Untitled

1
A COMPREHENSIVE HISTORY OF TWON-BRASS

BY
CHARLES ALFRED
[B.ED, M.A., PhD (in view)]
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First published in 2000/2001
Millennium Abridged and Revised Edition 2010
NO RIGHTS RESERVED.
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TABLE OF CONTENTS
PART ONE
CHAPTER ONE
ORIGIN AND GROWTH
TWON-BRASS
CHAPTER TWO
TWON-BRASS COMPOUNDS (POLOS)
SPIFF (HOUSE) COMPOUND
SHIDI (HOUSE) COMPOUND
SAMBO (HOUSE) COMPOUND
KEMMER (HOUSE) COMPOUND
CAMEROUN (HOUSE) COMPOUND
PART TWO
CHAPTER THREE: ANCIENT RELIGIONS OF BRASS
THE MAJOR RELIGIOUS ORDERS OF TWON-BRASS
MALE RELIGIOUS ORDERS
FEMALE RELIGIOUS ORDERS
SUB RELIGIOUS ORDERS
ABADI RELIGIOUS ORDER AND THE NYANAWARI RELIGIOUS ORDER
FUNCTIONS OF THE RELIGIOUS ORDERS
THE OSAIN
GBOLOLO ATEME
CHAPTER FOUR
THE AMANYANABO PUZZLE
CHAPTER FIVE
THE ANCIENT SOCIO-POLITICAL ADMINISTRATIVE SYSTEM OF TWON BRASS
ANCIENT POLITICAL ADMINISTRATIVE SYSTEM OF TWON-BRASS
4
PART THREE
CHAPTER SIX:
AGIP AND TWON-BRASS
CHAPTER SEVEN:
COMMUNITY DEVELOPMENT COMMITTEE, CHIEFS COUNCIL, WOMEN GROUPS AND YOUTH
FORUM
THE CHIEFS COUNCIL
COMMUNITY DEVELOPMENT COMMITTEE (CDC)
TWON-BRASS ASSOCIATION OF WOMEN
THE YOUTHS FORUM
CHAPTER EIGHT
MODERN RELIGIONS AND SCHOOLS IN TWON-BRASS
MODERN RELIGIONS IN TWON-BRASS
SOME MAJOR CHURCHES IN TWON-BRASS
ISLAM/MOSQUES IN THE TOWN
SOME MAJOR NURSERY, PRIMARY AND POST PRIMARY SCHOOLS
CHAPTER NINE
SOCIAL, CULTURAL AND POLITICAL CLUBS IN TWON-BRASS
CULTURAL CLUBS IN BRASS
THE SOCIAL CLUBS
PART FOUR
CHAPTER TEN: TWON-BRASS WEBS
NIGERIAN AGIP OIL COMPANY’S RELATIONSHIP WITH TWON-BRASS
THE INTERNALLY DISPLACED PEOPLE IN TWON-BRASS
CHAPTER ELEVEN
LAST TESTAMENT
5
APPENDIX
1. MEMORANDUM SUBMITTED TO PROFESSOR TAMUNO’S COMMISSION ON THE
CLASSIFICATION AND THE RECOGNITION OF CHIEFS OF RIVERS STATE AND
THE NEW LOCAL GOVERNMENT REFORMS
2. MEMORANDUM SUBMITTED TO BAYELSA CHIETANCY CLASSIFICATION
STOOLS
3. AMANYANABO OF TWON-BRASS NOMINATION OF CANDIDATES
4. ELECTION OF AN AMANYANABO
5. THREE DAY INDOOR TRADITIONAL CEREMONY OF THE AMANYANABO, A
CIRCULAR TO THE CHIEFS OF BRASS BY TWON PLANNING COMMITTEE,1978
6. APPOINTMENT OF AMANYANABO OF TWON: A CIRCULAR BY TWON-BRASS
PLANNING COMMITTEE 1974
7. APPOINTMENT OF AMANYANABO OF TWON BRASS, PROCEDURE DETAILS AS
PRESENTED BY THE TWON PLANNING COMMITTEE; 1974
8. CORONATION OF SERIYYAI II LEVY
9. INSTALLATION OF ANOTHER AMANYANABO: A CIRCULAR WRITTEN BY
AMANYANABO CAREETAKER COMMITTEE 1978
10. DIETE SPIFF IS AMANYANABO OF BRASS: A REACTION TO A NEWSPAPER
ANNOUNCEMENT MADE BY THE ANTI AMANYANABO GROUP 1979.
11. AN AFFIDAVIT ON THE SUCCESSION OF AN INCUMBENT TO THE ROYAL
THRONE OF AMANYANABO OF TWON BRASS
12. AGREEMENT BETWEEN TWON BRASS PEOPLE AND TENECCO OIL COMPANY;
THE ACTUAL “LAND LORDS” OF NAOC 1971.
13. BREACH OF AGREEMENT AND LACK OF INTEREST IN THE COMMUNITY’S
WELFARE
14. A SPEECH MADE DURING THE FIRST LOADING OF OIL IN THE BRASS
TERMINAL
15. THE MEMORANDUM OF UNDERSTANDING BETWEEN BRASS COMMUNITY AND
AGIP 1994
16. RESOLUTION OF THE MEETING HELD ON JUNE 23 1998 BETWEEN TWON BRASS
COMMUNITY AND NIGERIAN AGIP OIL COMPANY LIMITED AT THE BRASS
TERMINAL
17. THE PLIGHT OF TWON BRASS GRADUATES
18. THE CONTEMPTUOUS ATTITUDE OF AGIP OIL COMPANY TOWARDS
INDIGENOUS CONTRACTORS OF TWON BRASS BY BEINMONYO RUFUS-SPIFF
19. COURT JUDGMENT IN FAVOUR OF THE PRO-AMANYANABO GROUP IN 1997 BY
HON. JUSTICE UCHE N. NDU, KSC.
20. WHO KILLED OBIO IKIOYE? CULLED FROM BEACON NEWSPAPER OF
NOVEMBER, 30TH, 2001
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21. ‘’ALAMIEYESEIGHA, RUFUS BROTHERS – BEHIND BRASS MAYHEM”
22. MASS DESTRUCTION OF HOUSES AND PROPERTY IN TWON BRASS ON 8 JULY
2002
23. AN APPEAL FOR HELP ON THE NONCHALANT ATTITUDE OF THE POLICE OF
THE BAYELSA STATE COMMAND.
24. THE ANTICS OF CAPTAIN MAURO AND THE CORPORATE IMAGE OF THE
NIGERIAN AGIP OIL COMPANY (NAOC)
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DEDICATION:
This book is dedicated to the sons and daughters (both the late and the living)
of Twon-Brass who are
committed to and are consistently working for the progress of the town and human
ity. It is also
dedicated to those who helped me [in any form] to write/compile this book
8
PREFACE TO THIS MILLENNIUM ABRIDGED EDITION
This single abridged millennium volume of: A COMPREHENSIVE HISTORY OF TWON-BRASS
,
contains all the main and very relevant chapters and data of the first edition’s v
olumes 1, 2, 3, and 4
Some of the chapters in this edition have been updated in such a way that their
values for students
and researchers alike have been enhanced, yet the content is simplified. This si
ngle abridged
millennium volume is also geared towards only “all-everything-about” Twon-Brass hist
ory ideals.
Finally, modern and future (anticipated) issues/crises about the historical deve
lopment of the town
are also treated extensively in this edition [mostly] for the benefit of the fut
ure generations of Brass
people.
Charles Alfred
Twon-Brass
MARCH, 2010.
9
INTRODUCTION TO THIS EDITION
It is a truism that, the work of writing/compiling [fresh] history of a communit
y as complex as Twon-
Brass is a very difficult task. As much as this book can, the full history of th
e community in focus—
Twon-Brass, popularly and officially called: Brass is covered. However, some par
ts of the history need
further detail study and analysis, especially the very recent parts of our histo
rical development.
At present new and somewhat independent families (furos) are emerging, are being
created, or are
being established on regular basis in every compound or Ama in Twon-Brass as it
is the case in most
local communities in the Niger Delta. Our study shows that about a dozen familie
s declare themselves
independent annually in the community as a whole. This informed our decision to
focus only on major
ancient and largely known families. We believe that, it is time for the authorit
ies concerned to regulate
this unwholesome practice of creating/establishing independent families on regul
ar basis [in the town].
What is true about the unpleasant issue of the family institution just mentioned
above is true also
about the chieftaincy stool in Brass and in the Niger-Delta as a whole. In Twon-
Brass, at present,
chieftaincy titles/stools are created and given out on frequent basis to mostly
undeserved people
without any sense of decency or shame. Our survey indicated that between 2006 an
d 2009 alone, more
than 180 chiefs (and chiefs elect) have been installed in Brass. We urgently nee
d to regulate this
institution now.
The Amanyanabo issue is treated in details in this book, however, daily there ar
e new and funny
developments creeping in to shadow the de facto sprite and letter of the Justice
Uche Ndu’s judgment
of 1997. No doubt, whether anybody likes it or not the Justice Uche Ndu’s judgment
for now has given
us legally (but ahistorically) a king and a monarchy stool; the judgment has als
o opened the door of
who becomes a king/a queen in Twon-Brass widely to every Twon man or woman witho
ut any form of
discrimination. This may be good for the present but in the future, this [Justic
e Ndu’s] judgment will
surely breed a lot of controversy. Already, some people in the town have started
laying claims to being
princes/princesses, Prime Ministers, king makers, royal family/families/houses,
Governor-Generals
and so on.
Brass as a whole now needs a comprehensive constitution that will regulate the a
ctivities of everybody
and every institution in the community. Most local and ancient communities in Af
rica in the light of
the present realities are already preparing such constitutions.
We need to help to guide the next generation of Brass people by spelling out the
qualities, the
responsibilities, the durations, etc of all types of leaders, etc in a constitut
ion we must formulate now.
It is time for all of us also to extensively workout the boundaries of each comp
ounds in the community
too. This and many more should also be included in the proposed constitution. Ou
r message therefore
is: Brass needs a comprehensive and an all-encompassing constitution now.
The documents/materials in the appendix of this book are not edited in any form.
Only emphases are
made where necessary by the author for easy reference.
10
Finally, the author/compiler of this book/work is very grateful to all those who
helped in making this
book a success, however, only the author is solely responsible for all the detai
ls in this book; [and any
kind of meaningful material(s) and contribution(s) are highly welcome to make th
e next edition of this
book more comprehensive]. All inquires and others, therefore should be directed
only to him through:
email- alfredcharles2000@yahoo.com
Twon-Brass
March, 2010
11
A COMPREHENSIVE HISTORY OF TWON BRASS
PART ONE
CHAPTER ONE: ORIGIN AND GROWTH
Nigeria lies at the extreme inner corner of the Gulf of Guinea in West Africa. I
t is a compact area of
373,000 square miles, extending from the Gulf of Guinea on the South to the Saha
ra Desert on the North,
and bounded on the West and North by Benin Republic and Niger Republic, on the E
ast by Lake Chad and
the Cameroun. Ranging from South to North, four physical regions can be distingu
ished. Along the
Coastline there is a dense belt of swamp and mangrove forest, varying from 10 to
60 miles in width, which
is sparsely populated and little developed. Next is a fairly sharply defined bel
t of tropical rain forest and oil
palm bush from 50 to 100 miles wide, intersected by rivers and streams. This is
followed by a 300-mile
wide belt of open wood-land and grass Savannah. Finally, the latter shades off i
nto a vast undulating
Plateau with occasional hills, until at last the sandy tracts of the Southern Sa
hara are reached.1
Nigeria is a multi-religious, multi-nationals, and multi-lingual nation. There a
re about 250 tribal groups
in Nigeria. The Hausa/Fulani, the Yorubas, and the Igbo are the largest groups i
n the country. The Izon2
people are the fourth largest group in the country. The Izons occupy a stretch o
f 875 kilometers along the
Coast from Apoi/Arogbo in Ondo State to Qua Iboe River in Akwa Ibom State, the I
zons are found in Ondo,
Edo, Delta, Bayelsa3, Abia, Akwa Ibom, and Rivers State4.
The antediluvian origin of the Izon/Ijaw (the Portuguese referred to the people
they saw on the Rivers
Forcados and Ramos as “Jos”. The name Ijaw may have been first used to referred to t
he people by Talbot
in the 1920 census of southern Nigeria) nation is still something of controversy
among the pundits of Niger
Delta history. Professor Alagoa, Professor Kay Williamson, Isaac Boro, The Presi
dent [1998-2003] of the
Izons in Diaspora, J. P. Clark and others have different postulations in this ma
tter5. The about 20 million
Izons at present were separated, scattered and divided into different states by
the Nigerian Government6.
However, General Sani Abacha on October 1, 1996 created the nearly all exclusive
Izons state – Bayelsa for
the Izons7.
Occupationally, the Izon people are predominantly fishermen (and women); this is
mainly because more
than half of their territory is covered with or is under water. The Izons were o
fficially incorporated into
Nigeria in 1914; and have been producing Crude Oil to feed the country since [in
] the mid 1950s. The
production of the “Black Gold” by the Izons at present and its consequences are now
a national nightmare8,
for the geographic expression called, Nigeria (Awo).
The Izon race is divided into more than 50,000 cities, towns, villages and fishi
ng settlements. The
cause of the division was mostly natural; the rivers/creeks was/is the major sou
rce of the division of the Izon
race. There are very important towns in the Izon nation9. This work is dedicated
to the elaboration of the
historical development of one of the most ancient and most celebrated towns of t
he Izon race. Every Izon
man and woman love to hear [of]/read about [the history of] ancient Brass town10
.
12
TWON-BRASS11
Twon-Brass (otherwise known as Brass in official records) is by all standards an
Island, it was totally a
virgin forest-island before the ancestors of the contemporary Twon-Brass people
occupied it12. This
explains why right from the antediluvian era, no foremost Twon-Brass chief or pr
ominent personality is
chalked13 or blessed by any other community’s head. The unadulterated people of Tw
on-Brass have also
never paid royalty or anything of sort to any individual or community14; their i
ndependent mindedness and
republican kind of governance and attitudes like the Ibos of the Eastern Region
of Nigeria are legendary
stories in the Izon race. Like most towns in the Izon nation, Twon-Brass has bee
n in existence since
remembered times15.
Before the migration of the duo of Chiefs Ada and Kemmer to Brass with their peo
ple and others, it was
the quarter named Twon-bio/Ama-bio (now Shidi, Cameroun and Sambo compounds) tha
t existed. This
ancient Brass [like most communities in Africa then] was largely an unknown but
relatively a developed
place right until the nineteenth century. On July 7th 1857, Bishop Crowther visi
ted this primeval Twon and
described it thus:
The village (Twon) is in the swamp and the inside of the houses very
damp… the right side of the village is separated by a swamp, which is not
easily crossed, except by wading through or being carried over it.
In addition, Thomas Hutchinson, consul for the Bight of Biafra in 1855 described
Twon in his book in
this manner:
The village of Twa (Twon) contains about a hundred huts. This
however is but a petty village.
Twon-Brass Island (now) is a vast landmass, by our standards in the Niger Delta;
however, erosion
because of the Atlantic Ocean waves is washing away the land very fast16. The co
mmunity is
cosmopolitan17 in nature and it is densely populated (with about 80,000 people n
ow according to some
authorities). The population of Twon-Brass grows geometrically because of many f
actors that will be
discussed in Chapters 6, 8, and 10.
The eastern part of the community [Brass] extends to part of the Brass River; ac
ross this river is the
ancient town of Fantuo. The Atlantic Ocean and the main Brass River covered the
west and the northern
parts of Twon-Brass respectively. Across the famous Atlantic Ocean is outside th
e shores of Nigeria; while
over the ever-enlarging Brass River are pockets of other small Islands communiti
es: Beletiema, Igbabele,
Liama, Egweama, Akassa, etc. In the south, Twon-Brass shared boundary with the n
ow war-torn and
deserted Ewo-ama18.
Twon-Brass is 23 (?) nautical miles or 30 miles south-west of Nembe; Nembe town
is the seat of power
of the renowned king Koko, who led the Akassa war19. The town (Nembe) is divided
into two [un]equal
parts – Ogbolomabiri and Bassambiri. Twon-Brass is also some two hours, thirty min
utes (on water through
small creeks and rivers) from Yenagoa, the Bayelsa State capital and approximate
ly four hours drive (on
water through creeks and rivers with a speedboat) from Port Harcourt, the Rivers
State capital20.
The language, occupation and other traditional values of the people of Twon-Bras
s are similar to other
Izons. The Twon-Brass people speak the Nembe/Brass language, a corrupt (?) form
of the mother Izon
language.
13
Until the first arrival of the European traders: the Portuguese first, then the
English (British) and finally
the French who signed agreements/treaties/pacts with the indigene of Twon-Brass;
the people of Twon-
Brass also were trading with the people of Fernando Po (Equatorial Guinea). Also
in the late eighteenth
century, the Twon-Brass man was manufacturing salt, by evaporating the seawater
and was selling it to other
natives and Europeans alike-21.
Before the European slave traders reached the shores of Twon-Brass, the people w
ere engaged purely in
legitimate trade with some neighbouring natives and foreigners, this explains pa
rtially why Brass was called
a city-state as early as the 16th century. When the inhuman slave business was i
ntroduced to Africa by the
Whiteman because of the discovery of the fertile lands of [the continent of] Ame
rica, Twon-Brass became
one of the most famous slave depot and exporting towns (because of its proximity
to the Atlantic Ocean) in
Africa22.
According to Steve Azaiki (2009), the first people on the African side to be inv
olved in the slave trade
were the Ijaws near the mouth of the Five Slave rivers---the Primeriro, the Beni
n River, the Escravos, the
Forcados and the Ramos. It is not clear whether Twon-Brass people actually captu
red people [slave] and
sold them, however, what is known is that the natives were forced to become “middl
e men” in this bad
trade23.
After the abolition of the abominable slave trade by the Europeans that introduc
ed it24, the Twon-Brass
people stopped the wicked trade completely. With the Industrial Revolution induc
ed abolition of the slave
trade, Twon-Brass became a trading post for European goods. According to histori
an Isichei:
The various competing British firms were united into one by the man history know
s as Sir
George Goldie. The resulting single firm then received a charter to govern, as t
he Royal
Niger Company, a charter that lasted from 1886 to the end of 1899…. The men of Bra
ss,
living on the margins of the salt-water delta, depended on the Niger trade for t
heir
livelihood25.
It was this company (Royal Niger Company) and other smaller ones operating in th
e then Twon-Brass
that attracted [much] attentions to the community. These trades resulted in the
establishment of trading
offices, stores and warehouses in Imbikiri and later what is now known as Consul
ate in Twon-Brass26.This
“legitimate” trade on goods continued until 1891 when the Colonial rule was indirect
ly proclaimed and
Major Claude MacDonald was made Commissioner and Consul General. Later this area
(a good part of the
geographical and historical Niger-Delta now) was openly called Oil Rivers Protec
torate, then finally Niger
Coast Protectorate in 1893. Twon-Brass became one of the principal towns or Stat
ions27 of the Vice Consuls
in the first colonial government.
The exploitative nature of the (European) companies in the then Twon-Brass islan
d and several negative
reactions from the natives towards these companies all over the places/communiti
es {in Africa} they were
operating then; convinced the British government to bring the territories togeth
er28. It will be interesting to
note that before the Europeans introduced colonization, Twon-Brass people were a
s free as the air. No body
or community had ever lorded over them.
Between/from 1885 and 1899, Twon-Brass was under the Niger Coast Protectorate, f
rom 1900 to 1905,
Twon-Brass was in the Protectorate of Southern Nigeria, in 1906-1913, Twon-Brass
was grouped under the
Colony and Protectorate of Southern Nigeria. Twon-Brass in 1914 became part of t
he Southern Province,
this lasted until 1938. Then, from 1939 to 1954, Twon-Brass was part of the East
ern Region. This lasted
also until May 27, 1967. As a way of destabilizing the Igbos (Ibos) during the N
igerian civil war period (6th
July 1967 to January 15th 1970); General Yakubu Gowon created Rivers State, Twon
-Brass became a
principal town in the famous civil-war-child-state. Ken Saro Wiwa29, one of the
protagonists of the creation
14
of states in the country described the creation of Rivers State then as “too good
to be true”. Then for almost
a decade, Twon-Brass was lumped into one Division30 or the other. Brass Local Go
vernment Area was
created in 1976 [as a result of the Local Government Reform] with Twon-Brass as
its headquarters, however
the headquarters was later moved to Nembe in March 1978, under the chairmanship
of late Claudius Oguara.
After thirty painful years, General Abacha created Bayelsa State on October 1, 1
996; Twon-Brass became
the headquarters of the new Brass Local Government Area. Later the first civilia
n Governor of Bayelsa
State, Chief D.S.P. Alamieyeseigha created [some] other miniature Local Governme
nt Areas (now called
Development Centers) out of/from the 1996, Abacha created Brass Local Government
Area31.
The contemporary Twon-Brass has a voting strength of almost 58,00032,(?) with tw
o very large political
voting wards. The Twon-Brass community is [now sharply] sub-divided into five ma
jor compounds33,
nowadays called Amas34 with cardinal chiefs heading them. Some of these compound
s are as old as Twon-
Brass itself. These compounds are Kemmer Compound, Sambo Compound, Spiff Compoun
d, Shidi
Compound, and Cameroun Compound35. The other major sections of Twon-Brass are th
e Nigerian Agip Oil
Company36 occupied section and the Imbikiri section37. The distinct division of
the town into political cum
administrative compounds (now stylishly called: Amas) was a nineteenth century E
uropean handiwork
(which is now adopted, twisted sharply and used by our contemporary politicians
and traditional leaders to
achieve political goals). Before this time, the Brassman 38 had no serious secti
onal (compound/Ama/Polo,
etc) identity except his Twon-Brass trademark, anywhere and at any time during t
he process of trading and
signing treaties with the Europeans, he called himself a Brassman and nothing el
se. Later for the sake of
identification [and because of the quest to know historical distinctive periods
of settlements in the
community], Twon-Brass was subconsciously/unconsciously subdivided into Igbo-bo-
kiri, Ama-bio,
Imbikiri and Oruwari-kiri. In the early nineteenth century, the idea of compound
ism (or segmentation to
compounds) started and subsequently Twon-Brass was divided into the above-mentio
ned compounds like
most major towns in Africa. At present, these compounds are now called Amas (maj
or independent towns
within Twon-Brass). The idea of calling these compounds, Amas (as mentioned earl
ier) has a serious
contemporary political undertone. This idea may bring the necessary political di
vidends to the Brassman,
but the Ama syndrome has further polarized the Brass people. Today most Twon-Bra
ss people prefer to
identify themselves along these politically created/shaped so-called Amas, than
as Brass men and women as
was the case in the past, thereby sacrificing our much needed unity on the altar
of ungodly/a-historical
sectionalism [of Amaism]. If something is not done to check this dangerous pheno
menon, the next
generation of, Brass people will level the graves of the agents-of-division of B
rass into Amas.
Most European and African (including the Eurocentric ones) historians agree that
the Island, TUWON,
now distorted in spelling and pronunciation as TWON, was the name of the indepen
dent founder and first
prehistoric settler of the unused/ unsettled/ unexploited/ fallow and totally vi
rgin Island now called Twon-
Brass; the actual origin of Mr Tuwon is still largely unknown like most founders
of ancient communities in
history all over the world, however Prof Alagoa’s assertion in his book “ The Small
Brave City –State: A
History of Nembe Brass in the Niger Delta,” that some Obiama (that is Benin) fishe
rmen/sea pirates
originated/founded independently [the present day] Twon-Brass, Okpoama, Iwoama,
Beletiama, Akassa,
Odiama, Ologbobiri, and Ebelema when the Nembe and Ijaw people refused to allow
them to stay in their
territories after waging wars against them (because they were pirates) is appare
ntly in order; this means that
originally the legend Mr Tuwon was (perhaps) a Benin man [a major part of Edo St
ate of Nigeria].
Dr Steve Azaiki, in his seminal book entitled: The Evil of Oil, pages 84 and 85,
also established the fact
that, Nembe people evolved from three sets of migrants. According to him, the fi
rst settlers were the Ijaws,
the second set of Nembe people migrated from Benin Empire (now a part of Edo Sta
te) through Itsekiri land
(Iselema) while the last set of migrants [were] from Obiama (also from Benin, Ed
o State) settled in the
coastal communities of Beletieama, Egweama, Odiama, Okpoama, Twon, etc.
Rev Daniel Ogiriki Ockiya, in his book, History of Nembe, page 106 also supporte
d the Benin Theory
of Twon-Brass History. According to him:
15
Twon the headquarters of the government, the mercantile firms and where the Miss
ion
was first established was said to been founded by one Eweli of the family of Olu
gbo from
the town of Ekeni where some of the refugees who migrated from Obiama came and
settled….
However, some other recent authorities like the late (?) Rev Isaac Abraham Ockiy
a believed that the Mr
Tuwon (of a man) was possibly/probably a Fernando Po [Equatorial Guinea] man who
‘missed his way and
was found wandering on the beach at the town now known as Twon’. When asked who he
was and where he
had come from, the stranger uttered unintelligent words from which the word Twon
was derived. This recent
claim about the origin of Mr Tuwon appears to be baseless because of its extreme
ly recent material evidence
and origin-- 1940. It is also an assertion/theory that stands alone.
The name Brass, which was later added to the original name of the town, Twon, wa
s a creation of the
first European traders [the Portuguese or Spanish in the 14th or 16th century; h
owever, Elder Ebenezer
Opuene in his work, Origin of Brass People, pointed out that the name Brass was
a creation of the
Portuguese traders in the 13th or 14th A.D.] who arrived at the shores of the gr
eat Atlantic Ocean (Twon-
Brass is one of the prominent towns at the shores of the Ocean). The name Brass
was actually the corrupt
form of: Barasin, meaning leave-me in Nembe/Brass language. This (according to s
ome historians) was the
reply the beautiful Twon damsels/ladies gave the fun-loving European traders whe
n they unlawfully touched
or hold their hands or any sensitive part of their bodies in the course of their
trade transactions39. However in
his book: “The Small Brave City-State: A History of Nembe Brass in the Niger-Delta
,” page 4, Prof
Alagoa pointed out that the name Brass originated thus:
The early traders found on the river Nun, Brass, and St Nicholas a people who
were hard bargainers. They used repeatedly the word “Barasin” meaning “let
go”—which indicated a determination not to accept unfair prices. The white
traders came to refer to the people as Barasin people, and the word was finally
contracted to Brass.
According to this account, which was also supported by Reverend D. Ogiriki Ockiy
a in his seminal and
all-encompassing book, History of Nembe, however, the name Brass then referred t
o all the people around
the whole Nembe language speaking area/places like Okpoma, Odioma, Fantuo, etc.
This was how the
whole Nembe language speaking people/places were referred to as Nembe people in
the past. In was
actually in the nineteenth century that the name Brass was transferred from [eve
n] the metropolitan city of
Nembe to Twon on the mouth of the Brass River.
Like other communities or towns in the despoiled Niger Delta, standard social am
enities/infrastructure
are/is also not prominent in Twon-Brass. However, the community mostly out of it
s effort; as at present
has/have, constant electricity supply (by African standard), pipe-born water in
every good house and in
every main street. A General Hospital (established in the 1970s), a Police Stati
on (February 1971),
Magistrate’s Court (1972 and was opened by Justice Ambrose Alagoa, then Amanyanabo
of Nembe), a
primary school (established in early nineteenth century), a secondary School (19
74) and more than twentyone
Christian churches and one Jumat Mosque for Muslims residing in the community40.
There are also
other traditional Religious Orders in Brass; these religious orders (sometimes c
alled: juju houses) are also
playing a great role in the development of the town.
16
NOTES
1. James S. Coleman: Nigeria: Background to Nationalism, Benin 1983 pp. 11
2. Izon is the right name, however Ijaw is now popular. Some authorities say tha
t Ijaw is a corrupt
form: from the right ones–Izon or Ijo
3. Twon-Brass, our focus is in Bayelsa State
4. Jebbah D. G., “Injustice”, Port Harcourt, 1993, pp1
5. See books written by these authorities. A lot of them are in the bibliography
section.
6. State creation actually was a plaything in the hands of the Military governme
nt. It was in these
periods that Izons are divided and sub-divided into wonderful and oppressive sta
tes, in which
they are mostly minority.
7. The Epia-Atisa (Atissa) people in Bayelsa State, Yenagoa Local Government Are
a are not
comfortable with this claim.
8. Kiama Declaration etc is an offshoot of the Black Gold Controversy. See Appen
dix for this
declaration.
9. In the Pre-salary era, the Izons classified towns, villages, etc according to
the utility of that
particular town or village. A brave wrestler, a famous fisherman etc. can move a
community to
glory.
10. The distinguished place of Twon-Brass is international in nature. Brass stil
l attracts many
tourists from European and American countries.
11. The actual name of the community is TUWON, but corrupt to be Twon now. The o
rigin of the
name Brass will be explained later. See Nembe – English Dictionary Vol. 1.
12. More of this later
13. In the Izon tradition, particularly the Nembe axis, chalking of chiefs (Itor
u-gban or Tuwa) by
another person from another town, is a sign of subservient or homage paying for
historical
reasons. Secondly, when a chief is sent to another town for approval or blessing
, that particular
town that is sending her chief is a part of the other town or these towns shared
some ancestors or
origin. See, ‘History of the Niger Delta’ by Professor Alagoa, page 129. See also “Jos
Oral
History and Literature Texts: Ancestral Voices: Oral Historical Text from Nembe,
Niger Delta”
by the same author, Vol. 4. In this page, the late king (Amanyanabo) of Okpoma m
entioned all
the towns that have connection in this regard with Okpoma. Twon-Brass is exclude
d.
14. So far so good, there is no record or even folk tale(s) to show that Twon-Br
ass people have paid
anybody anything in form of royalty. Rather all the ancient treaties the people
signed with the
Europeans, were signed by their various compound chiefs, the benefits were exclu
sively for them
also.
15. Some Europeans and Nigerian Historians have in the past tried to date Twon-B
rass origin to
around 1000 A. D. Latest investigations show that this date is a ruse. More of t
his in Chapters
Two and Three.
16. See Appendix for details and Chapter Ten.
17. One out of every five persons in Brass is a stranger. In most cases outside
Bayelsa State. The
extreme hospitality of the Twon-Brass people is a major factor in this regard.
18. More about Iwoama later
19. Details in Chapter 10 and Appendix.
20. All these journeys are through speedboats through canals and rivers. There a
re no motor roads
in these parts because of the swamps.etc.
21. Elizabeth Isichei; A History of Nigeria, London, 1983, pp. 53
22. Because of lack of care, relics of the slave trade have all been destroyed i
n the town. In the early
nineties, slave houses were in Twon-Brass.
23. See G. T. Stride and C. Ifeka, Peoples and Empires of West Africa. Page 338,
346, 212, 306.
24. The Europeans actually stopped the trade because they discovered machines th
at will work more
efficiently than the African Slaves would. No credit should be given to them for
stopping this
ungodly trade.
17
25. Isichei’s ‘ History of Nigeria’’, page 363
26. Residential Houses and Warehouses and others built by these people are still
in Twon-Brass
27. Other stations then were Bonny, Opobo, and Warri.
28. After the famous Akassa War, these companies went to Wars with almost all th
e people in their
areas of operation. See: ‘The Fall of Nigeria’’ by Obara Ikime
29. More about him in Chapter Ten
30. Twon-Brass in the old Rivers State was under Yenagoa and other divisions bef
ore the Local
Govt. Reform Programme.
31. This State Government created Local Government Areas up to the time of writi
ng are still not
accepted by the Federal Govt. Therefore Brass L. G. is the de facto Council.
32. From the Local Govt. Council Record Office, however this is not stable due t
o the forces of
mobility.
33. Histories of these compounds are in Chapter Two
34. Amas for Compounds is a politically motivated name, this is common in Nigeri
a.
35. The Histories of the strange names of the compounds will be treated later in
Chapter Two
36. See Chapter Six
37. See Chapter Ten.
38. This was the name given to the people of Twon-Brass by the Europeans.
39. There are other tales about the origin of the names of the Island. However,
the above is the most
accepted one.
40. Histories of Schools, Churches, Clubs, and the Mosque will be treated in det
ail later.
18
CHAPTER TWO
TWON-BRASS COMPOUNDS (POLOS) HISTORIES
INTRODUCTION
This chapter will focus on the origins, populations, economies, geographies, per
sonalities and
problems/prospects of the various compounds that made up the ancient community o
f Twon-Brass.
Throughout this chapter, because of originality the Ama appellation or sobriquet
for the traditional
compounds (polos) will be avoided. We believe that the less supreme compound sys
tem of division and
identification is still beneficiary to the psyche of the average Brass man and w
oman than the absolute
dividing-theory of Amaism1. Therefore, for the sake of unity building all the ma
jor houses/polos of the town
will throughout this book be called or referred to as compounds (polos). The nom
enclature House is also no
longer appropriate to describe the different units that made up the town because
; experts defined a House as
a federation of families, and now virtually all the compounds in the town are ma
de up of more than
federating families. The Native House Rule Proclamation of 1901 also defined a H
ouse as: “a group of
persons subjected by Native Law and Custom to the control, authority, and rule o
f a chief, known as a Head
of House”. This definition of a House is also too narrow to explain the units that
made up the town at
present; this is because the units that currently made up the town (Twon-Brass)
are entities that are more
complex. Therefore, the compound designation as a means of description for these
units is still the best.
It must be noted at this point that, the serial arrangement of the compounds in
this chapter has nothing
to do with their periods of settlement, importance, or respect in Twon-Brass. Th
is book is geared towards
exposing the facts, historical and otherwise of Twon-Brass community particularl
y for the future generation.
The politics of which compound (polo), family/families, individual(s), came to s
ettle/inhabit/colonize the
land first in the town is a putrid and imbecile politics, that every Twon-Brass
man or woman should avoid.
This is because the stories/accounts/chronicles/legends of the first settlers [o
riginators of] in/of the
community as told//given by our/some first sincere ancestors to generations befo
re this present generation
have been shrouded in a Machiavellian2-kind of politics by the so-called elders/
chiefs/and other leaders of
the contemporary Twon-Brass community. However, these chapters will loosen/untie
/slacken off the nuts
of selfish compounds (polos) histories and the interested and unbiased Brass man
and woman will judge the
truth in the light of the facts presented herein.
Finally, who came to settle first and last (as a means/tool of segregation and p
unishment) in Twon-Brass
is a recent development. The Twon-Brass people of the good olden days regarded e
very other person as
their own brothers and town’s person. This explains why clear-cut boundaries/borde
rs/precincts between the
major compounds and sections that made up the community now are principally unkn
own. For instance,
before this time (even up to the year 2000 A.D.) there were no clear-cut/precise
/definite/specific boundaries
between Cameroun, Shidi, and Sambo compounds (Polos). Let us move like our ances
tors, now that our
frontiers have been defined by present realities. This is the only way to develo
pment and unity.
19
SPIFF COMPOUND (POLO)
Among the five major compounds of Twon-Brass, Spiff Compound is one of the most
renowned
compounds of the town. Spiff Compound is situated at the far western part of the
town. The compound is
densely populated with a vast landmass. Spiff Compound now shared (controversial
) boundaries with Shidi,
Cameroun and Sambo Compounds. The extreme western part of the compound spread in
to the Nigerian
Agip Oil Company artificially created canal. Politically, the compound is under
Ward 1; with a growing
voting strength of about seventeen thousand (?). In the good olden days the area
was called Igbo-bo-kiri,
later Ada polo, then Spiff Compound and politically named Ada Ama now. The nomen
clatures “Ada” and
“Spiff” that the compound answered/ or is called and is still answering/being christ
ened were/are all names
of the founder of the compound3.
The famous St. Barnabas School and Church4, the football field; the Native and E
uropean Cemeteries5;
the best hotel (before now); the old Cherubim and Seraphim Church, etc are all [
near] situated in this
section (?) of Twon-Brass.
ORIGIN OF SPIFF COMPOUND
The name of the major founder of the compound is Chief Thomas Ada (Ada, is somet
imes spelt/spell in
some historical documents as: Adda) Spiff. In the second half of the nineteenth
century, Christian
missionary activities became the order of the day in the lower Niger region, of
which Brass was a part then.
Bishop Samuel Ajayi Crowther and his handsome and well-built son were the arrowh
eads of Christianity in
this region. Constantine Josiah Ockiya, the then Amanyanabo of Nembe became inte
rested in the crusaders
of the Christian mission and invited them to establish churches in the area6. In
about some [few] months
when king Ockiya met Crowther and his son at a place near Akassa; they came back
and built a church in
Brass on the 25th of August, 1886. The people and the chiefs of Twon-Brass almos
t single-handedly bore
the cost of the project. They contributed a colossal amount (then) of more than
200 British Pounds Starlings
for the project7. The site of the first church was at the Brass River side, unfo
rtunately, the menacing erosion
in the area had claimed that beautiful and monumental church8.
When Christianity was a bit well rooted in Brass, Nembe and other areas in these
periods; early
religious fanaticism raised its ugly heads. King Ockiya, Chief Ada Spiff, and ot
her celebrated Nembe
Chiefs abandoned all their traditional religious values and totally embraced Chr
istianity. As if this was not
enough some of them became interested in violating the age-old customs/civilizat
ions/mores of the/their
people due to the [obsession with their] newfound faith’s desires.
One of the eminent personalities that took Christianity to the well-accepted ext
reme (now, but not then)
was, Chief Thomas Ada Spiff. Chief T. A. Spiff left Agbutubo polo in Nembe to Is
oukiri (a sacred site)
because of a growing household and wealth. When he left Agbutubo polo, his beaut
iful storey (upstairs)
building similar in architectural design to that of the Amanyanabo’s and Chief Y.
G. Yemainain was given
to others to stay9 /live in.
When Chief Thomas A. Spiff totally packed/moved to Isoukiri (all in Nembe town),
he decided to test
his Christian faith by deliberately planting yam(s) in Nembe soil. At that time,
[even now to a large extend]
the planting of yams was a big taboo. The head Nembe “God”: Ogidiga prohibited this
practice. The
consequent serious activities that followed the Chief Ada Spiff’s planting of yams
to test the will of the
Nembe traditional gods/Gods became negative [on the side of the new Christian ch
ief–Ada Spiff]. His life
became (was) on the line and when arrangement to kill him for cleansing (as a sa
crifice) of the town was in
top gear, his fellow (native) Christian brother, King Ockiya leaked the eliminat
ion plot to Ada Spiff and he
left Nembe secretly for Twon-Brass in the month of August 1871. Thus, Spiff comp
ound was born10.
20
As a shrewd businessperson and a good Christian with very sharp and admirable le
adership qualities,
Chief Ada Spiff pushed the unpalatable Nembe episode to the background, gathered
the bits, and moved
forward. The mystery of how he accomplished (in terms of material wealth, after
abandoning a good part of
his wealth in Nembe) all what he achieved is still a subject of study for expert
[commercial]
historians11.Within a short period in Twon-Brass, Chief Ada Thomas Spiff achieve
d the following
landmarks in the history of Brass.
Firstly, Chief Thomas Ada Spiff reached Twon-Brass with only very few possession
s, all his property
was looted by [some] people in Nembe, when he escaped to Brass. As a result of t
his the late Reverend
Thomas, alias Opu-Alaowei, became the host of Chief Ada Spiff. The respected Rev
erend gentleman
housed Ada Spiff in the old mission house of Twon-Brass. It was from this poor b
eginning that Chief Ada
requested for a permanent land for settlement and the people of Twon-Brass in li
ne with their long passé
tradition of hospitality, republicanism and democratic spirit wholeheartedly gav
e what is now known as Ada
Ama (without any clear-cut/precise/definite boundaries or limitations and restri
ctions. It is not also clear
which personalities [then] sat down to give the portion of the land to Ada Spiff
) to Chief Ada Thomas Spiff.
This land was initially out of the main small town of Twon-Brass, it was used by
one Mr. Gbobo Adam(s) as
a cassava plantation. Perhaps this explains why the place was called Gbobokiri,
before and after the
settlement of Chief Ada Thomas Spiff and his descendants. However, another versi
on/account of the history
is that the Mr Gbobo of a man was actually the head representative of Chief Ada
Spiff to Brass. This
account seems to be reliable because what is now known as Ada Ama may have been
a virgin forest when
the few Brass people then gave it to the illustrious chief. In a twinkle of an e
ye, the chief used his noble
sense of development and hard work to change this forest to a standard abode fit
for human habitation. The
testimony of his work still stands for people to see even now.
Secondly, in 1873, just two years in Brass, Chief Ada Spiff, founded, the now gr
owing community,
Ekperikiri. The name was adopted from the regent; chief Ada Spiff sent to the co
mmunity, Mr. Ekperi,
Chief Ada Spiff bought this land (the Ekperikiri) from a native of Ologoama.
Thirdly, chief Ada Thomas Spiff built many posh privileged houses at that time f
or himself and others.
He fully participated in the building, planting and spreading of Christianity in
Twon-Brass; Chief Adda and
his children contributed about 200 British pounds to build the [second] St Barna
bas Anglican Church. He
also became one of the most prominent businesspersons in Twon-Brass; he traded w
ith the Europeans and
later became very rich. With his wealth, he trained/educated his children and ot
hers in primary and high
schools12. The education programme he started actually catapulted Spiff Compound
to glorious heights13.
Because of the love of education that was planted by the founder of this house,
even after his demise, a good
number of his direct descendants and others were sent to prestigious schools out
side the shore of the then
Nigeria. Messrs Thomas E. Spiff and George F. Spiff were sent to the famous Sier
ra-Leone Grammar
School in 1887, later Jeremiah L. Spiff was sent to the same school in 1894.
Fourthly, Chief Ada Thomas Spiff was the main pillar of the famous Camday Crisis
of 1875, the
problem arose as a result of the looting of a wrecked commercial ship (owned by
British businessmen) in the
Brass River, which made Britain to threaten to burn down the whole community. If
not the contributions,
financially and otherwise, Chief Ada Spiff made in conjunction with Chief Samuel
Sambo to avert the
impending doom from the hand of the British government, Twon-Brass and other tow
ns in the area could
have been burnt down by Major Camday and his British military might14.
Amidst these achievements and fame, Chief Ada Spiff suddenly fell sick and died
on February 16,
1882; eleven years after leaving Nembe. It was then believed that his death was
because of his doctor, a
British man who over drugged [give him an overdose of an unknown drug] him. The
doctor was then given
a thorough beating by the Spiff Compound people very close to the late chief. Ho
wever when the British
government heard of the matter, they became very vexed and after some meetings,
a penalty was imposed
on the compound and chief James Allen Spiff issued a cheque to pay the fine befo
re the end of the deadline
21
given by the British. Failure to pay the fine could have made the British govern
ment to [totally] destroy the
compound15. Most African communities were burnt down then; because of their inab
ility to pay mostly
unfair fines that the British government imposed on them because of minor disagr
eements between
individual Africans and some European traders.
Available records show that this house has not become a War Canoe House (an anci
ent practice) in
Brass. The only main opportunity that it could have attained this enviable heigh
t was during the Akassa War
(European and Euro-centric historians called it a Raid); however for some obviou
s economic and religious
reasons this compound did not participate in the war. Prof Alagoa, the foremost
icon of Niger-Delta history
defined a War Canoe House as “a House that has the capacity to man a war canoe in
defence of the citystate.
A house did not, in fact, become fully recognized as such until it demonstrated
this military or naval
capacity.
That the founder of the compound is a War Canoe Chief is however not in doubt be
fore he gracefully
migrated to Brass. Records show that he participated in all the major wars Nembe
as a town waged against
other communities both far and near. On the night of the 25th of February 1922,
the remains of late old Chief
Adda Spiff were exhumed and re-interred (re-buried) on the early morning of 26th
in its present site amidst
rejoicing and jubilation. The remains of others ancestors of the Compound like t
hat of the old Chief were
transferred too in the same year.
PAST HEADS/REGENTS OF SPIFF COMPOUND
1. Chief Ada Thomas Spiff (Founder)
Installed War-Canoe Chief by King Kien at Nembe before escaping to Twon-Brass in
1871; died
on 16th February, 1882
2. Chief James Allen Spiff
Installed on 16th February, 1882; died on 21th May, 1930.
3. Chief Thomas Ebiegberi Spiff
Installed on 9th May, 1931; died on 29th June, 1952.
4. Chief George Fortunatus Ayebabaratuaipre Spiff
Installed on March, 1953; died on December, 1960
5. Chief Nicholas Alexander Spiff
Installed 30th November 1966; died 31st August, 1976.
6. Chief Hans Nelson Ada Spiff (formally H.N. Alagoa)
Installed 9th April, 1977; died 20th October 1978.
7. Chief Hugh Modu Omiete Spiff
Elected 25th November, 1979; installed formally 18th April 1981; died 13th Octob
er 1987
8. Chief Alfred George Spiff
Elected 25th March 1989, formerly installed 2nd December 1989; died February 4th
1994
9. Chief (Barr) David Serena-Dokubo Spiff
Installed 4th February 2006; at present he is the incumbent.
MAJOR ANCIENT SUB-CHIEFS/ELDERS OF SPIFF COMPOUND (POLO)
1. Chief C. F. D. James Spiff16 (ex-Regent of Spiff Compound).
2. Chief Erasmus N. Spiff
3. Chief Thomas Nelson Dandeson – Spiff
4. Chief (Alhj.) Inengibo Inyanakuma – Spiff
5. Chief Emmanuel Aladeri Apiri – Spiff
6. Chief Ephraim Fagha Faloughi Thomas Ebiegberi – Spiff
7. Chief S. D. Eke Spiff17
8. Chief A. T. Amiebi18
22
MAJOR ANCIENT FAMILIES19 IN SPIFF COMPOUND
The major ancient families that made up the great Spiff compound are:
1. The founder, Ada Family
2. The deputy James Family
3. Debo Family
4. Igbodo Family
5. Zechariah Family
6. Prefagha Family
7. Salolomo Family.
8. Inyanakuma Family
9. Apiri Family
PROBLEMS AND PROSPECTS OF THE COMPOUND
The problems that are bedeviling this compound, like every other compound in Two
n-Brass are
numerous. However, the major ones are:
1. Erosion at their waterfront.
2. The declining rate of educated class/people in the compound is now a big prob
lem for them and the
whole Brass. Mostly as against the founder’s dream of total mass education. Unlike
most head
chiefs of the Nembe speaking people of yester years, virtually all the head chie
fs of Spiff Compound
are learned and literate men. There letters and other correspondence with the wh
ite men/traders
attest to this fact.
3. The problem of royal and slave descendants/children tussle in the compound, w
hich delay the
installation of the present Chief Ada Spiff needs urgent attention.
4. The challenge of the monarchial system of choosing the central head of the co
mpound is now a big
issue. Some elements of the compound are now challenging the ancient hereditary
nature/system of
choosing every Ada Spiff.
The most astonishing thing about Brass internal/local politics is that until now
, when any problem arises
in Spiff Compound, it affects all the other compounds. Therefore, the prospect o
f the house is tied to the
prospect of the whole Twon-Brass.
23
SHIDI (HOUSE) COMPOUND
Shidi Compound, no doubt was one of the first settlers of what is now, known as
Twon-Brass
community. According to [some] elders of the house, Shidi was/is a corrupt/disto
rted form of the name Sidi-
bo meaning: he-has/had-twenty-children (because Shidi, the most influential head
of the house or the man
who started/originated the compound, had twenty children). However, there is als
o the account that, the
Shidi (sometimes spelt/from the word: Sidi, Chidi) was originally from (migrated
to Brass) Igbo/Ibo land of
Eastern Nigeria; who came and joined the original settlers of the Shidi section
of the community20. Later
according to this part/account of the story/oral history, the Mr. Shidi or Isidi
or Sidibo or Chidi (?) became
prosperous and finally became head of the house. The truth of the matter is that
this kind of episode was/is
not new in this part of the world. King Jaja of Opobo is a good example.
Shidi compound people occupied the northern part of Twon-Brass; they shared boun
daries (now
contentious) with the Brass River; Spiff Compound; Kemmer Compound, by the canal
; and Sambo
Compound of the southern axis of the town. The compound is now heavily populated
by mostly non-Brass
people (it was sparsely populated until the news of the coming of the Brass LNG
in 2003 started spreading).
Politically, the compound is grouped under Ward 1, with the Spiff Compound peopl
e. They have a voting
strength of about sixteen thousand voters21. Before the advent of the idea of su
b-division of Brass to
compounds and recently to Amas, Shidi compound, was classified under the Ama-bio
section of the town.
(Sambo compound, Cameroun compound, and Shidi compound made up the Ama-bio part/
section/unit of
the town). The famous Brass market is in this part of the town. Shidi Compound w
as the first compound
that built her mausoleum (Okpo) with concrete/cement blocks; before this time, t
his way of building
mausoleum was a taboo22. The compound also have (is accommodating) a high concen
tration/number of
non-Twon-Brass people (residing) in her land.
Records confirm that this compound by all standards is a War Canoe House because
among other wars;
it leaders/heads participated fully in the 1895 Akassa War with their canoes and
others.
THE ORIGIN OF THE COMPOUND
In this section, we will quote fully the “official” history of the compound. The his
tory is entitled: A
Brief History of Chief Shidi Group of Houses, Twon-Brass. It was written on the
31st of February, 1991.
The history was duly signed by Mr. N. E. Alagoa, now a sub-chief of the compound
. As at the time this brief
history was written, he was the Protem Secretary of the compound.
Piri, the founder of the village know (Sic) now as Twon, migrated from a far lan
d. He settled
at the fore-front of Twon in about the 13th century. As time went on Boutebe joi
ned him.
Boutebe was asked to settled (sic) after moving a bit foreword (sic) behind him.
The portion
of land Boutebe settled is now known as chief Cameroun’s compound.
Piri thereafter went to ogbolomabiri-Nembe and had a wife called APO from Karito
ngha
House. Chief Shidi, the son of Piri reigned when the father Piri died. As men ar
e not
immortal beings, chief Shidi also died and Ikenga stepped into the throne. At va
rious
intervals, Kariyai and Ewele followed.
Demain’s turn came. He put more spirit into the development of the House. He creat
ed
much more unity among the people, the people of his domain.
24
Demain thereafter came on the scene, then Ene who left it alive [is now late]. H
e is still
living but is no more on the throne. he (Sic) served the people for some years.
And there was
no elected leader for some time.
The present incumbent on the throne is the convener of this special occasion and
he is Chief
(Dr.) Abali Shidi. He had been on the throne for some (sic) 22 years (now more t
han 30yrs)
now. He is the oldest reigning chief in Twon-Brass. He re-activated the Mausoleu
m (Okpo)
and today the entire Twon is a witness.
We wish him many more years. May the Lord bless him.
N. E. ALAGOA
Protem Secretary (Organisation)
31st February, 1991.
However, Rev Daniel Ogiriki Ockiya in his book: History of Nembe page 109 presen
ted with all
probability that Shidi House must have been founded by one Seriyai as [a] family
head, which later was
taken over by one Demain, then Kareyai before a wealthy Christian member of the
house, called Alexander
Isidi (now called Shidi) took over the headship of the house. Alexander Isidi wa
s a contemporary of Chiefs
Samuel Sambo, Cameron, and Pepple. However, this account/version of Shidi House
history by the reverend
gentleman utterly contradicts the official history of the compound.
PAST HEAD CHIEFS/REGENTS OF SHIDI COMPOUND
1. Chief Piri/Seriyai (?) (founders)
2. Chief Alexander Shidi (died 25th August 1895)
3. Chief Nathaniel Ikenga Shidi (was later deposed for misrule and extravagancy)
4. Chief Daufa Shidi (this chief was ousted within few years for extravagancy to
o)
5. Chief Kariyai Shidi
6. Chief Ewele Shidi
7. Chief Demain Shidi (died on 4th January, 1942)
8. Chief Frank Ene Shidi (installed 1945)
9. Chief (Dr.) Ben Abali Shidi (The incumbent)
MAJOR ANCIENT FAMILIES23 IN SHIDI COMPOUND
The major ancient families in Shidi Compound are as follows:
1. Piri Family
2. Shidi Family
3. Dimain Family
4. Ewele Family
5. Kariyai Family
6. Seiriyai Family*
7. Amanafiagha Family
*This Family is now, rapidly drifting to Sambo’s Compound.
The reason(s) of its neoteric fast movement away from Shidi Compound is still un
certain.
25
MAJOR SUB-CHIEFS/ELDERS OF SHIDI COMPOUND
1. Chief Alagoa A. Piri
2. Chief Otonye O. Dimain
3. Chief F. E. Otikiri
4. Chief D. A. Ababo
PROBLEMS OF THE COMPOUND
1. Erosion
2. Mass illiteracy among the youths
3. Strangers/non-Brass/non-Shidi Polo people’s mass accommodation and their [somet
imes]
unnecessary intrusion to the internal/native affairs of the compound24
4. Lack of population as a result of baseless discriminations
5. Land disputes mostly among themselves
SOLUTION
A visionary and people oriented leadership, that will think less of Brass intern
al/local politics will be
needed after now, to push this drowning house and her people to glorious heights
.
26
SAMBO (HOUSE) COMPOUND
The ancient status of this house is not in controversy whatsoever. Sambo Compoun
d enjoys all the
paraphernalia of one of the first settlers of Twon-Brass. The main Sambo Compoun
d occupied the southern
part of the town. The compound shared boundaries (not precise and now litigious)
with Shidi compound,
Cameroun Compound and Kemmer Compound. The Compound has a vast landmass; and a s
izeable and
growing population of approximately seventeen thousands six hundred people (like
all the compounds, not
all this people are indigene of the compound). Politically the compound is also
[grouped] under Ward 1.
Sambo Compound has a very high voting strength like Spiff Compound. Before this
time, Sambo
Compound was also part of/ under the Ama-bio or Twon-bio section/unit of the tow
n. From Ama-bio or
Twon-bio, the compound came to be known as Sambo Compound then, later Sambo Ama,
now.
A good section of the landmass of this compound is covered with mangrove forest
and [black mud]
swamp. Virtually all the major traditional religious orders, like Nyanawari, Aba
di etc are in Sambo
Compound25. These traditional religious orders are sometimes called Juju. This e
xplains why Sambo
Compound is sometimes called, Juju Compound (Oru Polo). However, this does not m
ean that members of
this ancient compound are all Juju worshippers. The contributions [to Christiani
ty] of Chief Samuel Sambo,
head of Sambo House in the early nineteenth century are still noted even today b
y the church. The children
cemetery and the main church of Brotherhood of Cross and Star are all in Sambo’s s
ection of the town.
THE ORIGIN OF THE HOUSE
Similar to the Shidi Compound ‘official’ history quoted above, the Sambo Compound of
ficial history
also go down to the legendary, TUWON i.e. Twon, the founder of Twon-Brass; [the
Shidi Compound
people believed that Piri is the son of Twon/or he was the Mr Tuwon himself]. Ac
cording to the official
history of this ancient compound, virtually all the major families26 heads of th
is house are direct descendants
of Twon, the founder of the Island now called Twon-Brass. And [that] the Twon of
a man actually came
from Ob-ama (Benin) and first settled in Twonkubu before he later moved to the p
resent site of the town
finally.
According to Sambo Compound official history, at the peak of the famous reign of
the legendary Mr.
Tuwon, Mr. Sambo27 came and joined him. Out of the traditional hospitality known
among the riverside
people, Tuwon gave him one of his beautiful daughters to marry28. Later when Ama
pagamo-owei (Town
originator) died, Sambo became the head of the large family of his late host’s hou
sehold. After some
decades or so when Compoundism originated, Sambo’s descendants became the head of
Sambo’s house.
However, unlike Spiff Compound and to some extend Cameroun Polo, there is so far
no record/evidence to
show/support that the Chief Sambo stool is a strict hereditary one. So far, avai
lable records show that most
of the past occupants of this reverent stool were not in actuality children/desc
endents of the immediate past
chief/head.
Records indicated that this compound by all values is a War Canoe House because
among other wars;
its/the leader [then] and his people participated copiously in the 1895 Akassa W
ar with their canoes and
weapons.
NAMES OF PAST HEADS/REGENTS OF SAMBO’S COMPOUND
1. Chief Samuel T. Sambo
2. Chief Diribodi William Sambo
3. Chief Berenengia Isaac Sambo
4. Chief Festus A. Sambo
27
5. Chief J. D. Sambo
6. Chief Herbert B. Sambo
7. Chief F. G. Sambo
8. Chief A. B. Samuel Sambo
9. Chief Raph W.I. Samuel Sambo ( the incumbent, installed November 24th 2007)
MAJOR ANCIENT FAMILIES OF THE COMPOUND (SAMBO)
1. Ogomo-Meikoro Family
2. Oboulo Family
3. Pere Family
4. George Family29
MAJOR SUB-CHIEFS/ELDERS OF THE HOUSE
1. Chief Erafamokuma Tete Charles Sambo
2. Chief Erefamote James Berenengia Sambo
3. Chief Amagboriefiegha Sambo
4. Chief E. Gbeyasa Sambo
5. Chief F. Horatio Sambo
6. Chief Dibai Sambo
7. Chief George Sambo
PROBLEMS OF THE COMPOUND
Unlike other compounds, Sambo Compound does not suffer from the very destructive
erosion
disturbing the community. This is because the compound is [inside] mostly in the
upper or middle of the
town. Rather than erosion, the compound suffered from flood [and excess mangrove
forest in a large part of
its landmass].
Another problem of the compound is that the compound is engaged in land disputes
with most of the
other compounds in the town. There is also a serious unemployment problem in the
compound.
Finally, like Shidi Compound, illiteracy among the youths is another problem of
this ancient compound.
If all these problems are quickly dealt with before, they get out of hand; the f
amous compound has a good
prospect. A visionary leadership, like the present ones and subsequent ones afte
r now will be an added
advantage to this compound.
28
KEMMER (HOUSE) COMPOUND
According to some available written records and oral history the last/ or the mo
st recent people to settle
in what is now, known as Twon-Brass, are the people of Kemmer Compound [this vie
w is now being
challenged by some authorities]. Before this time, this section of Twon-Brass wa
s called Oruwari-kiri, later,
Kemmer Ama, then Kemmer Compound and now Kemmer Ama again.
Kemmer Compound is at the eastern part of Twon-Brass; the compound shared (vague
/unclear)
boundaries with Sambo, Shidi, Okolo Furo (of Cameroun Ama), and the Brass River.
The compound like
Shidi was sparsely populated (it is now densely populated courtesy of the news o
f the coming of the Brass
LNG) and with approximately sixteen thousand (?) qualified voters. Politically,
the compound is grouped
under Ward 2, of Brass. The landmass of the compound is estimated to be some goo
d thousand acres.
The well built General Hospital; the Consulate (an old/ancient European Reserved
Area); the Police
Station; the Local Government Headquarters; the Jehovah’s Witness Church; and the
Fire Service Station
and the boat landing Jetty are all in this section (or are believed to be in thi
s section) of the compound.
ORIGIN OF THE HOUSE
Because of the establishment of the church in Twon-Brass by the European Christi
an Mission, the town
(Brass community) became a Mecca of [a] sort for early Christian converts in the
region particularly Nembe
converts. Virtually all weekends these converts travel to Brass for church servi
ces and other activities.
It was in this period also that Chief Daddy Kemmer Oruwari (alias Mingi Obiri, M
ingi Dog) came to
Twon-Brass to visit his beloved friend, Chief Ada Spiff. It is/will be interesti
ng to note that, Christianity as
preached by Bishop Crowther and his son never attracted the highly sensitive and
brilliant Daddy Kemmer
Oruwari30. He came to visit his friend as a pristine African traditionalist31. I
n the visit of 1876, [according
to late Chief S. D. Eke Spiff in his seminal book] Chief D.K. Oruwari became con
vinced of Christianity
through the preaching of his host, Chief A. T. Spiff. There and then, he became
an over-enthusiastic
Christian; burnt all his idols and charms, went back to Nembe; packed his belong
ings (both materials and
human beings) and moved down to Twon-Brass to settle like his friend. The Twon p
eople gave him what is
now known as Kemmer Compound to occupy (without distinguishable boundaries. Whic
h personalities of
the then Twon-Brass gave Oru-wari what is now known as Kemmer Ama is still myste
rious). From then,
like his friend, Chief Kemmer and his household became full-fledged Twon-Brass p
eople32. From then
till/until now, this compound has contributed a lot, both financially and otherw
ise to the development of
Twon-Brass through mostly their regents. Thanks to the great hospitality of our
ancestors.
The above history, which was given/written by Chief S. D. Eke Spiff (now late) i
n his popular book, The
Founding of a Community and the Church at Twon-Brass in 1868, appears now to be
very misleading and
porous. Research indicates that, Chief Oruwari’s migration to Twon-Brass has nothi
ng whatsoever to do
with Chief Adda/Ada Spiff; in fact, records so far show that Chief Oruwari came
to Brass far before the
migration of Ada Spiff to the town (Twon-Brass). Some authorities including now
the official history of
Kemmer Ama indicate that Oruwari came to Brass in about 1860 or in all probabili
ty earlier. It is also likely
that, Chief Oruwari’s people came to Brass [in the 16th century] immediately after
the dead of King Ikata in
1780 [Prof Alagoa, page 52] (that succeeded Mingi the 1st). This is because imme
diately after the dead of
king Ikata, according to Rev D. O. Ockiya (p.183) members of his [Ikata’s house wh
ich Oruwari led a big
part later] house, all dispersed/scattered/flee from the town, that is, they lef
t Nembe for various nearby
towns and villages [mostly to the then Twon-Brass].
The conversion of Chief Oruwari to Christianity as narrated by the eminent Chief
(S D. Eke Spiff) in his
book quoted above seems also to be unfounded. No historian [Europeans or African
s from available records]
29
recorded this epoch-making episode in their works/books about Christianity, etc
in Nembe/Brass. Reverend
D. O. Ockiya, the foremost Christianity/Christian[s] biased historian did not al
so mention, even in a passing,
[about] the role Adda Spiff played in converting an eminent native/traditionist/
juju man and warrior like
Chief Oruwari then. According to Reverend Ockiya, it was Rev Thomas Johnson (a E
uropean missionary)
that Chief Oruwari gave/surrendered (which may have been the person that finally
helped to convert him in
Brass or Nembe) all his native war charms and medicines to; when he decided fina
lly to convert to
Anglicanism in the year 1875: which was actually less than five years from the y
ear Adda Spiff migrated to
Brass. Chief Ada Spiff stayed in the mission (Church compound) house (after firs
t staying/concealing
himself in a ship in the Brass River for about two years) in Brass largely incom
municado [to mostly Nembe
elements and their agents of all types] because of fear of his life for a good p
art of the first decade he ran to
Brass. The Chief only became very active after about half a decade [6 years] whe
n the Brass people gave
him what is now known as Spiff Ama (then Gbobokiri) and the threat to his life b
ecame less serious.
Therefore, the assertion that he converted Oruwari in 1876 is a very remote one.
It is also on record that
Chief Oruwari sent his adopted son Chief William H. Kemmer to England to study a
fter his conversion to
Christianity before 1876 the year Eke Spiff stated or alleged that Adda Spiff he
lped to convert Oruwari.
The above accounts therefore show that the esteem and privileges Ada Ama/Spiff C
ompound was and is still
enjoying in Twon-Brass as the fourth compound to have reached or settled in the
island now known and
referred to as Brass [for now] is a false/fictitious one. The Kemmer Ama (compou
nd) people need to do
further research and publish their own side of the history to take their rightfu
l place in the comity of
compounds or amas in the town.
Finally, the above also prove that there is now an urgent need to properly inves
tigate the histories/stories our
past and present chiefs, elders and others handed-over [or are telling us] to us
in the community in particular
and others in general. This is because; most of these histories/stories were/are
at best beautiful egocentric,
baseless and porous fabrications that are now very provocative and debasing. The
claims that Twon-Brass
land/or what is now officially known as Brass, belongs to or is own by: Nembe or
Okpoama or Akassa or
Diema or Beletiama or Liama, etc (all these smaller communities have in the past
made the claim that Brass
Land is theirs) are all baseless/unfounded claims that [some] experts dishonoura
ble re-writers of history are
propagating. The island now known as Twon-Brass by all standards and from all th
e ancient impeccable
records is for the people of Brass and Brass alone because they were the first p
eople on earth to occupy that
space now officially called: Twon-Brass. We advice all those who are claiming to
own or to have first
settled in Brass’ landmass to publish and support their assertions with concrete e
vidence(s) [and not
sentiments and tall tales from their backyards and largely unknown ancestors.]
{The Okpoama’s claim that, they were the first people to settle in the present Two
n-Brass land have
been finally [and materially] put to rest in a recent widely circulated publicat
ion entitled: Celebration
of Life: Royal Burial Rites of King Sagbe by them. In a 19th November 2009 detai
led funeral biography
of the late King of the town [Okpoama], Justice Kesiye Stephen Sagbe, in page 20
, the biographers
[Itua-Banigo, Aya and Opal (?) and A. Briggs and others] revealed that:
Okpo, [the FAMOUS] founder of the community now known as Okpoama and his people]
first settled at Saikiripogu (a part of the present site of Okpoama-Ewoama); fol
lowed by
‘Okuokugu’ which was found safe, but difficult for a people used to a waterside loca
tion;
and they finally found a suitable site at Kaiko (opposite the present St Paul’s Ch
urch….
We therefore, applaud the biographers of the late king for standing tall on the
side of truth and true
history like Prof Alagoa and others. We hope that other heads of communities wil
l do the same [by
writing their true histories in any form] to foster unity and peace for [mostly]
the next generations of
our people.
30
Records, so far, confirm that Kemmer Ama like Spiff Compound is not (and has not
attained) a War
Canoe House/status in Brass until now because among other wars; it leaders/heads
and people did not
participate in any way in the Akassa War of 1895 because of mainly economic (per
haps also, religious)
reasons. That Chief Kemmer was/is a war canoe chief in Nembe before he adopted B
rass, as a home is not in
doubt in any way. Chief Oruwari fought so many wars for the Nembe people before
he left for Brass and
became a churchman/Christian.
Experts of Niger Delta history pointed out that Chief Kemmer of old did not conc
erned [got involved
in] himself with the King Koko lad Akassa War because, among others reasons, he
was collecting
rent/corney from the European traders who were using the consulate in Brass as a
base. This by all standards
then, was a very huge/good means of income.
PAST HEADS/REGENTS OF KEMMER COMPOUND
1. Chief Daddy Kemmer Oruwari (founder)
2. Chief William Henry Kemmer
3. Chief Fortunatus Apa Kemmer
4. Chief William Sinte Kemmer, (died 12th December 1918)
5. Rev Moses Kemmer
6. Elder Olalibo (regent)
7. Elder Ikatawariebite Sinteh (regent)
8. Elder Omieworio (regent)
9. Chief (Dr.) M. I. William Kemmer ( installed 1975, died 2001)
10. Chief Odumo William Kemmer (The incumbent, installed 2005-)
MAJOR ANCIENT FAMILIES OF THE COMPOUND
1. The Kemmer / Oruwari Family
2. The Sinteh Family
3. The Mama Augusta Family
4. Madam Felicia family
5. Madam Ituani Family
6. The Omieworio Family
MAJOR ANCIENT SUB-CHIEFS/ELDERS OF THE COMPOUND
1. Chief William Sinteh Kemmer
2. Chief George Claudius Kemmer
PROBLEMS AND PROSPECTS
This was/is the most organized compound in Brass. However, erosion, land dispute
s, and mass
illiteracy are some of the problems of this great compound. The prospects of gro
wth are present in the
compound; but when will the mover of progress come? The present head chief is se
lflessly pushing the
compound to the limelight. However, after now a very serious minded young [leade
r] man will be needed to
pilot the affairs of the compound.
31
CAMEROUN (HOUSE) COMPOUND
Like Shidi Compound and Sambo Compound, the famous Cameroun Compound is one of t
he earliest
settlers of what is now known as Twon-Brass. Cameroun Compound since remembered
time also enjoys the
status of one of the first comers/settlers of Twon-Brass. The main living part o
f the compound is situated
between the western and southern part in the town. The celebrated Cameroun Compo
und shared
(indistinct/hazy) boundaries (before now) mostly with Sambo and Spiff Compounds.
The compound is also
densely populated; with a sizeable landmass. It has a voting strength of about/a
pproximately seventeen
thousand voters. The compound is politically grouped under the Ward 1 of Twon-Br
ass. This section was
also called Ama-bio before the advent of Compoundism and Amaism as means/theorie
s of division and
identification.
ORIGIN OF CAMEROUN COMPOUND
Similar to that of Sambo and Shidi, the official Cameroun Compound’s history is al
so traced to the
famed and lionized, Tuwon, (Twon) the founder of the virgin Island, now known as
Twon-Brass. According
to the accepted history of the compound, Boutibi, the son of Twon, had a son and
daughter called Waribugo
and Ebiri respectively. The beautiful Ebiri later went down to Nembe and married
, Ibuama and gave birth to
Cameroun. Who later became wealthy and took the compound to a very great height3
3.
When almighty Tuwon and his industrious son, Mr. Boutibi were called by the gods
, i.e. their ancestors,
the then young and hardworking Cameroun took over the control of his father and
grandfather’s household.
Later, when the idea of political cum administrative compoundism was introduced
to Twon-Brass the
descendants of Boutibi took over the control of the compound.
Records confirm that this compound by all standards is a War Canoe House like Sh
idi and Sambo in the
town, because among other wars; it leader/heads participated fully in the 1895 A
kassa War with their
canoes, etc.
Chief Uriah Cameron [like chief Oruwari of Kemmer Ama] was also collecting subsi
dies/rents from the
European traders [perhaps for using the Consulate land] from 1910-1915, however,
like that of Chief
Kemmer, the reason (why he was paid) for these subsidies is unknown. The then Co
mmissioner of Warri
Province stopped Chief Cameron’s money in 1915. The sum of six pounds was also pai
d to one Chief
George from 1915-20 by the European traders as rent for [using] the Consulate to
o.
NAMES OF PAST HEAD CHIEFS/REGENTS OF CAMEROUN COMPOUND
1. Chief Ikiomoyefa Cameroun34
2. Chief Jacob Cameron (died 14th May 1889. He was head-chief or an Ama-digibo o
f Twon during
the time Kings Kien and Ockiya were reigning in Nembe)
3. Chief Opuene (Big day) Cameroun (died 10th February 1928, this chief declared
himself
independent later from the house and dropped the name Cameron)
4. Chief Albert Inguruwei Cameron ( died 11th May 1942)
5. Chief Dunstan Ikoli Cameron (installed September 1945 in compliance with the
urgent need of
the then colonial government)
6. Chief Albert Cameroun
7. Chief Fitepigi Cameroun
8. Chief Edward Cameroun
9. Chief T. K. Cameroun
10. Chief (Prof.) Odu Cameroun35 (The Incumbent).
32
MAJOR ANCIENT FAMILIES OF CAMEROUN COMPOUND
2. Kereboye Family
3. Boutibi Family
4. Waribugo Family
5. Okolo / Opuene Family36
MAJOR ANCIENT SUB-CHIEFS OF CAMEROUN COMPOUND
1. Chief Z. Waribugo Cameroun
2. Chief J. T. Akimanyo Cameroun
3. Chief Fitiepigi Cameroun
4. Chief Kereboye Cameroun
5. Chief Okolo Cameroun
PROBLEMS
Erosion is not a very serious problem in this compound [as it is for the other c
ompounds]. However,
boundary disputes with other compounds are a serious problem in the compound. Ma
ss illiteracy of the
youths like every other compound is bedeviling this compound too. Unemployment o
f the few educated
youths of this compound is also growing. Cameroun compound is one of the most se
nsitive compounds of
Twon-Brass. If the above-mentioned problems are not tackled, the whole Twon comm
unity’s foundation
will shake, when these problems will get out of hand. We hope the present crops
of new chiefs are equal to
the task.
CONCLUSION
From the above submissions given [about] the holy histories of the various compo
unds, many things
have become clear and the controversy that surrendered or bedeviled some histori
cal issues have been
resolved. Suffice it to say, at present, that the following under-mentioned fund
amentals are the axiomatic
and compatible facts about our antiquities.
Firstly, anybody that can conveniently trace his or her history to any ancient f
amily that is under any of
the major compounds of Twon-Brass is a de facto member of the town. This asserti
on is corroborated by Dr
Dike’s city-state historic nomenclature/categorization which he gave to communitie
s in the Niger-Delta
including Nembe and Brass in his book: Trade and Politics in the Niger-Delta, 18
30-1885. According to
him, he rejected the term tribal-state as applicable to Delta communities becaus
e citizenships [in Niger-
Delta communities] came increasingly [even in the olden days] to depend not on d
escent but on residence
(families that have lived in Brass for a century or more should be considered as
Twon people). Therefore,
unnecessary discrimination was never the ways of our ancestors. Secondly, it is
now very limpid that
Cameroun Compound, Sambo Compound, and Shidi Compound all gracefully and ceremon
iously connect
the bases of their histories to the legendary founder of Twon-Brass. Therefore,
they are [or maybe] all preeminent
descendants of the great Tuwon. Furthermore, the perilous argument of “who-came-fi
rst”; “whocame-
second” and “which-compound-came-last” is uncalled for. This is a mysterious idea from
not-tooserious
minds to cause confusion in the land. Let us for the sake of unity forget this d
ividing-history and
move forward. Unity and goodwill are the watchwords of our great ancestors.
Finally, the political and administrative traditional systems of governance of T
won-Brass right from
time immemorial are rooted in the ideas of true-and-compound-federalism; compoun
ds/units republicanism
and town-democracy. The Twon-Brass man and woman were/are still looking for the
definition(s) of what
others called constitutional and executive monarchy*.
33
In Brass, there are no slaves and there are no lords. Spiff Compound; Sambo Comp
ound; Shidi
Compound; Kemmer Compound and Cameroun Compound people are all Brass bonafide ab
origines. All
later day claims of extreme constitutional and executive royalties in the town a
re baseless.
* More of this in Chapters Four and Five
NOTES
1. The division of an ancient town to new villages or other towns to score a pol
itical point(s). This is
now famous in the Niger Delta.
2. Nicolo Machiavelli was an Italian elder statesman and political philosopher,
that postulated the
theories of greed and rule-for-ever. Deceiving of people to get what one wants i
s also his theory.
3. How he came to bear the name, Spiff is not cleared, however, as a devoted Chr
istian, it may be
part of his Christian name. The meaning of the name is still a thing of speculat
ions.
4. See chapter eight
5. The European cemetery was the place where Europeans that died during the Akas
sa war were
buried. The place is a big tourist site up until now. See pictures section.
6. Chapter Eight for details
7. This also confirmed the extreme generosity of the average Brassman and woman.
It will be
interesting to note that, in this period a lot of towns and villages in Nigeria
were chasing
missionaries away. See History of Christianity in West Africa, by Rev. Paul O. A
jah.
8. More of erosion on chapter ten
9. More of Ada’s large-heartedness and extreme love for people later in this chapt
er
10. “The Founding of a Community…” by S. D. Eke-Spiff (J. P.)
11. No past or present Chief Ada Spiff has ever achieved half of what the first
Ada achieved in a
short time.
12. Allen Spiff, Dandeson Spiff and others were sent to the very expensive and f
amous Grammar
School in Freetown, Capital of Sierra Leone.
13. This explains why until recently Spiff house members were the people that oc
cupied all enviable
positions that were allocated to Brass by the Government. Chief Ada started the
foundation.
14. It is still not clear whether some Brass people were involved in this lootin
g. However, Ada house
people were innocent from everything in this regard. See S. D. Eke Spiff “The Hist
ory of Ada Spiff”
15. In this period the British government was a law to themselves. Severe punish
ments were given to
Africans for every alleged minor crime. See “A Thousand Years of West African Hist
ory”. Edited
by J. F. Ade and Lan Espie
16. Traditionally the Chief James stool is the traditional deputy stool to the C
hief Ada Spiff stool.
When any Ada died or was removed, the reigning Chief James Spiff will automatica
lly be a regent
before a new one will be chosen. The present C. F. D. James Spiff became a regen
t because of the
death of the incumbent in a communal clash between Nembe and Kalabari in the ear
ly 90s. The
present regent is an educationist; he became a chief in the early 70s. He is now
a private
businessperson.
17. See appendix for his full biography and installation ceremony.
18. Chief A. T. Amiebi and Chief Eke Spiff are actually not chiefs from their co
mpound – Spiff
Compound. They are Amayanabo presented chiefs of Twon-Brass. More about Chief A.
T. Amiebi
in Chapter 4
34
19. There are also some sub-families just growing or moving towards distinct fam
ilies from some
major ones. Secondly, the history of these families in Twon-Brass is another are
a that has not been
studied.
20. More of the history later. But note that names corruption in the early perio
ds of contact was the
European’s pastimes. This is common also in Bonny, Kalabari, Hausa land, and Yorub
a land.
21. This sometimes varies. From the Local Government Office
22. What informed this idea is not still clear, however, definitely it was not o
ut of Christian
fanaticism.
23. There are some sub-family that are seeking for limelight. However, all these
families are offshoot
of the major ones.
24. It is my considered opinion that exclusively the aborigines of the house sho
uld handle Traditional
house matters.
25. More of this in the next chapter
26. See the names of the major families below.
27. The original place where the hardworking and rich Mr. Sambo came from is sti
ll a thing of
conjecture. However, some authorities believed that he came from the northern pa
rt of Nigeria
(Hausa/Fulani etc).
28. Some authorities traced the descendants of the Ogomo-Meikoro family to this
union.
29. Most members of the house always put Pere and George families as one family.
30. It is not clear whether like king Jaja of Opobo, Chief D. K. Oruwari also re
garded Bishop
Crowther as a bad man. King Jaja normally referred to the Bishop as a very bad m
an! See “The
Educated Elites in the Nigerian Society”, by E. A. Ayandele
31. Those who strongly believe in the “Gods” of Africa. We still have a lot of them
in Brass
32. However, some authorities believed that Oruwari founded Kemmer Compound and
went to
Nembe and was using the place as a trading post. He also later sent his educated
son to become the
first (?) head chief of this section.
33. There are some other slight different histories. But all of them have the Tw
on and the Boutibi as
the northern stars of their histories. See also appendix for details (Vol. II).
34. According to some authorities, it was this man that adopted the name “Cameroun”
from the
company he was working for.
35. Chief professor Odu Cameroun is a relatively young, first professor of soil
related study, East
of the Niger (then). He became a chief in the very late eighties or so. Since th
en he has used his
educated sense of responsibility to pilot the affairs of the compound. He is als
o the first professor to
head a compound in Twon-Brass.
1. 36. According to the records this family was once with Shidi Compound. Why th
ey moved to
Cameroun Compound is still a thing of speculations.
35
PART TWO
CHAPTER THREE:
ANCIENT RELIGIONS OF BRASS
INTRODUCTION
It is now, a common fact that, before the historical Jesus Christ was born: The
Hausa/Fulanis; Yorubas;
the Ibos; the Ijaws; the Urhobos and other nationalities of Africa and most part
s of the world were already
existing1. Some at this period were at the peak of their socio-economic progress
and development. The
birth of Christ can be relatively connected to the birth of Christianity2. There
fore, before Christianity spread
to West Africa and to the Ijaw nation and in extension to Twon-Brass, the people
already had their own
forms of viable and valuable ancient Religious Orders. These kinds of ancient Re
ligious Orders were also
common in the B.C. eras around the North Africa zones. Egypt and Morocco are goo
d examples.
Back home, the Yorubas, the Hausa/Fulanis, the Ibos and other races also have th
eir own ancient
Religious Orders3. The Ijaws (Izon or Ijaws) in general and Twon-Brass in partic
ular also have their own
ancient Religious Orders. The utilities of these Orders to the people’s welfare ar
e not in doubt. Even now,
that Western and Eastern Religious Orders4 have become common in this part of th
e world; these ancient
traditional Religious Orders are still popular with the people. Ancient history
pundits normally use the
existence of these Religious Orders in a particular place to date the origin of
that place or land. Twon-Brass
by all reasonable standards is an ancient town. The famous town is blessed with
many ancient Religious
Orders. In this chapter, we will succinctly elaborate on this Religious Orders5
of Twon-Brass.
THE MAJOR RELIGIOUS ORDERS OF TWON-BRASS
MALE RELIGIOUS ORDERS
The Male Religious Orders existing in Brass are:-
1. Sekia Pele Religious Order
2. Abadi Religious Order
3. Nyana-wari Religious Order
The ancient Female Religious Orders existing in Brass are:-
1. Mindi-Zeba
2. Ama-kiri-ba
3. Mindi Koromo
4. So-no-ma Erewo
These are the sub ancient Religious Orders
1. The Osa ain (bele(s))
2. Ebe-be-ge(s)
3. Wari-Gbo lo-lo –A-teme
36
The Sekia-pele Religious Order:- This Religious Order is now regarded as the own
er of what is now,
known as Twon-Brass. According to the Priest; when Sekia-pele came to Twon, the
area was very bushy
and in the process of clearing the forest, he (Sekia-pele) met Nyanawari. Nyanaw
ari, as the story/account
goes, was comfortable with the bushy nature of the Island, therefore he stopped
Sekia-pele from clearing the
forest. Sekia-pele refused and a serious conflict that lasted for decades began.
This war of attrition
continued until Abadi, the owner of the famous Atlantic Ocean came to the scene
and settled the matter. An
agreement was reached (OVO) and Sekia-pele like Jacob of the Bible was favoured
with the enviable
position of the owner of the Island (Twon-Brass). Thus at present Seki-pele is r
egarded as the Amanyana-
Oru (town-owner juju/god) in Brass.
The dates of the arrival [when these gods came to settle in the town] of Sekia-p
ele and Nyanawari may
never be known, however, conservatively, experts (through radiocarbon analysis a
nd dating) have
approximately put their arrival dates as some 50yrs before the birth of Christ6.
At present the Sekia-pele’s cathedral is situated in Sambo’s Compound, very close to
the town square
(Opupolotiri). Before now the cathedral was built with sacred grasses. Now, it i
s built with corrugated iron
sheets (zinc). It is highly forbidden for anybody to enter this cathedral withou
t the permission of the chief
high priest (An equivalent of Bishop, Pope or Imam). Women are almost not allowe
d to go close to this
cathedral.
The festival of this Religious Order always falls/starts in February, the period
of flooding [of the
Atlantic Ocean]. To the adherents of this faith the four-day festival period is
their own Xmas or Salah
equivalent.
Day One of the festival period is called: Eru-Sara-Ene, meaning [denotatively] t
he day to pour drink.
The drink to be poured is normally palm wine. The high priest will take a jug fu
ll of palm wine in his left
hand and recite some incantations and do other things that he deem fit (that can’t
be explain by normal
human beings that, are not in his spiritual state). Before pouring a good part o
f the palm wine on the
doorstep of the cathedral7. After this show, “He” (the high priest) and his follower
s will feast on the palm
wine. Visitors are allowed to join them to share the wine.
Day Two of the festival is called Peri-Pele-Ene. On this day all the “holy” spirits
of the Order will come
upon all the followers of this faith and they will display/dance/gyrate througho
ut the day, dressed in their
full regalia in their square. Viewers always strictly follow the instruction (tr
aditions) of the Order while
watching them as they dance.
Day Three always coincides with the de-flooding of the water back to the Atlanti
c Ocean. In the
morning of this day, there will be drumbeats in the morning with few hours of di
splay/dancing. Later as the
floodwater flows back to the ocean, so the spirits leave their host and go to th
e ocean. This signifies the end
of the dancing and drum beating.
Day Four is called the day of rest and purification (Ira-suo-ene). The priest an
d other faithful, though
not dominated by the holy spirits again will not talk/speak/discuss with non-adh
erents and the male
members will not go close to women, and vice versa. Finally, all the faithful wi
ll bathe/cleanse themselves
in the river for final departure of the holy spirits of the Order. After this ac
t, the members of this Order
become normal/ordinary human beings and can now re-join the conventional society
.
37
ABADI RELIGIOUS ORDER AND THE NYANAWARI RELIGIOUS ORDER
Like the Sekia-pele ancient Religious Order, these Religious Orders are also acc
orded the same respect
by the people of Twon-Brass.
These two Religious Orders are also situated in the Sambo section of Twon-Brass.
But unlike Sekiapele,
their cathedrals are across the (Mindi Koromo) canal of Sambo Compound. They hav
e a lot of sons
and daughters (adherents) like Sekia-pele. The high priests of these Orders are
also very polygamous, in
fact the priests like Solomon of the Bible had unlimited number of wives. These
wives are mostly members
of the Orders8.
The festival month of Abadi is March, while that of Nyenawari is April. The dura
tions and manners of
the festivals are the same with that of, Sekia-pele9.
FUNCTIONS OF THESE RELIGIOUS ORDERS
1. Purifications of the town
2. Protection of the town
3. Prevention of sickness, like small pox; this is mainly the work of Nyanawari.
4. Divination (fortune telling); a lot of faithful and non-faithful still contac
t these good Religious
Orders; to know what the future has in stock for them. Sekia-pele and Abadi are
professionals in
this regard.
5. They act as doctors to very sick people that orthodox medicine has failed to
cure; it is believed that
Nyanawari cures all diseases.
6. These Religious Orders also cast bad and wicked demons and other bad spirits
out of people.
7. These Religious Orders also provide aids to Twon-Brass people, who are intere
sted in their affairs.
8. They check and balance the activities of the rulers of Brass.
9. They play a prominent role in the election or appointment of leaders in the t
own.
10. They introduce and modify cultural practices in Twon-Brass.
Mindi-Zeba, Ama-kiri-ba, Mindi Koromo and Sono-ma-erewo are the female Religious
Orders. These
Religious Orders are under the shades of the male Religious Orders. They are som
etimes also referred to as
the principal wives of the male Orders. However, the case of Sono-ma-erewo is sp
ectacular.
SONO-MA-EREWO
Sono-ma-erewo literally means: The Seven Sisters. There are two Religious Orders
in this ancient
system. There is one Sono-ma-erewo that is situated/located in the Twon-Kubu sec
tion of the town. The
other Sono-ma-erewo is located in the terminal of the Nigerian Agip Oil Company
section of the town.
Their cathedral is inside the forest between the Agip Tank Farm and the Agip Wor
kers’ Residential area.
The Nigeria Agip Oil Company because of the respect they have for the town and t
his Religious Order is
taking good care of the place. The forest still remains virgin. The canal close
to the cathedral of this
Religious Order is forbidden to the general public. Permission is only given onc
e a year to harvest the fishes
in the canal. The priests of this Religious Order always normally come from the
Ogomo-Mei Nkoro family
of Sambo Compound. It is believed that the beautiful [spirits] high priests of t
his order sometimes take the
shape of human damsels and move around in the town. The second Sono-ma-erewo tha
t is in the Twonkubu
section of the town is now an endangered species. At present there is no human p
riest representing this
ancient Religious Order in Brass.
38
The functions of the female Religious Orders are the same as those of the male o
nes. However, the
female ones are somehow inferior (by active functions generally) to the males.
1. The Osain10: These are various mysterious pots situated in some places/parts
of the town. These
pots always boil, even without fire under them. They have individuals that are t
heir representatives.
These Osains are lesser than the male Religious Orders. They sometimes act as me
ssengers for the
big Orders. Their functions are the same with the big Religious Orders, but in a
lesser degree.
3. The Ebe-be-ge Religious Order is the most investigative-messenger to all othe
r major and minor
Religious Orders. The Ebe-be-ge normally manifests its spirits on a long sacred
sizeable stick that
is carried by four or five [sometimes more] very strong young men. When the youn
g men put/carry
this sacred stick on their shoulders, the stick will command and give them direc
tion while they carry
out investigate into matters/allegations under focus. It has rules and regulatio
ns guiding the
bearers/carriers. Any attempt to violate these laws attracts negative consequenc
es. When the Ebebe-
ge is in motion, it can perform wonders. For example the carriers can cross a ri
ver still carrying
the stick on their shoulders without attempting to swim! This Order is very popu
lar among the
Twon-Brass youths.
GBOLOLO ATEME: These are powerful ancestral spirits that reside in the Mausoleum
s (Okpos) of the
various compounds. These ancestral spirits enjoy libations and greetings when an
ybody goes in and out of
the Okpos. There are also powerful families’ ancestral spirits that are accorded a
lot of respect in the town.
Each family can boast of one or more ancestral spirits in Twon-Brass. Their func
tions are the same as
that/those of the major Religious Orders. However, they operate more at the fami
lies and compounds levels.
When you see a Nembe/Brass man, by extension Ijaw man pour/empty/spill out drink
[mostly alcoholic
ones] on his door step or in front of him before taking/drinking/sipping it, kno
w that he is giving it to his
ancestral spirit(s) [i.e. Gbololo-Ateme in Brass language].
CONCLUSION
For the simple fact that no non Twon-Brass man or woman has creditably become {a
} high priests of
any of these ancient Religious Orders; confirmed the fact also that the Island,
Twon-Brass was a virgin
forest before the ancestors of Brass people occupied it. Note that the ancient R
eligious Orders were the first
occupiers of this Island before the human Twon-Brass inhabitants. Since then a v
acuum has not been
created.
39
NOTES
1. For details see the following books
a. A short history of Urhobo, by M. P. Okumagba
b. A short history of the Benin, by J. U. Egharevba
c. An outline of Igbo history, by Prof. A. E. Afigbo
d. Nigeria: A modern History, by Rev. Akpofure and M. Crowther
e. The African Iron Age, by P. L. Shinnie
f. The People of Africa, by H. M. Schieffelin
g. Christianity in Africa, by E. O. Babalola
h. The Black Man’ s Burden, by Basil
i. Being Black, Being Human, by Femi Oju-Ade
j. “The Izon Man, Yesterday, Today and Tomorrow”, a lecture delivered by Justice J.
A. P.
Oki, published by the Ijaw News, USA.
k. ‘The History of the Yorubas’, by Rev. Samuel Johnson
l. ‘Root’, by Alex H.
2. Christianity actually started about some decades after the death of Christ
3. Examples are the Shango, Arochukwu Shrine, etc.
4. Christianity, Islam, Buddhism, etc.
5. These ancient Religious Orders are sometimes called Juju houses. This is an e
rroneous
appellation.
6. Some authorities strongly queried this date. They believed that these Religio
us Orders arrived
Brass much later than this period.
7. The language of the high priest, when he is dominated by the holy spirits of
the Order is quite
different from the traditional Nembe language. The origin and the fundamentals o
f that language is
under investigation.
8. We have still not known their definition of a wife. However, a lot of their f
emale faithfuls proudly
called themselves wives of these high priests.
9. Sometimes depending on the focus of the festival, there use to be some minor
changes. However,
the fundamentals remain the same.
10. This Religious Order is now an endangered species among the rest of the trad
itional Religious
Orders in the Nembe / Brass kingdom.
40
CHAPTER FOUR
THE AMANYANABO* PUZZLE
INTRODUCTION
The most pressing vexata quaestio in contemporary Twon-Brass is/was the Amanyana
bo Issue. Many
competent authorities in Twon-Brass are deliberately pussyfooting about this mon
umental matter. Like the
proverbial Ostrich, most Twon-Brass chiefs, elders and even some youths are stil
l burying their heads in the
sand when their whole bodies are visible to the problem the Amayanabo Question i
s/was generating.
A book like this must consider this matter extensively. This I will do with impe
ccable traditional
sources. The unbiased and unpolluted minds should turn to the documents in the a
ppendix for full
understanding of this colossal matter that have polarized Twon-Brass, more than
the devil.
In this chapter the truth and nothing but the truth will be told/narrated/recoun
ted/related, not for me, and
not for the major gladiators, but for generations yet unborn.
*Please note that the idea, functions, and foundations of an Amanyanabo are very
different from that of an
Ama-digi-bo
41
THE AMAYANABO PUZZLE
It is a truism to say that: the idea of a constitutional and executive Monarchy
(Amanyanabo) is a very
alien (new) idea in ancient Twon-Brass1. The Twon-Brass man and woman, right fro
m time immemorial
had imbibed the ideas of true federalism, republicanism, and simple one-man-one-
vote democracy. The way
the town is divided into distinct and independent sections (compounds and more s
adly Amas now) is a
testimony of our true federalism. The manner in which elders and youths leaders
are elected in the various
compounds is a confirmation of our ancient republican ideology. The processes of
electing most of our
various compound head-chiefs (now sadly called: Ama-dabos) are an authentication
of our claims to simple
democratic norms.
Unlike other neighbouring towns and villages (like Nembe, Okpoma, Bonny, Opobo,
Okirika
Kingdoms) the Twon-Brass man and woman have never been ruled by a constitutional
cum executive
king/monarch before. Like the United States of America and the Igbos of Eastern
Nigeria, the idea of a godlike
ruling monarchy sends consternation into the bottommost part of the psyche of th
e average Twon-Brass
man and woman. How then were our ancestors ruling themselves (the whole town in
extension) without
conflicts2? Suffice it to say, however, that the idea of an Amanyanabo was conce
ived very lately in the
1920s3.The originators/architects/initiators of this strange system of rulership
did not consider the
psychological and political dislocations it will cause members of the community.
The roles/ functions/
characters /responsibilities of the ahistorical king they want to invent/concoct
/originate or create were not
also defined. They did not also consider, the fact that monarchism/ monarchical
system (a system of
government by a king or queen) lies on some essential foundations/ basics/ funda
mentals/ nitty-gritty, like,
royalty; founder theories4; slave/ master relationships5; high-achievement theor
ies6 etc.
Finally, the newly invented absolute Amanyanabo (kingship) stool was placed on t
he head of young
handsome and tall, Mr. Austin Samuel Arisimo. Mr. Arisimo was a member of Sambo
Compound. He was
born in 1904; he attended the famous St. Barnabas Primary School, Twon-Brass and
passed out with
distinctions in all subjects. Later, he passed the London Cambridge Certificate
Examination. Arisimo
worked as a senior clerk with the renowned English outfit United African Company
(U.A.C.) for some time
and later left for a teaching job. He taught in some schools including St. Barna
bas School Twon-Brass, his
Alma Mata. Mr. Samuel Austin Arisimo was also an ardent christian. He was an org
anist for the St.
Barnabas Anglican Church Twon-Brass for a long time. Arisimo loved eating green
plantain. Reading,
writing and composing of songs were his hobbies.
Mr. Arisimo had only a wife with six children. He became an Amanyanabo (of a sor
t) of Twon-Brass in
1929 and answered: HRH King Arisimo Austin Samuel Sambo. He died, March 25th, 19
62. He lived a
fulfilled life according to some authorities.
Immediately, Arisimo was made Amanyanabo, Twon-Brass became polarized to: Pro-Am
anyanabo and
Anti-Amanyanabo groups. The major argument of the pro-Amanyanabo group was/is th
at Twon-Brass was
matured for a central monarch! While the anti-Amanyanabo group believed and stil
l believe that the idea of
Amanyanabo with executive powers will be a cancer in Twon-Brass7. It will be int
eresting to note that
these groups’ faithful then (and even now) cut across all the compounds in the com
munity. The conflict
continued until Arisimo died in 1962 and was buried unceremoniously, according t
o many accounts.
. . . . . . . . .
From 1962 to 1978, Twon Brass enjoyed peace again. Then in, July 1973, a “Twon Pla
nning
Committee” was formed/established in a “mass” meeting of the Twon community. Actually
according to a
letter written to chiefs and the elders’ council on the 7th of June, 1974 and sign
ed by its executives, the
function of Twon Planning Committee centers on the social, economic and educatio
nal development of
Twon8. However, against these stated noble aims and objectives of the “Twon Planni
ng Committee,” the
42
idea of an Amanyanabo was born again. Then members of this planning committee ma
de the Amanyanabo
Issue their main concern. Series of meeting were held and finally the idea of an
other Amanyanabo was sold
to the public again. Some bought the idea and some did not as it was the case in
the 1920s. From the time,
Twon Planning Committee made the Amanyanabo Issue their pet-project to when it w
as finally concluded, a
lot of water passed under the bridge9. Finally, on the 4th of November, 1978 at
the Opu-Polotiri (ceremonial
ground) A. P. Diete Spiff10 was installed as the second Amanyanabo of Twon-Brass
, amidst serious
disagreements. Immediately after the controversial installation ceremony, the an
ti-Amanyanabo (not all the
people in this group were/against the creation of the stool, some were/are again
st Diete Spiff on
historical/origin grounds) group took the matter to court11, and since then, fro
m the courtroom to the
compounds’ level, down to the families’ level, Twon-Brass has known no peace again.
At present, the
matter has also been politicized, and a lot of people from outside and within th
e community are feasting on
the table of this disagreement in the town (see the appendix section for more in
formation). From all
indications the court of law cannot (the law court however, to a large extend ha
s disentangled it for us
legally) even resolve the soul of the matter12. The people are confused and they
are nostalgic and they want
to go back to their age-old traditions to look for the solution to this matter.
. . . . . . . . . . . . . .
In the light of the above, the next chapter will critically evaluate the ancient
administrative system of
Twon-Brass and will give workable-middle-of-the-road-suggestions to bring down t
he fire of the
Amanyanabo burning issue still.
NOTES
1. the Nembe people, the Bonny people, the Okrika people, the Akassa people, the
Okpoma people, etc can
all boast of numerous past executive kings.
2. The ancient Socio-political Administrative system of Twon-Brass is elaboratel
y treated in the next
chapter.
3. The protagonists of this first idea are not still known. Their aims are still
unknown.
4. The King is the founder of the town. The theory is common among the Ijaws. Th
erefore, he and after him
his descendants must be king. E.g. King Amakiri of Kalabari land.
5. The king or his ancestors are the slave masters/owners. That is the king boug
ht the other members of the
town. This is a very common theory in the Arab world.
6. The king must have done a spectacular thing for the town. e.g: Jaja of Opobo
7. There are other minor points of disagreements, but these are the major argume
nts of these groups.
8. See appendix for this letter. The Secretary of this committee was Mr. A. T. A
miebi., he is now a chief of
the town. Mr. Amiebi was born some eighty years ago. He attended, the famous St.
Barnabas Primary
School and had his Secondary education in Lagos. He worked in Lagos for some tim
e, he came back home
some thirty-five years ago. Since then he has used his wealth of experience to a
dd to the development of the
town. The chief is now a private businessperson.
9. See letters written by this Committee to various people. Most of these letter
s are in the appendix section.
10. A. P. Diete was the first Military Governor of old Rivers State. He is now c
alled HRH chief A. P. Diete
Spiff. The Amayanabo of Twon-Brass, Seiriyai II
11. See appendix for full details.
12. The Court decided the case in favour of the Amanyanabo’s group after some 20 y
ears. This, however,
has not brought back the much needed unity and peace in the community.
43
CHAPTER FIVE
THE ANCIENT SOCIO-POLITICAL ADMINISTRATIVE SYSTEM OF
TWON BRASS
INTRODUCTION
Since we have all agreed that the idea of a central executive Amanyanabo is a st
range and new
development in Twon-Brass. In this chapter we will elaborate on how the ancient
Brass man and woman
governed themselves. And in the concluding part of this chapter, some suggestion
s will be given to unzip
Twon-Brass from this lock jam – The Amanyanabo enigma+, the court of law has legal
ly helped us to solve
for now.
ANCIENT POLITICAL ADMINISTRATIVE SYSTEM OF TWON-BRASS
Like so many villages and towns in the world, Twon-Brass is also divided into se
ctions. However,
unlike other communities Twon-Brass has no constitutional/executive central head
overseeing the affairs of
the community. Right from remembered time, the various sections (Compounds, now
Amas) heads are
regarded as the true monarchs [of a sort of these compounds].
All various administrative, political, cultural, social, etc decisions concernin
g the various compounds
were/are finally decided by the compounds’ head chiefs in their sundry domains1. T
his is what experts of
Twon-Brass history called Brass ancient true federalism.
Furthermore, study of ancient documents revealed that when an issue arises, that
concerns the whole
community, the five cardinal head chiefs, i.e. the supreme administrative counci
l of the town; would give the
final verdict on the matter. Because they were [and are still] five in number, d
emocratic verdict was very
easy to obtain. All the ancient treaties were signed in this way. When king Koko
, came to get fighters in
Twon-Brass, the various compounds gave fighters to him based on the decision tak
en in a meeting held by
the supreme council of Brass2. The now, famous agreement, Twon-Brass people sign
ed with Tenecco (for
the parcel of land Agip is still using) some decades ago was only signed by [som
e] the sectional chiefs3 or
their representatives.
Therefore, the full independent and sovereignty the various sectional (Polos) ch
iefs were/are still
parading are [two] examples of the ancient unique administrative principles of T
won-Brass political system.
Thirdly, the Twon-Brass people have never stayed under/or had never been ruled b
y an-allencompassing
king before. What these people knew/knows and believed in; is that, their sectio
nal
(compound) heads are their semi-kings. Nothing more, nothing less. The idea of v
enerating their sectional
heads [compound chiefs] as kings has eaten so deep into the pyshe of the average
Brass man and woman,
that now they even make jest of or tease those other communities that have a cen
tral executive constitutional
monarch.
+The Amanyanabo concept should not be taken as the same with Ama-digi-bo. The id
eal of Ama-digi-bo
was a Paleozoic tradition of Twon-Brass before the 1920s, when the idea of an Am
anyanabo was invented.
44
From the above, it is now crystal clear that when in the 1920s and 1970s, the id
ea of a central head with
constitutional backing and executive powers arose; antagonists of this idea also
raised their voices to
denounce the idea in their various roof tops BECAUSE BRASS AS A COMMUNITY DO NOT
HAVE
THE ANCIENT SYSTEMS/ FOUNDATIONS LIKE MASTER CONQUEROR, PALACE,
ESTABLISHED HEREDITARY TREES, KING MAKERS, SLAVES, ETC. This, according to the t
hink
tank(s) (of the anti-amanyanabo group) is because the idea of a central head wit
h full sovereign powers is
against/violates the ancient cultural political system of Twon-Brass.
It is not a safe thing for historians or history writers to pass judgment/verdic
t. Therefore, this work is
not interested in condemning neither the progressives4 nor the conservatives5 el
ements of the Twon-Brass
central kingship issue.
CONCLUSION
In the light of the above, the suggestions herein (to my mind) will largely solv
e the lingering
Amanyanabo problem that is polarizing Twon-Brass. Please we must note that Amany
anabo stool is not and
will never be the Sine-qua-non for progress. The United States of America, Canad
a, the Igbos, etc. have no
central executive monarchy and they are some of the most developed and ancient p
eople of the world by
modern standards/ideals/morals. Some European and Asian countries like the Unite
d Kingdom and Saudi
Arabia, etc. have constitutional (and executive) monarchs; this is good for them
, because it is rooted in their
culture and ways of development and growth. It is not compulsory that we must ad
opt a system that is
putting us asunder. The first class classification money/ benefits from the Baye
lsa-State Government and
other benefits (prestige) are not more important than our unity. Our dear unity
is paramount; all Brass
loving people should only emphasize issues that will unite us.
Therefore, with love to all and hatred to none; we humbly suggest that:
Firstly, as it was before 1929, the head chiefs of the five cardinal houses (com
pounds/polos) should
always be the supreme administrative council.
Secondly, the chairman of the chiefs’ council (which is always one of the head chi
efs) should be our
ceremonial king outside the shores of Twon-Brass (after now). Any benefit theref
ore that accrues to the
stool should be shared among the five houses. This should be rotational. This so
lution is not uncommon.
Thirdly and finally, if we must have/create a central, royal, constitutional, he
reditary-oriented and
executive Amanyanabo*, (as some people believe we have now; or we are about to h
ave soon) we should
define his/her [the king or queen] roles/functions/characters/ responsibilities
(in a constitution or in any legal
means) and make his activities purely ceremonial6 now (this can change later).
* A ceremonial Amanyanabo performs the same functions with an Ama-digi-bo. And t
he people of Twon-
Brass (both the diluvian people and the contemporary ones) are at home with the
Ama-digi-bo stool,
concept and functions.
45
NOTES
1. Until now, the extreme love for the compound head chiefs is very visible.
2. This was during the Akassa War.
3. More of this in the next chapter
4. The progressives are the pro-Amayanabo group.
5. The conservatives are the anti-Amayanabo group. Who believed in maintaining t
he ancient
administrative system of Brass.
6. Some Igbo communities have adopted this method and the whole idea is working
very well and fine
for them. Examples, the Nkanu clan of Enugu State is using this method.
46
PART THREE
CHAPTER SIX
AGIP AND TWON-BRASS
Twon-Brass is a major and strategic town in the famous (political and geographic
al) Niger Delta zone of
Nigeria. The Niger Delta is one of the largest in the world; the zone is a compl
ex and fragile wetlands and
dry lands, covering about 70,000 square kilometers of which 20,000 are seasonall
y flooded zones, tidal and
swamp areas. The delta spreads across 8 of Nigeria’s 36 states, viz Delta, Bayelsa
, Rivers, Imo, Edo, Akwa-
Ibom, Ondo and Abia.
The Niger Delta features prominently in Nigerian history and its economy. In fac
t, the most important
sub-Saharan oil and gas reserves (equivalent to at least 25 billion barrels of o
il and 1000billion cubic meters
of gas are located in this area). Besides petroleum, the Niger Delta is endowed
with immense resources,
including mangrove and tropical forests.
Because of the colossal natural resources, Providence blessed the area with, lot
s of multi-national oil
companies are operating in the area. The three major multinationals operating in
the Niger Delta are Shell,
Agip, and Elf.
Twon-Brass, [for the past 30 years or so] has been accommodating/hosting the Nig
erian Agip Oil
Company. The company is occupying more than 990.08 acres of Twon-Brass most fert
ile land1. Actually,
this huge land was let/ lease/ hire/ rent out to Tenneco Oil Company of Nigeria,
which sub-let the land to
Agip2. How Tenneco hired out the land to Agip is not yet known!
The Twon-Brass Agip Oil Exporting Terminal is on the Atlantic Coast, about 100km
west of Port
Harcourt and 500km south-east of Lagos, the commercial capital of Nigeria. Two a
nd half hour’s drive
from Yenagoa the Bayelsa State capital3. The construction of this Brass Terminal
started in July 1971 and it
began operation in April 1973.
The terminal comprises more than 12 tanks with an overall storage capacity of mo
re than 3 million
barrels. The oil is pumped from the storage tanks through a 36” sea line to the lo
cating point, which consists
of a bouy capable of receiving more than 250,000-ton tanks. The loading point is
situated in the Atlantic
Ocean4.
The activities of the Nigerian Agip Oil Company have attracted many other compan
ies to the town5
including now the famous Brass LNG Limited that was incorporated in 2003. Agip’s o
perations in Twon-
Brass cannot be described by any observer as encouraging. Chapter 10 will succin
ctly x-ray Agip’s
relationship with Twon-Brass people.
NOTES
1. See, appendix for the full terms of Agreement signed in the 70s
2. See, appendix for cases of complain against Agip on land matters
3. This is through a speedboat. There are no-motorable roads in these areas.
4. See, Oil Explosion in Africa. A journal published by Agip.
5. See, Chapter ten for the names of the companies.
47
CHAPTER SEVEN
COMMUNITY DEVELOPMENT COMMITTEE, CHIEFS COUNCIL, WOMEN GROUPS, AND
YOUTH FORUM
INTRODUCTION
Community Development Committee (CDC); Chiefs Council, Twon-Brass Women Associat
ion and The
Youth Forum, are the major organizations/ groups that have had a tremendous infl
uence on the rapid
development of Twon Brass town. All indigenes of Twon-Brass belong to one or mor
e of the abovementioned
organizations or groups. In this chapter, we will flash our searchlight on them
and at the end of
the day; we will try as much as we can [our level best] to put them in their rig
ht perspectives.
THE CHIEFS COUNCIL
The Chiefs Council is as old as the various traditional compounds head chiefs in
Twon-Brass. According to
the Memorandum presented to the Committee on the classification of traditional r
ulers in Bayelsa State by
the general people of Twon Brass. All political chieftaincy stools were establis
hed between the mid and the
late nineteenth century. Therefore, the Chiefs Council Association under review
started in this period.
All accepted chiefs (the chiefs are now more than 180; before 2004, the chiefs i
n the whole Twon-Brass
were less than 18) of Twon-Brass are members of this Council. This Council is al
so the supreme
Administrative Assembly of the town. In the pre-Amanyanabo era and even now, the
council’s decision on
general Twon-Brass matters is sacred. Virtually all head chiefs of Twon-Brass ha
ve been chairmen of this
august Council at one time or the other. The chairman position is rotational. In
the pre-Amanyanabo era,
the chairman of this eminent council was the ceremonial king of Brass outside he
r shores. Besides,
emergency meetings the Council members normally meet monthly.
Finally, and unfortunately the Amayanabo albatross have brought down this high-r
anking Council for
the past twenty years or so.
COMMUNITY DEVELOPMENT COMMITTEE (CDC)
The idea of a Community Development Committee is quite a recent development in T
won-Brass. The
functions of the C.D.C. were the functions of some other moribund voluntary asso
ciations in Brass. The
Twon-Improvement Union and Twon Planning Committee are examples of associations
that were carrying
out the functions of C.D.C. in Brass. Of all the CDCs that have existed in Brass
, the one that brought the
idea and the value of C.D.C. to the lime-light in Twon-Brass town was the one he
aded by Mr. S. D. Eke-
Spiff, now a chief of Twon-Brass. However, this C.D.C. was overwhelmed with alle
getions of financial
mismanagement and was dissolved.
Later Mr. (now Elder or perhaps, a chief) Ernest Columbus of Sambo Compound led
the C.D.C. other
executive members were: Tony Majors, vice chairman; Samson Prefegha, secretary;
Allen Erefagha,
assistant secretary; Sorboi Randy, financial secretary; Inodu Omieworio, PRO; Mr
s. Eneni Amada,
treasurer. These members were drawn from the various compounds of Twon-Brass. Th
e constitutional
function of the C.D.C is the coordination of the affairs of the town. The C.D.C
coordinates the affairs of the
town; and liaise with the oil companies, etc [for the benefit of the youths2 and
other members of the
community]. The C.D.C has now even taken over the work of the Elders Council.
48
TWON-BRASS ASSOCIATION OF WOMEN
The pre-colonial and post-colonial history of Nigeria is dotted with a lot of wo
men influences. The
legendary Sarauniya Amina of Zaria; Edeleyo of Benin; Iyayun of the ancient Oyo
kingdom, Pupupu of
Ondo; Madam Tinubu of Lagos; etcetera, are some of the numerous women that had l
eft their homes to
come out and say something to influence the direction of their peoples’ developmen
t.
Traditionally, in the famous Niger Delta, where, Twon-Brass belongs, the role of
women is rigidly
defined. Women are respected, they are adored, but their activities are restrict
ed to the four-corner of the
houses/homes.
However, today the roles of women have drastically changed. Women have come out
of the homes.
They are now in every organization. They have also formed their own organization
s all over the nation and
the world at large.
The women of Twon-Brass have also taken up the challenges facing women as a whol
e in Twon-Brass,
and have formed their own distinct association.
. . . . . . . . .
The Twon-Brass Association of women was formed about ten years ago. All Twon-Bra
ss women , that
can trace their histories to ancient Brass are members of this association autom
atically.
The major function of the association is the improvement of the Brass women, pol
itically, socially,
academically, economically and culturally. The first known executives of the ass
ociation were:
1. Mrs. Hannah Charles Deigh3 (President)
2. Eneni Amada (Vice President)
3. Tarinabo Spiff (Secretary)
4. Two members each from the various compounds4
THE YOUTHS FORUM5
There have been many youths’ associations in Twon-Brass. All of them shared the sa
me aims and
objectives. The first known association was founded in 1973: The Twon-Brass Plan
ning Committee6, in
1984, Twon-Youths Club was formed7. Twon Development Union came into being in 19
858. Twon-
Improvement Union was established in the same year with the later9. Then in 1986
, Twon-Brass
Progressive Union was formed. The Twon-Brass Graduates Forum was formed [recentl
y] in 199910.
All these organizations, associations, forums, clubs, are now, at best sleeping/
defunct. The only one in
line and was fighting for the progress of Twon-Brass is: The Youths Forum. This
association (Forum is
also now moribund) was revived by the executive (mentioned below) about five yea
rs ago. The functions of
this forum under review are the same with the above-mentioned ones: the developm
ent of Twon-Brass,
politically, structurally, academically, and economically.
The most vibrant executives of this distinguished forum were:
1. Mr. Charles Daniel11 (President)
2. Mr. Jonathan Diribodi (Secretary)
3. Mr. Ebiye Golden (PRO)
4. William Abadi (Provost)
5. Willy Trust (Treasurer)
49
ACHIEVEMENTS OF THE YOUTHS FORUM
It will be interesting to note that the Youths Forum was a non-profit making org
anization, and
dues/levies are not collected from any individual or organization. Therefore, al
l the achievements of this
august forum were from personal efforts, etc of the noble executive members. The
achievements of the
forum are as follows:-
1. Creation of employment opportunities and provision of information concerning
job
opportunities, with the personal efforts of the executive members, virtually all
unemployed
youths of Brass [then] learnt how to seek for employments, on permanent or tempo
rary basis.
The forum was also instrumental to the employment of the over fifteen senior sta
ff that Agip
had employed so far in the past decade [before the year 2009].
2. This association has given out more than 20 primary and post primary scholars
hips.
3. The total renovation of the St Barnabas Primary School was their handiwork.
4. They facilitated the repairs and constructions of road networks all over the
town.
5. The last embankment of the seashore of the town was largely out of their own
effort.
6. At present, all the various compound squares have been cemented; this was don
e because they
worked to make it happen.
7. They renovated a befitting executive Secretariat for Brass Youths (it is now
being occupied
by the State Ministry of Health).
8. The last total renovation of the residence of the Magistrate.
9. The last renovation of the Brass General Hospital.
10. The improvement of the quality of the pipe borne water in Brass.
11. They were instrumental to the on-going construction of the NYSC Corpers’ Lodge
, Brass.
12. The Twon-Brass Jetty was repaired in their tenure.
13. The establishment of a computer training school in Brass (this is now moribu
nd).
14. Establishment of a well-equipped sewing school in Twon-Brass (this is now mo
ribund).
15. They Provide Industrial Training opportunities to Twon-Brass students in Agi
p and other
companies. Before, this time, these kinds of opportunities were given to only ou
tsiders/non-
Brass students.
16. Finally and most importantly, they educate the average Twon-Brass youths to
know his/her
God-given rights and duties.
50
NOTES
1. See appendix for this memorandum.
2. the truth of the matter is that, the CDC at present, is just a rubber stamp i
n Brass.
3. Mrs. Hanna C. Lawrence is one of the daughters of the renowned Late Chief C.
J. Sambo. She was
instrumental to the establishment of the association. In Brass, she is regarded
as the foremost Women
Rights Crusader. Her very brilliant organizational skills are what is/are still
keeping the association in the
main stream.
4. The other executive members sometimes are more than two.
5. The name is now changed to: Federated Association of Twon-Brass Youths.
6. See, appendix for the executives of this association.
7. The President of this club is/was Mr. R. C. Dokubo while the Sec. Gen. Is/was
Mr. Chris Alagoa.
8. Asst. Secretary General of this club was/is, Mr. Inatimi Cornelius while Joy
Spiff was/is the Sec. Gen.
9. Mr. N. O. Ezekiel Spiff, was/is the General Secretary.
10. Mr. Oliver Otonyo and late Temple Diete-Spiff, were/are the President and Se
cretary General
respectively of this association. They are all now, senior staff of Agip.
11. Mr. Daniel Charles is a graduate, with an exceptional skill for Crises manag
ement. He is one of the
numerous grandsons of the legendary late chief C. J. Sambo of Twon-Brass.
51
CHAPTER EIGHT
MODERN RELIGIONS AND SCHOOLS IN TWON-BRASS
INTRODUCTION
In a previous chapter, we looked at the ancient Religious Orders of Twon-Brass.
In these pages, we will
introduce the modern religions existing in Twon-Brass. We will also elaborate on
the schools: nursery,
primary, and post-primary schools. Where necessary, we will make some salient po
ints about these topics
under review herein.
MODERN RELIGIONS IN TWON-BRASS
There are as many as 5,000 religions in the universe. However, the major two rel
igions that are in
existence/or operating in Twon-Brass are – Christianity and Islam. Some sects of B
uddhism and Hinduism
were once established in Twon-Brass1.
SOME MAJOR CHURCHES IN TWON-BRASS
1. St. Barnabas Anglican Church (Protestant)2
2. The Divine Order of Cherubim and Seraphim3
3. Roman Catholic Church
4. Christ Faith Clinic
5. Deeper Life Bible Church
6. Jehovah’s Witnesses
7. Brotherhood of the Cross and Star
8. The Apostolic Church
9. Victorious Life Gospel Ministry
10. Greater Evangelism World Crusade
11. Winners Chapel
12. Glory Land4
13. Seventh Day Adventist
14. Teme-ebiye Zion Church
15. Holy Angelic Zion Church
16. The Holy Messiah Zion Church
17. Ramaselio Zion Church
18. The New Apostolic Church
19. Celestial Church of Christ*
ISLAM
The origin of Islam in Brass pre-dated the beginning of colonialism in Nigeria.
Because of the extraordinary
hospitality of the people of Twon-Brass, people from various places in the world
enjoy
staying/living in Twon-Brass.
The population of Muslims in Twon-Brass at present is more than five thousand pe
ople. They are
mainly from the northern and western parts of the country. Some Twon-Brass indig
enes are also converts to
52
this faith. The faith has a good prospect in Twon-Brass. At present, there is a
Jumat Mosque in the town
and the traditional five times daily prayers are being observed by the adherents
of this faith without
molestation from any quarters.
*The number of churches is sure to increase any time. This is mainly due to the
growing cosmopolitan
nature of Twon-Brass.
53
SCHOOLS: SOME MAJOR NURSERY, PRIMARY, AND POST PRIMARY SCHOOLS
1. Government Secondary School (Govt.)
2. St. Barnabas Primary School5 (Govt.)
3. Uncle Sammy Nursery, Primary and Secondary school (private)
4. Commonwealth Nursery, Primary and Secondary School (Private)
5. Demepere Nursery and Primary School (Private)
6. Lady “N” Nursery and Primary School (Private)
7. Crowther Memorial Nursery and Primary School (Private).
8. Y.W.C.A. Nursery School (Missionary) (Now defunct)
9. Community Secondary School, Beliatiama6
54
NOTES
1. In the mid eighties Hare Krishna branch was established in Brass. Some Twon-B
rass people still
belong to these religions. Other movements like Eckankar, Grail Message etc are
in Brass. Because
they do not accept the name religion, we are excluding them in this chapter.
2. The St. Barnabas church was established by Samuel Ajayi Crowther, under the a
uspices of the Church
Missionary Society. The church and the school were simultaneously established on
the same date. The
25th of August, 1868. See S. D. Eke-Spiff’s seminal work, “The Founding of a Communi
ty and the
church at Twon-Brass”, for a detailed history of the church.
3. This church was established 24, August 1964. This is the second oldest church
in Brass.
4. The church moved from Ewo-ama to Brass, during the war between Ewo-ama and Ok
poma.
5. The school is now divided into school 1 and school 2. It was established the
same year with the church,
1868.
6. C.S.S. moved to Brass from Beliati-ama because of the War between Beliati-ama
and Liama.
55
CHAPTER NINE
SOCIAL, CULTURAL, AND POLITICAL CLUBS IN TWON-BRASS
INTRODUCTION
Like every other society where human beings exist, Twon-Brass also has pockets o
f social, cultural and
political clubs. This chapter will deal with these clubs in Twon-Brass.
POLITICAL CLUBS IN BRASS
These clubs have a strong taste for political activities in Twon-Brass. However,
they are not exclusively
political in all their activities. They sometimes go into cultural activities. T
he sad fact is that at present most
of these clubs or associations are now moribund.
1. Oceanic Foundation (formerly: triumph movement)
2. Ecomog Club (now United Club of Twon-Brass)
3. Club 17 Brothers Venture
4. Wise Foundation
5. Dollars Club
6. Don Simon Club*
7. Twon-Brass League
*We are sure that this number will increase by two fold before 2020, however als
o most of them are now
defunct too
56
CULTURAL CLUBS IN BRASS
For now, there are only two main purely cultural clubs in Twon-Brass. Before, th
is time they normally
display their colourful masquerades during the Xmas and the end-of-year/new year
celebrations. However,
these cultural clubs are now dying fast. They are:
1. Opu Sekia-pu (Big-dancing-cultural club). This club normally admits only matu
red males’
achievers.
2. Kala-Sekia-pu (Small-dancing-cultural club). This club is open to every inter
ested male. A lot
of Brass men and boys are members of this club.
3. There are also some exclusive cultural clubs for women (e.g. Adaka Ogbo). The
se clubs
normally display at the end of the year like their all-male exclusive counterpar
ts. They also
entertain people when they are invited for occasions. These clubs are now, almos
t extinct.
THE SOCIAL CLUBS
In Twon-Brass, the clubs that engage in social activities are particularly the A
ge-grades. These Agegrades
are as many as the age brackets in the town. Each Age-grade only admits members
of its specified
age ranges. For example, 1973-74 age grade/group only admits people from this ag
e brackets. Both males
and females can belong to one grade. The Age-grades do not have definite functio
ns, they go into anything
they feel will bring the much needed socio-economic development to the ancient c
ommunity of Twon-Brass.
NOTES
1. Oceanic foundation is (now, was) the richest, the most organized, and the mos
t politically shrewd
club in Twon-Brass. For now, in Twon-Brass, this club decides, who get what, whe
n and how in the
political scene of Twon-Brass. However, the Local Government Council, they are (
now, were) controlling is
in a sorry state.
57
PART FOUR
CHAPTER TEN:
TWON-BRASS WEBS
INTRODUCTION
In this chapter, we will concern ourselves with the major problems Twon-Brass is
facing. And we will as
patriots, give some suggestions where necessary to address the menacing problems
. The issues we will
review are: Nigerian Agip Oil Company’s relationship with Twon-Brass; The Twon-Bra
ss
accommodation/hosting of internally displaced people (popularly called: refugees
) crises; the erosion and
environmental pollutions and its attendant hazards confronting the community wil
l also be treated.
NIGERIAN AGIP OIL COMPANY’S RELATIONSHIP WITH TWON-BRASS
In Chapter 6 we elaborated on the origin and the activities of Agip. In this sec
tion, therefore, we will
treat the hazards associated with the accommodation of Agip and other sub-compan
ies of the mother
company (NAOC), in Twon-Brass. Before, we go into the enumeration of the hazards
of this company; the
following are some of the major known companies that are also operating (some ha
ve left the terminal after
completing their various assignments) in Twon-Brass. They are all working for NA
OC.
NO. COMPANIES FUNCTIONS STATUS
1. Aero Contractors (Nig) Ltd. Air Transport
Foreign
2. Lamalco Ltd. Maintenance Foreign
3. Teethys Diving Water Diving
Foreign
4. Geofesco (Nig.) Ltd. Community Relations
Indigenous
5. Nesco Ltd. Const. & Maintenance
Foreign
6. Trevi Ltd. Construction Foreign
7. Alcon Ltd. Tank Maint. Foreign
8. A. T. C. Maintenance Foreign
9. Makon Ltd. Meter works Foreign
10. I C C (Nig.) Ltd Corrosion Control
Foreign
11. Elder Damster Agency Transport Agency
Foreign
12. Gulf Agency Trans. Agency
Foreign
13. Tidex (Nig.) Ltd Shipping Foreign
14. Sea Trucks Ltd River Trans. Foreign (?)
58
15. G. M. Motors Land Trans. Indigenous (?)
16. O. I. S. Company Ltd Oil Servicing Foreign
17. Florina Company Ltd Personnels Contract
Foreign(?)
18. Chuks Marine Water Trans Indigenous
19. Sudeletra Int. Ltd. Personnel Contract Foreign
20. Khoury Caterers Ltd.
Catering works
Foreign
21. Kovic Int. Ltd Unskilled labour Contractor Indigenous
22. Zanatex Int. Ltd. Unskilled labour Contractor Indigenous
23. Demain & Demain Ent. Unskilled labour Contractor Indigenous
24. Ambis Ent. Unskilled labour Contractor Indigenous
25. Benabali & Sons Ltd. Unskilled Labour Contractors
Indigenous
26. Ebi-Sam Int. Coy. Unskilled Labour Contractors
Indigenous
27. Charles Tete Sambo Coy Ltd. Unskilled Labour Contractors
Indigenous
28. Jarmason Coy. Ltd. Unskilled Labour Contractors
Indigenous
29. Fieton Coy. Ltd. Unskilled Labour Contractors
Indigenous
30.
Benmore Int. Ltd.
Unskilled
Labour Contractors
Indigenous
31. Easy Motors Road Transport
Indigenous
32. Industrial Medical Services
Medicals
Indigenous
33. Charpal Ltd. Inspections Foreign
34. G. M. International Pest Control Foreign
35. Karila Motors Transport Indigenous
36. Jemacy Ltd. Tank Maint. Indigenous
37. Tassie Ent. Grass Cutting Indigenous
38. Aye-o-Ben Ent. Unskilled Labour Contractors
59
Indigenous
39. Edward Ent. Unskilled Labour Contractors
Indigenous
40. Advance Coating
Technology
Maintenance
Foreign
41. Marcom Ltd. Unknown Foreign
42. Mangrove Ltd Maintenance Foreign
43. Plangeria Construction Foreign
44. Baun Ltd (?) (?)
Some of the companies that are operating in the Twon-Brass Agip’s terminal are cla
ndestine in nature
and functions as well. Therefore, the name, works/functions and statues are secr
etive. In addition, many
companies are coming in to the terminal monthly. Some also, are on a temporary b
asis. The numbers of
companies, however, always increase.
HAZARDS ASSOCIATED WITH AGIP* AND OTHER SUB-COMPANIES
1. Environmental Hazards: Water pollution, Air pollution, Soil pollution, Defore
station, Erosion,
etc. The operations of these companies produce all these pollutions, daily.
2. Human Resources Hazards: A lot of Brass men [and women] that work for these c
ompanies
are under paid, but they are seriously exploited. Also in the event of any on-th
e-job accidents,
most of the companies have no provisions for health care or insurance for the pe
rsonnel
involved, mostly those working on temporary bases.
3. Occupational Hazards: Majority of Brass men and women are fisher folks. Howev
er, due to
the excessive water pollution, fishing has become a gain-less occupation. The ma
ngrove forest
is also a source of livelihood before, but now massive deforestation of the fore
st has rendered
the people’s source of livelihood useless.
4. Erosion: Waves induced erosion is a major problem in the town. Day in, day ou
t, Agip’s big
vessels are transporting heavy machines, to and from their various bases via the
Brass River.
These frequent movements always cause heavy artificial waves that wash the Brass
seashore
soil away1.
5. Illegitimate and Abandoned Children: Agip’s and other companies personnel (most
ly white
men) have abandoned and still are abandoning most of the children oil-producing
communities’ women delivered/have for them2. Before this time, this act was an exc
eptional
case, but now, it has become the order of the day phenomenon. And the negative
psychological cum economic effects of this oil-companies staffers’ atrocity in the
se areas [the
crude oil bearing/producing communities in Africa including Brass] cannot be qua
ntified.
60
6. Brutalization and Killing of Twon-Brass Youths: Because of the almost unholy
activities of
these companies, they are using the Nigerian Military men to guard their personn
el when doing
their works. These Military men are commanded to kill anybody that dares to spea
k against
the unholy activities of these companies (this was before the advent of militanc
y in the Niger-
Delta). Because of this order, some of the military men (then) enjoy brutalizing
and killing [of
Twon-Brass Youths, etc]. Some years ago, these military men gunned down three yo
uths of
Brass community, during a peaceful demonstration against Agip. The cause of the
demonstration was the seashore erosion problem of Brass3. However, Agip has emba
nked/seawalled
half of the shoreline [mostly for itself] of the Brass River now.
CONCLUSION
We cannot mention all the fiendish activities oil companies and other multi-nati
onals are committing in the
Niger Delta (Twon-Brass in this case, see appendix for more details). Our politi
cians, chiefs, elders,
governments, youths, etc are mealy-mouthed in this matter. However, they all kno
w that these abominable,
unholy, noxious operations of the oil companies etc are huge hazards to the peop
le. At this juncture, it will
be beneficiary to reveal the powers and influence of these multinationals. Exper
ts on inner-working systems
of multinationals in Africa have revealed that multinationals (mostly oil compan
ies) are parallel
governments in most African nations. They {can} make and unmake governments in t
heir areas of
operations, this they do with the active collaborations with their home countrie
s’ governments. Presidents
Salvador Allende, Patrice Lumumba, Mr. Ken Saro Wiwa, Chief MKO Abiola, etc are
examples of victims
of multinationals power-play in black Africa4 and other continents.
Therefore, one of the most peaceful sets of people in the Niger Delta (i.e. Twon
-Brass people) cannot
really cross-sword with these multinationals operating in their God-given fertil
e land. Some few years ago,
the people came out to denounce the atrocities of these companies and they were
inhumanly and banefully
massacred, while our so-called government (then) just stood some few miles away
watching. However, we
believe that, one day the bird called “Oil Companies” will come home to roost. And t
hat sunny day Twon-
Brass men and women will triumph. The oil companies and their internal collabora
tors will be put to shame
on that fateful day.
THE INTERNALLY DISPLACED PEOPLE IN TWON-BRASS
Twon-Brass is known to be one of the most peaceful towns in the whole of the oil
rich, Niger Delta.
Twon-Brass people are not interested in any of the inter and intra communal clas
hes that are now engulfing
the whole of the decimated Niger Delta region. However, the town had and is stil
l suffering the by-products
of these, mostly senseless wars. The community is now a refugee camp of a sort f
or communal wars
victims.
In 1992 and 1997 the Ogbolomabiri and Basambiri conflicts brought internally dis
placed people (locally
called: refugees) to Twon-Brass in their hundreds. Immediately, after the Nembe
refugees were
accommodated, the Beletiema, Liama and Igbabele crisis started. This war supplie
d Twon-Brass with
another set of refugees; Twon-Brass accepted them. In 1990 and 1998, the Egweama
and Okpoma conflicts
with their neighbours produced many refugees to Brass. At present, more than 80
per cent of the Ewoama
people are living in Twon-Brass. In the later part of 2001, the Akassa and Egwea
ma conflict erupted.
Refugees came from both sides and resided in Twon-Brass.
61
Due to the characteristic generosity and hospitality of the Twon-Brass men and w
omen, the whole of
the Imbikiri5 and the market square sections of Twon-Brass are now internally di
splaced (refugee) camps
since then for these our brothers who were displaced by the above-mentioned conf
licts.
CONCLUSION
The act of happily accommodating and helping victims of intra and inter conflict
s/wars is a highly
commendable act all over the world. However, one major standard of internally di
splaced people/refugees’
management is that, all refugees must be duly registered6. The people of Twon-Br
ass, did not/do not
register these internally displaced people/refugees; this mistake may (it has ac
tually started affecting) affect
the next generations of pure Twon-Brass people that are unaware of these crises
in details. At present, it is
becoming increasingly difficult to identify a true Twon man and woman because mo
st of these internally
displaced people that we accommodated [and are still accommodating] are now clai
ming to be true Brass
people.
NOTES
1. See appendix for details
2. Most of these women are in most cases legally married by these companies’ staff
ers. However,
when they are leaving the town they will abandon the wife or wives and children.
The towns
around Twon-Brass also suffered from this child-abuse phenomenon.
3. The brutalization and killing of Niger Delta Youths by the Federal Government
Military men that
were/are deployed to supervise/ guard the multinational oil exploitation activit
ies in the Niger
Delta zones are becoming an everyday past time for these military men. Odi, Elel
enwo, Ogoni,
etc are examples of areas that have suffered the gruesome activities of these mi
litary men. See,
“Okwurume, The Biography of Chief Eric Aso,” by Solomon Ogwutum. See, also, “A month A
nd
A Day”. By Ken Saro-Wiwa.
4. For detailed Information, see,
a. “How Europe Under-developed Africa”, by Walter Rodney
b. “Imperialism And Dependency”, by Daniel Offiong
c. “Africa Must Unite”, by Kwame Nkrumah.
d. “Neo-Colonialism: The Last State of Imperialism”, by Kwame Nkrumah.
e. “Insider Magazine”, July Issues, 2001
5. The Imbikiri (Palm Kernel village) was a very famous palm oil and other Europ
ean goods
business center, in the late seventeen and eighteen centuries. Later the Europea
ns during and
after the Akassa war occupied this place. The colonial government also made the
place their site
for the administration of the zones. At present, fisher folks from other village
s and internally
displaced/ refugees reside in this section.
6. The United Nations High Commission for Refugees (UNHCR), always duly register
refugees and
internally displaced persons/peoples before settling them in another country(ies
) or communities.
This is done mainly to prevent further crises between the refugees and the nativ
es of the host
communities; because, in most cases these refugees will not go back to their hom
eland totally, even if
there is peace in their homeland. The other reason for the registration is that;
in future the refugees’
children later will not claim to be indigenes of these host nations, thereby sta
rting another chain of
land disputes in these countries. This can also be applicable to town and villag
es like Twon-Brass
etc that are accommodating inter and intra communal clashes refugees.
62
CHAPTER ELEVEN
LAST TESTAMENT
It is my considered opinion that Twon-Brass is a community that, Providence has
supplied all their
needs for today and for our tomorrow. Our celebrated ancestors have largely bequ
eathed to us good
foundations to start to make our voyage to the not-too-far land of milk and hone
y. The Twon-Brass men and
women are with what it will take to make the voyage that is difficult for other
communities to embark
smoothly. Our ancestors of blessed memories, unlike others, had constructed for
us the ship we need for the
voyage. They used the strongest and toughest woods of the mangrove forest to bui
ld this ship, for us. Now
the ship is ready, but we are still sleeping. Others are struggling to build the
ir ship; some are eyeing our
own well-built ship.
It is time to take our ship and start the voyage. Our ancestors-built-ship is ou
r right. Our duty is just to
enter this ship and start the voyage. The captain and the navigator are waiting
for us. If we do not wake up
from our slumber, start the voyage, and allow others to start before us, posteri
ty i.e. our children, our
children’s children, etc will level our graves. They will say: we are not fit to b
e buried in Twon-Brass soil.
Can we move now?
FINIS
63
APPENDIX
CHIEFTANCIES CLARIFICATION MATTERS
MEMORANDUM ON PROFESSOR TAMUNO’S REPORT ON THE CLASSIFICATION AND
THE RECOGNITION OF CHIEFS OF RIVERS STATE AND THE NEW LOCAL GOVERNMENT
REFORMS
We the undersigned, for and on behalf of our people of Twon-Brass hereby forward
this Memorandum to
the Rivers State government with the earnest hope that it will look into our com
plaint.
1. That Twon-Brass is a town with War Canoe chieftaincy houses which were establ
ished, functioning
and recognized by the government since the 19th century.
2. That Twon-Brass, the Headquarters of Brass division had an Amanyanabo whose s
tool became
vacant after the death of the late Chief Samuel Ashton Arisimo Sambo.
3. That there are six chieftaincy houses in Twon-Brass and these are:
1. Cameron
2. Sambo
3. Spiff
4. Shidi
5. James Spiff
6. Kemmer
4. That the Amanyanabo of Twon-Brass was in charge of
1. Twon
2. Gbobokiri(Spiff Twon)
3. Kemmer town
4. Ekperikiri
5. Imbikiri
6. Consulate
7. Twon Kubo
8. Agip settlement.
5. It is a historical fact that all ancient treaties were signed by the chiefs o
f Twon-Brass.
6. That the chiefs of Twon-Brass are members of Brass Divisional council.
7. No consideration: It was surprising to observe that Dr. Tamuno’s Community had
made no
considerations for the existing Chieftaincies of Twon Brass.
8. The Amanyanabo of Twon-Brass: The people of Twon are further surprised that t
here was also no
consideration for the Amanyanabo of Twon. In the circumstances, we as loyal citi
zens of Rivers’
State, humbly appeal to the government of Rivers State to look into this matter
of commission from
the Dr. Tamuno’s Committee, and important town like Twon-Brass.
64
MEMORANDUM SUBMITTED TO BAYELSA CHIETANCY CLASSIFIDATION TOOLS
1. THE ISSUE
(a) A case for the recognition of the stool of Amanyanabo of Twon-Brass, as a fi
rst class traditional
ruler in line with his counterparts in other parts of the State.
(b) A case for the recognition of stools of five(5) Community Heads in Twon-Bras
s, as a second
class in line with similar positions in other parts of the state.
2. BACKGROUND
Twon, otherwise known as Brass in Official records, is the Principal Town in the
New Brass Local
Government Area; other towns being, Okpoama, Odioma, Akassa, the cape Formosa to
wns etc.
Twon has always had an Amanyanabo who exercises Traditional authority over the M
etropolis and
all associated villages, satellite towns and settlements including the following
: SHIDIAMA,
CAMERON AMA, SAMBO AMA, ORUWARIKIRI (KEMMER TOWN) and GBOBOKIRI
(ADA-SPIFF TOWN). Each of these five units is headed by a Paramount Chief, and a
ll these units
come under the direct jurisdiction of the Amanyanabo of Twon-Brass, who is the S
UPREME and
traditionally acknowledged the RULER and head of the entire communities. Suffice
it to say that the
paramount chiefs of the five major units also command a large share of authority
for which each
of these units or the community head, rightly deserves classification as a SECON
D CLASS
CHIEF by the State Government (emphasis mine). Thus whereas the seat of power of
these five (5)
major units is Twon-Brass, namely: (i) Shidi Ama
(ii) Cameron Ama
(iii) Sambo Ama, (iv) Oruwarikiri or Kemmer town (v) Gbobokiri or Ada-Spiff; eac
h of these five
units has satellite towns and villages and settlements headed by chiefs and elde
rs answerable satellite
towns like Ekpeikiri, Sabatoru etc; Shidi Ama has Kalaorubou etc; whilst Cameron
Ama and Sambo
Ama have satellite towns like Imbikiri and Twonkubu etc, respectively. These sat
ellite towns and
settlements declared above owe allegiance to their Paramount Rulers in Twon-Bras
s.
Twon itself is an ancient town whose existence predates a number if towns in the
entire BAYELSA
STATE, the stools of which have since been recognized by previous administration
s in the old setup.
Apart from this, Twon has several times before, been the seat of Administration
of a large
territory bordering on the lower Niger in the consular era. It had also served a
s Divisional
Headquarters not only during colonial times but also for Regional and State Admi
nistrations. And
appropriately, Twon has acquired, in recent times, even greater strategic import
ance since the sitting
of the Oil Terminal of the Nigerian Agip Oil Company Ltd., which also has attrac
ted many Oil
Serving Companies in the area. Consequently, the town has expanded considerably
in terms of
population and physical development, largely because of the oil and related acti
vities in the areaactivities
which are gradually being expanded to, and attracting several federal government
institutions.
All of these developments in Twon-Brass coupled with its regained status and fun
ctions of the
Amanyanabo of Twon-Brass, to warrant a SPECIAL CONSIDERATION FOR THE IMMEDIATE
RECOGNITION OF CLASSIFICATION-NAMELY-A-FIRST CLASS TRADITIONAL RULER,
We also deem it necessary to demand the classification of the five(5) paramount
chiefs, namely,
CHIEF SHIDI, CHIEF CAMERON, CHIEF SAMBO, CHIEF WILLIAM KEMMER AND CHIEF
ADA-SPIFF, as SECOND CLASS TRADITIONAL RULERS for them to play a positively effe
ctive
role to back the Amanyanabo in rulership.
65
3. CONSIDERATION
In terms of importance, status and geographical spread, the Amanyanabo Twon-Bras
s stands and commands
a rating at least equal to, if not, in many respects, weightier than some of the
other traditional rulers already
accorded such recognition by previous Administrations. We do not wish to bother
the Committee in this new
state with references to our experiences in the past, whereby chieftaincy review
s appears to have not
recognized the anomaly of failing to give this due recognition of classifying th
e Amanyanabo of Twon-
Brass as a first class Traditional ruler, and his five paramount chiefs as named
above, as second class
traditional rulers. We are happy to have this opportunity to again submit this m
emorandum, which reflects
the views of the entire communities (including the Amanyanabo Chiefs, Elders and
People), to enable the
panel examine the issue objectively and take positively appropriate decision on
this matter.
It is, perhaps, relevant to point out that one paramount chief in the whole Bras
s Local Government Area that
has a semblance of recognition. And that is the stool of Amanyanabo of Akassa, c
lassified the recognition
we demand, taking into consideration historical facts, the area of jurisdiction,
the antiquity of the stool
which was established in the late 18th century, and the obvious demand of expans
ion and developmental
responsibilities that may be thrust on the stool. The same considerations apply
to the other five (5)
paramount rulers of the five (5) units whose stools were established in the earl
y 19th century see annexure.
Furthermore, the Amanyanabo of Twon-Brass HRS SERIYSI II is present playing a ve
ry important role in
the OIL POLITICS of the entire country, and Twon-Brass in particular, having reg
ard to his regular
interactions with the Nigerian Agip Oil Company, operating within his traditiona
l area of jurisdiction. Even
on this score, the appropriate recognition is vital to give the Amanyanabo the n
ecessarily additional leverage
to move the powerful oil Barons to become more involved with the community devel
opment activities. The
Amanyanabo, has in addition, made significant contributions to the realization o
f the dreams of the entire
people of Bayelsa State in its creation, and is coming to play, a sustainable ro
le in the efforts to develop the
State.
4. RECOMMENDATION
In view of the above considerations, we the undersigned (Chiefs, Elders and othe
rs) representing the entire
Twon Communities strongly recommend that the AMANYANABO OF THE TWON BRASS BE
ACCORDED RECOGNITION AS A FIRST CLASS TRADITIONAL RULER, like his counterparts i
n
other parts of the state.
Similarly, THE PARAMOUNT CHIEFS OF THE FIVE (5) LARGE UNITS, which form Twon-Bra
ss, be
equally recognized and classified as SECOND CLASS CHIEFS: see annexure
1. …………………………….. 2……………………………..
3……………………………… 4……………………………..
5……………………………… 6……………………………..
7……………………………… 8……………………………..
9……………………………… 10…………………………….
S/NO STOOL CLASSIFICATION JURISDICTION
66
1 THE AMANYANABO
OF TWON BRASS
ESTABLISHED IN LATE
19TH CENTURY
FIRST CLASS TRADITIONAL
RULER
TWON BRASS
2 CHIEF
SHIDI(ESTABLISHED 1833
2ND CLASS TRADITIONAL
RULER
SHIDI AMA
3 CHIEF
CAMERON(ESTABLISHED
1838)
CAMERON AMA
IMBIKIRI
4 CHIEF
SAMBO(ESTABLISHED
1852)
SAMBO AMA
TWONKUBO ETC
5 CHIEF WILLIAM
KEMMER
KEMMER TOWN
ETC
6 CHIEF ADASPIFF(
ESTABLISHED 1871)
ADA-SPIFF
SABATORU
ETC
AMANYANABO ISSUES
AMANYANABO OF TWON-BRASS
NOMINATION OF CANDIDATES
TO THE CHIEFS AND THE PEOPLE OF TWON BRASS
-A CIRCULAR
With reference to the decision of the people of Twon-Brass, at the Mass
meeting of the 18th May 1974, at Opupolotiri, copy attached, the
qualified houses are hereby called upon-under stage 1, of the
appointment procedure details to nominate the candidate of their choice
in readiness for the Mass Meeting of the 22nd June1974.
Let it be noted that each of the houses qualified , are at liberty to
nominate more than one candidate, should there arise any case for the
same, and it is expected that every house will co-operate effectively,
in the interest of the progress of our land of birth.
A.T. AMIEBI
General Secretary.
67
ELECTION OF AN AMANYANABO:
A
LETTER WRITTEN BY TWON IMPROVEMENT UNION, LAGOS TO ALL CHIEFS AND ELDERS
OF TWON BRASS 1978
Dear Sir,
ELECTION OF AN AMANYANABO
We are all witnesses to the act of neglect, oppression and disrespect
perpetrated to Twon. Governments, Governmental organizations,
neighbouring towns and communities and even individuals are the culprits
in the perpetration of these heinous acts.
Since you are no doubt not unaware of these acts and their culprits, it
would not have been necessary to mention them but to leave no doubts in
your minds for the purpose of this letter, it is not out of place if we
remind ourselves of a few and perhaps the most recent of them.
In 1976, just before the introduction of local government reforms, the
head of state held series of consultations with traditional rulers from
all over the country. The Brass Local Government Area and indeed Twon
was conspicuously absent from such meetings, and no one as much as
raised a voice in protest.
The Brass Local Government which had its head quarters in at Twon has
recently transferred it to Nembe. Since even the divisional office has:
in the past had the singular privilege of being transferred to and from
Brass as and when certain individuals desired, everyone remained silent
at the decision to transfer the Local Government Headquarters.
The recent unprovoked action of the police in Twon against students of
the Government Secondary school is another action by a government
organization which has provoked indignation. The intransigence of the
police when Twon chiefs intervened in the matter is another exhibition
of disrespect for the natural rulers of our homeland.
The actions and attitudes of some of the neighbouring towns towards Twon
cannot be an oversight when discussing disrespect and spite for our
chiefs and elders. Often times, claims have been made by such neighbours
for our land, often our rights have been violated and calculated acts
amounting to provocation have been directed towards us.
In the face of these acts, we have remained calm and silent, in the face
of these acts, we have reacted with maturity and with indifference
avoiding protest and litigations. Our indifference has saved us a lot of
unnecessary steam, protests and litigations but not without a price so
costly to us-our land is plundered for the benefit of others and the
citizens suffer les of regard and respect.
68
It is the opinion of my union that we have taken enough of the insults
and dishonour and therefore a stop must be put to it. We should as from
now assert ourselves in our proper place and position. We will only
respect and honour those who reciprocate such honour and respect. This
however we cannot do unless we are able to speak with one voice and work
together. As a now my union sees us as a people without a leader not
united in any form, in order to achieve this much needed unity and so
speak with one voice and work together for our progress, we need a
leader, an Amanyanabo (emphasis mine).
While assuring you of both financial and moral support of my union in
this matter, your sincere co-operation and early reply to this letter
are also expected.
Yours faithfully,
Honorary secretary.
THREEE DAY INDOOR TRADITIONAL CEREMONY OF THE AMANYANABO, A CIRCULAR TO
THE CHIEFS OF BRASS BY
TWON PLANNING COMMITTEE,1978
THREE DAY INDOOR TRADITIONAL CEREMPNY OF THE AMANYANABO
As you were aware no doubt, the above ceremony commences on the 1st of
December, 1978, and it entails several other things hinging mainly on
finances.
There are a lot of ornamental requirements of the Amanyanabo’s regalia
during these three days, such as Coral Beads, Eagle Feathers, Ikagibara
and a brass spear which will be used as a staff. Leopard teeth also of
these, we have been able to make available the required number of Coral
Beads, a set of Ikagibara and the Eagle feathers. We still need another
set of brass spear and about three leopard teeth.
Since there is no handy imprest account of town, we are sending the
bearer Miss Christina Charles to you, so that you can arrange to provide
her money to buy these items at Port Harcourt.
Secondly, according to tradition, these three days will be a period of
merry-making, drinking and dancing. This again brings us back to
finance. These dances must be organized by people with money and
therefore the time too. Your presence at home for at least days before
the 1st of December is therefore very necessary. And since the community
cannot contribute any money from now and the 30th November, it has become
imperative that the long standing withdrawal; form of N 2000 be cashed
if it is still presentable. Well, we hope you will know the best line of
action……
69
APPOINTMENT OF AMANYANABO OF TWON:
A CIRCULAR BY TWON-BRASS PLANNING COMMITTEE. 1974
Dear Sir,
APPOINTMENT OF AMANYANABO OF TWON
There will be a monster mass meeting of Twon people Chiefs, Elders,
young men and women on Sunday, the 18th of May 1974, at Opupolitiri at
4pm to discuss the details as worked out by the Twon Planning Committee
in connection with the above issue, which had been agitating the minds
of the people for a very long time now.
It must be made abundantly clear here and now that the Twon Planning
Committee does not intend to assume the position of king makers in Twon-
Brass, neither it has interest in the usurping the rights to the rights
of the chiefs of the land, but the committee is fully committed to
working out the necessary details, so that the dreams for the people of
an Amanyanabo of Twon, will really come true.
This is the mandate given to the Twon Planning committee by the people
of Twon Brass, at two consecutive mass meetings held in January, 1974.
Therefore, we seize this opportunity to advise that we sink all
differences (if only for this matter) and work sincerely together to put
Twon on the map.
Fellow townsmen and women, it is now or never, so please co-operate.
Yours faithfully,
Twon Planning Committee
A.T. Amiebi: Gen. Secretary.
APPOINTMENT OF AMANYANABO OF TWON BRASS, PROCEDURE DETAILS AS PRESENTED
BY THE TWON PLANNING COMMITTEE; 1974.
The appointment procedure is divided into three stages:-
Stage 1: Writing to advise those houses that are qualified, to make
their respective nominations within their folds, that is, their choice
of candidate in the house. The selection or nomination among members of
the house will take a period of about one month.
Stage 2:- Presentation of nominated candidates of the houses concerned,
to a mass meeting at Opupolotiri will be on the 22nd day of June, 1974.
The mass meeting will then proceed to vote for the candidate of their
choice for the post of Amanyanabo of Twon, Brass
70
The period between stages 2 and 3 will be, arrangements and
preparations, these include:- (a) Financial arrangements towards the
Amanyanabo’s coronation dress.
(b) A temporary palace
(c) Remuneration for the Amanyanabo and
(d) Celebration arrangements
Stage 3: Coronation of the Amanyanabo. The date for the coronation will
depend mainly on how soon the preparatory arrangements are concluded.
The above details were worked out and presented by the Twon planning
committee, to mass meeting of chiefs, elders, young men and women, held
o Saturday, the 18th day of May 1974 at Opupolitiri, Twon Brass, under
the chairmanship of Chief F.G. Sambo, and supported by Chief R.B. George
Sambo, Deputy Chief Festus Prefegha (spiff), Deputy Chief F.K. Sambo,
Deputy chief Olali O. Amangi, Mr. Simeon Oliver, Mr. Iwo Otuka, and Mr.
Simeon Kemmer.
Dated 18th May 1974.
A.T. Amiebi
General Secretary
CORONATION OF SERIYYAI II LEVY.
A CIRCULAR 1979. By Twon Planning Committee
Dear Sir,
CORONATION OF SERIYAI II LEVY
I have been directed to inform you that the following rates of levy have
been approved to carry us through the above celebration, the date of
which will be announced later:-
1. Chiefs
200.00
2. Deputy Chiefs
40.00
3. Male elders
30.00
4. Young men
10.00
5. Young women
10.00
6. Female Elders
5.00
71
Please take note that you are at liberty to pay more than your rate if
you so wish and all payments should be made to Chief (Dr.) M.I.W.
Kemmer, at No.144 Victoria Street, Port Harcourt.
Yours Faithfully
A.T. Amiebi
Secretary.
INSTALLATION OF ANOTHER AMANYANABO: A CIRCULAR WRITTEN BY AMANYANABO
CAREETAKER COMMITTEE 1978
AMANYANABO’S CARETAKER COMMITTEE OT TWON
Your Highness,
INSTALLATION OF ANOTHER AMANYANABO OF TWON.
There is a rumour now in town that, Chief F.F Sambo and his disgruntled
clique are planning to install someone, most likely Mr.Lucky Efebo,
Supt. of Police, as their Amanyanabo on Saturday, 16th Dec. 1978. How far
this rumour is reliable cannot be determined now. We do not want to take
chances, hence this letter. I was therefore directed by the caretaker
committee to write to your Highness and your local Chiefs this hint so
that the rumour could be carefully investigated at Port Harcourt, and
work out appropriate measures to halt same.
We at this end will look at such a move, as an attempt to disturb the
peace in your town.
We hope the situation will be taken care of.
I remain to be Your Highness’ humble servant,
A.T. Amiebi
Secretary.
DIETE SPIFF IS AMANYANABO OF BRASS: A REACTON TO A NEWSPAPER
ANNOUNCEMENT MADE BY THE ANTI AMANYANABO GROUP 1979.
DIETE SPIFF IS AMANYANABO OF BRASS.
Our attention has been drawn to public notice published in the Nigerian
Tide of 5th January, 1979.
While we would have liked to dismiss the matter as thoughts coming from
weak and feeble minds, it behoves us to put the records right as to
inform the general public.
His Highness A.P. Diete- Spiff was duly installed
Amanyanabo of Twon-Brass on Saturday the 4th of November, 1978
at the Opupolotiri (ceremonial ground for the entire Brass
72
community. He was chalked and knocked on the 14th November, and
completed the Era-Suo ceremonies by the 4th December, 1978. The
coronation will take place on the 14th of April, 1979.
Diete is the son of Seriyai who is of the Shidi house of Brass. His
Highness is and illustrious descendant of Shidi and ascends the throne
in the name of Shidi.
Be it known to the general reading of the public and for records
purposes.
For and behalf of the chiefs of Brass.
Dated at Brass this day of January, 1979.
AN AFFIDAVIT ON THE SUCCESSION OF AN INCUMBENT TO THE ROYAL THRONE OF
AMANYANABO OF TWON BRASS.
We the undersigned declarants, natives of Twon Brass in the Brass Local
Government Area of the Rivers State and members of the Traditional Royal
Houses of Twon Brass, residing at Port Harcourt, for ourselves and on
behalf of the entire members of the Royal Houses, being Nigerian
citizens, do hereby swear on OATH and declare as follows:-
1. that we belong to the traditional Royal Houses of Twon Brass
2. That at the moment, the Royal throne of Amanyanabo of Twon
Brass is vacant, the last incumbent- His Royal Highness Austen
Arisimo Sambo- having died sixteen years ago.
3. that for the four main chieftaincy units that make up Twon
Brass, only three original units are Royal Houses, namely-
Chief Cameron, Chief Sambo, and Chief Alex Shidi while the
remaining one, namely Chief Ada Spiff who came from Nembe to
Twon Brass as a refugee in 1872 is a non-Royal unit and so not
entitled to produce an Amanyanabo.
4. that a recent mass meeting held on 30/9/78, a decision was
taken to appoint an incumbent on 4/11/78 to fill the vacant
stool of Amanyanabo of Twon Brass and a Committee, which was
set up to draw constitution for the appointment of Amanyanabo,
was empowered to receive nominations from all the Royal Houses
on behalf of Twon council of Chiefs and Elders.
5. That a meeting of Twon Council of Chiefs and Elders was
scheduled to hold on Saturday the 28/10/78 to screen the
nominations and look into other details before the actual
selection day of 4/11/78 but this meeting was not convened by
the Ag. Secretary, who happens to come from the non-royal unit
of Chief Ada Spiff, and all efforts by the Council’s chairman
to convene the meeting on other days between the 28/10/78 and
4/11/78 were successfully foiled by the Ag. Secretary to the
effect that the Council had no opportunity of looking into the
final details before the selection day of 4/11/78.
73
6. that on the selection day of 4/11/78, the whole town assembled
at the Town Square and the chiefs announced postponement of
the occasion for the first time because the preliminaries had
not been completed and secondly because the Chiefs wanted to
first bury their colleague Chief H.N. Ada Spiff ( the then
Head of Chief Ada Spiffs House), whose corpse was lying at the
time but this rant into an organized vehement opposition from
those who had by this time conspired to appoint Mr. Alfred
Diete-Spiff as Amanyanabo and the chiefs, ultimately yielding
innocently to this organized pressure, asked for the list of
nominations from the Committee in order proceed.
7. that on receiving the nomination papers, the chiefs found to
their dismay the name of ex governor Diet-Spiff, who is
traceable only by his grand father, Diete Spiff, to the nonroyal
unit of Chief Ada Spiff (his mother comes from Chief
Amain’s house of Ogbolomabiri, (Nembe), as a candidate
sponsored by Chief Shidi’s house contrary to our customary
laws and tradition.
8. that this was promptly pointed out by the Chairman of Twon
council of Chiefs and Elders, who chairmaned the occasions,
and Chief Shidi and chief Shidi was asked to explain the
anomaly but this was not forthcoming, instead the place was
becoming rowdy with the organized group yelling “this is not
necessary, this is not necessary” and the chiefs then left the
place after formally announcing postponement of the occasion
but those who had planned to overthrow the hereditary heirs
stubbornly sat back without authority and pretended to select
Mr. Alfred Diete-Spiff as Amanyanabo of Twon Brass in complete
disregard for and in direct violation of Twon tradition and
custom.
9. That but for restraint applied by the chiefs, there could have
been a breach of the peace at Twon Brass, restraint which the
chiefs have continued to apply in the face of subsequent
continued provocation.
10. that Mr. Alfred Diete-Spiff is not, as some people
ignorantly claim, an off sheet of Seriyai (who was once Regent
of Twon Brass) but the truth is that Mr. Alfred Diete-Spiff’s
great grandfather, Amabebe of Nembe was Seriyai’s son-in-law
by his marriage to his daughter Karimain, the mother of Mr.
Donkubo Amabebe; she was not the mother of Diete-Spiff (ex
governor Spiff’s grandfather) but Diete-Spiff( who should
rightly be Diete Amabebe) was only a second son born to
Amabebe by second wife named OWEI which clearly shows that Mr.
Alfred Diete-Spiff has no connection whatsoever with Seriyai’s
family.
11. that since there is no provision in our customary laws
and tradition for a Royal House to borrow candidate even from
another royal house, Chief Shidi’s house cannot sponsor Mr.
Alfred Diete-Spiff and so his so-called selection as
Amanyanabo of Twon Brass is null and void and of no effect.
74
12. that as far as we are concerned, the appointment of
Amanyanabo of Twon Brass remains postponed as announced by the
chiefs on the said occasion on the 4/11/78 and a proper
Amanyanabo will be appointed in due course only in accordance
with the tradition and customary laws of Twon Brass when
details shall have been worked out.
13. that in view of the foregoing, any action from any
quarters to parade or present Mr. Alfred Diete-Spiff as
Amanyanabo of Twon Brass is not only a travesty of Twon Brass
traditional custom but a calculated attempt to engender strife
and arouse passion in the town.
14. that copies of this sworn affidavit be served on the Head
of State Olusegun Obasanjo for his information, the Military
Administrator of Rivers State for his information, the
Commissioner for Local Government for his information, the
Rivers State Commissioner of Police for his information and
attention, the Chief Justice of Rivers State for his
information, the Nembe Council of Chiefs for their
information, Chief Benjamin Abali-Shidi ( Head of Chief
Shidi’s House), Chief Israel William Kemmer (Head of Chief
William Kemmer sub Oruwari House) and the Divisional Police
Officer of Brass for his information and attention.
15. AND THAT WE make this solemn declaration conscientiously
believing same to be true and absolutely correct to the best
of our knowledge by virtue of the provisions of the OATHS
EDICTOF 1969
………. …………Chief E.D.U. Opuene (Declarant)
…………………… Chief N.D. Ngeri-Waribuge (Declarant)
……………………Mr. A. Berenengia (Declarant)
……………………Mr. V.A. Irue (Declarant)
………………… Mr. C.D. Clement (Declarant)
Sworn to at the Chief Magistrate’s Court Registry
AGREEMENT BETWEEN TWON BRASS PEOPLE AND TENESCO OIL COMPANY OF
NIGERIA. THE ACTUAL “LAND LORDS” OF NAOC. 1971.
This Indenture is made the twenty day of February. One thousand nine hundred and
seventy one BETWEEN
Chief THOMAS KIERIBOYAGHA CAMERON, Chief NICHOLAS ALEXANER SPIFF, Chief
CHRISTOPHER DICK NGERI SAMBO and Chief BEN ABALI SHIDI on behalf of themselves a
nd the
chiefs, elders and people of Twon Brass in the Brass division of the Rivers Stat
e of Nigeria (hereinafter
called “the lessors” which expression shall where the context admits, so include the
ir heirs, executors and
assigns) of the one part and TENNECO OIL COMPANY OF NIGERIA an unlimited liabili
ty company
incorporated under the laws of the Federal Republic of Nigeria and having its re
gistered office at 8/10
Yakubu Gowon Street, Lagos (hereinafter called “the lessee” which expression shall w
here the context so
admits include its successors in the title liquidators and assigns) of the other
part…
75
WHEREAS the Lessors are the owners in fee simple absolute in possession free fro
m all encumbrances of
ALL THE area of land comprising 990.08 acres situated at Twon Brass Division of
Rivers State which with
the boundaries abuttal approaches appurtenances and measurements there is of mor
e particularly shown and
delineated on the Three plans hereto annexed and marked;………………..
1. Plan No. ESH, 415 dated 28th March 1966 comprising 670.1 acres (hereinafter c
alled “the
first parcel of land”)…
2. Plan No. ISH, 440 dated 16th March 1967 comprising 94.18 acres (hereinafter c
alled the “the
second parcel of land”)…
3. Plan No. ISH, 527 dated 31st May 1967 comprising 225.8 acres (hereinafter cal
led “the third
parcel of land”)…
AND WHEREAS the Lessors have agreed with the Lessee to lease it ALL THAT area co
mprised in the
first, second and third parcels of land aforesaid for a term of fifty years from
the twenty-third day of
November One thousand nine hundred and seventy at a yearly rent of FIVE POUNDS p
er acre (subject to
the other terms of this lease as hereinafter mentioned) and subject to the perfo
rmance and observance of the
covenants and conditions on the part of the Lessee hereinafter reserved and cont
ained…..
NOW THIS DEED WITNESSETH as follows:
1. IN PURSUANCE of the said agreement IN CONSIDERATION of the payment of the ren
t
hereinafter reserved and the covenants conditions and agreements on the part of
the Lessee
hereinafter contained the Lessors are beneficial owners hereby demise unto the L
essee ALL
THAT area of land comprising 990.08 acres situated at Twon Brass in Brass Divisi
on of
Rivers State made up of the first parcel of land together with the second parcel
of land
together with the third parcel of land and more particularly shown and delineate
d on Plan
No. ISH. 527 hereto annexed (hereinafter called “the demised land”) TO HOLD the same
unto the Lessee for a term of FIFTY YEARS from the Twenty third day of November
One
thousand nine hundred and seventy and yielding and paying therefore a yearly tot
al
rent…(subject to the terms of this lease as hereinafter mentioned) of FOUR TOUSAND
NINE HUNDRED AND FIFTY POUNDS EIGHT SHILLINGS ONLY
Payable as to the sum of twenty four thousand seven hundred and fifty two pounds
representing rent for the first five year period up to the twenty third day of N
ovember one
thousand nine hundred and seventy five on or before the execution thereof ( rece
ipt whereof
the Lessors now acknowledge) and thereafter every two years in advance on or bef
ore the
Twenty third day of November in each alternate year affixed the day and year fir
st above
written
SIGNED SEADLED and DELIVERED by the within
Name Chief THOMAS KIERIBOYEGHA CAMERON in the presence of D.R. TAMUNO
Witness: D.R. TAMUNO
Address: Divisional Office
Occupation: Asst. Divisional Officer
Name Chief NICHOLAS ALEXANDER SPIFF in the presence of S.D. EKE SPIFF
76
Witness: S.D. EKE SPIFF
Address: MIL Surveyor Office, Port Harcourt
Occupation: permanent secretary
Name Chief CHRISTOPHER DICK NGERI SAMBO in the presence of
Witness: SILVAINE BEN DIKURO
Address: Divisional Office Brass
Occupation: Civil Servant
Name Chief BEN ABALI SHIDI in the presence of
Witness: GILBERT DNONYO EAPEHVNDA
Address: P.O. Box 1, Twon Brass
Occupation: Retired Fire Officer
THE COMMON SEAL of the within-named Lessee
TENNECO OIL COMPANY OF NIGERIA was here
Unto affixed in the presence of
Directors-signed for the company
I consent to the transaction herein contained
MILITARY GOVERNOR-RIVERS STATE
TWON YOUTHS UNDER THE AUSPICED OF THE TWON COMMUNITY
The Terminal Superintendent,
Nigerian Agip Oil Company,
Brass Terminal,
Brass.
Dear Sir,
BREACH OF AGREEMENT AND LACK OF INTEREST IN
THE COMMUNITY’S WELFARE
We the sons and daughters of Twon (Brass) your host community in the Balga Area
of the Rivers State wish
to bring to your notice the degree of wanton neglect and continued acts of destr
uction of your company has
perpetrated on the citizens and the geographical environment of the Twon landsca
pe.
2. You would recollect that in the original arrangement signed between the nativ
es and Tenneco (your
predecessor), it was agreed amongst other things that the following benefits and
assistants could accrue to
the community as a result of your sitting your oil company there :
1. Employment
2. Scholarships
3. Constructions of Roads
4. Provision of electricity and water supply
77
5. Prevention of erosion
3. But regrettably, although it is now almost a decade since you took over, ther
e seems to be a blunt refusal
on your part to honour or implement any of the tenancy accord mentioned in parag
raph 2 above. Rather,
your company has added insult to injury by increasing the rate of erosion as a r
esult of the canal you have
dug. The result is that, your presence in Brass which everybody thought was a bl
essing and was duly
accepted with pomp and pageantry as is the case with all other host communities
to oil companies without
exception, is today not only becoming a curse but a threat to the existence of B
rass a place are occupied by
indigenous community of human beings. In fact, it has become a singular act of o
ppression and exploitation:
first of its kind in independent Nigeria. Much as we do not intend to show any a
cts of disrespect nor express
ourselves in immodest language, you, as the resident manager of Agip in Brass wi
ll agree that the quiet and
peace loving nature of the Brass people which has not allowed them to confront y
ou all these years is now
embarrassing the youth and the generation yet unborn.
4. Sir, we are therefore forced to come to you this morning to hand over to you
peacefully, but with every
sincerity and determination this humble petition and also to express ourselves i
n unequivocal terms that if
Agip should be allowed to exist as bonafide landlord to AGIP and should therefor
e you dug the canal. In a
word, besides the amenities in the agreement, we want you to make an immediate r
estitution by building a
seawall on the town foreshore including the other bank of your canal. There is n
o gain saying that if your
company AGIP has not come to Brass, surely we could not have lost our soil, incl
uding the graves of our
forefathers to the sea through erosion at this rate.
5. We therefore request that as you turn your back to us with this petition in y
our hands and as you go to
your office, you should call for the agreement, confer with your Headquarters, r
efer to your records and
answer for yourself the following questions: since your company was established
in Brass,
1. How many Scholarships have you offered to Brass sons and daughters?
2. How many employments of menial jobs like, labourers, cleaners, messengers, cl
erks and others,
capable of being done without formal training have you given to Brass sons and d
aughters. Also find
out how many such jobs have been given to people from outside the Brass for flim
sy undefendable
excuses coined to suit the evil desires of the officers placed in position of em
ployment in your
company
3. How many kilometres of roads have you constructed for the community. Also ask
yourself whether
or not your vehicles drive into town and cause pot-holes which are fast becoming
lakes.
4. How many borrow pits have you covered back or made efforts to check over floo
ding their
environment
5. What efforts you have made to answer the Communities appeals, in all forms th
at you should liaise
with the utilities board to give light and water to the town as in the case with
Bonny and Shell BP,
not to talk if other towns outside the State.
6. Sir, we do not intend to embarrass you with an unexhaustive list of failures
and lack of any forms of
interest in the welfare of human beings but we only want to emphasize that Brass
in Nigeria not in
South Africa. We do not want to be made to believe that the unsuccessful sale of
the oil to Tankers
from South Africa from your terminal connotes a feeling of your using South Afri
can methods of
dealing with natives of African Soil anywhere mineral is extracted. If not why p
erpetrate these acts
of wickedness to human beings.
7. We beg, we appeal and pray that let us be like good neighbours as partners n
progress to build a
BETTER Nigeria. But surely if charity begins at home: then AGIP, to prove it has
good intentions
for Nigeria should start off with brass, that virgin Community blessed with all
gifts of nature and
only require a little of the modern amenities to play a further vital role where
also the one and only
terminal of your company AGIP in Nigeria is situated.
78
We remain,
S.T. ABRAHAM ZIDIRI
For: TWON YOUTHS
For: THE TWON COMMUNITY
CC:
The District Manager, Mr. Zuofa,
Nigeria Agip Oil Co. Senator for Balga, Salga
Port Harcourt. And Yelga
The General Manager The Commissioner of Police
Nigeria Agip Oil Co. State Headquarters
Lagos. Port Harcourt.
His Excellency Chief M. Okilo
Governor of Rivers State
A SPEECH MADE DURING THE FIRST LOADING OF OIL IN THE BRASS TERMINAL
Distinguish Guests,
Ladies and Gentlemen,
Today we mark the end of a chapter in the history of our operations in this Oil
Terminal. All the efforts
geared towards the realization of this Export Terminal were attained in 1973 whe
n on 19th day of April,
1973 a Danish Tanker by name “KARN MAERSK” with nomination No. ANE-76/BRASSI was at
Brass terminal to load the first cargo. This tanker started loading at 20:40 hou
rs and completed loading
of about 35000 long tons of cargo at 16:30 hours of 20th April, 1973.
Here starts the long story of efficient operation. The terminal was test run unt
il the 30th day of
December, 1973 when the then Head of State General Yakubu Gowon officially opene
d the terminal.
The day was of course marked with some pomp and pageantry. We were then sure tha
t really the
Nigerian Agip Oil Company limited had set a pace yet to be equaled by other oil
companies in the
country. You would all be interested to know that the Brass terminal is still be
ing used as yard stick for
other oil companies to emulate.
It is on record that Brass terminal is one of the cleanest among the Oil termina
ls in the country
operationally. We are proud to say that the operation of the Terminal has not ha
d any case of land or offshore
pollution. This is due to the high and efficient standard maintained by the Nige
rian Agip Oil
Company through her highly dedicated members of staff operating the terminal.
Ladies and Gentlemen:, we are happy to announce to you that the Nigerian Agip Oi
l Company Limited
is 1000 TANKER YEARS OLD today. We are quite happy as well that we have witnesse
d the
successful loading of tanker “GERINA” as the 1000th Tankership loaded through this t
erminal.
From the first Tanker KAREN MAERSK to this Tanker GERINA that has just completed
loading, you
would be interested to know that the Terminal has handled 694,508,000 Net Barrel
s of Oil.
79
The first Tankership must have been marked with some merriment. It will be out o
f place to let this
occasion slip unmarked. The NAOC management decided to celebrate amongst the mem
bers of staff
who have been involved in this overall success in terminal operation. Hence you
are here today for this
occasion.
We herby congratulate, on behalf of the Nigeria Agip Oil Company the entire memb
ers of staff of the
Terminal who have put in all available dedications day and night not minding inc
onveniences to their
persons to see the Terminal through 1000th Tankership mark. We are happy to info
rm you that the
Tanker “GERINA” is NNPC Tanker and has loaded on behalf of the Federal Government of
Nigeria.
Though between the year 1973 and 1982 looked a short space of time, it has been
loaded with successful
operations of the Terminal by the Nigerian Agip Oil Company Limited.
At this point it will be wise also to say congratulations to the Captain and cre
w of the Tanker GERINA
for being the lucky Captain of the lucky Tanker to be the 1000th Tankership to h
ave loaded the 1000th
Cargo from the most modern Terminal in the country “THE BRASS TERMINAL”.
On behalf of the Nigerian Agip Oil Company Limited, I call on Mr. Adriano Pirroc
hi to propose the
toast for the well being and future prospects of the most modern terminal Brass
Terminal.
Long live ENI, long live NAOC and long live the federal Republic of Nigeria!
THIS MEMORANDUM OF UNDERSTANDING BETWEEN BRASS COMMUNITY AND AGIP
1994
Is made on the 13th day of May 1994 Between Nigeria Agip Oil Company Limited, a
Limited Liability
Company having its Registered office at Engineering Close, Victoria Island, Lago
s of the one part and
the Twon Brass Community of Brass Local Government Area of Rivers State, of the
other part.
WHEREAS:
The Nigeria Agip Oil Company Limited maintains and operates an Oil Terminal at T
won
Brass.
The people of Twon Brass Community being dissatisfied with NAOC with regard to t
he
alleged non-provision of miscellaneous facilities, amenities and opportunities f
or the
community, had, by a letter dated 9, December 1993 drawn the attention of NAOC t
o the
alleged neglect.
On the 29th day of November 1993, the said people of Twon Brass had, in a spirit
ed
dramatization of their grievance-staged demonstrations at the NAOC Terminal, Bra
ss.
Following the demonstrations aforesaid which led to a strain in relations betwee
n NAOC and
the Brass Community, the Oil Mineral Producing Areas Development Commission
(OMPADEC), acting through its Chairman Chief A.K. Horsfall and some other offici
als,
intervened in the dispute in a bid to achieve an amicable settlement thereof and
ensure
industrial tranquility in the operations of NAOC in the Brass area.
In consequence of the aforesaid the disputant parties attended a series of meeti
ngs under the
auspices of OMPADEC presided over by, Chief A.K. Horsfall, its chairman, the mos
t notable
being a meeting held at the conference room of OMPADEC on 20, December, 1993; wh
ereof
far reaching decisions were agreed upon by all the parties, leaving only a few m
atters of
detail to be tidied up.
80
Following a number of unsuccessful attempts by OMPADEC to have the parties execu
te the
accord reached at its instance during the said meeting of 20, December 1993, the
military
Administrator, ignited the parties to a meeting at the Government House Auditori
um of
Friday, 29 April 1994, which meeting, being inconclusive, in turn led to another
meeting held
at the same venue on Thursday, 12 May 1994.
At the said meeting held on 12, May 1994 the parties hereto continued the delibe
rations
which commenced at OMPADEC and arrived at various decisions.
NOW IT IS HEREBY RESOLVED AND UNDERSTOOD AS FOLLOWS THAT:
1. NAOC shall, through its Legal l department to look into the issue of the land
lease between
Tenneco Oil Company of Nigeria unlimited and the Brass Community with a view to
addressing
the grievances of the community in respect thereof.
2. NAOC shall carry out the studies to evaluate and analyse the level of alleged
pollution of NAOC
canal and its environs, following which appropriate action shall be taken to cle
an the canal and
prevent further pollution.
3. NAOC shall demolish all temporary structures erected on the Twon Brass Commun
ity side of the
banks of the canal.
4. NAOC shall at its own cost make the base data used y it in the Brass Terminal
foreshore
protection study available to the Oil Mineral Producing Areas Development Commis
sion
(OMPADEC) for use b the latter in its foreshore protection project in the Commun
ity.
5. NAOC shall, provide employment opportunities for qualified indigenes of Twon
Brass
Community.
6. The parties hereof shall establish proper communication channels for the purp
ose of ensuring
adequate two-way information flow regarding the implementation and administratio
n of its
scholarship scheme.
7. NAOC shall undertake the provision of a Water Treatment Plant at a cost not e
xceeding
N2,000,00.00 (Two Million Naira)
8. NAOC shall during 1994 repair all the existing roads previously built by it u
sing asphalt in order
to restore same as nearly as is reasonably practicable.
9. That the community shall make land available for the establishment of a petro
l station, and the
company shall exert influence on AGII NIGERIA PLC to establish a Petrol station
on the land.
The Rivers State Government shall assist the community to secure requisite licen
ces and
approvals for the realization of the project.
10. NAOC shall continue to participate in essential community projects as part o
f its community
relations programme and the community will priorities the list of projects reque
sted.
11. The Rivers State Government will liaise with NAOC to provide two speed boats
with suitable
double engines each for the community.
12. NAOC shall rehabilitate the existing Okulobugo foot bridge in the community
as well as embark
on a study for the purpose of evaluating the cost of construction of a moderate
bridge and of
jetties to be built by the Rivers State Government.
13. NAOC shall give priority consideration to Twon Brass indigenes in the award
of contract
PROVIDED that such contractors meet the company’s criteria.
14. NAOC shall during 1995 provide and operate a functional fire fighting sub-st
ation at Twon
Brass.
15. That the company shall as a measure of goodwill and public relations make av
ailable the sum of
N1,000,000.00 (One million Naira) to the community for development.
81
16. THE TWON BRASS community hereby freely and willingly covenants to create a p
eaceful
working environment for NAOC staff at the terminal and to ensure peaceful coexis
tence between
the community and NAOC.
IN WITNESS WHEREOF the parties hereto have by their duly accredited representati
ves set their hands the
day and year first above written:
SIGNED BY Engr. S. Palma
Vice Chairman/Managing Director
Nigeria Agip Oil Company Limited
For: and on behalf of Nigeria Agip
Oil Company Limited
Engr. V. Di-Lorenzo
General Manager, District
N.A.O.C,
Port Harcourt.
For: and on behalf of Nigeria Agip
Oil Company Limited
Chief C.O. Agim
Public Affairs Manager,
NAOC.
SIGNED BY The under-mentioned Chiefs and People of Twon Brass Community as the d
uly accredited
representatives of the TWON BRASS COMMUNITY, for and on behalf of the entire Peo
ple of the said
community.
HRH Chief (Dr.) Alfred P. Diete-Spiff (Seriaya II)
Amanyanabo of Twon Brass
Chief (Dr.) Ben Abali-Shidi
Chief (Dr.) William-Kemmer
Mr Fienyo Igoniseigha
This above signatures appended by the respective representatives of the parties
hereto was duly witnessed by
me on behalf of the Rivers State government.
RESOLUTION OF THE MEETING HELD ON JUNE 23 1998 BETWEEN TWON BRASS
COMMUNITY AND NIGERIAN AGIP OIL COMPANY LIMITED AT THE BRASS TERMINAL
WHEREAS
i. On June 8th 1998, youths of Twon Brass Community peacefully went to Brass Loc
al Government
Council with a copy of a protest letter of their grievances to NAOC Swamp Area M
anager but
were later confronted at the NAOC Brass gate by troops brought in by the Council
Chairman.
This resulted into an open confrontation which led to a violent demonstration ag
ainst the
company.
82
ii. Following the above, operations at the Terminal were disrupted leading to th
e evacuation of staff
and scaling down of activities.
iii. Both parties having expressed their desire to settle the matter held prelim
inary meetings on June
14th and 18th 1998 and agreed to conclusively resolve the matter on June 3, 1998
.
iv. Consequent upon the decision in paragraph (III) above, the community (repres
ented by the
Chiefs of the five principal Housed of Twon Brass, youths leaders and women dele
gates) met
with the company (represented by the General manager District, Public Affairs Di
vision
Manager, Swamp area Manager and other key officials) on 23rd June 1998 and after
further
consultations thereafter reached the RESOLUTION hereinafter set forth.
1. N80, 000,000 DEMANDS
Community demand for N80, 000,000 as appeasement for the gods, part payment for
compensation for
pollution and inadequacy of rental paid.
While it was agreed that pollution and inadequate rental would be studied furthe
r, the company agreed to
make a payment of N3, 000,000.00 to foster peaceful co-existence and enable her
resume work immediately.
2. LAND RENT
The Company agrees to engage the services of an expert in property, valuation to
carry out assessment and
advise on equitable rent which will be presented to Brass Community like-wise, B
rass Community
undertakes to hire its own property valuation consultant whose report together w
ith that submitted by NAOC
will be the basis for negotiations. NAOC undertakes to pay arrears, if any, for
past years as well as the
current years. The valuation report should be ready by end of July. Youths of th
e Community on their part
undertake to explore ways of withdrawing the matter vide suit No. BHC/17/94 – Chie
f S. Sambo & Ors. V.
NAOC from court No. interim, so that the judicial process will not be contempt.
3. POLLUTION FROM NAOC CANAL
The Company agrees to carry out studies to determine the effect of pollution fro
m the Brass Canal by mid-
September. The Community too undertakes to hire its own consultants. The studies
shall provide basis for
evaluation of compensation and basis for negotiations.
4. WITHDRAWAL OF MR. D.O. ERIH AND MR. OPARA WASHINGTON FROM BRASS
TERMINAL
The Company expressed that the responsibility for staff appraisal and deployment
should be left to the
Company. This request if implemented can represent a dangerous precedence, as it
is bound to provoke
intercommunity animosity. However, to maintain peace, the two gentlemen would be
taken out of the
terminal.
5. ENGAGEMENT OF NEW GRADUATE FROM OTHER COMMUNITIES
The Company explained that it did not engage new graduates; rather the persons i
n question were Youth
Corpers on few months’ contracts to permit the smooth introduction of their replac
ement.
The Company has already withdrawn from the Terminal.
6. APPLICATIONS FROM TWON-BRASS GRADUATES
The Company agrees to receive the applications and curriculum vitae of the 11 gr
aduates among others from
the community to determine their suitability for vacancies that can be identifie
d within company.
The Company is to respond before the end of September 1998
83
7. EMPLOYMENT OF TECHINICIANS AND SEMI-SKILLED SCHOOL LEAVERS
The Company explained that it does not employ technicians and artisans directly.
However, it has a policy
of encouraging its contractors to employ this level of staff from the area of op
eration. The company agrees
to reinforce the monitoring of the implementation of this policy in Brass.
The Community pledges to create a conducive atmosphere to encourage operating.
8. SKILL ACQUISTITION PROGRAMME
The Company has already developed a skills acquisition project based on assessme
nt of needs and wants in
Brass and the swamp area, for implementation, and signifies its willingness to i
mplement it in Brass.
9. SCHOLARSHIP AND BURSARY
The scholarship agrees to carry out a review of its scholarship and bursary sche
me to address areas of
concern by the community.
Henceforth all applications from Brass must be endorsed by the Head Chief of the
five respective
chieftaincy houses.
10. POSTING OF STUDENTS FOR INDUSTRIAL TRAINING
Both parties agree that henceforth application for industrial attachment must be
endorsed by the respective
Head Chief of the five chieftaincy houses and sent in duplicate, one copy to the
Human Resources Manager
and the other to the Swamp Area Manager
so that they can be treated along with others.
11. REHABILITATION OF PRIMARY SCHOOL SECONDARY SCHOOL AND GENERAL
HOSPITAL
The extent of works required in these places were unknown hence firm commitment
on activity, costs and
period of execution would be made after the community gas submitted a preliminar
y assessment of the
rehabilitation work required to the company.
The company shall within two weeks of the receipt of such assessment report from
the community, send its
personnel to the community for evaluation of the job and planning the schedule o
f intervention.
12. PROTECTION OF BRASS SHORE
Following the non- implementation by OMPADEC of its undertaking within the Memor
andum Of
Understanding signed with the Community in1994, the company agrees to send a not
able engineering
Company foster wheeler of USA, to carry out a study and design a method for the
protection of Brass shore.
The consultant will commence work immediately and then ready by October 1998(dep
ending on the raining
season) implementation will start within 1999.
13. ROAD REHABILITATION AND CONSTRUCTION
The Company agrees to carry out remedial job on sections of the roads including
the asphalted reads
needing attention to standards acceptable to the community, concreting of town s
quare and compound
square.
14. CONSTRUCTION OF A MULTIFUNCTIONAL BUILDING
The community shall provide suitable land and a concept design for a multifuncti
onal building for detailed
engineering and execution by company.
84
15. PROVISION OF WATER TREATMENT PLANT
The company explained the weakness of the treatment plant solution based on its
experience and those of
other. Hence, the company provided a deep bore hole at a cost higher than the Tw
o Million Naira limit set
by 1994 MOU. However, noting that the result of a deep bore hole is not satisfac
tory, the company is
studying other solutions which will be extended to the community when successful
.
16. PROVISION OF PUBLIC TRANSPORT FACILITY
The company expresses its limitations to provide transportation liner, in the li
ght of government policy on
the subject
17. AWARD OF CONTRACTS TO MEMBERS OF THE COMMUNITY
The company agrees to carefully consider a list of local contractors endorsed by
the Amayanabo or any of
the Head Chiefs of the various chieftaincy houses, for pre-qualification.
18. PUNCTUAL PAYMENT OF LOCAL CONTRACTORS
The company explained the processes involved in payment of contractors and stres
sed that there is no policy
to delay the payment of community contractors, emphasizing that preference is gi
ven to local contractors
when there is shortage of funds.
19. INCREMENT OF THE WAGES OF CONTRACTORS
The company affirms that it carries out periodic review of the wages of contract
personnel in all sectors of
the company and this policy will be maintained.
20. POSITIVE RESPONSE TO REQUESTS FROM THE COMMUNITY
The company affirms that requests from the community would continue to receive a
dequate attention. The
office of community relations was established by the company to achieve this obj
ective.
21. RECOGNITION AND PROPER TREATMENT OF CHIEFS
The Company has never stopped to provide assistance to the chiefs from the commu
nity whenever possible
and sustain the existing level of cordiality between them and the company, the r
ecent improvement in the
sea truck boarding procedure as described by one of the chief is a good example
of this.
22. ESTABLISHMENT OF FUELING STATIONS IN BRASS
The company explained that it was ready to fulfill its part of the agreement pro
vided the community secured
the license.
23. UTILIZATION OF THE BRASS FIRE STATION BUILDING
Noting that the fire station building is not utilized, it was agreed that:-
-the community proposes alternative use for the building.
-the company would be responsible for modifications to make this change.
24. RESUMPTION OF OPERATION IN BRASS TERMINAL
On the condition that there shall be no reappraisal or stoppage of pay to worker
s by NAOC the community
upon signing this document shall allow and guarantee the company unfettered free
dom to resume its
operation in the Terminal and accordingly assures the company of the safety and
security of its staff and
contractors.
85
DATED THIS 3RD DAY OF JULY 1998 AT TWON- BRASS COMMUNITY
SIGNED FOR AND ON BEHALF OF TWON- BRASS COMMUNITY
THE PLIGHT OF TWON BRASS GRADUATES
The dream of every graduate is to be gainfully employed. This dream becomes even
brighter when he/
she come from a region or community that is host to multinational oil companies.
However, the reverse
is the case for graduates from Twon-Brass who have hosted the Nigerian Agip Oil
Company Limited
(NAOC) for nearly three (3) decades. For the peace loving purposeful and progres
s oriented graduates of
Twon Brass, it has been a tale of gross disregard and neglect. Getting employed
by NAOC has been
more difficult than foreign the camel through the eye of a needle.
In June 1998, tired of this neglect and disregard, the youths of Twon Brass stag
ed a protest which led to
the signing on 3rd July, 1998, a memorandum of understanding (MOU) between the T
won Brass
community and NAOC as regards graduate employment amongst other demands.
It is disheartening, agonizing and provocative to note that a year after the sig
ning of the Memorandum
Of Understating (MOU, NAOC) has deliberately refused to keep to the tenets of th
e MOU. The best the
company has done was the short-listing and invitation on 16th November 1998, of
sixteen (16) graduates
out of twenty-two (22) for an aptitude test, dropping six (6) on grounds of age
and or of having obtained
a third class honors.
It is quite difficult for us to fold our hands to watch situations whereby NAOC
continues to conduct
secret interview at her corporate head office premises in Port Harcourt to emplo
y applicants from faraway
communities while our brothers and sisters comb the streets for jobs or at best
scramble for menial
jobs with non-graduates of the community. As of if to try our might, NAOC has ju
st employed and sent
for training at Ebocha thirteen (13) persons while fifteen are on standby; or pe
rhaps NAOC is taking an
undue advantage over the brass man’s patience, his peaceful nature.
We do not want to believe that dialogue is not a veritable tool of conflict reso
lution, and therefore wish
to appeal to this honorable house to employ all possible means at your disposal
to invite and impress on
NAOC to immediately:
a) Explain before the house cause of the delay of the graduate employment , and
the general
implementation of the memorandum of understanding (MOU)
b) Ratify the appointments of the sixteen (16) who attended the aptitude test.
c) Commence the process of employing the others dropped (as they could be useful
if given the
necessary training) compensate for the long – time neglect.
Yours response to this plea of ours will be very much appreciated.
Yours faithfully,
FOR: the Twon Youth’s Forum
Daniel Charles Jonathan Diribodi.
President secretary general
86
Randy I. Sorboi Samuel edger
Vice president Asst. secretary general
Ebiye Golen
P.R.O
cc: The General Manager, (District), NAOC Ltd P.H
The Public Affairs Div. Mgr. NAOC Ltd P.H
Bayelsa State House Of Assembly Yenagoa,
His Royal Majesty, Amayanabo of Twon Brass.
THE CONTEMPTUOUS ATTITUDE OF AGIP OIL COMPANY TOWARDS INDIGENOUS
CONTRACTORS OF TWON BRASS
I felt constrained to write to you as the senator representing my district Brass
senatorial district, in the
National Assembly, to complain about the contemptuous attitude of Agip Oil Compa
ny towards indigenous
contractors of Twon-Brass which has led to our total marginalization and exclusi
on from the scheme of
things.
You are aware, that Agip as one of the giant multinationals in the country deals
with an innumerable number
of contractors or subcontractors. Out of this, only a handful is from Twon-Brass
and belongs to the lowest
cadre of contractors handling mostly little supply and grass cutting jobs.
This is despite the fact that Brass is Agip’s major place of operation, hosting it
s only oil exporting terminal
in the country and is blessed with very experienced and qualified contractors ha
ndling. Also, you are aware,
that unlike other oil producing communities, brass has had a record of unbroken
peace with the company.
Apart from one or two very recent incidents, Agip has been working under what co
uld well be described as
an atmosphere of unfettered tranquility since the commencement of its operations
in the early 1970s.
While one would have expected that these long years of co-operation and cordiali
ty with the company,
would have brought about the establishment of some already qualified contractors
from the community and
perhaps the grooming of new ones, our experience has been the reverse. Qualified
contractors are
completely ignored while those aspiring to become such are not encouraged.
Rather, outside contractors are patronized. Jobs that could be adequately handle
d by credible indigenous
contractors are given to erstwhile managers of the company, who are known to hav
e deliberately frustrated
the indigenes during their years of service. It is clear from the present occurr
ences that there is an
undercurrent espirit de corp between serving and retired officers of Agip which
if not checked could lead to
some unfortunate incidents in the future.
Certainly, a situation where the same managers who made it impossible for indige
nous contractors to
register and do business with the company are now coming back as contractors aft
er retirement to do
community jobs such as renovation of schools and rehabilitation of concrete road
s is completely
unacceptable.
It is regrettable that while the rest of the country and in particular the Feder
al Government is doing
everything in its power to correct the injustices meted out on the people of the
Niger Delta. Agip which is
87
supposed to be one of the major crusaders in this case is still carrying on in i
ts characteristic non-chalant and
insensitive manner.
For the nearly 30 years of its operations in Brass, Agip has not swerved in deal
ing clandestinely and
deceitfully with local contractors. That is why up till today there is hardly an
y indigenous firm doing serious
business with Agip, our contractors seeking to register with the company are sur
reptitiously turned down by
the imposition of unnecessarily stiff and unrealizable access to information on
available jobs. And since
tenders are not invited from the public we are denied the right to bid for jobs
in our own areas.
Conversely, retired Agip staff who have been a part of the system and were in th
e main responsible for our
woes go in at will to obtain jobs that should be rightfully ours,
what is more disturbing is the fact that even where the company takes it upon it
self to write to the
Amanyanabo and his chiefs to nominate local contractors for specific jobs and su
ch recommendations are
made, the same company turns around to give the jobs to outsiders and would not
as much as accord the
turns around to give the jobs to outsiders and would not as much as accord the c
hiefs or the indigenous
contractors the simple courtesy of a reply stating the reason for its action
I have personally been a victim of these contemptuous and humiliating actions by
Agip and would like to
site a few instance to buttress my point.
1. In 1994 I did my utmost to register and request for the award of contract to
my company G.M.
International construction & Affairs Co. Ltd for the construction of roads in Tw
on-Brass. Up till
today, after five years, there has been no communication to me as to the reason
for not awarding the
contract to my company are hereby attached.
2. In March 1999, another company of mine, river-creek specialist ltd. was recom
mended to Agip by
the Twon-Brass Youth Forum to supply motor vehicles for us at the Brass Terminal
. The company’s
attitude toward this matter was most unfortunate. It bluntly and deliberately fa
iled to make any
response.(documents attached herewith)
3. Following a Memorandum Of Understanding (M.O.U .) signed by Agip management o
n the one
hand and the Amanyanabo of Twon-Brass, his paramount chiefs and the youth forum
on the other, it
was agreed that rehabilitation work be carried out on the primary and secondary
schools, the general
hospital and sections of the roads. It was also agreed that town squares be conc
reted 9 paragraphs 11
& 13 of the M.O.U. see attached mou.
4. Paragraph17 of the M.O.U. further stated’ the company agree to carefully consid
er a list of local
contractors endorsed by the Amanyanabo or any of the head chief of the various c
hieftaincies
housed.’ In pursuit to this clause the company wrote a letter on the 4th of may 19
99 to the
Amanyanabo and the head chiefs asking them to nominate community contractors. Th
e Amanyanabo
and his chiefs recommended qualified indigenous contractors to Agip for the awar
d of contracts.
5. my company, G.M. International construction & Affairs Co. Ltd was duly recomm
ended to handle
the rehabilitation of schools by no less a personality than the Amayanabo himsel
f, His Royal Majesty
Alfred Papapreye Diete Spiff, Seriyai II of Twon Brass and the first Military Go
vernor Of Old
Rivers State. But once again, this exercise ended in futility as the contract fo
r the rehabilitation of the
primary school has awarded to a non indigene. (Attached are necessary documents)
.
We like to state that by intentionally disrespecting our Amanyanabo and his chie
fs and frustrating
indigenous contractors Agip is not helping matters. Denying us the right to do c
ontracts in our own
community will only serve to aggravate matters Agip should read clearly the pres
ent posture of the federal
government which is out to improve the criminally neglected people of the Niger
Delta and follow suit.
88
Awarding community jobs to erstwhile managers of the company is not the best. Th
ere are experienced and
qualified local contractors with strong financial standing who can handle these
jobs.
It is therefore our plea that Agip should be immediately called to order and dir
ected to award the remaining
community jobs as well as other major contract to indigenous contractors of Twon
-Brass.
Yours faithfully,
Beinmonyo Rufus-Spiff
Cc:
Senate president Senator Emmanuel Diffa
National Assembly Bayelsa West Senatorial District
Abuja National Assembly
Abuja
Senator David Birigidi Senator Martin Yellowe
Bayelsa Central Senatorial District Chairman Senate Committee On Petroleum
National Assembly National Assembly
Abuja Abuja
The Speaker The Executive Governor
House of Representatives Bayelsa Sta
National Assembly A
Abuja
The Speaker The Chairman
House of Assembly Committee on Commerce & Industry
Bayelsa State Bayelsa State House Of Assembly.
Mr Antonio Vella Mr Akin Aruwajoye
General Harcourt Distrct General Manager
Nigerian Agip Oil Company Public Affairs
Port Harcourt Nigerian Agip Oil Company
Port Harcourt
Mr Mauro His Royal Majesty
Swamp Area Manage King Alfred Papapereye Diete-
Brass Terminal Spiff Seriyai Ii
Nigerian Agip Oil Company Amayanbo of Twon-Brass
Brass.
Chief (Prof) C.T. I. Odu-Cameron Chief A.B. Samuel Sambo
Cameron town. Sambo Town
Chief (Dr.) Ben Abali Shidi Chief C.G.D. Jame Spiff
Shidi Town Spiff Town
Chief (Dr.) William Kemmer Daniel Charles
Kemmer Town. Youth President
Twon Youth Forum
89
COURT JUDGMENT IN FAVOUR OF THE PRO-AMANYANABO GROUP IN 1997
BY HON. JUSTICE ICHE N. NDU, KSC.
IN THE HIGH COURT OF RIVERS STATE OF NIGERIA
IN THE PORT HARCOURT JUDICIAL DIVISION
HOLDEN AT PORT HARCOURT
BEFORE HIS LORDSHIP, HON. JUSTICE ICHE N. NDU, Ksc
ON THURSDAY, THE 23RD DAY OF JANUARY, 1997
SUIT NO. DHC/19/82
BETWEEN:-
1. CHIEF N. D. NGERI WARIBUGO )
2. DEPUTY CHIEF EBIDIOBO CAMERON)
3. DEPUTY CHIEF N. K. SAMBO )
4. VICTOR IRUO )
(For themselves and representing the )
members, elders and chiefs of the Royal )…PLAINTIFFS/
Families of chief Waribugo, Chief Cameron) APPLICANTS
and Sambo). )
AND
1. CHIEF BENJAMIN ABALI SHIDI )
2. DEPUTY CHIEF ROBINSON ABABO SHIDI)
3. MR. OTONYE OLOLO )…DEFENDANTS/
4. MR. A. T. AMIEBI ) RESPONDENTS
5. DEPUTY CHIEF SIMEON KEMMER )
6. MR. ALFRED DIETE-SPIFF )
3rd Plaintiff present.
Defendants present except the 4th.
Mr. Obaye-Ekine for the Plaintiffs.
Mr. A. Ojo for the Defendants.
JUDGMENT
This action was commenced by a writ of summons taken out on 6th July 1982.
The Plaintiffs on record are Chief N. D. Ngeri-Waribugo, Deputy Chief Ebidiobo C
ameron,Deputy
Chief N. K. Sambo, and Victor Iruo, who may say they sue for themselves and as r
epresenting the members,
elders and Chiefs of the royal families of Chief Waribugo, Chief Cameron and Sam
bo. The Defendants are
Chief Benjamin Abali Shidi, Deputy Chief Robinson Ababo Shidi, Otonye Ololo, A.
T. Amiebi,Deputy Chief
Simeon Kemmer and Chief Alfred Diete-Spiff. Chief Alfred Diete-Spiff is the 6th
Defendants.
The Plaintiffs claim against the Defendants as follows:-
90
a. A declaration that under Nembe Native Law and Custom the 6th Defendant is not
a
member of any of the ruling and/or aborigine houses, viz, Waribugo, Cameron,
Sambo,and Shidi, and cannot under the custom be nominated for selection
presentation, chalking and installation as the Amanyanabo of Twon-Brass.
b. A declaration that under Nembe native law and custom the 6th Defendant cannot
be
presented, chalked and/or installed the Amanyanabo of Twon-Brass without being
elected by the Waribugo, Cameron, Sambo houses …… and any election, chalking,
presentation or installation of the 6th Defendant as the Amanyanabo of Twon-Bras
s
without the participation of each of the four houses or the four houses inclusiv
e is
contrary to the Nembe native law and custom, null and void.
c. An injunction restraining the 1st – 5th Defendant for installation as the Amany
anabo of
Twon-Brass or holding him out as the Amanyanabo of Twon-Brass and/or restraining
the 6th Defendant from parading himself as the Amanyanabo of Twon-Brass.
The Plaintiff filed an amended statement of claim of twenty-five paragraphs. The
Defendants filed
an amended statement of defence of twenty-four paragraphs but which spans though
ten typed foolscap
pages with paragraph 23 alone having sub-paragraphs a to y. The statement of def
ence is rather verbose.
The Plaintiffs also filed a reply to the amended statement of defence.
In this judgment I will refer to some of the paragraphs in the pleadings, which
will show the areas of
contest between the parties.
In some of the paragraphs of the amended statement of claim, the Plaintiffs aver
red, inter alia as
follows:-
“1. The Plaintiffs are chiefs and elders of the Royal Chieftain of families of War
ibugo, Cameron and
Sambo……………..
“2. The1st – 3rd Defendants are members of Shidi Royal
chieftaincy House …… The 4th Defendant is a member of Ada Spiff war canoe House and
was the acting
secretary of the Twon-Brass Council of Chiefs and Elders.
“3. The 5th Defendant is a member of the Kemmer Chieftaincy House of Twon-Brass an
d the 6th Defendant
is a member of the Amain Royal House of Ogbolomabiri. All (the) parties are memb
ers of Nembe
community and are subject to (the) Nembe Native Law and Customs.
“4. ……. Under Nembe Native Law and Custom ……. only the Waribugo, Cameron,Sambo and Shidi
Houses have (the) right to produce the Amanyanabo of Twon-Brass. The Ada Spiff w
ar canoe House like
the Kemmer House are not Royal Houses and cannot nominate, or install (sic) thei
r members as (an)
Amanyanabo of Twon-Brass”.
“8. In 1929, the leader of the Twon-Brass Community was styled an Amanyanabo, and
the first so styled
was Ashton (sic) Arisomo Sambo. The King was of Chief Sambo Royal House and he r
eigned until 1962.
…….. Twon-Brass hs remained without n Amanyanabo since then and the affairs of the c
ommunity is(sic)
run by the Council of Chiefs and Elders.
“9. ………. Tunwo (the founder’s) descendants were grouped into three war canoe Houses, viz,
Cameron,
Sambo,and Shidi. The founders of these Houses were Chief Jacob Cameron, Chief Sa
muel Sambo and Chief
91
Alexander Shidi …….. under Nembe Native Law and Custom new houses are carved out fro
m an existing
large House and the new House is classified equally as the parent House.
“10. ………. Chief Kemmer House and the Waribugo House are Houses carved (out) from larger
Houses.
The Chief Kemmer House was carved (out) from Chief Oruwari House of Ogbolomabiri
……….The
Waribugo House was careved out from the Cameron House …….. and the founder …….. was Chie
f
Waribugo.
“11. ……… (In) about 1872 Chief Thomas Ada Spiff of Ogbolomabiri escaped (sic) from his h
ouse and
settled at Twon-Brass …………………………………..
“12. ……………….. Chief Ada Spiff and the Chief Kemmer Houses are war canoe Houses in Twon-Bras
but are not descendants of Tuwon the founder, consequently they are not king mak
ers or persons having a
traditional right to be installed Amanyanabo of Twon-Brass.
“13. ………………….. Seriyai was a descendant of Tuwon the founder and he lived an reigned as (a)
er
of Twon-Brass before the House system was founded. Chief Shidi married Seriyai’s n
iece called Sarah Tein
and had a single child called Willaim. William was (the) father of Chief Nichola
s Alex Spiff ……….
Although 6th Defendant’s grandfather Diete Spiff is (sic) a member of the Spiff Ho
use at Ogbolomabiri, he is
(sic) not a member of the Chief Ada Spiff’s House of Twon.
“14. …………. The 6th Defendant ……… is not a descendant (sic) of Tuwon the founder or Seriyai
l
………………………………… Plaintiff will contend ………… that 6th Defendant is a native of Ogbolomabiri
whose ancestor’s relatives are settled at Twon and under (the) Nembe Native Law an
d Custom he cannot
aspire to an aboriginal (sic) stool of Twon or be their Amanyanabo”.
“16. ………………………. The Twon Council of Chiefs and Elders had a meeting on the 20th day of
September, 1978 and a decision was taken to elect a person from the four Royal H
ouses to be installed the
Amanyanabo. A committee was appointed to receive nominations from the Houses and
to recommend how
the Community will provide the welfare of the Amanyanabo when installed. The mee
ting was adjourned to
28/10/78 for reception of the recommendation, list of nominees and to screen the
m for election. The
installation of the Amanyanabo was scheduled for 4/11/78.
“17. ………………… the Acting Secretary (5th Defendant) neglected to convene the meeting on
28/10/78……….
“18. The Acting Secretary reconvened the meeting on 4/11/78 at the Twon’s (sic) squa
re. Chiefs from the
Royal Houses argued that the meeting be adjourned to enable the Community bury C
hief H.N. Ada Spiff
……………….. It was opposed by counter arguments by an organized group. Eventually the Chiefs r
ceived
the nomination list and found the name of (the) 6th Defendant as a nominee from
Shidi Royal House. Royal
House candidate was Mr. C. D. Clemet nominated by Chief Sambo House. The Cameron
and Waribugo
Houses did not nominate any candidate.
“19. ………………………… the Chairman (chief F. G. Sambo) asked Chief Shidi to explain how his House
nominated a member of a non-Royal House and stranger as their candidate …………….. The Chiefs
,
particularly of the four Royal Houses in annoyance announced an adjournment of t
he meeting and left the
town square.
“20. ……………………. Later, the organized group who remained at the Town square dispersed jubilat
that Alfred Diete-Spiff, ex-Governor of Rivers State, is elected Amanyanabo of T
won-Brass.”
92
“22. ………………………. the only relationship of (the) 6th Defendant to (sic) Seriyai is that his g
d
mother, Owei, was married to Amabebe who also married Keremain daughter of Seriy
ai
…………………………..”
In some of the paragraphs of the amended statement of defence, the Defendants, a
verred, inter alia, as
follows:-
“3. ……………………………..Chief Alfred Diete-Spiff ……. Is a native of Twon being a great grandson of
Amabebe of Twon and also a direct descendant of Piri – one of the two first settle
rs on the land.
“4. It is in correct to aver that there are royal families in Twon ……………………….”
“11. ……………………. Chief Samuel Sambo …..came to Twon in the mid 19th Century as a sojourner an
acquired chieftaincy status later. Both Sambo and Ada Spiff Houses are accorded
full recognition as
autonomous chieftaincy Houses in Twon like Shidi and Cameron.
“12. …………… none of the founders of the paramount chieftaincy Houses in Twon, namely, Shidi,
Cameron, Sambo, and AdaSpiff descended from the so-called Tuwon – a fisherman from
Fernando Po.
“13. Seriyai is a descendant of Piri – one of the original founders of Twon. Chief A
lfred Diete-Spiff is a
great grandson ofAmabebe who was a direct descendant of Piri. His grandfather, n
amed Diete, is (sic) a
bonafide member of Ada Spiff House of Twon. There is no Spiff House at Ogbolomab
iri. During the
Calmday crisis of 1875, Amabebe and Kiente, then members of an autonomous family
in Twon became
absorbed in Ada Spiff House while their sister Omoni …… got absorbed in Sambo House.
Omoni is the
grandmother of Ahton (sic) Arisimo Igobi who became the first Amanyanabo of Twon
………………. Arisimo
….. and Alfred Diete Spiff’s father (Claud Diete Spiff) are first cousins.
“14. Chief Alfred Diete Spiff on installation as Amanyanabo of Twon, assumed the t
itle Seriyai II by virtue
of the fact that Seriyai himself was at one time a regent of Twon. Under the pre
vailing Nembe custom,
Alfred Diete-Spiff can inspire (sic) to the Amanyanaboship of Twon through his g
reat grand father
Amabebe, a direct descendant of Piri,(a)co-founder of Twon”.
“16. …………………………………. Twon has no royal houses (or king makers) as such …………………..at a
meeting of the Twon Community held on 1/7/78, at the instance of the Chiefs and
Elders, the decision was
taken to appoint a special committee to draft rules and regulations for the appo
intment of an Amanyanabo.
At a subsequent mass meeting of 30/9/78 attended by all the chiefs, after adopti
ng the draft Rules and
Regulations, the special Committee was further mandated to issue and collect nom
ination forms from
prospective candidates as well as screening (sic) the candidates …………… The mass meeting of
30th
September 1978 appointed the 28th October 1978 as nominations closing date,and N
ovember 4, 1978,as the
date for election of the Amanyanabo. A mass meeting was then summoned of that da
te (4/11/78) at the
public square and was presided over by the Chairman of the special committee …… Depu
ty Chief S.O.
Kemmer …… Late Chief T.K. Cameron openly announced he had no candidate to present. L
ate Chief F. G.
Sambo nominated Mr. O. D. Clement, and Chief Benjamin Abali Shidi nominated Mr.
Alfred Diete Spiff.
The voting was overwhelmingly in favour of Alfred Diete Spiff and he was accordi
ngly declared the
Amanyanabo elect.
“17. ………………………….. Under the approved Rules and Regulations all the Chieftaincy Houses …..
were entitled to nominate candidates but late Chief T. K. Cameron (supported by
Chief Waribugo) wanted
only Shidi ….. and Cameron ……. The original founders of Twon to nominate candidates fo
r the election
…….”
93
PW1 was Chief Ateimie Samuel Sambo. He said the Plaintiffs are members of Chiefs
Waribugo,
Cameron and Sambo Houses. They are royal houses. The 1st, 2nd and 3rd Defendants
belong to the shidi
chieftaincy house – a royal house too. The 4th Defendant is a member of Ada-Spiff
house in Twon-Brass.
He was the acting secretary of the Twon-Brass council of chiefs. The 5th Defenda
nt belongs to Kemmer
Chieftaincy house. The 6th Defendant belongs to the Chief Amain chieftaincy roya
l house at Ogbolomabiri
in Nembe; he does not belong to any royal house in Twon-Brass. Under Nembe Nativ
e Law and Custom the
houses in Twon-Brass that can produce an amanyanabo of Twon-Brass are the Waribu
go, Cameron,
Sambo, and Shidi royal houses. Twon-Brass was founded about the 12th century by
Tunwo who came from
Bason in Ijaw area. Upon his death Tunwo was succeeded by Isele, followed by Bou
tebe, Piri, Waribugo,
Seriyai, Cameron and Uraih Opueme Cameron.
They are the descendants of Tunwo and those who came to join him in settling the
re. It was in 1929
that the leader was styled “Amanyanabo”, and the first to be so styled was Ashton (s
ic) Arisima Sambo from
Sambo chieftaincy house. He reigned till 1962 when he died. Since his death no o
ne had been selected as
the amanyanabo, and the community has been run by the council of chiefs and elde
rs of the town. House
system was created during the reign of king Ockya in the 19th century. The house
s created then were
Sambo, Cameron and Shidi. The founder of Sambo house was Chief Samuel Sambo; Cam
eron by Chief
Jacob Cameron; and Shidi by Chief Alexander Shidi.
Under Nembe Native Law and Custom more houses can be founded, and are being foun
ded. Once a
new house is created, it assumes a status equal to the existing ones. Chief Kemm
er house was created out of
Oruwari and Ikata group of Houses in Ogbolomabiri Nembe. Waribugo was created ou
t of Cameron house.
At the moment there are eleven houses in Twon. The 1st Plaintiff was the founder
of Waribugo house. Chief
Thomas Ada Spiff came from Ogbolomabiri to Twon-Brass about 1871. Chief Ada-Spif
f house has now
been recognized as a native of Twon-Brass. The houses in Twon that have the trad
itional right to install or
to produce the amanyanabo of Twon-Brass are Sambo, Cameron and Shidi. This is be
cause they are the
aborigines of Twon, Seriyai descended from Oturu. His mother was from Ogbolomabi
ri- Nembe. Her name
was Apo the daughter Princess Ina. Seriyai’s leadership came before the creation o
f chieftaincy houses.
Sarah Tein was his niece who was married to Chief Alexander Shidi. Her only chil
d was William. Chief
Nicholas Alex Spiff was the son of William. 6th Defendant’s grandfather was Diete-
Spiff who was a member
of Kulo house and Ada Spiff house in Ogbolomabiri Nembe. He is not a descendant
of Seriyai. Nobody
made him the Amanyanabo of Twon. Amabebe had two wives, namely, Karemain and Owe
i. Karemain was
the daughter of Seriyai. Owei was the mother of 6th Defendant’s grandfather – Diete.
Amabebe was a native
of Ogbolomabiri Nembe. Under Nembe Native Law and Custom the 6th Defendant is a
native of
Ogbolomabiri Nembe. His grandfather – Diete – was part of Ada Spiff house of Twon. O
n 30/9/78 a
meeting was held and it was decided that a person be elected from the ruling roy
al families to be installed
the amanyanabo of Twon-Brass. A committee was appointed to look into the way and
manner the
amanyanabo would be nominated. It decided that nominations should be forwarded t
o the Chiefs and elders
council. The next meeting was adjourned to 28/10/78 when the nominations were to
be screened. The date
set down for the actual installation was 4th November 1978. The meeting schedule
d for 28/10/78 did not
hold because the Secretary did not convene it. He convened it for 4th November 1
978, a date fixed for the
installation, and it was at the Town Square. When they attended the meeting, the
Chairman said the meeting
should be adjourned to give way for the burial of the remains of a late chief. T
here was a re-action from a
group which said it was not necessary to bury the remains of the late Chief befo
re embarking on the
amanyanabo issue. Eventually the chiefs agreed that the meeting should go on and
requested for
nominations first. The nominations were submitted and it was found that the 6th
Defendant’s name was
there. He was nominated by the Chief Shidi house. Another nominee was Mr. C. D.
Clement. He was
nominated by the Sambo hoyuse. The Cameron and Waribugo houses did not submit an
y nomination. Chief
Sambo – the chairman – queried Chief Shidi for nominating a person who is not a memb
er of any of the
94
royal families. Chief Shidi did not give any reason. The organized group still i
nsisted that the installation
must be had on that day. The chiefs and elders from the royal houses were not ha
ppy with the organized
group. The chairman then declared the meeting closed since they did not want to
listen, and the three
families – Waribugo, Cameron, and Sambo left the meeting. The members of the organ
ized group stayed
behind. Eventually they heard that the 6th Defendant had been elected as the ama
nyanabo of Twon-Brass,
and they were jubilating. Later the 6th Defendant accepted and published himself
as the Amanyanabo. The
Shidi house cannot on their own elect and install an Amanyanabo. It is the prero
gative of all the four main
houses. The 6th Defendant published himself as Seriyai II. Seriyai was not a mem
ber of Shidi house. 6th
Defendant was not Seriyai descendant. His great grandmother Owei was married to
Amabebe. Amabebe
also married Seruiyai’s daughter called Karmain. The 6th Defendant is of the Amabe
be and Owi line. He
said they sued the 1st – 5th Defendants because they are the members of the organi
zed group who
pronounced the election of the 6th Defendant as the amanyanabo – elect. The 6th De
fendant has not been
installed the amanyanabo. Twon was founded by Twon. Piri and Boutebe later came
to join him as
strangers, and became natives. The offsprings of Piri are members of Shidi chief
taincy house. Those of
Boutebe are Cameron and Sambo. He said the draft rules and regulations have not
been approved. He said
he is the head of the Sambo house.
Under cross examination he admitted that he was aware that the 3rd Plaintiff (De
puty Chief N.
K.Sambo) has written to this Court disassociating himself from this suit. He agr
eed that the founder Sambo
house, late Chief Samuel Sambo was an Hausa man who came and settled at Brass on
his own. He became
a Christian and so was known as Samuel. He agreed that he (witness) was a descen
dant of that Hausa man.
He agreed that Diete’s father was Amabebe, and that 6th Defendant’s father was Chief
Claudius Diete
Amange. He said 6th Defendant’s connection with Twon is that his father was from t
he Ada Spiff house of
Twon which is not royal house, while his mother was from Amain house in Ogboloma
biri Nembe. The 6th
Defendant’s wife has a big storey building in Twon Brass. He said according to Nem
be custom, they claim
matrilineally, but that now they lean towards their fathers, and that is why he
(PW1) is the head of his
father’s house. He agreed that Twon had not had an amanyanabo since the death of C
hief Ashton (sic)
Sambo in 1962 because of a dispute. Piri was one of the strangers who came to jo
in the founder of Twon.
Boutebe was also a stranger who came and settled at Twon. Ada Spiff is a house i
n its own right in Twon.
He agreed that in essence, Sambo, Shidi, Cameron and Ada Spiff houses are all ho
uses of persons who came
and settled at Twon, and all of them did not come at the same time.
Under re-examination he said there is no difference between the original houses
and the latter ones.
PW2 was Deputy Chief Ebidiebo Cameron (the 2nd Plaintiff). In his testimony he s
aid in the meeting
held on 4/11/78, the Shidi house presented the 6th Defendant as a candidate for
the position of amanyanabo
of Twon. Before he was presented they had got the hint and so they entered into
an argument because he is
not Twon man. There was therefore a strong objection and the meeting dispersed.
The houses that can
present an amanyanabo of Twon are Cameron, Waribugo, Shidi and Sambo. There has
been no election of
an amanyanabo by these houses since that 1978 to the best of his knowledge. The
6th Defendant has no
relationship with Seriyai.
Under cross-examination he agreed that Thomas Kakain, an elder (sic) man, is fro
m the Cameron
house. He agreed that Chief Ibuama the father of Chief Cameron (the founder of t
he Cameron house) was
from Nembe. He does not know if Chief Ada Spiff is the 6th Defendant’s relation. H
e does not know if Chief
James Spiff is his relation too. He knows that Chief Ada Spiff and Chief James S
piff belong to the Ada Spiff
house of Twon and they are the Treasurer and Secretary respectively of the Twon
Chiefs Council. Witness
admitted that his own great grandfather was from Okpoama, and that Okpoama is no
t Twon Brass. He said
it does not matter that the present head of his Cameron house is an Ibo man. He
said his chief’s father was
an Ibo man, but his mother is from Twon. He identified the old man Thomas Kakain
on two photographs
95
(identified as I. D1 and I.D2). He denied that the community set up any committe
e to draw up any document
on the selection of an amanyanabo.
PW3B was Mr. Ilegimo-Kuma Allison who said he is a native of Ewoama; a fisherman
. He said the
Sambo house invited Chief Iyabi to the election of an Amanyanabo of Twon on 4/11
/78. He went to Twon on
that day in company of Chief Iyabi. The venue was filled with people for the ele
ction. Chief F. G. Sambo
nominated Mr. Cornelius Clement, while Chief Shidi nominated the 6th Defendant.
Chief F. G. Sambo
objected to the nomination of the 6th Defendant saying he was not a native of Tw
on-Brass. What followed
was confusion and strong arguments from both sides. The meeting ended and they l
eft. He did not know if
the 6th Defendant was selected after that date, but not on that day.
Under cross examination he said he is conversant with the tradition of his town,
and not that of
another town.
PW4 was Chief Sagbe Oruwari, who said he is a member of the Nembe Divisional Cou
ncil of Chiefs,
and knows the tradition and custom of Nembe people. The 6th Defendant is from Og
bolomabiri. He said
before you can be an amanyanabo, you must be linked by blood to the royal family
. The 6th Defendant’s
mother and father were from Nembe.
PW5 was Clever Ayah who said he is from the Shidi house. He said he had heard of
Seriya. Before
the advent of the house system of Shidi house. The 6th Defendant is not from Two
n. The 6th Defendant is not
of Karemain lineage. On 4/11/78, when Shidi house nominated the 6th Defendant, t
here was uproar, and so
people left the place in disarray.
Under cross examination he said his own father was from Ewoama while his mother
came from Shidi
house in Twon.
DW1 was Chief Benjamin Abali Shidi (the 1st Defendant). He said he is the overal
l head of Shidi
House. The 6th Defendant was sponsored by the Shidi House to be made the amanyan
abo of Twon-Brass.
The 6th Defendant is a great great grandson of Seriyai of Shidi house. Seriyai d
escended from Piri –The
founder of Twon-Brass. Seriyai was a great grandson of Piri. One of Seriyai’s daug
hter called Karimai
was married to Amabebe and they had a son called Diete. Diete’s son was Claude Die
te who was the father
of the 6th Defendant. He said the blood of Shidi is flowing through Karimai to t
he 6th Defendant. He called
the 6th Defendant his son. As the head of Shidi house no one is better placed to
tell him who his son is. He
was present at the installation of the 6th Defendant, and members of the other h
ouses participated in it. They
took photographs of the installation that day.
Under cross-examination he agreed with the suggestion that Seriyai was one of th
e leaders in Twon
before the house system was set up. He said John Abogha was 6th Defendant’s uncle
because Claudie Diete
and John Abogba were Amabebe’s children. They were children of the same mother. He
denied that there
was commotion when he nominated the 6th Defendant that day.
DW2 was Samuel James Udonyo. He said on 4/11/78 he was engaged as a photographer
by some
people to take them photographs. It was to cover the event of the installation o
f the amanyanabo of Twon-
Brass. He went and took the people many photographs. He said he is not from Twon
-Brass.
DW3 was Edward Cameron. He was about 76 years old when he testified. He is a ret
ired Manager
of U.A.C. He is from the Cameron House in Twon-Brass. He is the most senior elde
r in that house. He said
the 6th Defendant was installed and chalked the amanyanabo of Twon on 4th Novemb
er, 1978. He said in
December 1982 they wrote to the Court saying that they did not mandate the Plain
tiffs to institute this
96
action. Deputy Chief F.K. Sambo also wrote to the Court withdrawing from the cas
e. He said there were
several meetings held over the amanyanaboship, and so they decided that the five
houses should contest it.
Under cross examination he said there are Cameron, Sambo, Shidi, Kemmer and Ada-
Spiff houses in
Twon; and there are other subordinate houses like Waribugo, and James houses. He
said Piri founded
Shidi house, and at the time of Boutebe and Piri, there was no house system. Pro
fessor Odu Cameron is the
head of Cameron house now.
DW4 was Atonyefa Teidigiesuyo Amiebifa the 4th Defendant, who said he was about
73 years old
when he testified. He was the assistant Secretary of Twon Council of Chiefs and
elders at its inception. He
said on 1st July 1978 they held a meeting and resolved to elect an amanyanabo of
Twon-Brass urgently.
They decided to appoint a committee to work out the process for selection. That
was necessary because
there was no guideline for the selection of an amanyanabo then. The five main ho
uses – Cameron, Ada-
Spiff, Sambo, Shidi and Kemmer were represented in the Committee. They met and r
ecorded the
proceedings in a minutes book. He was the acting Secretary when the Secretary re
signed. Their
recommendations were presented to an extra-ordinary mass meeting which also adop
ted them and
authorized the committee to send out nomination forms to the five houses. The fo
rms were sent out, and
were later returned to the Committee which was empowered to run the election for
Twon Community. The
forms were sent out to be returned before the 28th of October 1978 to the Secret
ary of the Draft Committee.
Shidi and Sambo houses returned their nomination forms. Thomas Kakain was a memb
er of the Committee,
and at that time was the oldest man. He was present at the meetings and he perfo
rmed the traditional
knocking of the head of the amanyanabo-elect (the 6th Defendant). The 1st amanya
nabo was appointed by
the directives of the then District Officer in 1929, and he (the amanyanabo) was
chosen from the house
whose founder was an Hausa man.
Under cross examination he said he belongs to the Spiff house. Thomas Kakain is
from the Cameron
house. The community decided that the installation of the 6th Defendant as the a
manyanabo should be low
keyed. There are five main houses in Twon besides the subsidiary ones. The five
are Sambo, Shidi,
Cameron, Spiff and Kemmer.
In the final addresses of counsel, Mr. L. E. Nwosu, for the Defendants, said the
Plaintiffs failed to
prove the Nembe native law and custom which disqualified the 6th Defendant from
being the amanyanabo of
Twon-Brass. He referred to the evidence of PW1 who admitted that the founder of
his Sambo house was an
Hausa man, and the evidence of PW2 who admitted that the present head of Cameron
house is an Ibo man
from Akabuka. He said, on the outer hand, the 6th Defendant’s mother belonged to t
he Shidi house which
also nominated him.
On the nomination of candidates for the position of an amanyanabo, he referred t
o exhibit D6 and
submitted that there is no known procedure for the selection of one. He also ref
erred to exhibits D7 and D8.
In his own submissions, H. Senibo, Esq. Learned counsel for the Plaintiffs said
the two principal
claims in paragraph 25 of the amended statement of claim are directed against th
e 6th Defendant, and yet he
did not give any evidence in defence thereof. It was only the 1st and 4th Defend
ants that testified in Court,
and the Defendants did not seek leave to defend the suit in a representative cap
acity. He referred to Order
11 Rule 8, of the Rules of the High Court; and Quaker Vs. Bob-Manuel (1967) 1 al
l N.L.R. (Pt. 1) 113 at 14.
Where a number of defendants are sued personally, each is duty bound to give evi
dence in his defence if he
wants the suit defended, counsel contended. He said the evidence of one defendan
t is not evidence of a codefendant.
He referred to Plateau Publishing Ltd Vs. Adophy (1986) 4 NWLR (Pt. 34) 205; Oke
suji Vs.
Lawal (1986) 2 NWLR (pt. 23) 417; and Ajikawo Vs. Ansaldo Nigeria Ltd. (1991) 2N
WLR (Pt. 173) 359.
97
He said having filed a joint defence, the Defendants ought to have met the case
by giving individual
evidence, as pleadings are lifeless without evidence. Counsel submitted that the
defence filed by the
Defendant to give life to the pleadings by giving evidence.
On the allegation that the 6th Defendant is not from Twon-Brass, he referred to
the evidence of DW1
who said he is of Seriyai lineage. Counsel said that evidence is in conflict wit
h the averment in paragraph
13 of the amended statement of defence.
On the election of an amanyanabo, he submitted that from the pleadings and evide
nce, the
candidates were never screened, and that the guidelines for the screening was no
t tendered in Court. He
submitted that the 6th Defendant did not pass through the process as pleaded by
the Defendants.
He urged the Court to hold that there was no election that day.
He referred to the photographs tendered and said they did not show that there we
re Nembe Chiefs
dressed in the chieftaincy regalia to install the 6th Defendant. He urged the Co
urt to take judicial notice that
in the Niger Delta area, chiefs attend installations ___________________________
________________
From the pleadings and evidence, and particularly the claims as formulated by th
e Plaintiffs against
the Defendants, I will make a finding, amongst others, of the following issues:-
1. Whether there are Royal or Ruling and or “Aborigine houses” amongst the main hous
es in
Twon-Brass.
2. Whether such houses or Ruling or “aborigine houses” have the exclusive preserve,
under the
Nembe native law and custom, of presenting their member to be installed the aman
yanabo of
Twon-Brass.
3. Whether the 6th Defendant is not a member of such a house in Twon-Brass that
could produce
an amanyanabo of Twon-Brass.
4. Whether the 6th Defendant was duly nominated, elected, chalked and or install
ed the
amanyanabo of Twon-Brass.
1ST ISSUE
In paragraphs 1 and 2 of the amended statement of claim the Plaintiffs pleaded t
hat the Royal
Chieftaincy families of houses in Twon-Brass are Waribugo, Cameron, Sambo and Sh
idi. They also pleaded
in paragraph 4 that apart from those four, there are others like Ada Spiff war c
anoe house and Kemmer
House. These, they averred are no royal houses.
On the other hand the Defendants pleaded in paragraph 4, 11 and 12 of the amende
d statement of
defence that there is no house classed as a royal house in Twon-Brass.
“Royal” is an English expression. The Advanced Learners (English) Dictionary defines
it as
belonging to the family of king or queen.
In his testimony, PW1, Chief Ateimie Samuel Sambo,said of the foundership of Two
n, that Tunwo
founded it in about the 12th century. He did not say he had children of his body
or blood who succeeded
him. He only said Tunwo was succeeded by Boutebe, Piri, Waribugo,Seriyai, Camero
n, and Uriah Opene
Cameron. He glossed over that by saying they were his descendants (if any). He s
aid emphatically that
Tunwo founded the place, and later he was joined by Boutebe and Piri as stranger
s. He called them
98
strangers who later became natives. He said the descendants of Piri are the Shid
i while those of Boutebe
are Cameron and Sambo. He admitted that Waribugo house was carved out of Cameron
house.
It is not only the Shidis, Camerons, Sambos and Waribugos he showed by his evide
nce to be
strangers to Twon-Brass after Tunwo had founded it. He went further to admit tha
t the founder of his
Sambo house (which he called a royal house) was an Hausa man and that he (PW1) i
s a descendant of an
Hausa man.
From his evidence, members of Shidi, Cameron,Sambo and Waribugo are descendants
of Strangers
after Twon had been founded by Tunwo.
He also said that Chief Thomas Ada-Spiff came from Ogbolomabiri Nembe in about 1
871 and settled
at Twon-Brass. Chief Ada-Spiff house has now been recognised as a native of Twon
-Brass. In addition he
said Chief Kemmer house of Twon was created out of Oruwari and Ikata group of ho
uses in Ogbolomabiri
Nembe. That is to say that the founders of Ada-Spiff and Kemmer houses of Twon a
lso came from
Ogbolomabiri – Nembe.
It is interesting to note what this witness, who called Sambo, Cameron and Shidi
houses royal houses
of Twon-Bass, said under cross examination where he answered thus:
“………………… The founder of Sambo house was late Chief Samuel Sambo. I agree
that he was an Hausa trader, who came and settled down at Brasson his own and
became a free man.
……………………………………………………
……………………………………………………
I am a descendant of that Hausa man.”
And towards the end of his testimony he said:
“………………. In essence the Sambo, Shidi, Cameron and Ada-Spiff are all houses of
persons who came to settle at Twon ………………..”
As for Seriyai, he even said Apo, his mother came from Ogbolomabiri.
In his own evidence, PW2, who said he is Deputy Chief Ebidiebo Cameron (the 2nd
Plaintiff) said his
own great grandfather came from Okpoama which is not Twon-Brass. He also said th
e father of the founder
of Cameron house- Ibuama came from Nembe.
What is, therefore, clear from the evidence of PW1 and PW2, who respectively fro
m Sambo and
Cameron houses, is that the founders of their Sambo and Cameron houses were stra
ngers, and indeed that
the founders of the five main houses of Cameron, Shidi, Sambo, Waribugo, Ada-Spi
ff and Kemmer were all
strangers to Twon-Brass after Tunwo had founded the place.
In spite of that historical account, PW1 and PW2 stil lsaid those four houses, n
amely, Sambo,
Cameron, Shidi and Waribugo are royal and are those qualified to produce an aman
yaabo. These witnesses
did not say what made them royal out of the number.
As I observed above, the expression “royal” has a meaning. It is not just enough to
merely allege
that those houses are royal houses. They do not become royal by merely ascribing
royalty to them just like
that. He who asserts must prove. See sections 135 (1), 136 and 137 (1) of the Ev
idence Act 1990. In
particular Section 135 (1) provides as follows:
99
“Whoever desires any Court to give judgment as to any legal right or liability
defendant on the existence of facts which he asserts must prove that those facts
exist.”
In claim No. A in paragraph 25 of the amended statement of claim the Plaintiffs
changed the
expression from “royal” to Ruling and/or “aborigine.”
Here again, none of the witnesses gave evidence to show what made Sambo, Shidi,
Cameron and
Waribugo houses the ruling houses or what made them aborigines than Ada Spiff an
d Kemmer houses or
other houses in Twon-Brass.
The stand of the Defendants from paragraphs 4, 11 and 12 of the amended statemen
t of defence is
that there are no royal families in Twon. DW3 – Edward Cameron – a 76 year old man w
hen he testified,
and DW4 Atonyefa Amiebi, maintained in their testimonies that there are five mai
n houses in Twon-Brass,
namely, Shidi, Cameron, Sambo, Ada-Spiff and Kemmer,and that there are other sub
houses like Waribugo
and James houses.
From what I have reviewed above, I do not, therefore, believe PW1 and PW2 (and i
nfact the
Plaintiffs) that there are royal or ruling or “aborigine” houses in Twon-Brass. I do
not believe them that
Sambo, Shidi, Cameron and Waribugo (out of all the houses) are the royal or ruli
ng or “abvorigine” houses
in Twon-Brass.
I believe DW3 and DW4 that what they have in Twon-Brass are main and subordinate
houses. I
believe them that the main houses are Shidi, Cameron, Sambo, Ada-Spiff and Kemme
r houses, and that there
are other sub-houses like Waribugo, and James houses.
It follows, therefore, that the Plaintiffs have failed to prove that there are r
oyal or ruling or
“aborigine” houses amongst the main houses in Twon-Brass.
The 2nd issue is whether such houses or ruling or “aborigine” houses have the exclus
ive preserve,
under Nembe native law and custom, of presenting their member to be installed th
e amanyanabo of Twon-
Brass.
What is the custom alleged by the Plaintiff?
They averred-
1. That all the parties are members of Nembe Community and are subject to Nembe
Native Law
and Custom –paragraph 3; and
2. That under Nembe Native Law and Custom and tradition of Twon-Brass only the W
aribugo,
Cameron, Sambo,and Shidi houses have the right to produce the amanyanabo – paragra
ph 4
What does the alleged Nembe native law and custom say about Waribugo, Cameron, S
ambo,and
Shidi houses which make them to have the exclusive right of producing an amanyan
abo?
I have read through the statement of claim and I have found no where it is plead
ed why, under the
Nembe custom, members of other houses are excluded from aspiring to the position
of an amanyanabo in
Twon-Brass. There is no where it is even pleaded in the amended statement of cla
im that the alleged custom
is based on royalty or foundership (which in the case of the said four houses I
have already rejected).
100
Parties are not, and should not make assertions or claims and give them the flav
our of custom for the
sake of doing so. A claim or a contention does not just pass for the custom of a
people by merely alleging
so. Custom is defined for the purposes of evidence law by section 3(1) of the Ev
idence Act and it states:
“Custom is a rule which, in a particular district, has, from long usage obtained t
he force of
law.”
It follow, therefore, that to be relevant, a custom which is relied upon must be
pleaded with clarity
and particularity.
It is when such a custom has been pleaded properly that a party, relying on it,
proceeds to prove it
by evidence, unless it is of such notoriety and has been so frequently followed
by the Courts that judicial
notice can be taken of it. See per Taylor F. J., in Giwa Vs. Erinmilokan (1961)
All N. L. R. 294 at 296.
Here, from the references I have made to paragraph 3 and 4 of the amended statem
ent of claim it is
not shown what the custom relied upon is all about.
It is a well established principle of law that native law and custom is a matter
of evidence to be
decided on the facts presented before the Court in each particular case. See Giw
a Vs. Erinmilokan (supra).
Apart from the fact that the pleading in this case, as regards the alleged Nembe
custom, is
unsatisfactory, none of the Plaintiffs witnesses did any good to it in evidence.
None of PW1, PW2 or PW3
testified as to, how under the Nembe native law and custom, where all the five m
ain houses in Twon-Brass
were founded by all strangers, some of them will be royal or ruling or “aborigine” h
ouses and others are
not, and how under the alleged custom, some will have the exclusive right of pro
ducing the amanyanabo.
The conclusion I reach here, therefore, is that the Plaintiffs failed to prove t
hat under Nembe native
law and custom it is only the Sambo, Cameron, Shidi and Waribugo houses that hav
e the right to produce an
amanyanabo of Twon-Brass.
3RD ISSUE
Whether the 6th Defendant is not a member of such a house in Twon-Brass that cou
ld or is allowed to
produce an amanyanabo of Twon-Brass.
Before I consider the very recent developments in Twon-Brass, as disclosed in th
e evidence in this
case, relating or leading to the decisions or agreements reached by the Twon Cou
ncil of Chiefs on the
election and installation of an amanyanabo, let me deal with the relationship (i
f any) of the 6th Defendants
with the houses in Twon-Brass his geneology (sic) or pedigree.
The Plaintiffs pleaded in paragraphs 6, 13, 14, 15 and 22 of the amended stateme
nt of claim that the
6th Defendant is a member of the Amain royal house of Ogbolomabiri; that althoug
h his grand father, Diete
Spiff, was a member of Spiff house of Ogbolomabiri, he is not a member of the Ch
ief Ada-Spiff house of
Twon; and that he styled himself Seriyai II when he is not a descendant of Serey
ai.
In particular, they pleaded, inter alia, in paragraphs 14 and 22 as follows:
“14. ……………………………. the 6th Defendant …………… is not a descendant of Tunwo the
founder or Seriyai at all. Amabebe had two wives, viz, Keremain and Owei. Karema
in was daughter of
Seriyai. Amabebe and Karemain were parents of John Abogha Dokubo, great uncle of
6th Defendant.
Amabebe and Owei were parents of Diete-Spiff 6th Defendant’s grand father, and 6th
Defendant is (the) son
101
of Chief Amange ………….. 6th Defendant is a native of Ogbolomabiri whose ancestors’ relative
s are settled
at __________________________________________
“22. …………………… the only relationship of 6th defendant to Seriyai is that his great grand
mother, Owei, was married to Amabebe who also married Karemain, daughter of Seri
yai, and his only
relationship to (sic) Chief Ada Spiff House in Twon is that his grand father, Di
ete Spiff was a member of
Chief Ada Spiff House of Ogbolomabiri – a House members are relatives of the Spiff
House of Twon.”
They averred in paragraph 7 of the amended statement of claim that one of the le
aders of Twon was
Seriyai. It means that, if the 6th Defendant is a descendant of Seriyai, he woul
d have the right to aspire to
the stool of the amanyanabo of Twon. But they contend that he is not his descend
ant.
In his testimony, PW1 said Amabebe married Owei (f) and by that union begat (sic
) Diete, the grand
father of the 6th Defendant. Amabebe also married Karimain (f) the daughter of S
eriyai.
PW2 also said that the 6th Defendant has no relationship with Seriyai.
If the pleadings in paragraphs 14 and 22 of the amended statement of claim and t
he evidence of PW1
and PW2 are accepted, it means that the 6th Defendant has no relationship with S
eriyai.
For the Defendants, they admit in paragraph 14 of the amended statement of defen
ce that Seriyai
was in his life time a leader of Twon. In paragraph 22 they averred that Seriyai
was the grand father of
Diete through his mother Karimain the daughter of Seriyai.
And in evidence DW1 said the 6th Defendant is the great grandson of Seriyai. He
said Seriyai of
Shidi house was a descendant of Piri. Karimain was Seriyai’s daughter, and she was
married by Amabebe.
Their son of (that married) was Diete-the 6th Defendant’s grand father.
The difference in the two sets of contentions that link to Seriyai’s is that, whil
e the Plaintiffs say
Owei was the 6th Defendant’s great grand mother, the Defendants say it was not Owe
i, but Karimain - the
daughter of Seriyai.
Both parties agree that Amabebe married the two women.
Though the two versions of history are not accounts within living memory, neithe
r PW1, who is from
Sambo house, nor PW2 who is from Cameron house said they came by that version of
history. None of them
said who told them that out of the two women that were married to Amabebe the on
e that was the mother of
Diete was Owei and not Karimain. None of them said he read if from any written o
r recorded account
either. They merely asserted that it was Owei and not Karimain.
On what basis can the Court consider the veracity of that history they want the
Court to accept?
When one is giving an account of an event or transaction that took place beyond
living memory, the one
ought to furnish the Court the source of such information before the Court can p
lace any value on it,
otherwise it will remain a mere assertion which any person can wake up one morni
ng and originate.
So that, in the absence of such basis, the Court is in a difficulty believing or
accepting that evidence
by PW1 and PW2 that Owei was the great grand mother of the 6th Defendant and not
Karimain.
On the other hand DW1 in his testimony said he is the overall head of the Shidi
house; that Seriyai
belonged to Shidi house.
102
As I remarked above PW1 and PW2 are not from Shidi house. The mere fact that DW1
is the overall
head of Shidi house gives his evidence relating to what affects a member of Shid
i house more credence.
Here, there is a better foundation upon which the Court can test his historical
account of Seriyai and his
descendants, being the overall head of Shidi house.
Infact he asserted, inter alia in his evidence, as follows:-
“……………………….. 6th Defendant is a great great grandson of Seriyai of Shidi house.
Seriyai was of Shidi house.
He descended from Piri …………………… Seriyai married a woman and had issues of which
one was Karimain (f). She was married to one Amabebe and got an issue by name Di
ete.
Diete himself married and has a son called Claude in turn married and produced C
hief
Alfred Diete Spiff – 6th Defendant. Through Karimain the blood of Shidi is flowing
in the 6th
Defendant. He is my son. As the head of Shidi house, no one in that house is bet
ter placed to
tell me who my son is.”
Learned counsel, in his address, referred me to the evidence of DW1 under cross
examination as to
whether at the time of Seriyai there was a house system, suggesting that Seriyai
could not have belonged to
Shidi house which was not then in existence. I must say that the evidence of thi
s witness on that point does
not affect the substance of his evidence on the relationship between Seriyai and
Shidi because PW1 himself
said in his testimony that the Shidi house descended from Piri, and the Descenda
nt said Seriyai descended
from the same Piri.
So that, from the different accounts given by PW1 and PW2, on one hand, and that
given by DW1, on
the other, I do not believe PW1 and PW2 that it was Owei, and not Kerimain that
was Diete’s mother. I
rather believe DW1 that Seriyai was a descendant of Piri, and that he was of Shi
di house. I believe him that
Seriyai’s daughter Karimain – married Amabebe, and that one of the issues of that un
ion was Diete (the 6th
Defendant’s grand father).
Further more, it was the Plaintiffs who pleaded in paragraph 14 of the amended s
tatement of claim
that John Abogha Dokubo (Karimain’s son) was the 6th Defendant’s great uncle.
From that unprompted averment, it is more probable that Karimain’s said son – John A
bogha
Dokubo was the 6th Defendant’s uncle because he, John Abogha Dokubo and Diete, the
6th Defendant’s
grand father, were children of the same mother, than that they were children of
different mothers. That is
what the Defendants are saying, and I therefore hold that the 6th Defendant is t
he great grand son of Seriyai
of Shidi house in Twon-Brass.
This finding that the 6th Defendant is the great grandson of Seriyai of Shidi ho
use settles the issue
whether he is a member of any of the Cameron, Sambo, Waribugo or Shidi houses th
at is so talked about by
the Plaintiffs in this case. But besides, there are other main houses that are m
ade relevant in this case,
namely, the Kemmer and Ada-Spiff.
Though the Plaintiffs pleaded in paragraph 13 of the amended statement of claim
that, although the
6th Defendant’s grand father Diete Spiff was a member of Spiff house at Ogbolomabi
ri, he is not a member
of the Chief Ada-Spiff house of Twon, that pleading is clearly in conflict with
part of PW1’s testimony (in
evidence in-chief) on 19/2/91 where he said as follows:
“…………………………………. 6th Defendant’s grandfather Diete was part of Ada Spiff house
of Twon …………………………”
103
From the above evidence, it is also clear that the 6th Defendant has relationshi
p with (and also
belongs) to the Ada-Spiff house of Twon through his grand father.
The findings I have made, on the geneology (sic) of the 6th Defendant, from the
available evidence in
this case, is that the 6th Defendant is a member of the Shidi house, and also a
member of the Ada Spiff house,
both of Twon-Brass.
Now, on which house could produce an amanyanabo of Twon-Brass, from the pleading
s and
evidence of both the Plaintiffs and the Defendants there is no dispute that Shid
i house is qualified to produce
an amanyanabo, and I have held that the 6th Defendant, by his genelogy, (sic) is
a bonafide son of the said
Shidi house and also qualified for that position.
But what of the members of other houses namely, Cameron, Sambo, Ada-Spiff, Kemme
r and
Waribugo houses?
Again, both parties agree that Cameron and Sambo houses qualify to produce an am
anyanabo. In
respect of Waribugo house, both parties agree that it sprang up from the Cameron
house. It, therefore,
means that a member of Waribugo house can aspire to that position at least throu
gh his link to the Cameron
house.
For Ada-Spiff and Kemmer houses, the Plaintiffs agree that they are autonomous w
ar canoe houses
now. I have earlier also, found that they are main houses in Twon when I rejecte
d the Plaintiffs’ contention
that there are royal or ruling houses in Twon-Brass.
Besides, my attention has been drawn to the procedure adopted by the Council of
Chiefs in the
choice of an incumbent. I will here now deal with what is disclosed in the plead
ings and the evidence of the
parties relating to what had been the practice before this time.
The Plaintiffs pleaded as follows in paragraph 8 of the amended statement of cla
im.
“In 1929, the leader of the Twon-Brass Community was styled an amanyanabo, and the
first
so style was Ashton Arisomo Sambo. The king was of Chief Sambo Royal House and h
e
reigned until 1962 ………………. Twon-Brass has remained without an Amanyanabo since
then and the affairs of the community is run by the Council of Chiefs and Elders
.”
PW1 gave oral evidence to that effect.
What that averment means is clear, that it was only in 1929 that Twon-Brass had
a leader styled
“amanyanabo”; since he died in 1962 they had had no amanyanabo. PW1 agreed that they
had had none
because of disputes. And DW4 said that only amanyanabo was appointed by the dire
ctions of the then
District Officer.
But when the Plaintiffs contend, as they do, in paragraph 4 of the amended state
ment of claim and
the evidence of PW1, that under their custom only Waribugo, Cameron, Sambo and S
hidi houses have the
right to produce the amanyanabo, they gave the impression that such has been a r
egular, usual indisputable
and consistent practice.
From the evidences of both parties the only amanyanabo (not merely a leader of t
he town) they had
ever had was appointed by the Colonial administration. Since that one died in 19
62, they had had none
because of disputes.
104
From the evidence before the Court, it seems the Community, tired of the dispute
, in 1978 decided to
instal (sic) one.
The Plaintiffs pleaded in paragraph 16 of the amended statement of claim; suppor
ted by the evidence
of PW1, that on 30/9/78 the Council of Chiefs and elders met and decided to elec
t a person from either of
the Sambo, Cameron, Shidi or Waribugo houses.
The Defendants said that was not the decision. DW3 Edward Cameron – himself from C
ameron
house – a retired Manager of U.A.C. who was 76 years old when he testified, said t
heir decision was that
any of the five main houses, namely, Sambo, Shidi, Cameron, Ada Spiff and Kemmer
was fit to produce a
person to be made the amanyanabo.
DW4, the then assistaent (sic) Secretary of the Council supported the evidence o
f DW3 and, indeed,
said since there was no guideline before then, a committee was set up to work ou
t the process for the
selection. The five main houses had representatives in that Committee. They met
and their
recommendations were presented to an extraordinary mass meeting which also adopt
ed them, and
authorised the committee to send out nomination forms to the five houses. Thomas
Kakain was a member of
the committee.
The question is, which version is to be believed – that the Council decided to exc
lude the Ada-Spiff
and Kemmer houses from putting their members on the contest, or that the Council
decided that any of the
five main houses was eligible?
The basis for the Plaintiffs’ contention is their claim that there are royal house
s in Twon-Brass out
of which Ada-Spiff and Kemmer houses are excluded. I have earlier rejected that
contention.
Besides, DW3 (who is from Cameron house himself) an old man, retired as U.A.C. M
anager
disagreed, with that claim. I have looked at that old man while in the witness b
ox. He did not seem to be a
witness procured or induced to come and testify against the interest of this hou
se. He said in his evidence
that in December 1982 their house wrote to the Court saying that they did not ma
ndate the Plaintiffs to
institute this action. This man seemed to me a witness of truth with conscience.
Further on this, DW4 said the deliberations were recorded in the Twon Council of
Chiefs and Elders
Minutes Book- Exhibit D6.
I have read the minutes of the meetings on the crucial days of 30th September, a
nd 4th November
1978 respectively. Some of the decisions as recorded on 30/9/78 were-
1. that the person qualified to be made the amanyanabo “must be a native by birth.”
2. “He must be mentally sound and without any
history of insanity.”
3. th “nomination of candidates should get to the Secretary of the Committee not l
ater than
Saturday the 28th October 1978.”
The minutes do not show that the Council decided that only the houses of Shidi,
Sambo, Cameron
and Waribugo were qualified.
I therefore do not believe the Plaintiffs and their witnesses that the council d
ecided, on 30/9/78 or at
any time that only those houses were qualified to contest for the position of th
e amanyanabo.
105
I believe DW3 and DW4 that the Council decided that any member of Shidi, Sambo,
Cameron, Ada-
Spiff and Kemmer houses was eligible.
I believe DW4 that the Council set up a Committee to work out the procedure for
the selection, and I
believe him that that was so because as at then, there was no guideline. I belie
ve him that its reports were
adopted by the extra ordinary mass meeting of the town. I believe him that Mr. K
akain from Cameron house
was a member of the Committee, and that they were mandated to send out nominatio
n forms to all the
houses.
From the above findings, it is quite clear that the 6th Defendant who, through h
is grand parents and
parents, is from both Shidi and Ada-Spiff houses of Twon-Brass was qualified to
be nominated to contest for
the position of amanyanabo of Twon-Brass.
The last issue is whether the 6th Defendant was duly nominated, elected, chalked
and installed the
amanyanabo of Twon.
The Plaintiffs say he was not.
All the parties agree that Shidi house nominated him as a candidate.
PW1 said the date set down for the actual installation was 4th November 1978. Pe
ople were
summoned at the town square. He said when they gathered, the Chairman, Chief Sam
bo, said the meeting
should be adjourned to give way for the burial of the remains of late Chief Ada-
Spiff. A group said it was
not necessary to stay the installation. Eventually the Chiefs agreed and request
ed for the nominations. The
6th was nominated by Shidi House, while Mr. C. D. Clement was nominated by Sambo
house. There was no
other nomination. The Chairman Chief Sambo queried Chief Shidi why the 6th Defen
dant was nominated.
That inquiring threw in controversy as the Chairman, instead of proceeding to th
e election, unilateraly (sic)
declared the meeting closed. A group insisted that the election must go on. He s
aid Waribugo, Cameron
and Sambo members left the place, while the other group stayed behind. Eventuall
y they heard that the 6th
Defendant had been elected as the amanyanabo and people were jubilating.
PW2 and PW4 supported his testimony in saying that when the 6th Defendant was no
minated,
argument ensured, and some people left the meeting.
Even from the account given by the Plaintiffs’ witnesses, it is abundantly clear:
i) that the installation was fixed for the 4th of November 1978.
ii) that all the houses were in attendance at the venue.
iii) that nominations were called for.
iv) that two people were nominated to go for the contest, one of them being the
6th Defendant.
v) that the meeting was not formally and duly adjourned or closed.
vi) that some people willingly walked out and thereby abandoned the contest.
I have earlier held that the 6th Defendant was qualified to contest for that pos
ition. He was duly
nominated by the Shidi house. But when it came to the real Clement (so to say) g
ave up the contest; and
conscious of the consequences, with their eyes wide open abandoned the area.
Will Twon-Brass drop the scheduled election and installation of their amanyanabo
because Chief
Sambo and his supporters illadvisedly staged a walk out at their own peril? Of c
ourse not.
And so, even by the evidence of PW1, the rest of the people stayed behind, and w
hat they heard later
was that the 6th Defendant had been elected the amanyanabo of Twon-Brass, and pe
ople were jubilating in
the town.
106
From the evidence of PW1 can it be contended that there was no election that day
? From his
account, those of them who supported Mr. Clement abandoned the flight, but the C
ommunity stayed behind.
What did the rest stay behind to do? PW1 said he later heard that they elected t
he 6th Defendant. Of course
having given that account, the Plaintiffs cannot say that there was no election
that day.
DW3 said the 6th Defendant was elected, installed and chalked the amanyanabo of
Twon-Brass on
that 4th of November 1978.
DW2 the photographer said he was engaged to take photographs covering the instal
lation of the
amanyanabo on that day, and the Defendants caused to be tendered the negative an
d print copies of the
photographs.
Learned counsel for the Plaintiffs in his address said the photographs did not d
epict chieftaincy
installation because those in it were wearing “Woko” and “eight bob”, instead of chiefta
incy regalia. He
said the Court should take judicial notice of the fact that in the Niger Delta a
rea Chiefs attend such
installations in chieftaincy regalia.
Counsel did not satisfy the Court of the notoriety of that practice such that it
has been frequently
followed by the Courts for judicial notice to be taken of it.
The minutes of the meeting of 4th November 1978 (exhibit D6) gave a detailed acc
ount of all that
happened that day. The meeting was attended by over 1000 people including all th
e Chiefs. The venue was
Opupolokiri. It started by about 3.45pm. The area was decorated with flags from
the various war canoe
houses in Twon-Brass.
Inspite of that elaborate preparation, it was chief F. G. Sambo who wanted to di
srupt the exercise
that day by asking for its postponement. The reason he gave was that they had th
e remains of late Chief Ada
Spiff to bury.
Chief Sambo is not from the Ada-Spiff house, and he was rebuffed even by members
of the Ada-Spiff
house, (especially Deputy Chief Festus Spiff) who saw it as a ploy to abut the e
lection and installation.
The minutes show that the said Chief F. G. Sambo threatened the exercise on seve
ral occasions that
day.
When he did not succeed in getting the postponement on that excuse, he turned ro
und to say that the
Chiefs were not given the opportunity to screen the candidates. The answer given
to dislodge that excuse
was that there was no provision for the screening of the candidates by the Counc
il.
PW1 said those that supported Chief Sambo’s nomination walked out.
From exhibiting D6, it seems their withdrawal did not affect the progress of the
exercise that day,
because it was recorded that when the Chairman of the Election Meeting, Deputy C
hief Kemmer put the
names of the contestants – Commander Diete-Spiff and Mr. C. D. Clement for voting.
“Commander A. P. Diete-Spiff was unanimously returned as the amanyanabo-elect,” and
the usual
traditional Eagle marching went through the whole town-jubilating.
107
The conclusion I have reached from the foregoing is that in the meeting properly
convened on 4th
November 1978 the Twon-Brass community represented by their Chiefs, elders and y
oung men, duly
nominated, elected, chalked and installed the 6th Defendant as the amanyanabo of
Twon-Brass.
Learned counsel for the Plaintiffs made an elaborate submission on the fact that
the 6th Defendant
did not go into the witness box to give oral evidence, since, according to couns
el, the first two major reliefs
are claimed against him. He submitted that where a number of defendants are sued
personally, each is duly
bound to give evidence in his defence if he wants the suit defended. The evidenc
e of a co-defendant is not
evidence of a co-defendant he said. One of the cases he relied on is Plateau Pub
lishing Ltd Vs. Adophy
(supra). That is a case for breach of copyright. The Respondent sued the appella
nts to protect his literary
publication in respect of which he claimed damages in the copyright which is inc
orporeal. There the 3rd
defendant did not enter appearance and did not file pleadings. One of the decisi
ons in it is that where the
claim against the defendants is joint they are bound by the case of one of the d
efendants and also liable for
the default of any one of them.
With due respect to learned counsel I wonder the relevance of that case in this
matter, or even the
legal content of the point made by him on this in his submission.
The Defendants herein are sued individually in one action. All of them briefed o
ne counsel who
prepared and filed a statement of defence for them.
They led oral and documentary evidence in support of that statement of defence f
iled on their behalf.
If the oral and documentary evidence led for the Defendants met the relevant iss
ues raised by the
Plaintiffs in their statement of claim, would it matter that not every and all t
he defendants entered into the
witness box to give oral witness?
The relevant issues, as far as I can make out, are whether some of the houses ar
e royal and others
are not for purpose of presenting a candidate for the position of an amanyanabo
of Twon-Brass; whether
the 6th Defendant is not a Twon man under the Nembe native law and custom for th
e purpose of aspiring to
that stool; and whether the 6th Defendant was nominated, elected and installed t
he amanyanabo.
The Defendants called four witnesses and tendered some documents in pursuant of
the statement of
defence they filed. I have earlier referred to the substance of their evidence.
If defendants’ evidence, oral and documentary does not meet plaintiffs’ evidence on
relevant issues,
too bad. But where their evidence, even from a single witness or a piece of docu
ment or item meets the
plaintiffs’ evidence to require the two sets to be put on the balance for weighing
, the result of that exercise
determines ________________________________________
Here, what was it that was particular for the 6th Defendant to have gone into th
e witness box to
challenge, which as he did not, lands weight or assistance to the Plaintiffs’ case”
The Defendants tendered evidence that dealt with
i) whether there are separate houses that are royal in Twon-Brass or not;
ii) the 6th Defendant’s election pedegree or geneology (sic);
iii) his nomination, election and installation.
In these circumstances, must the 6th Defendant and no one else, be the person to
give evidence as to
the foundership of Twon-Brass and the founding of the main houses there? Must he
be the person to say
when and how he was born if there are his fathers and elders to say that? He did
not nominates, elect, chalk
108
or instal himself, and so must he be the person to say all that, if there are th
ose to say so? Or must he be the
only person to give acceptable evidence of the Nembe native law and custom relat
ing to the choice of a
candidate for the position of an amanyanabo because his selection for that stool
is made an issue by the
Plaintiff?
Counsel for the Defendants – Mr. L. E. Nwosu – submitted that the Defendants filed a
Statement of
defence, and led both oral and documentary evidence which, by the nature of the
claims, as formulated by
the plaintiffs against them, each and every one of them, and particularly the 6t
h Defendant, is entitled, in law
to rely on. I agree with Mr. Nwosu.
That point is therefore, with due respect to learned counsel for the plaintiffs,
misconceived.
From the foregoing I have made findings as to, and reached the following conclus
ion:
1. That there are no royal, or ruling or “aborigine”
houses in Twon-Brass.
2. That at the moment there are five main houses in Twon-
Brass, namely, Cameron, Shidi, Sambo, Ada-Spiff and
Kemmer houses
3. That each of the main houses is qualified to nominate
its member to vie for the position of the amanyanabo of
Twon-Brass.
4. That by virtue of his geneological (sic) link through his
great grandmother Karamai (the daughter of Seriyai),
the 6th Defendant, under the Nembe native law and
custom can aspire to the stool of the amanyanabo of
Twon-Brass under the Shidi house.
5. That since his grand father (Diete) was a member of the
Ada-Spiff house of Twon-Brass, the 6th Defendant is also
a member of the Ada-Spiff house of Twon-Brass.
6. That the 6th Defendant, Chief Alfred Diete Spiff, was duly
nominated, elected, chalked and installed the
amanyanabo of Twon-Brass on the 4th November 1978.
The final result, therefore is that the Plaintiffs have failed to prove any part
of the case
against the Defendants, and I hereby dismiss all their claims in their entirety.
The Plaintiffs should
pay to the Defendants costs which I fix at N4, 000.00.
Signed
I. N. NDU, Ksc
JUDGE,
23/1/97.
CERTIFIED TRUE COPY
Signed
PRINCIPAL REGISTRAR
109
WHO KILLED OBIO IKIOYE? CULLED FROM BEACON NEWSPAPER OF NOVEMBER, 30TH,
2001
The recent crisis in Twon-Brass is the fall out of an election to fill the posit
ion of President of Twon
Youths. A peculiar democratic zoning arrangement worked out by youths from the f
ive war canoe houses of
the oil-rich community, (Cameron, Shidi Kemmer, Sambo and Ada) had mandated Shid
i and Cameron War
Canoe Houses to produce a candidate each to contest the election. Given the risi
ng profile of youths in oil
politics and community affairs in the Niger Delta and the privileges and the ben
efits attached to the position,
the candidates presented by both houses together with their backers worked frant
ically, covertly and overtly
to outsmart one another.
The candidate of Shidi War Canoe House, Mr. William Abadi, is accused of being t
he leader of the
banned and dreaded Isena Asawo Cult, and of using this terror gang to cow the en
tire community. He is also
said to be the favoured candidate of the Amanyanabo of Twon-Brass and the first
indigenous Governor of
old Rivers State, Commander Alfred Diete Spiff (rtd), whose claim to being a Shi
di scion is dismissed by his
opponent as bogous. To support their argument, they point out that seriayai titl
e that he has taken has no
genealogical anchorage in Shidi but in Sambo. And to impress on the Shidi that h
e is one of them, Diete
Spiff, whose ancestry has been traced to Ogbolomabiri, Nembe where his late brot
her Diete-Koki had
contested the kinship with the incumbent HRM Ambrose Alagoa, and another of his
brother, Percy Spiff, a
retired Deputy Comm. Of Police, is chief Kien, openly backed the Shidi candidate
who in education and
general acceptability is inferior to the Cameron War Canoe House candidate. His
opponent also alleged that
in concert with the Rufus Spiff brothers, who are from the Ada War Canoe Houses –
Inatimi (Comm. For
Education in Gov. DSP Alamieyeseigha’s cabinet and one time secretary to Governmen
t in the old Rivers
State), Abraham (recently appointed Secretary of the Brass Local Government Coun
cil) Beinmonyo (a rich
business man, member of the defunct NSM, now integrated in ruling PDP and power
broker of immense
stature of the L.G.A.) – the Amanyanabo intends to use the youth leadership electi
on to prop up his
rulership. The Shidi candidate also has the backing of a select group of chiefs
and youth leaders of Twon
communities who have been disclaimed as apostates by their respective War Canoe
Houses.
The candidate of the Cameron War Canoe House, Mr. Kienyo Olali, a graduate of el
ectrical
electronics engineering and a more popular of the two, has the backing of the ma
jority of the youths and
people of the community. His group is curiously alleged to have got the Council
chairman, a Beinmonyo
Rufus Spiff surrogate and a descendant of Sambo to counterbalance the formidable
combination of Shidi
War Canoe House, their adopted Royal Son, Diete Spiff, the politically calculati
ng and the astute Rufus
Spiff’s and a powerful faction of Spiff War Canoe House.
The election for the president of Twon youths which was originally billed for Su
nday September
2,2001 was marred by electoral malpractice. Kienyo Olali who claims he was clear
ly leading his Shidi
house rival at the botched polls, accuses his opponent and the Isena Asawo Cult
members for disrupting the
counting when it became clear that Abadi was losing. At that botched election an
d the controversial
September 19 repeat election, Option A4 was adopted.
If the more cunning and political Abadi group, under the tutelage of the wily Ru
fus Spiff had
resorted to exploiting the fragility of Option A4 to disrupt the September 11 el
ection, Olali, guided by the
arcane wisdom of his educational background sort a legalistic and politically co
unter to the machiavelism
and thuggery of his opponent. Thus, his group got the Council Chairman, Hon. Jos
eph Ayebanoa to
postpone the rescheduled election of Wednesday, September 19, 2001 to some later
date. The chairman
sited as his main reason a possible breakdown of law and order. On Tuesday and W
ednesday, September 18
110
and 19, the Bayelsa State Radio aired the chairman’s statement calling for the pos
tponement of the election.
In addition, the community’s Public Address System with loud speakers strategicall
y located at each of the
five main compounds of the town also repeatedly the putting off of the election.
Mr. Olali and his backers were satisfied, especially with the Divisional Police
Officer in charge of
Brass openly agreed with the leaders of both parties that the radio announcement
was made by a superior
officer and that it was binding.
But the artful and politically tested Rufus Spiff who had installed Hon. Ayebano
a as Council
Chairman will not be put off by the Executive pronouncement of a lackey. So the
company went to work
countering the chairman’s order using one of them, Abraham Rufus Spiff, they got t
he commanding officer
of the Naval contingent in Brass to supervise their own election. The Naval offi
cer, popularly known as
“Oscar 1” has since been deployed as a result of protest from youths of Cameron Hous
e against a seeming
partisan role and defiant order of the Council chairman who is the chief securit
y officer of the Council.
A video clip shown to The Beacon and shot at the instance of the Rufus Spiffs to
prove that the
election went on peacefully, shows the DPO, some Naval personnel and the SSS off
icer present at the
September 19, 2001 sham election. No uniformed policeman was, however, present.
The DPO, worried
about the consequences of contravening the chairman’s order, could be heard in tha
t video clip expressing
some reservation about the going ahead with the election. He did not come across
as a patriotic police
determined to discharge the duties of maintaining law and order in the LGA.
Speaking the mind of the hired crowd, Ernest Columbus, chairman of the CDC, coul
d be heard
insisting that the election must take place that day. And, in apparent reference
to the council chairman’s
postponement order, he said, “Nobody can push us (around).” Expressing the mood of t
hat crowd, he
affirmed he was willing to go to any length and to bear the consequences.
In this mood the counterfeit election, with Hon. Christian Omukoro, Councilor re
presenting Brass
Ward II, acting as Returning Officer, was conducted. Under the watchful eyes of
Abraham, the head of the
Naval contingent in Brass, the SSS officer, and some armed Naval personnel provi
ding security, Omukoro
ensured that his chairman’s postponement order was defied. Working under cover of
a purported agreement
signed by the youth leaders of the five war canoe houses with the DPO, the SSS b
oss and the head of the
Naval detachment as witnesses, Omukoro allowed a controversial element to be int
roduced into the conduct
of that election – an arrangee electorate made up of 20 delegates from each of the
five War Canoe Houses.
The Olali group and many Twon youths who spoke to The Beacon insist that clause
is an aberration; in fact,
that the document is a forgery as such a clause was not in the original document
.
A cousin of Olali told The Beacon that the Bayelsa State Commissioner for Educat
ion, Mr. Inatimi
Rufus Spiff, had a week before the September 19 election offered Olali a N2m bri
be and had requested him
to step down for Abadi. Asked why he thought Inatimi would want Olali out of the
race, he said, “Because
of the forthcoming LGA polls. Whoever controls the youths controls Twon-Brass. O
lali is a graduate and
an idealistic young man who wouldn’t play ball with the politicians.”
Olali confirmed he was approached by Inatimi who wanted him to step down for Aba
di. Though he
equally confirmed the bribe story, he was silent on the amount, only saying that
the Commissioner also
offered to secure for him employment with the Bayelsa State Government. Accordin
g to him, a desperate
Inatimi said he was willing to give him whatever he wanted only if he would acce
pt to step down for Abadi.
He said when he refused Inatimi’s blandishments, he threatened to frustrate him.
A second motive adduced by Olali’s articulate and perspicacious cousin is the fact
that that the
position of youth leader is an influential one which brings the holder a lot of
financial benefits. He went
ahead to enumerate the benefits accruing to an elected youth leader:
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(a) Easy access to Agip.
(b) He and his exco alone has the right to negotiate with Agip contractors the n
umber of youths to
be employed and to fix the salaries and wages of youths so employed;
(c) Anticipated role in the LNG project that would commence in 2003 and to be co
mpleted in
2005.
An elderly family source close to the Rufus Spiffs, but opposed to what he descr
ibed as “the
meddlesomeness of Beinmonyo”, put the blame at the doorstep of the businessman-pol
itician/state Electoral
Commissioner. This family source insists Beinmonyo and his fellow sponsors of th
e dreaded Isena Asawo
cult want to strategically position themselves so as to corner the goodies that
would result from the LNG
project.
This close relative of the Rufus Spiffs, like most indigenes of Twon Brass who s
poke to The Beacon
on condition of anonymity, and in some quiet place out of ear shot, also maintai
ns a politically ambitious
Beinmonyo is responsible for the crisis in the community. According to him, Bein
monyo is determined to
impress on Gov. DSP Alamieyeseigha and AGIP that he is relevant in Twon Politics
. Linking Beinmonyo
to the Isena Asawo Cult (which he calls the Teme Group) he corroborated the clai
m by most natives that
Beinmonyo and his group were responsible for the disruption of the botched Septe
mber 2 election. Said he,
“The election took place at the St. Barnabas playground”. The method of voting was t
he Option A4 Open
Ballot System. Voters lined up behind their respective candidates. The Teme Grou
p found out that Olali
was clearly leading. As the women sang victory songs and taunted Abadi and his T
eme Group who had
earlier boasted of victory, they got angry and disrupted everything.”
The Rufus Spiff family source further revealed that this unhealthy, unprecedente
d development was
reported to the outgoing youth leader, Charles Daniel, who advised that a two-we
ek cooling period be
observed for tempers to cool. He said that after the two weeks it was discovered
that “the atmosphere was
still charged” as the Teme Group continued to harass and intimidate members of the
community. “This,” he
argues, “is what informed the Council Chairman’s unconditional postponement of the r
escheduled youth
leadership election. The unruly Teme Group refused and went ahead to conduct the
election their own
way.”
He confirmed that “the Cameron House candidate, Kienyo Olali, for fear for his lif
e failed to show
up.” The reason? “The Teme Group had gone around town firing shots from AK 47 rifles
and other small
firearms.”
So, the election went according to the rules laid down by the masters of the Aba
di group. According
to Mr. Ernest Eke-Spiff stepfather of the slain youth obitoboye Ikioye, “millions
of Naira was brought into
town in “Ghana-must-go-bags” to induce the youths. Each youth got at least N5, 000.0
0. Those who do
not want to work with them have been chased out of town.
The video clip which Abraham Spiff presented to The Beacon has their version of
what transpired on
September 19 indicate that the vociferous crowd knew what to do.
As Christian Omukoro called out the names of the accredited delegates of the var
ious houses, each
man answered to his name and each twenty formed a single file.
Under the watchful eyes of some armed men, the SSS boss in the area, Abraham Ruf
us Spiff, council
secretary and known supporter of Abadi, each twenty came out to identify with it
s candidate.
112
At the conclusion of the election, Abadi, who was physically present, had sevent
y-two men standing
behind him. Olali, represented by a bottle of beer, had just nine youths identif
ying with him. Even Sambo
War Canoe House, which traditionally identifies with Cameron House, appears to h
ave switched sides as the
presumed youth leader of Sambo Canoe House could be heard in that video clip dec
laring, even before the
election kicked off, that his house is for Abadi. It is certain that these impos
ters and other Nineteen from
Sambo House were frauds. Abadi himself admitted to The Beacon that the youth lea
ders of Cameron and
Sambo Houses had informed the DPO at a meeting between him and the youth leaders
of the five houses
that they are not ready for the September 19 election.
Since the youths and leaders of Cameron Canoe House had agreed they will comply
with the Council
chairman’s order and boycotted the election, how Omukoro came by his list of twent
y from Cameron House
remains doubtful. Had they been genuine accredited delegates representing the in
terests of their house? It is
certain that they would all have voted for Olali.
Inatimi’s threat to a recalcitrant Olali was just beginning to unfold. Having won
their election, Abadi
and his group proceeded on the traditional egele gban (victory match/ parade). S
tarting with the Ada House
Mausoleum, the victorious Abadi group went around the community and tombs of the
founding ancestors of
the five War Canoe Houses.
When, however, the jubilant crowd got to the Cameron House mausoleum, it was bar
red from going
in by youths of the House, who, according to their deputy leader, William Obuala
, were “to ponder the best
way forward.” There, eyewitnesses informed The Beacon that members of Isena Asawo
cult in the crowd
who were armed with guns started shooting into the air as soon as they got to th
e Cameron House
mausoleum. At the sound of automatic gun fire, there was pandemonium. The unarme
d youths of Cameron
House took to their heels. Two women who watched from their safety of their home
s said it was at this
point that the late Ikioye, Olali’s nephew, was hit in the back of his head by Bar
ibotei Amakiri, a notorious
youth who had been involved in two such violent attacks in the past. Several oth
ers received matchet cuts.
Overwhelmed, the youths of Cameron House abandoned their mausoleum. The irate mo
b destroyed the
white plastic chairs on which the fleeing Cameroun had been seating. Bottles of
soft drinks they found there
were broken and used to stab the flat-footed Cameron House youths, therefore the
victorious Abadi was said
to have urinated on the tombs of the founding fathers of Cameron House.
Not done with the irate Isena Asawo cult members went after the fleeing youths o
f Cameron House.
Conscious of the danger facing them, Olali and his supporters fled the town. But
the terror gang did not
know this. They broke into the homes of their opponents, looting and destroying
household equipment.
Those whose homes were looted or vandalized are: Twonbo Braah, Jacob Solomon, Ay
ibatonye
Christopher, Pagiye Ipagamote, William Obuala, Dogiabofa John, Timipre Braah and
Toinpre Isaac.
Meanwhile, the fatally wounded Ikioye laid groaning in a pool of his own blood.
Two of his aunts,
Catherine Magnus (Mrs.) and Mrs. Rachael Dede, who witnessed the savage attack c
ame to the aid of the
dying youth. With the help of a motorcyclist, they rushed Ikioye, who was now at
death’s door to the
general hospital, Brass.
Rachael informed The Beacon that they ran into Isena Asawo cultists on their way
to the hospital.
She said the group was returning from Kemmer town, having concluded the traditio
nal victory match and
visit to the tombs of the founding fathers of the five War Canoe Houses that mad
e up the town.
Hear her: “As we were taking the deceased to the hospital, we met the Isena Asawo
in the egele
gban (victory match) at Kemmer town. They threatened to finish him off. It was E
mmanuel who pointed a
113
riffle at him, threatening to finish him off. But another member of the gang, a
youth from Egwema pleaded
with him. The Egwema youth said, “after inflicted such a wound on him, it is wrong
to kill him.”
“The motorcyclist can bear me witness.”
At the hospital, the medical doctor in charge of the General Hospital Brass, was
not in town that
fateful Wednesday, September 19, 2001. Rachael and Catherine did all that was hu
manly possible to save
his life. They immediately raised enough money to charter a speed boat to convey
the dying youth to
Nembe, a forty-minute boat ride from Twon-Brass. There, he was admitted at the G
eneral Hospital, where
the Doctors fought frantically to save his life. Ikioye, who had lost so much bl
ood from the gash in the back
of his head, died at about 9am the following morning. His corpse was brought bac
k and deposited at the
General Hospital Brass. And, as the news of his death spread in the town, the Is
ena Asawo cult members
went wild. They poured out of their lair in Shidi Ama and headed for the residen
ce of William Obuala, the
deputy youth leader of Cameron House. The hapless William, who had refused to fl
ee Twon, like Olali and
others, was at home. He was set upon by the barbarous group and savagely beaten
up. He also received
several matchet cuts. Bleeding and groaning in pains, he was dragged, first to t
he operational base of the
Isena Asawo cult where he was falsely accused of the death of Ikioye and thereaf
ter to the Divisional Police
Station Brass. Dumped at the Police Station, his assailants instructed the DPO t
o arrest and detain him as
the murderer of the deceased Cameron youth. Of course, the DPO refused to comply
, insisting rather that
the mutilated and bleeding William be taken to the hospital. The berserk and pit
iless cultists will not oblige
the DPO.
William Obuala who narrated his ordeal to The Beacon named: Gida Colombus, Gabri
el Patience,
Ekine Ikiomogha Komiyere, Moses Blacky, Sisei Piri, Claudius John and one Oruama
bo as members of the
Isena Asawo who brutally attacked him and left him half dead at the Brass Police
Station on Tuesday
September 20th, 2001. He also accused his cousin, chief A. B. Obuala Oturu as be
ing one of the sponsors of
the terror gang that viciously attacked him. . . .
“ALAMIEYESEIGHA, RUFUS BROTHERS – BEHIND BRASS MAYHEM”
Maria Ebikake, former chairman of the Brass Local Government Area and now PDP Wo
men
Leader in the Bayelsa East Senatorial District is a journalist’s delight any day.
On Monday, July 29, 2002 she opened up on the bloody, botched PDP primaries in B
rass. In a
no-holds-barred interview with THE BEACON’s Associate Editor, G. Ebinyo Ogbowei, s
he blamed
the bloody crisis on the Bayelsa State Governor D.S.P. Alamieyeseigha and his Ed
ucation
Commissioner, Inatimi Rufus Spiff.
You have just returned from Abuja. Was the trip in relation with the botched PDP
primaries in the
State?
You are quite correct. We have been in Abuja now for almost two weeks in respect
of the party
primaries. You are also aware that the primaries did not take place in Brass Loc
al Government Area. And
that we put in a protest letter. Fortunately, the National executive Committee l
istened to us and set up a
114
panel to look into the matter. We went there in order to face the panel, unfortu
nately, we have not done that.
We are gong back this week.
Madam, before we come back to this panel issue, can you tell us what transpired
in Brass during the
primaries?
July 5, there were the PDP primaries all over the country, so we went to Brass.
Before then we has
gathered the materials were being distributed from Government House in Yenagoa.
That was the first
shocking news. We wondered why party materials would be distributed in Governmen
t House. By virtue of
my position in the party,. I went to Government House with some other EXCO membe
rs, but we were not
allowed in. And before we knew what was happening, we told materials were being
transported to Brass by
Agip Helicopter / we got to Brass some minutes past ten in the morning. So many
people came from the ten
wards. Twon-Brass is the Headquarters and so many people came an we waited until
7:35pm. But we did
not see the materials. But later in the day – at about 5:00p.m., the combined team
of the Navy and Army
who were supposed to take care of the pipeline installations, but later turned o
ut to be party materials
conductors, came and we were all wondering why the materials had not arrived. Th
ey said they came so
that they could escort the materials down. But until 7:35pm there were no materi
als. The DPO is a living
witness. We left for Yenagoa at about 8:15 p.m.
Was there any fracas that led to materials not arriving at the party Secretariat
?
No, there was no fighting. What really happened was that the materials actually
were accompanied
by the present Commissioner for Education, Inatimi Rufus Spiff and one of the SI
EC officials, Beinmonyo
Spiff. Apparently, the two brothers accompanied the materials to Brass. From tha
t alone you can see the
fraud, because party materials were not supposed to be handled by State Exco mem
bers.
I think they are aware that they are not popular. By the time they heard that th
ere were so many
people from all the wards to pick up their materials, and knowing fully well tha
t all alon they had been
deceiving the State Governor, Chef DSP Alamieyeseigha that they are on ground … Wh
en they saw the
number of people waiting for them there, they were not comfortable so they did n
ot come to the party
secretariat.
Were the members of the electoral committee present there?
115
I wouldn’t know the people who were there because when we got to Government House,
we were
not allowed in. from all what we gathered, the materials were handled by the Sta
te Exco members from the
different local government areas in Alamieyeseigha’s cabinet. In other words, the
Alamco leaders of the
Alamieyeseigha 2003 campaign team were the ones who handled the materials.
But a different committee was supposed to handle them …?
The State Electoral Committee was headed by the Deputy Chairman of the party, Mr
. Fineman
Wilson. But I would go further to state that even the Deputy Chairman of Govt. A
lamieyeseigha’s
atrocities.
Now, let’s return to the party primaries in Brass. They said they were not held at
all due to some
unrest?
I am just reading that for the first time. There was nothing like that.
What do you think is the interest of Rufus Spiff brothers in the party primaries
in Brass?
Inatimi Rufus-Spiff, the Commissioner for Education is the co-ordinator of Alamc
o in the area, and
in Bayelsa State all the elected people in government want to return in 2003. He
has planned all these
stooges who came from NSM (National Solidarity Movement), who won that seat in B
rass Local
Government through violence. From all indications, from the happenings in Bayels
a State, you can see that
Alamieyeseigha believes in violence! That’s why we strongly believe that these peo
ple would always use
government. So, they have to exclude the party executive from taking part in the
party primaries.
Madam, don’t you think it is strange that your Governor would trust new entrants f
rom an
opposition party, the NSM, and fully integrate them into the PDP mainstream, cho
osing to rely more on
them then staunch members of the PDP who even took the party to that LGA?
The Governor himself believes in violence as I said. On several occasions I have
has cause to
discuss developments in Brass LGA with him. But every time he’d tell me. “Look, ther
e is no way you can
undermine Inatimi”. And I asked him, “Is it because they believe in violence?” And you
also are aware that
the Federal Government does not want to hear about violence. Even the Inspector
General of Police does
not want to hear about violence.
And we’ve tried as much as possible to impress on the Governor that we want PDP to
be on the
ground.
116
I am not, by virtue of my party position, interested in who wins the primary. Bu
t I insist the proper
thing should be done. When something is being done fraudulently, I will never be
part of it. And I have
made Gov. Alamieyeseigha to understand this. But, because he is a man whose seco
nd name is Violence, he
has decided to put all his trust on those who are for violence.
Madam, the Rufus-Spiff brothers have been said to be part of the problems of Bra
ss politics in the
last two years.
Not only in the last two years. The problems of Brass LGA started from 1999. Aft
er that they went
into the Community-Youth leadership thing. As I am talking to you, one of the yo
uth killed by this Rufus-
Spiff group is still in the mortuary. Up till now, the Police have not done anyt
hing about it. And to add salt
to injury, the State Government is giving them full support, and all the allegat
ions, protests we have made to
the State Police Commissioner for Education and his brother, SIEC Commissioner,
Brass has not known
peace.
What is the Business of AGIP in party primaries?
Well, when we noticed that materials for the primaries were not forthcoming, imm
ediately we got to
Yenagoa, the party leaders put in a protest letter to the chairman od the electo
ral body, who is the Deputy
Chairman of the party, Fineman Wilson. Before the letter was written, we has met
with him and told him.
He said he was aware. Fortunately for the group, when we went to submit the lett
er at the party secretariat,
the Governor too was there, and I has a one-one-one discussion with him. I told
him, “Your Excellency,
there was no party primaries in Brass. Your people came with the materials and s
at over it”. Do you know
the Governor asked me? “Why didn’t you come over to Agip to do the election?”
I replied, “Your Excellency, how do you expect me to go to Agip? Is that where we
have the party
secretariat?” And, for your information, we have already written to Agip in respec
t of that anomaly they
committed. And I personally handed over the protest letter to the Governor.
Then to my uttermost surprise, after two days there was this announcement that t
here was an election
in Brass. But the RSTV carried the news in its bulletin that there were no prima
ries in Brass. NTA too
carried the report that there were no primaries in Brass.
And I want to ask a few questions: What has Agip got to do with party affairs?
117
Number two, the Amanyanabo, (king Diete-Spiff) is somebody I respect so much … I c
an claim that
I was responsible, with the assistance of my father, for making him the Amannyan
abo. When he became the
Amanyanabo, there is this ritual … when you install an Amanyanabo, you must look f
or so, so and so, and I
was appointed to make that preparation for him …. But since these two brothers cam
e into PDP politics in
Braass, it has been something else, even with the Amanyanabo.
It’s been something else with the Amanyanabo. For now, I do not want to say anythi
ng about him.
Brass use to be a peaceful community. How has the Amanyanabo’s alliance with the S
piff brothers
created problems …?
I think I have to back to history again. When I was Local Government Chairman, I
natimi Rufus-
Spiff happened to be one of those that made it possible for me to be chairman. N
ot in terms of financial
support, but because of the moral support he gave me. His brother was then leadi
ng the GDM (Grassroot
Democratic Movement). When I won, we went to the Tribunal. You know the system i
n this country.
When you don’t have money you don’t win cases. I didn’t have money to spend. I didn’t ha
ve money to
give to the tribunal, so I lost at the lower tribunal and at the Appeal Tribunal
. However. What brought us
back to power was the Constitutional Court which the then government (sic) broug
ht in. The Appeal Court
that sat in Port Harcourt on April 25, 1998 reversed the decision of the other t
ribunals.
Do you know that after my victory, Inatimi Rufus-Spiff came to my room? We were
together in my
bedroom and he asked me to give N3m to his younger brother, then leader of GDM!
And I told him …
On a montly basis?
No, for them not to go to court. That’s pay-off. I said, “Look, there’s no way I can g
et three million
Naira. Number two; are you talking of GDM as a whole, or you as an individual?” He
said it’s him that he
had been spending so much money, and so I should give him the money. I now said,
“If that is the case,
then let them go to court”. That was why they went to court. I did not give them a
ny money. And, towards
the end of my tenure, the day the (late) Head of State, Gen. Abacha died, there
was youth restiveness in
Brass, which involved Agip and the youth. Apparently, they used Agip as a base.
And I went into it as the
Chief Security Officer of the LGA. In the evening we pronounced a curfew. It did
n’t go down well with
them until July 9, 1998 when we driven away from Brass by some mercenaries broug
ht in by Beinmonyo
Spiff and Inatimi Spiff.
118
You know, when I refused to honour that request we started having problems, myse
lf and Inatimi.
That was the beginning of the problems in Brass LGA. They made it impossible and
I was driven out of that
place …
So, this restiveness, this violence started from Inatimi Rufus-Spiff and Beinmon
yo Spiff. That was
the genesis …
And to be frank, the Amanyanabo came to pay me a sympathy visit at my house, wit
h some other
chiefs. Then I was still wearing my POP (Plaster of Paris). He spoke at length o
n how we were going to
curb these excesses. That was then. Present-day happenings, I am really worried
that he (Amanyanabo)
could take sides with these brothers.
Recently, you know, some of the boys that were arrested during the primaries, te
n people, including
Hon. Belief, representing Constituency III in the State House of Assembly and on
Inatimi’s side, who was
caught with a pump-action gun and ammunition … himself and two others from Okpoma
and another two
from Akassa. The combined team impounded the consignment from them. But, I don’t k
now how this
same group that was arrested with guns and ammunitions convinced the combined (s
ecurity) team. They
went to town, moving from house to house and found matchets in a house where abo
ut seven of my loyalists
were. They arrested these seven boys. As I am talking to you right now, my broth
er these people are in
Police cell in Yenagoa. Some are in NNS Okemmini, some at the Rivers State Polic
e Command, some in
Yenagoa Police Headquarters. Strangely they have refused those who were caught w
ith matchetes bail.
But those caught with guns were allowed bail?
No, no, they are still there. It is only the House of Assembly guy that was rele
ased. He was set free
the same day they caught him with the gun! So, we don’t really know what is going
on in this country. We
really don’t know! You see them committing an offence and you cannot hold on to th
at thing because of
governmental interest.
Madam, after the botched primaries, because your group refused to go into Agip C
amp for the
primaries, there followed an interesting pattern of destruction.
Yes, the primaries were to have been held of a Friday. So many people came from
all the ten wards
except Okpoma. So about 9 wards’ representatives were there for the primaries. As
the two brothers learnt
119
of the population of party supporters that had gathered, they did not come with
the materials. Inatimi Spiff’s
minority group was scared. They ran into the bush. And with the help of the comb
ined team. They were
able to bring them out. But they were afraid the larger group might overpower th
em. The combined team
brought them together to sign an undertaking that there would be peace in Brass.
That undertaking was
signed on Sunday (July 7, 2002).
So, when you talk of signing, who signed the undertaking?
The Inatimi group, his younger brother who happens to be the Local Government Se
cretary; so you
can see that they are very triumvirate. Three of them control Brass Local Govern
ment. So, they now signed
to be of good behaviour. The combined team made them sign on Sunday, but to my u
tmost surprise, on
Monday they cooked up a story and convinced the Bayelsa State Police Command, th
e Commissioner of
Police, that some people has been driven into the bush.
However, when the Police arrived they confirmed that everywhere was peaceful. Bu
t apart from
that, the Navy itself told the Police that everything was peaceful. To my surpri
se they started a spate of
destruction, and that was how they destroyed Prof. Ordu’s house. So many houses we
re destroyed in that
protest. Some people were beaten into a state of coma. Even the mother of a memb
er of the State House of
Assembly representing that Constituency, Hon. Emmanuel Charles, was beaten into
a state of coma. So
many party supporters had their limbs broken. Right now, some of them are still
in hospital!
One of them is right here in your house, madam?
Yes. Because we found out that he was not being taken care of in Yenagoa, we dec
ided to move him
to Port Harcourt. Yes, he is one of the victims. Look at his face, it is stitche
d. His house, everything,
destroyed!
We are told he is a very popular hotelier in Brass, and has lost everything.
Yes!
And those who did this are the same people who signed the undertaking to keep th
e peace?
120
Yeah! The same Inatimi brothers, Abraham Rufus-Spiff, they were aided by the Mob
ile Police. As
they were destroying, the Mopol group was covering them.
And that is the problem I have with the Governor of Bayelsa State. I stand by th
e truth and I tell him
to his face. He is responsible for all the trouble we have in Brass Local Govern
ment.
We read in the papers that the Speaker of the Bayelsa State Assembly has been su
spended, and from
the grapevine we are told he was involved in a case of kidnapping?
There is no need pretending, when you know the facts. On one of our trips to Abu
ja, we were to
meet with the (PDP) National Executive Committee, headed by Chief Audu Ogbeh. Al
l those who put in
protest letters were invited. We protested on behalf of Brass Local Government.
About 31 of us were there,
with the state party chairman and secretary.
In Bayelsa PDP, the Central working Committee (CWC), has 11 members. Seven membe
rs on one
side, three on the Governor’s side, and one neutral member who happens to be the L
egal Adviser of the
party. So. We were now asked to state whatever grievances we had against the abo
rted primaries. I did not
fail to tell the Governor that there no primaries. I also did not fail to tell t
he National Executive Committee
that the materials were distributed from Government House, airlifted by the Nige
rian Agip Oil Company. In
short, all the discussion I held with the Governor I laid it open there.
When the Legal Adviser stood up to say something on Ekeremor LGA, he narrated ho
w Policemen
were kidnapped, how he was hit on the head with a St. Remmy bottle; how he was k
idnapped and kept in
Hon. Ebibi’s (Bayelsa House of Assembly Speaker’s) house. The Governor himself corro
borated the story,
explaining how he pleaded t\with Ebebi to release the Policemen who were taken h
ostage. It was then the
National Chairman suspended Hon. Ebebi from the party. That number one.
Two, the Transport Officer, who happens to be a cousin of the Governor’s too, was
reprimanded
there by the National Chairman through the Governor, who was asked to curb his c
ousin’s excesses, arguing
that as a civil servant, a Transport Officer he has nothing to do with party pol
itics.
Before then, Gov. Alamieyeseigha was asked to make his own comment. So, after in
dicting Ebebi,
he went further to insist that if the National Exco should call for a repeat of
the primaries he would resign as
the Governor. He went further to say that even if the President of the Federal R
epublic of Nigeria insists on
a repeat of the primaries, he (Alamieyeseigha) was going to resign …
121
So it’s confirmed now, because Hon. Ebebi is the child of Alamieyeseigha …
As far as I am concerned, if I am to give him (Alamieyeseigha) a second name, th
at name will be
Violence.
In Abuja, the Governor did say, and it is no longer a secret, … that with the quan
tity of arms and
ammunition that we have in Bayelsa State we can favourably fight, compete with t
he Federal Government.
And I felt that was a pregnant statement …
What is your impression regarding the apparent pattern of violence unleashed on
Nembe, Brass, and
Ogbia …?
… In case of Ogbia, the Woman Leader of the state PDP stood up during our meeting
with the
National Exco, where the Governor and his Deputy were in attendance. She confirm
ed that … there was no
election. The materials went to Otuoke, Dr. Jonathan’s home base, instead of Ogbia
town, headquarters of
the LGA … The statement was that the police were shooting,.. some people got shot
in the leg. …
…I want to use this medium to thank the Inspector General of Police . . . . He mad
e it possible for me
to have an audience with him and he listened carefully to all our problems. And
for the past few days now,
you can see some changes in the security situation in Bayelsa State.
MASS DESTRUCTION OF HOUSES AND PROSPERITY IN TWON BRASS ON 8 JULY 2002
We the members of the Twon Council of Chiefs write once again to complain to the
office of the
Commissioner of Police Bayelsa State, where we have made several complaints in w
riting and personal
appearances to complain of the lousy state of affairs in Twon Brass. Our first l
etter of complaint dated 4
October 2001 (see photocopy attached) was on “Recent happenings in Twon Brass lead
ing to the death of a
youth and serious injury to many others”. We followed up our letter and had detail
ed discussions with the
then Commissioner of Police Udo Udo Ubam. We discussed in details our problems w
ith a group in Twon
Brass by name Isena-Asawo that were well armed and constituted a menace to those
who were not in
support of Commander Alfred Diete-Spiff (rtd) because a case contesting his Aman
yanaboship of Twon
Brass was with the Appeal Court Port Harcourt.
122
Some two weeks before our letter of 4 October 2002, the Youths and Elders of Cam
eron House Twon Brass
had on 20 September 2001 written to the Commissioner of Police on the “Breakdown o
f law and order,
malicious damage, loss of life and further threat to life” (see copy of letter att
ached to the copy of 4 October
2001). In the letter of 20 September 2001, the sponsors of the Isena-Asawo group
were mentioned. It must
be noted that some of them notably Hon. Christian Mukoro saw reason for abandoni
ng the useless cause of
the Isena-Asawo group and withdrew his support for them and as a result he was m
ade to suffer this time for
his effrontery in abandoning the useless group.
We hasten to clearly state here that the Isena-Asawo group was joined just recen
tly (about April 2001) by
the Twon Brass boys but their nefarious activities have not gone down well with
the parent bodies at
Odiama and Nembe and they have thus being disowned and now go by the name Yanawa
ri boys.
The activities of the Isena-Asawo boys in Twon Brass had earlier given us the im
pression that it was a cult
group. It was when the Twon Brass Isena-Asawo was ostracized by the parent body
at Odiama and Nembe,
that we came to realize that the aims and objectives of the Isena-Asawo group wa
s noble and essentially was
geared towards peace and harmony in a community.
The current sponsors/leaders of the Twon Brass Isena-Asawo now Yanawari Boys, ar
e Mr. Beinmonyo
Rufus Spiff, Mr. Abraham Rufus Spiff, Chief A. Obuala –Oturu, Chief Friday Ezima O
tikiri, Chief Ololo
Demain, Mr. Wilberforce Olali, Mr. Muda Tonworio Bendick, Mr. Earnest Columbus,
Mr. Emmanuel Ngeri,
Mr. Suoyo Goodhead and Mr. Tekenate Isaac, all working for the interest of Comma
nder Diete Spiff (rtd).
In spite of the letters of 20 September 2001 and 4 October 2002, nothing was don
e by the Police by way of
arrest and investigation into our claims. This tended to support the boasts of t
he Isena-Asawo now
Yanawari Boys that their leaders and sponsors have so much clout that no matter
the report, the Police will
do nothing!
The Council of Chiefs again wrote the Commissioner of Police on 26 March 2002 on
“Further Acts of
Indiscipline by the Isena-Asawo Cult Boys in Twon-Brass” (see copy attached). It m
ust be stated here that
after Commissioner of Police Udo Udo Ubam was transferred from Yenagoa, we met h
is successor
Commissioner Yusuf Haruna who we very much regretted lasted for just about a mon
th because he was
promoted AIG. He showed every sign and willingness to solve the menace of the Is
ena-Asawo now
Yanawari Boys in Brass.
123
It is now your tenure Commissioner of Police Udo Ekpo Udom and this petition req
uires your urgent
attention. We have taken pains to chronologically list the threat and menace of
the atrocious activities of
the Isena-Asawo now Yanawari Boys, which was first, reported to the DPO Brass by
the Secretary of the
Twon Council of Chiefs on 19 April 2001, to be able to draw your attention to th
e indifferent and nonchalant
manner in which our complaints were treated to date.
The purpose of this letter is to intimate you of the most recent actions of the
Isena-Asawo now Yanawari
Boys who on 8 July under the supervision of the Mobile Police (MOPOL) selectivel
y carried out the
destruction of the property of those cult boys believe or perceived to be oppone
nts of Commander Diete-
Spiff (rtd) particularly those involved in the appeal case against him as Amanya
nabo.
Many Youths who were not towing the line of the Isena-Asawo now Yanawari Boys we
re shot or matched
and seriously injured. The antecedent to this was the PDP primaries slated for B
rass on 5 July 2002, which
did not hold because two factions of the PDP did not agree with one another. Pri
or to this the Twon Brass
Community was highly polirised into the Pro and Anti Commander Diete-Spiff camps
but this was not a
political polarization.
The fracas between the intra PDP groups resulted in some unrest in Brass and the
Naval personnel at the
Brass Terminal brokered peace between the two party factions over the Primary we
ekend and a peace
accord signed on Sunday 7 July 2002 by both sides. It was surprising therefore t
hat on Monday 8 July 2002
a contingent of the Mobile Police (MOPOL) entered Brass and with the assistance
of the MOPOL stationed
at Okpoama escorted some boys and men into Brass and gave cover to them by shoot
ing into the air to scare
away the inhabitants of Brass and supervised the selective burning/destruction a
nd looting of the houses
belonging to the Chiefs and people of Cameron, Sambo and Kemmer Group of Houses
that were perceived
to be against Commander Diete-Spiff the contentious Amayanabo.
We had thought that the MOPOL were usually sent to keep peace in a restive commu
nity. We never for once
ever imagined that they would actively supervise people carrying out destruction
. Many of the inhabitants
of Twon Brass are willing to come out and testify to the fact that the boys loya
l to Alfred Diete-Spiff led by
Beinmoyo Rufus Spiff, Abraham Rufus Spiff, Chief A. Obuala-Oturu, Chief Friday E
zima-Otikiri, Chief
Ololo Demain group was responsible for inviting the MOPOL to Brass. Specifically
those who arrange for
the MOPOL to invade Twon Brass are Mr. Inatimi Rufus Spiff, Commissioner of Educ
ation, Bayelsa State,
Mr. Beinmonyo Rufus Spiff, a Commissioner in the Bayelsa State Independent Elect
oral Commission, Mr.
Abraham Rufus Spiff, Secretary of the Brass Local Government Council and Mr. Ngo
Nathaniel Silver, their
124
candidate for the Local Government Council Chairmanship election. Those affected
who are not in politics
see no reason to have been included in their political vendetta.
Those who led the MOPOL in their destructive campaign in Twon Brass and pointed
houses for destruction
were Mr. Wilberforce Olali (a.k.a. Fearless), Mr. Twonbo Braah all from Twon Bra
ss and both Mr. Seigha
Firstman (a staff of the Ministry of Commerce and Industry, Yenagoa) and Mr. Ipo
nomokuma Omubo from
the neighboring Okpoama. We attached herewith the list of the youths who activel
y took part in the
destruction as well as details of those whose properties were destroyed.
The invasion by the MOPOL on the invitation of Mr. Inatimi Rufus-Spiff, Commissi
oner of Education,
Bayelsa State, Mr. Beinmonyo Rufus Spiff, a Commissioner in the Bayelsa State In
dependent Electoral
Commission with the active support of Commander Alfred Diete-Spiff, raises one p
ertinent question and that
is how come the Bayelsa State Police command paid deaf ears to all our complaint
s and overacted by
destroying properties of people who are not involved in politics when the Inatim
i Rufus-Spiff, Beinmonyo
Rufus Spiff and Commander Alfred Diete-Spiff group made their complaints? We dem
and justice from you
by apprehending both the MOPOL and the leaders and youths involved in the massiv
e destruction and
injury perpetrated on Monday 8 July 2002.
We remain.
Yours Sincerely,
On behalf of the Twon Council of Chiefs.
cc:
The Inspector General of Police, Abuja
The Assistant Inspector General of Police, Zone 5, Benin.
PERSONS THAT LED THE MOBILE POLICE FOR THE BURNING/DESTRUCTION OF
HOUSES IN TWON BRASS 8/7/2002
1. Mr. Abraham Rufus Spiff
2. Hon. (Fearless) Wilberforce Olali
3. Mr. Ngo Nathaniel Silva
4. Mr. Abadi Willian (Youth Leader)
5. Mr. Amakiri Baribote
6. Mr. Nimiworio Kwesi (alias Akanaka)
125
7. Mr. Ikisa Ezimah
8. Mr. Okoro Ezimah
9. Mr. Timipre Braah
10. Mr. Twonbo Braah
11. Mr. Emeka Barnaman Festus
12. Mr. Police Barnaman Festus
13. Mr. Claude John
14. Mr. Daddy Ngeri
15. Mr. Temple Berenengia
16. Mr. Kukubaye Lawrence Loveday
17. Mr. Ebinyo George
18. Mr. Diboy Olali Appah
19. Mr. Lucky Kakain
20. Mr. Ayiba Alagoa
21. Mr. Sunday Newton
22. Mr. Parker Standfast
23. Mr. Ablessy Blessing Komiyere
24. Mr. Bomo Ngeri
25. Mr. Jonathan Diribodi
26. Mr. James Abrakassa
27. Mr. Emmanuel Ngeri
28. Mr. Iponomokuma Omubo (recruited from Okpoama)
29. Mr. Seigha Firstman (recruited from Okpoama)
THOSE AFFECTED BY THE ATTACK ON TWON BRASS ON MONDAY, 8TH JULY, 2002
S/N NAME REMARKS
1. Chief (Prof.) C.T.I. Odu-
Cameron
House damaged, property looted, lost about
N350,000.00 over N76,000.00 seized from wife
2. Chief J.B. Charles-
Eremfamokuma
House damaged, property and documents burnt
3. Chief M.I. William-Kemmer House damaged.
4. Chief (Surv.) Bio Ibogomo- Property destroyed/burnt
126
Gbeyasa
5. Chief J.E. Temebara-Akimigha House damaged, property burnt.
6. Chief K.B. Pogo Sieri Seriously beaten, house damaged, property burnt.
7. Chief D.S.P. Eminah Seriously beaten, house damaged, property burnt.
8. Dep. O. Charles Sinte-Kemmer Seriously beaten, house completely burnt, store
completely burnt with all property.
9. Mr. Godwin Oniye Seriously beaten and wounded, property burnt, lost
four teeth.
10. Mr. Ayebatonye Christopher Seriously beaten and wounded, property burnt.
11. Ms. Sia Opuakpa Property burnt, beaten and sum of N30,000.00
stolen
12. Mr. Alagoa Charles All property burnt
13. Mr. Ayebaifie Charles Property burnt, N125,000.00 stolen
14. Mad. Grace Barigha Seriously beaten, property burnt.
15. Mrs. Inagbo Hannah Eminah Beaten to a state of coma, property burnt.
16. Mr. Ikaebinyo Charles All property destroyed.
17. Mr. Ebifate Williams Property including books burnt.
18. Mr. Kingsley Amange Seriously beaten and wounded, property burnt.
19. Blessing Amange Store destroyed and vandalized
20. Mrs. Susanah Ibogomo House damaged, property burnt.
21. Bubeleye Charles Property destroyed/burnt.
22. Ms. Ayonaemi Sonny Seriously beaten, wounded and property burnt.
Wrist watch worth N20,000.00 stolen.
23. Mr. Ebiye Golden Property burnt.
24. Ms. Paulina Komiyere Property burnt.
25. Mr. Isreal Charles Property burnt.
26. Mr. Paul Jacob Property burnt, N83,000.00 stolen.
27. Hon. Christian Mukoro House destroyed, 200 bags of cement, property
destroyed.
28. Ayebasuonyo Debo Property destroyed.
29. Wanate Dakolo Property destroyed.
30. Delayefa Charles Property destroyed.
31. Seiyefa Jacob Property destroyed.
127
32. Charles Jonah Property destroyed.
33. Numoipre Pogo Property destroyed.
34. Madam Fifagha Edward Property destroyed.
35. Ms. Ibitere Sonny Property destroyed and N50,000.00 stolen.
36. Ms. Helen Sibo Property destroyed.
37. Ms. Alafuro Charles Property destroyed.
38. Mad. Rachael Dede Property destroyed.
39. Olaye Georgewill Property destroyed.
40. Inain Aboki Property destroyed.
TWON COUNCIL OF CHIEF
The Inspector-General of Police,
The Nigeria Police,
Force Headquarters,
Louis Edet House,
Abuja.
Dear Sir,
AN APPEAL FOR HELP ON THE NONCHALANT ATTITUDE OF THE POLICE OF THE BAYELSA STATE
COMMAND.
We recently on 12 July 2002, wrote a letter to the Commissioner of Police Bayels
a State Command,
Yenagoa and copied same to you (we attach another copy for your perusal). In the
letter we listed
chronologically our earlier petitions to the Commissioner of Police stating our
unhappiness with the
nonchalant attitude of the Bayelsa State Police since we first reported the case
of some armed youths under
the control of Mr. Beinmonyo Rufus Spiff, a Commissioner in the State Independen
t Electoral Commission
(SIEC), Mr. Inatimi Rufus Spiff, the Commissioner for Education, Bayelsa State a
nd their mentor
Commander Alfred Diete Spiff (retired) who constituted themselves into a serious
menace in Twon Brass.
We followed this with a petition to the then Commander of Police when the rampag
e of these armed youths
led to the death of one Mr. Obiteboye Ikioye on 21 September 2001.
The corpse of this boy is still at the mortuary Brass and since our report, ther
e has been no investigation
and/or arrest of those who committed the crime. Details of all these are contain
ed in our petitions of 26th
March and 4th October 2001 attached to our petition of 12 July 2002, again hereb
y attached.
128
It has become imperative that we now directly appeal to you to save our souls si
mply because the attitude of
the Commissioner of Police when we went to have an interview with him after our
last petition of 12 July
2002 was such that there was no iota of doubt that he is under the strong influe
nce of the Beinmonyo Rufus
Spiff brother working actively for Commander Alfred Diete Spiff whose Amanyanabo
ship of Twon Brass is
currently on appeal at the Appeal Court, Port Harcourt.
We see the destruction of our properties as a deliberate attempt by the supporte
rs of Commander Spiff and
his cohorts using the recent PDP primaries as an excuse to cause deliberate dama
ge. Commander Spiff
seems to have secured the support of the Bayelsa State Police Commissioner and G
overnor as the youths
who carried out the dastardly action on our properties boasted openly that they
have the mandate to even
kill if necessary because they have been assured of the backing of Commander Die
te-Spiff and the
Governor.
The attitude of the Commissioner of Police Bayelsa State to us was therefore not
surprising because rather
than investigating the report, he chose to invite those whom we reported and us
to interview as can be seen
from the copy of the Police Wireless Message attached he sent to the DPO Brass.
This has always been the
pattern. Any time we make a report on some serious matter, calling both parties
is the order of the day
while if the Spiff group does so; it is a question of quick arrest and detention
.
The Police Wireless Message attached is very instructive. The Commissioner recei
ved our petition on
15/7/2001 and sent the wireless message next day to the DPO not for him to inves
tigate our complaint, but
to invite those whom we complained about to dialogue with us. This was the drivi
ng force that made us feel
our complaints will go uninvestigated as usual especially when we had complained
that the MOPOL
supervised the wanton destruction of our properties.
Our prayer to you therefore, is that justice be done to us by you, using your go
od offices to investigate all
our complaints, which the Bayelsa State Police has failed to do for obvious reas
ons. We are encouraged to
take solace from the statement made by President Olusegun Obasanjo on 4 August 2
002, during his monthly
media chat on the NTA, that he cannot allow the encouragement by Governors, of g
roups that unleash
violence, and his determination to deal with such groups seriously and in a way
they will know that violence
will not be tolerated.
We remain.
Yours Sincerely,
On behalf of the Twon Council of Chiefs.
129
TWON COUNCIL OF CHIEFS
The Managing Director,
Nigerian Agip Oil Company,
Plot PC 23, Engineering Close,
P.O. Box 1268,
Victoria Island,
Nigeria.
Dear Sir,
THE ANTICS OF CAPTAIN MAURO AND THE CORPORATE IMAGE OF THE NIGERIAN AGIP
OIL COMPANY (NAOC)
Multinational Oil Companies operating in Nigeria have on various occasions been
accused of a number of
atrocious activities. Prominent among these activities is their instigation of i
nter and intra communal
clashes in their operational areas. These activities are the divide and rule tac
tics which multinational oil
companies have sometimes been erroneously accused of in their bid to achieve the
ir self-interests. We very
enlightened and seasoned community leaders do not believe it is a deliberate pol
icy of the multinationals to
cause confusion and disaffection within their operational areas but rather, some
lousy oil company officials
who are in contact with these communities are responsible for giving their compa
ny a bad name. Such
officials act arrogantly and do not care much about the corporate image of the c
ompanies they represent,
knowing fully well that the host communities take the actions of such officers a
s representing the policies of
their company.
We have chosen Captain V. Mauro, Swamp Area Manager, NAOC, Brass to illustrate o
ur postulate of oil
company executives being responsible for the disaffection multinationals have wi
th their host communities.
We attached herewith nine (9) photocopies of newspapers publications and letters
written in the past to
buttress our allegations.
Our problems with Captain Mauro started when he put the lives of some of us in d
anger when he refused
permission of a Shell Petroleum Development Company (SPDC) helicopter carrying s
ome of us to land on
the NAOC helipad in Brass despite the fact that Bristol helicopters, the operato
rs of SPDC charter, had got
clearance from NAOC’s Aero contractors at Port Harcourt and Brass before leaving P
ort Harcourt for
Brass (see attachment 1 from Banner News). It must be noted that this atrocious
act was not linked to the
then General Manager, Mr. Antonio Vella (see Attachment 2 from the Weekend Tide)
.
130
Despite the publication in the South-South Express Newspaper of September 8, 200
0 (Attachment 3) that
Agip apologized over the chopper incident, we received no such apology. Instead,
the relationship between
NAOC Brass and us became sourer as Captain Mauro decided to dabble into the loca
l politics of the Brass
Community by taking sides (see Attachment 4) with a section of the community. Th
is is the Amanyanabo
(King) led faction of Alfred Diete-Spiff – a group supported by Mr. Beinmonyo Rufu
s Spiff whom NAOC has
allowed to act as a privileged NAOC executive in the Brass Terminal. The Amanyan
abo’s led faction
surfaced because Alfred Diete Spiff’s Amanyanaboship was challenged in Court.
Captain Mauro recklessly took sides to the extent of teaming up with the Alfred
Diete-Spiff group and
virtually making them employees of NAOC by providing accommodation for them at t
he NAOC Base
anytime they visited Brass. Through Captain Mauro and acting on behalf of Alfred
Diete-Spiff, Beinmonyo
Rufus succeeded in the cancellation and/reduction of NAOC’s contracts owned by the
anti-Amanyanabo
group in Brass (see Attachment 4).
Apart from the cancellation and reduction of contracts, Captain Mauro and his pr
o-Amanyanabo group
have decided to employ only supporters of the pro-Amanyanabo group. Before the a
ntics of Captain Mauro,
NAOC at Brass had been very fair in their recruitment of labour and the award of
contracts. NAOC always
took into consideration nominations from the five Houses system that exist in Br
ass i.e. the Cameron,
Sambo, Shidi, Spiff, and Kemmer houses. When the Mauro nemesis started, labour a
nd other contracts were
denied the anti-Amanyanabo group in all the Houses. The Cameron and Kemmer House
s in particular were
severely affected; the headships of these Houses were out tune with the pro-Aman
yanabo group. This
ostracism was even extended to scholarship awards to Brass indigenes. The Heads
of Houses who as a ruleendorsed
scholarship forms for direct submission to NAOC have now been bypassed and left
to the Alfred
Diete Spiff/Beinmonyo Rufus Spiff group.
Dissatisfied with the image NAOC had painted, the Twon Council of Chiefs on 27th
December, 2002 wrote
the General Manager District (Attachment 5). Without any response we wrote anoth
er letter on 23rd
January, 2001 (Attachment 6) requesting an appointment to discuss our grievances
. Our request was not
granted. Apparently Captain Mauro must have given his superiors such a very had
impression that the
General Manager District did not entertain our request for dialogue. The anti-Am
anyanabo group was
debarred from having access to chopper flights to and from Brass while the pro-A
manyanabo group had
free access as well as board and lodging within the NAOC Base at Brass. Alfred D
iete-Spiff the
Amanyanabo (King) and Bemmonyo Rufus Spiff reside in the NAOC terminal and eat a
t the mess; a
131
situation we consider very derogatory for an Amanyanabo of Twon Brass who should
reside in his Palace
within the town if he has one! The family status accorded Alfred Diete-Spiff and
Bemmonyo Rufus Spiff and
his brother Inatimi Rufus Spiff resulted in the NAOC Base being used as a center
for rigging the PDP
primary elections in the Brass Local Government Area (Attachment 7,8,9).
We have watched for quite some time the antics of Captain Mauro and his keen int
erest in the local politics
of Brass and we feel the time is ripe for NAOC to him call him to order over his
activities that have painted
NAOC in very bad light in the Twon Brass Community whose silent majority have be
en downtrodden as a
way of economically strangulation the anti-Amanyanabo group which constitutes th
e majority. We with all
due respect state that part of Captain Mauro’s problems arise from the fact that h
e has been at the NAOC
Base for far too long, about ten years and begin to wonder whether this is by de
sign or default. We consider
it necessary that our letter of 23rd January, 2001 be honoured and that we be in
vited to enable the Twon
Council of Chiefs discuss with you or the General Manager District, to air our g
rievances and find ways
and means by which the completely fragmented and polarized Brass Community can b
e restored to the
status quo as a means of restoring the confidence of the Brass Community towards
NAOC. This is of utmost
importance as the continuation of the antics of Captain Mauro will lead to the p
oint of explosion, the uneasy
calm that now exists in Brass.
Yours very sincerely,
cc:
The Chief Executive Officer
ENI Exploration and Production Division,
Via Emilia, 1,
20097 San Donato,
Milan,
Italy.
The General Manager,
Nigeria Agip Oil Company,
Mile 4, Ikwerre Road.
=The End=
132
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O. Ikimi (1997): The Fall of Nigeria: The British Conquest. Heinemann London.
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R. Allen Brown (1972): The Origin of Modern Europe, Con. Table, London.
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--------------------------------------------------------------------------------
-------------------------------------------------
---------------------------------------------
BACK OF THE BOOK
About the Author:
The author of this book, Mr. Charles Alfred, is from Twon-Brass, Bayelsa-State o
f Nigeria and he is at
present a PhD student.
About the Book:
This book covers the total historical development and growth of all aspects of T
won-Brass from remembered times to the
present. The book in details answered all puzzling ancient and modern questions
about the commercial; the compounds; the
families; the kingship; the social; the religious, the cultural histories and th
e true origin of the geographic space called Twon-
Brass in Bayelsa State of Nigeria.

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1

A COMPREHENSIVE HISTORY OF TWON-BRASS

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