaws and their leaders have fought a long and arduous battle to address the gross violation of their right to self-determination, bleedingly and with uncomfortable patience, enduring psychological trauma to restore their humanity, their history, their geography, their voice, and their right to political participation. Their struggle is a testament to the resilience of a people determined to reclaim their fundamental rights, which were crumbled and ethnocentrically suppressed through colonial and postcolonial agencies and governmentalities. This struggle is neither violence nor subjugation, but a courageous stand for justice, equality, and the recognition of their inherent dignity.
The Supreme Court’s fair judgment and INEC’s sincere and valid ward delineation exercise are significant milestones in this journey. It is imperative to note that these developments do not justify the vilification of Warri Ijaw leaders like Tompolo and Tantita, who are not national enemies, but rather citizens with sacred responsibilities to their nation. The notion that they are enemies of the state is a misguided narrative that should be put to rest.
The question remains: Who is more Nigerian between the Itsekiris and Ijaws? The answer is simple: both are equally Nigerian, with equal rights and responsibilities. The satanic campaign against Tompolo, Tantita, and the Warri Ijaws should cease, as it is unjust and unpatriotic. If the Ijaws were the ones caught importing arms, the story would have been different. However, the fact that an Itsekiri patriot was caught with sophisticated weapons of destruction in the midst of the trouble in Warri, sparked by the ward delineation exercise, points to the desperate and crude approaches employed to secure justice. Only desperate parties apply crude and desperate approaches to secure justice. The fact that some individuals resort to such tactics underscores the need for a more nuanced and equitable approach to resolving the Warri crisis.
The people of Warri can now begin to heal the wounds of the past and forge a more harmonious future, with the Federal Government, INEC, and the Senate President playing a proactive role in ensuring that the rights and dignity of all parties are prioritised.
Warri is a vibrant celebration of ethnic diversity, where inclusivity is valued and cherished. It is not the traditional headquarters of the Itsekiris, but rather a melting pot of cultures, where the Itsekiri, Ijaw, and Urhobo ethnic groups converge. The notion that Warri is a homeland exclusively for one group is a narrow perspective that neglects the rich tapestry of cultural heritage that Warri embodies. In reality, the ancestral spirits of the Itsekiri people reside in Ode Itsekiri, the land they founded, not in Warri. It is there that their history, culture, and traditions are deeply rooted.
Ode-Itsekiri is the spiritual and historical heartland of the Itsekiris, it is their ancestral roots and, therefore, their homeland. Why then, is Warri given precedence over Ode Itsekiri, which is affectionately referred to as Big Warri? Is it not again divine order to make a younger brother a Senior brother? Or a stranger your biological father? Is it time to re-evaluate the significance of ancestral homelands and settlements, and to prioritise the rights and dignity of all parties involved. By acknowledging the historical and cultural contexts of each ethnic group, we can work towards a more inclusive and equitable solution to the Warri crisis.
A homeland is a sacred and ancestral land, passed down through generations, its ownership woven into the very fabric of tradition and heritage. It is a land of unbroken lineage, where the roots of identity, culture, and history run deep, nourished by the stories and struggles of those who came before. It is a land that holds the memories of ancestors, the whispers of ancient traditions, and the rhythms of timeless customs. A homeland is not just a geographical location; it is a repository of collective memory, a symbol of resilience, and a testament to the enduring spirit of a people.
As we reflect on the Warri crisis, it is essential to acknowledge the historical and cultural contexts that have shaped the conflict. The Itsekiri, Ijaw, and Urhobo ethnic groups each have their own unique stories, struggles, and traditions that are deeply rooted in their ancestral lands. By recognizing and respecting these differences, we can work towards a more inclusive and equitable solution that prioritizes the rights and dignity of all parties involved.
The journey towards peace and reconciliation begins with a single step – a step towards understanding, empathy, and mutual respect. Let us take that step today, and work towards a future where the people of Warri can live in peace, prosperity, and harmony.